meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Harchev Davar/Torah/Harchev Davar on Genesis/English/Sefaria Community Translation.txt"}
text: Harchev Davar on Genesis
  הרחב דבר על בראשית
  Sefaria Community Translation
  
  
  Harchev Davar on Genesis
  
  
  
  
  
  This is also the meaning of the bracha "Who created you in din and made you die in din", according to the nature of creation expressed in God's words to Adam "for dust you are, and to dust you will return". (See H.D. 2:9, 3:19.) In H.D. Bamidbar 16:16 we explain based on the Gemara in Moed Katan 16a that the laws of the Torah are the source of the laws of nature by which the world was created and is sustained so that both are therefore called din. This is the meaning of the saying of chazal (based on Bereshit Rabbah 12:15) "God first created His world with din (justice) and when He saw that it would not survive He combined rahamim (mercy) with din".  This does not imply that God changed His mind. Creation was according to absolute justice but the continuing conduct of the world was not possible under strict justice, which demands punishment for every violation of the laws of the Torah, unless mercy is included also. God knew before creation that this would be necessary. 
  
  
  
  
  
  The Gemara (Sanhedrin 67b) says that sorcery denies the 'entourage on high' which Rabbenu Bahya defines as the conduct of the world by natural means which is 'on high' compared to us. The Gemara there says that R. Hanina had no fear of sorcery because he was especially meritorious and was subject to a level of conduct higher than natural means and so unaffected by sorcery.            
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  And for this purpose, the nation of Israel was formed as it says in the prophet Isaiah,"I created you and appointed you a covenant people, a light of nations." And the meaning of "A covenant people" is to repair all of the nations with faithfulness which is called "covenant". And this is like what is written in the book of Shemot (31:16) and in several places. "A light of nations" through your manner. And this is the purpose of creation as God said to Joshua, "In order that all the nations of the world will  know the hand of God, for it is strong, in order that you will fear God your God for all time."(Joshua 4:24). The desire for all of the nations is only that they will know the hand of God and not like the purpose of the selections of Israel that they will also fear God for all time. And for this end, the beginning was at the time of Joshua when they were commanded to  write the Written Torah on the stones in seventy languages. And it is written with regard to the stones, "On this day you have become a nation,"(Devarim 27:9) as we explained in its place .  And afterwards the great dispersion of Israel among the nations came for this purpose as we will explain there as well with the help of God. However, from the very beginning God warded Abraham our father, the head of the chosen nation. And the power of every nation lies in its roots... 
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  ...And it appears from what we've seen that Ya'akov is compared to his seed as a sign of the way the way their world would develop. And if so, we can also say that just as Ya'akov ascended from Egypt, the place of his exile to the Land of Israel with great honor, so too shall Israel go out from the lands of their captivity in the days of the Messiah...And the principle reason that most of our lives are in exile, I already explained in Parashat Lech (Bereshit 17:6) that the Holy Blessed One revealed to Abraham our father that his children were created to be a light to the nations. And this is possible only when they are dispersed in exile. And thus Ya'akov our father, when he came to Egypt, for this was then his principle settlement there, the God's blessed name became very great when they saw how he cared for Ya'akov and his seed.