meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Alshich/Torah/Alshich on Torah/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Alshich on Torah
  תורת משה - אלשיך
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Alshich on Torah
  
  Genesis
  
  
  
  
  
  
  
  
  
  
  
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  One of his ribs. Not only was Chavah’s body created from Adam’s, but her soul was originally contained within his as well. According to the Sages, bringing a man and woman together is as difficult as splitting the Reed Sea, yet if Chavah had been created separately it would have been much more difficultץ
  
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  Lest you die. Chavah thought that dying was a natural consequence of eating the fruit, not a punishment. Neither shall you touch it. Chavah took this to be the meaning of the redoubled construction <i>mos tamus</i> (“you will certainly die”) — “you will die for touching and you will die for eating”.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Noach walked with Elokim. Noach was personally righteous but did not teach others as Avraham did. Therefore if his sons had not been worthy of salvation in their own right he could not have saved them, just as he was unable to save even the children of his contemporaries. A righteous man. This expression refers in specific to one who keeps Hashem’s covenant. Flawless. Untainted by theft. Noach walked with Elokim. That is, He eschewed idolatry. The name Elokim signifies Hashem’s attribute of judgment, thus Noach served only out of fear, not love.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  The earth is filled with violent crime. The victims only cried out over the injustice because the immorality had come to seem normal.
  
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  Noach went in. It was a failure on his part that he did not enter before the seven days as he was instructed to do.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Sarai, Avram’s wife. She cried out that she was Avram’s wife but Pharaoh refused to listen.
  
  
  
  
  
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  Please separate from me. Separate from me physically, but do not separate yourself from my ways.
  
  
  
  
  
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  They took … They took. First they took whatever they found near the battlefield, but when they saw that Lot was not there they returned to the city to take him as well.
  
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  Give me the people. Initially the King of Sedom thought that Avraham would return everything to him, since his only intention was to save Lot. But when Avram gave a tithe to Malki Zedek he realized that he considered it all the spoils of the four kings.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Avraham named … born to him … Sarah had borne. Avraham he had in mind everything he was told prior to Yitzchok’s birth (see 17:16-19), all of which is hinted at in Yitzchok’s name: <i>Yud</i> (י=10) — Yitzchok was Avraham’s true heir, whose descendants would receive the Ten Commandments. <i>Tzaddik</i> (צ=90) — Sarah bore him at the age of ninety. <i>Ches</i> (ח=8) — he was circumcised on his eighth day. <i>Kuf</i> (ק=100) — Avraham was a hundred when he was born.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  I will not eat. He was afraid they would claim that the gifts he gave Rivkah were merely payment for his meal rather than engagement presents.
  Alternatively, Eliezer perceived the angel that had come to kill Besueil (see Rashi v. 55) and wanted to conclude the betrothal before he died, lest it be delayed on account of the mourning.
  
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  Let the girl abide. They purposely tried to irritate Eliezer because they were disappointed with the gifts they had received. Rivkah alone received substantial gifts, but these would go with her to Yitzchok’s house. Ad-noy has made my journey successful. Therefore it is Him you are offending when you try to delay me. Let us call the girl. This was a strategy to deflect Eliezer’s charge that they were thwarting Hashem’s will. Will you go with this man. They tried to make him seem suspect in her eyes.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  He called Eisov. He intended to bless Eisov with the bounties of this world and Yaakov with those of the next. But Rivkah was afraid that if Eisov ruled the world and Yaakov fell into his hands, he would not survive. Therefore she wanted Eisov’s rule to be limited and Yaakov to inherit this world as well.
  
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  He came … and said, “My father.” He refrained from identifying himself to see whether his father would recognize his voice. When he did not, Yaakov knew that Heaven was with him.
  
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  Eisov raised his voice and wept. He realized that the blessings were in Hashem’s hands, not his father’s, so he cried out to Him and was answered, illustrating that the Gates of Tears are never locked.
  
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  I am disgusted. In addition to distancing Yaakov from Eisov, this ploy would also confer on him the merit of honoring his parents.
  
  
  
  
  
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  Yaakov left. Knowing that Eisov was aware of his departure, Yaakov made a detour to the Academy of Eiver where he then hid for a time. Thus he “left” Beer Sheva immediately but “went” on to Charan later.
  
