Chasidut · Izhbitz
Mei HaShiloach, Volume I, Deuteronomy, Ki Tavo/מי השלוח·
אוְהָיָה כִּי תָבוֹא אֶל הָאָרֶץ כוּ' וְלָקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה כוּ'. בָּזֶה שֶׁהָאָדָם מַחְזִיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא רֵאשִׁית פְּרִי הָאֲדָמָה, בָּזֶה מְבָרֵר אֶת עַצְמוֹ כִּי יוּכַל לַעֲבוֹד אֶת ה' בְּכָל מְאֹדוֹ.
1“And it shall be when you come into the land … and you shall take of all the first fruits of the land .…” (Devarim, 26:1)In this, that man returns the first fruits of the land to the Holy One, blessed be He, he is thereby engaging in a spiritual purification that allows himself to serve God with all his abundance. (As it says in the Shema, “you shall love Hashem your God … with all your abundance.”)
בוְשַׂמְתָּ בַטֶּנֶא. "בַטֶּנֶא", בְּגִימַטְרִיָּא מַה טּוֹב, וְזֶה רוֹמֵז לְ"דָבָר בְּעִתּוֹ מַה טּוֹב", "בַּטֶּנֶא" הִיא סַל שֶׁהִיא נָקוּב כְּמוֹ שֶׁפֵּירְשׁוּ, הַיְינוּ שֶׁיְּהֵא תּוֹכוֹ כְּבָרוֹ וְאַף דָּבָר שֶׁיִּהְיֶה כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם אִם נִרְאֶה בּוֹ רָעָה לָעַיִן, לֹא יַעֲשֶׂה זֶה, מִפְּנֵי שֶׁצָּרִיךְ שֶׁיִּהְיֶה בָּרוֹ כְּתוֹכוֹ, וְזֶה עִנְיַן דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם כְּשֶׁרָצָה לֵילֵךְ לְאָכִישׁ מֶלֶךְ גַּת כַּאֲשֶׁר בֵּיאַרְנוּ בְּפָרָשַׁת לֶךְ [ד"ה הרימותי] עיי"ש.
2“and you shall place it in a basket .…” (Devarim, 26:2)B’teneh, “in a basket” is the gematria (numerical equivalent) of mah tov, “how good.” (The sum total of the letters both equal 62.) Hinted in this is “how good is something at its proper time.” The basket is said to be perforated (like a woven straw basket), to show that tocho c’varo, (see also Berachot, 27b) that its insides are like its outsides (meaning honest). This is to show that even when the intention is for the sake of Heaven, if if it appears unpleasant on the surface he will not do it, because its inner nature must be like its outside appearance. This is related to the matter of King David, when he wanted to go with Achish, king of Gat, as explained in Parshat Lech L’cha.29
גהִגַּדְתִּי הַיּוֹם לַה' כוּ'. הַגָּדָה רוֹמֵז עַל דְּבָרִים הַקָּשִׁין, כִּי בָּזֶה אוֹמֵר דְּבָרִים קָשִׁין נֶגֶד הַכֹּהֵן כִּי מְרַמֵּז לְהַכֹּהֵן אַף כִּי הַכֹּהֵן עוֹבֵד בְּבֵית הַמִּקְדָּשׁ וְהוּא עוֹבֵד בַּשָּׂדֶה, עִם כָּל זֶה כַּאֲשֶׁר יַגִּיעַ הַנֶּפֶשׁ מִיִּשְׂרָאֵל לִמְקוֹם הַמִּקְדָּשׁ וּמֵבִיא בִּכּוּרִים, אָז מְבָרֵר כִּי בְּכָל מָקוֹם הָיָה בִּקְדוּשָּׁה כְּמוֹ הַכֹּהֵן הָעוֹבֵד.
3“And you will go to the Cohen which will be in those days, and say to him, ‘I have told this day to God .…’ ” (Devarim, 26:3)“Telling” or hagada in Hebrew, hints at difficult things.30, to tell, denotes difficulty, similar to gid, or sinew, as opposed to amira,” saying the language of softness. With this he will say difficult things before the Cohen. He hints to him that even though the Cohen works in the Holy Temple and he works in the fields, nevertheless, when this farmer reaches the Temple in Jerusalem and brings bikkurim