  
  
  
  
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  The eyes of Leah were tender. They were weak from crying out to Hashem. In the end her tearful prayers overcame all Yaakov’s efforts to marry only Rochel.
  
  
  
  
  
  
  
  
  
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  On the mountain. He prepared to do battle if necessary. And Lavan and his brothers had set up. Or, “Lavan set up his brothers” — he left them there and continued on alone because he had already given up on fighting.
  
  
  
  
  
  
  
  
  
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  Like seeing the face. It is a gift not of appeasement but of love, because seeing your face brings me as much joy as beholding the face of a Godly being.
  
  
  
  
  
  
  
  
  
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  Arise, go up. Yaakov was afraid of reprisals, so Hashem told him to take refuge in Beis Eil, where the lingering sanctity of his previous revelation would protect him. Make an altar there. To express gratitude to Hashem for appearing to him there. If a person neglects to thank Hashem for a benefit, He will not perform a similar one in the future.  
  Who appeared to you. All the while that Yaakov was abroad Hashem did not appear to him in person, but only through an angelץ
  
  
  
  
  
  
  
  
  
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  Going astray in the field. Yoseif thought the time had come for the fulfillment of his dream and that his brothers would bow to him in the field, but the angel came to warn him that he was “astray” and must not speak to them of this matter.
  
  
  
  
  
  
  
  
  
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  He refused and said. He began by asserting his absolute refusal and only afterwards gave explanations, knowing that if one begins by arguing with a seducer one may be defeated.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  He acted like a stranger. The brothers committed five sins: 1) hating him; 2) plotting to kill him; 3) casting him into the pit; 4) selling him; and 5) causing their father anguish. To save them from punishment Yoseif afflicted them in five ways: 1) speaking to them harshly; 2) accusing them of spying; 3) casting them into prison; 4) frightening them with the return of the money; and 5) accusing them of stealing his goblet.
  
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  One of them opened his sack. Yoseif had ordered that Leivi’s money be placed where he would find it immediately in order to cause him anguish.
  
  
  
  
  
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  The men were afraid. In the man’s private house there would be no other officials present and he would be free to do with them as he pleased.
  
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  He then brought Shimon out. To testify to the hospitable treatment he received.
  
  
  
  
  
  
  
  
  
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  A change of clothing. To indicate that he had forgiven them for stripping him of his colorful coat.
  
  
  
  
  
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  They then came to the land of Goshen. Yoseif and Yehudah went to Goshen to prepare a place for Yaakov and it was from there that Yoseif went to greet him.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Until Shiloh comes. If Yisrael is worthy the <i>Moshiach</i> will appear amid tranquility (<i>shalvah</i>). Grapes of a vine. But if they are divided into small grape-like sects, he will only appear when the final date arrives and only in the merit of Torah study. His she donkey’s foal with a vine-branch. If they are united into a single branch he will appear with the swiftness of a donkey’s foal.
  
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  Gad will be an assailing troop. They were the advanced force in the conquest of the land.
  
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  And he arrived at the Mountain of God. Because of his secluded prayer in that place it merited to become the Mountain of God. Moshe traveled the far distance to Sinai because Yisro was still a priest of Midian.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Now send word and gather. He warned them so that the horses would be saved, for they would be instrumental for the revenge against Pharaoh at the Sea of Reeds.
  
  
  
  
  
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  Moshe stretched out his rod. Hashem honored Moshe by saying that the locusts would come through the extension of <i>Moshe’s</i> hand (see v. 12) and Moshe reciprocated the honor by extending the rod of <i>Hashem</i>.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And Moshe blessed them. Since Moshe was mentioned by name in the first part of the verse, the pronoun could have been used here. Nevertheless, his name is repeated to underscore that this was no ordinary blessing, but a blessing from Moshe, the “man of God”.
  
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  The people feared. This refers to the mixed multitude who had not beheld a clear vision of Hashem. Therefore it was only through the deaths of the Egyptians that they acquired awe and faith. For B’nei Yisrael themselves, by contrast, this was unnecessary.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  If one strikes a man and he dies. It does not say that he “killed” him, but only that he “struck” him and he “died.” The implication is that a murderer is merely Hashem’s agent to execute judgment upon one who has done something to deserve it. Nevertheless, the murderer also earns the death penalty by his deed. He shall be put to death (literally, “Death, he shall be caused to die”). The murderer has incurred eternal death. Therefore it is an act of kindness to cause him to die in this world so that he can be restored in the next.
  
  From My altar. In other words, one should not think that he should be left alive to make amends and to perform good deeds in the future, because Hashem does not wish to receive anything from him.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And I will dwell in their midst (literally “in them”). In other words, the <i>Shechinah</i> was not to settle upon the inanimate materials of the Tabernacle but upon the B’nai Yisrael themselves, provided that they conducted themselves appropriately. This is reflected in the blessing Moshe gave them when the work of the Tabernacle was completed, “May the pleasantness of our Hashem be upon <i>us</i>” (Tehillim 90:17; see Rashi on 39:43).
  
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  Make a ledge. The table signifies wealth while the ledge around it indicates that a person must take measures to see that his wealth is not lost. The way to do this is by giving generously to charity. Thus the four legs supporting the table signify the poor, the proselyte, the orphan and the widow (<i>Alsheich</i>).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  [When] the people saw. The “people” refers to the mixed multitude. Thus they said, “make <i>us</i> gods,” that is, for us—the mixed multitude—and not for the B’nei Yisrael.
  
  
  
  
  
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  He saw the calf. Moshe was only moved to break the Tablets when he beheld the calf with his own eyes because seeing is more powerful than hearing. Alternatively, what aroused his anger was the sight of the joyous dancing.
  
  Leviticus
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Adonoy commanded you to do. You should do because you were commanded and not for the reward that He will appear to you. 
  Rather, do what is incumbent on you and trust that He will do what is incumbent upon Him. Additionally, Moshe wanted to teach them about trust in Hashem, because it said, “the entire congregation approached” and they thought Hashem would appear to them immediately.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  He shall shave off. This symbolizes he should remove all the extra things or impure forces that he caused with his sin, for every sin creates an angel of destruction which clings to his hair. After he removes the negative predispositions and external forces, “he shall wash his garments” — he shall occupy himself with positive commandments — “and bathe his body in water” — in the waters of the Torah.
  
  
  
  
  
  
  
  
  
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  With this. The Divine Presence enters together with him as he dons the spirit of prophecy. However, not every <i>Kohein Godol</i> sees it, as did Shimon HaTzaddik (Vayikro Rabbah 21:9).
  
  
  
  
  With a young bullock … and a ram… The Sages said that the young bullock represents the merit of Avraham … that protects the <i>Kohein Godol</i> when he enters … Afterwards the merit of Yitzchak’s ram will stand up for us. 
  
  
  
  One of the ram’s horns is the shofar of the Giving of the Torah that gives us freedom, and the second one is Mashiach’s shofar. The merit of Avraham and Yitzchak are concealed in this. 
  
  
  The linen tunic is the merit of Yaakov, who experienced pain over the tunic of many colors. The linen pants represent the merit of Yosef who kept the holy covenant, and the linen sash is in the merit of Moshe who includes and encompasses all of Israel like a sash. The linen turban represents the merit of Aharon.
  
  
  
  
  
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  Anybody. Do not be astonished that someone who eats an improperly slaughtered animal or an animal with a fatal defect, in which case the blood is absorbed into it, yet he is only unclean and liable for lashes, whereas someone who eats the blood of a properly slaughtered animal is liable to be cut off — “for your knowledge is not like My knowledge”.
  
  
  
  
  
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  I am Adonoy. He commanded Moshe to say this as if Hashem Himself is speaking, so that the words would make a greater impact.
  
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  You shall keep my watch. Furthermore, make a fence, and thus you will be sure you will not do even a small amount of the abominations. For I am Adonoy, your God and the footsteps of his pious ones He shall watch.
  
  
  
  
  
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  If a proselyte comes to live. You might raise the question: Since idolatry is so reprehensible it should cause the proselyte to be culpable as well! But [the answer is that] when the proselyte converts he becomes like a new-born child, for he is given a new soul from below the wings of the Divine Presence. The impure soul is taken away from him. Therefore, he has a portion like you in your Land of Truth.
  
  
  
  
  
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  You shall sanctify yourselves. You should begin to purify yourselves and I promise you that I will assist you and you will be holy, and the “leaven in the dough” [the evil inclination] will not impede you.
  
  
  
  
  
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  The bread of their God. Their holiness is because they offer the bread of Hashem and not due to their own essence. In this aspect they have no advantage over Israelites, for regarding the <i>kohanim</i> the Torah writes only קדשים without the <i>vav</i>. <i>Kodesh</i> is written fully with the <i>vav</i> only concerning Hashem (v. 8): “For I, Adonoy, am holy [קודש], Who makes you holy.” Furthermore, I am not making any leniency for them because of their holiness, and on the contrary (v. 9), “The daughter of a <i>kohein</i> … shall be burned with fire” (<i>Alsheich</i>).
  
  
  
  
  
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  An ox or a lamb. This verse teaches us a great foundation: Death for the sake of Hashem is a greater mercy than life. This is what it says, “[An ox …] shall be with its mother for seven days.” This is a comforting pleasure for the animal; “And His mercies are upon all His works” (Tehillim 145:9). In truth, an animal is already considered complete upon birth, for it is called an “ox” at the moment of birth. However, Hashem had mercy upon it, a mercy in materialistic aspects. If the reason was for the benefit of the Altar, it would have been possible to permit the animal on the first day of its birth.
  
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  You shall preserve My commandments. This is also a matter where a mitzvah brings in its wake another mitzvah, for if you preserve them you will fulfill them. 
  
  Similarly, it says in Avos: “Ben Azai says: You should run to a light mitzvah,” which means to say that you should be accustomed to run and it should become like second nature to you. Do not think like merchants that better merchandize will present itself, because on the contrary, one mitzvah brings another in its wake.
  
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  I am Adonoy Who makes you holy. I do not need to become sanctified through you. This is comparable to when I “brought you out of Egypt” (v. 33). At that time, I did not do it for My sake, but only for your sake, for your honor.
  
  
  
  
  
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  You shall celebrate it. In truth, the main rejoicing is during the time the Temple is standing, when I am with you and you rejoice before your God. Nevertheless, you shall celebrate it “throughout your generations,” for even then it is called the festival to Hashem. Hashem’s honor remains in its place until the time comes when He will rejoice with his works. The reason for this is because: In the seventh month, it is the month you emerged triumphant and received atonement, and even in the Exile the Divine Presence dwells with you to some extent.
  
  
  
  
  
  
  
  
  
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  A <i>Shabbos </i>for Adonoy. To show the nations of the world that you are not thieves who stole the land, you will demonstrate by keeping <i>shemittoh</i> that the land belongs to Hashem and He gave it to whom He wants. It should be “a Shabbos for Adonoy” and not for the sake of the land. The proof for this is, “For six years you shall plant your field …”
  
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  If your brother becomes impoverished. If he has become impoverished consider him as “your brother,” because the reason there are poor people is so the wealthy people can gain merit through them; even if the poor man is a proselyte or a sojourner, and not actually your brother. 
   You must support him … so that he shall live. Support him while he is still considered ‘alive’ and he has not fallen into poverty, when he is considered as if he were dead.
  
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  You shall not take from him interest or usury — even if you do not claim it and he wants to give it to you by himself to compensate for your loss of revenue. And you shall fear your God. Although this is not something known only in one’s heart it says here, “And you shall fear your God,” to teach that it is Hashem’s possessions that you give. And therefore: Your brother shall live with you. For Hashem placed your brother’s life in your hands; you are the guarantor for this. Therefore it was written וחי with a <i>tzeireh</i> (i.e., your brother’s life is with you) and not with a <i>pasach</i> — וחי.
  
  
  
  
  
  
  
  
  
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  Pledging valuation of souls. The valuation is for the soul and not the body, and therefore it is not estimated like a slave whose body is sold in the marketplace. 
  
  The sequence is that the highest amount is from twenty-years-old until sixty, when the man’s strength is whole to delve into Torah study. 
  Next is from five-years-old to twenty, and from one-month-old to five, which are in increasing amounts, and finally from age sixty and onwards when the valuation keeps decreasing.
  
  Numbers
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Sets apart. This teaches the Jewish people that holiness depends on our free will and not on circumstances of birth. Each person is able to sanctify himself to the point where “holy shall be said of him,” and in such a case he will truly be considered holy. Furthermore, the Torah instructs the <i>gadol hador</i> to separate and sanctify himself even concerning permissible things, to the point where he will be holy to Hashem. If the generation is worthy, he will not be afraid to bitterly rebuke them, as did Moshe before his death. During his lifetime he should see to it that he speaks softly and warmly, with ethical lessons. If it poses no personal danger, he should seek out individuals to rebuke. The Torah speaks of these two matters when it says: “Speak to Bnei Yisroel and say to them: If a man or a woman.” The <i>Nazir</i> separates himself from wine as anyone who wishes to sanctify himself, who will separate himself from the factors that lead to transgression, step by step. 
   We need not be troubled by someone who drinks wine in a way that he does not become intoxicated, or if he drinks wine to open his heart to the Torah. However, the Torah speaks of one who fears his evil inclination and wants to be isolated from worldly matters, to sanctify himself and become closer to Hashem, and not someone who vows out of anger or another aspect. Therefore, the Torah uses a language of הפלאה, which means that the <i>Nazir</i> will acquire a crown of holiness by means of the separation, which will remain even after the days of his <i>nezirus</i> are completed, when he returns to drinking wine. 
  A man or a woman. Anyone is suitable for this, and not only people of wisdom.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And so we appeared in their eyes. One cannot say that Hashem sent a plague so they would not pay any attention to us, because anyway we were of no consequence in their eyes.
  
  
  
  
  
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  The entire community arose. According to the Sages, each one of the spies threw himself down in his tent and wept, and his entire family gathered around him, while he cried, “Woe unto you, etc.” Then the entire tribe gathered, etc. Immediately after this the spies were silent to hide the fact that they had caused the crying. What remained was, “and the people wept”.
  
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  Let us appoint a head. Since we will appoint him he will listen to us, lest we dismiss him. Also, we will have one head and not two, like Moshe and Aharon, who reinforce each other.
  
  
  
  
  
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  <i>Tzitzis</i>-fringes. When a person performs the 248 positive commandments and observes the 365 negative commandments it encompasses his entire self in holiness. However, not every person can do all the commandments. Therefore, Hashem gave us one commandment with which we can remember all the commandments every day and accept them upon ourselves. And, “the Holy One combines good thoughts to deeds.” This is the intention of the verse (40): “In order that you will remember and perform all My commandments” — by remembering, it is considered as if you performed them. Through this, “and you will be holy unto your God” — with your entire self. This is the language of <i>tzitzis</i> — by gazing at them we will remember the commandments.
  I am Hashem. I did for you beyond the letter of the law, for I did not wait until you were holy. Rather, I took you out of Egypt with My great holiness, so that with your exit from impurity alone you would become holy. Therefore, now you must do your part to become holy.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The entire community of Bnei Yisroel came. The Midrash says that while Moshe and Aharon were busy with the burial of Miriam, they saw a multitude of the Bnei Yisroel coming. Aharon thought they were coming to do kindness with Miriam. However, Moshe told him that if so, they would have come with the elders leading the way, etc.  
  This teaches that the Bnei Yisroel should have done a kindness for Miriam, especially considering that they drank in the Wilderness in her merit. They realized this immediately upon her death and it was indisputable, for there had been many wells and they lived in Koidesh for many days, and suddenly the water disappeared. 
  Also, “and [Miriam] was buried there” — implying that there was no trouble for them to bestow kindness by participating in her funeral. Therefore, they were punished by the lack of water.
  
  
  
  
  
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  Remove the snakes from us — because we have repented. They did not ask on behalf of those who were already bitten by the snakes for speaking. Moshe, however, prayed for those who had been bitten as well, that they should be healed.
  
  
  
  
  
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  He sent emissaries. Moav did not send emissaries because they despised Bil'am for cursing them in their war against Sichon. Balak, however, was among the princes of Sichon. Therefore the dignitaries of Midian went with them.
  
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  Behold. The emissaries belittled Bnei Yisroel in the eyes of Bil'am so he would not fear suffering the same fate as Pharaoh; they did not mention Bnei Yisroel by name. Likewise, they belittled the miracles that occurred when they came out of Egypt by saying they “came out of Egypt, as if they came out on their own without a strong hand. In addition, so that Bil'am would not console them that Hashem instructed Bnei Yisroel to pass by Moav and not harm them, the emissaries told him that they are located across from me, permanently.
  
  
  
  
  
  
  
  
  
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  How goodly. Bil'am prophesized that the spirit of Hashem and bounty from the upper worlds cleave to Yisroel in this lowly physical world.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The land that Adonoy struck down. Thus, His intention must have been that we should inherit it, for if not, it would have been enough to defeat their army. Therefore, they mentioned also Nevo, the burial place of Moshe, for it should not be outside of the inheritance of Yisroel.
  
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  They approached him. First they approached the leaders and asked them to speak on their behalf, for in that way, each one would receive a larger portion in Eretz Yisroel. Once they saw that Moshe was not opposed to them inheriting on the eastern side of the Yardein, and they did not know what response the leaders had been given, they approached only Moshe. They thought he would be merciful and give them time to build homes for their wives and children.
  
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  To your forefathers, to Avrohom, etc. Lest they say that they have no right to the land based on the attribute of justice, Moshe replies that Hashem has already promised it to Avrohom with the attribute of kindness, to Yitzchok with the attribute of justice and to Yaakov with the attribute of mercy. The word “and” before “to Yaakov” is because the attribute of mercy is a combination of the other two.
  
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  You approached me. In addition to their your sin when you remained silent as I appointed the judges, you sinned with seditious speech. All of you. Do not think that Moshe should have spoken to their hearts and prevented them from sending the spies, because here he states that they did not give him a chance to speak, and they came having already decided amongst themselves. There was no way of speaking against them.
  
  
  
  
  
  
  
  
  
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  You have begun to show. This is like someone who made preparations to give a gift, but never gave it. Everything that was done in Egypt and up until that time was preparation for giving the Land of Israel, as the verse states at the time of the exodus, “And I will bring you to the land” (Shemos 6:8) (Alsheich).
  
  
  
  
  
  
  
  
  
  
  
  
  
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  We were slaves. Answer him that the exodus from Egypt was a bigger miracle than the conquest of the land of Isarel. For at the time of the exodus we were idolaters, and nevertheless Hashem performed miracles for us. But at the time of the conquest we were righteous. And He took us out. Through taking us out of Egypt He implanted within us the fundamentals of religion, that we saw that He overturned the natural order and defeated the ministering angel of Egypt.
  
  
  
  
  
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  On the land. Even though in general these things do not depend on merit but on luck, there is no such thing as luck in the land of Israel.
  
  
  
  
  
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  And made you hungry. People question how spirituality can keep the physical body alive. Therefore Hashem fed the people a spiritual food, the <i>mon</i>, to demonstrate that a person does not live solely on physical bread.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  On your mind. If your mind is attached to serving Hashem, there is no fear that you will be drawn after your eyes. Therefore one must first bind <i>tefillin</i> on the arm, next to the heart, and this is referred to as, “on your hand” because the performance of positive <i>mitzvos</i> is connected to the heart. And on your being, that you should accept upon yourselves to give up your lives rather than transgress prohibitions.
  
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  In order that they will be many. Even someone who was only given a few years, they will be increased for him, like Abaye, who was given a longer life due to his involvement with Torah and acts of kindness, and Binyamin the Tzadik through his charity.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  If there should be someone destitute in your midst. The reason for the existence of the poor is so that you can earn merit by giving to them.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  An Aramite. The Egyptian exile was caused by the fact that Lavan switched Rachel with Leah, which ultimately caused the jealousy of the other brothers towards Yosef.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  For it shall never be forgotten. Tell the Jewish people that they will ultimately be refined with the final exile, for then Torah will increase amongst the Jews, and that will protect then, as explained in <i>Raya Mehemna</i>.
  
  
  
  
  
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  The Almighty. If Hashem smites with all His strength, who can survive? Moshe answers that even though Hashem is the Almighty, His ways are just, and He punishes according to the strength of the one receiving the punishment. Divine Justice is a combination of kindness and anger, and not simply judgment. Why does Hashem punish people in this world, yet give reward in the World to Come? Moshe answers that Hashem is “Righteous and upright.” “Righteous” refers to justice; since the sins were performed in this world, the punishment is also in this world. And He is “upright,” and goes beyond the letter of the law. He gives reward in the World to Come, which is infinite.
  
  
  
  
  
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  Regarding Binyomin. Moshe’s blessing to each tribe begins with the letter ‘<i>vav</i>’, meaning, “And.” Binyamin is the only tribe that does not have “and” because he was the only tribe that did not sin. Therefore. Let him live secure. That he will not have to roll through underground tunnels at the time of the resurrection. And certainly worms will not eat his corpse.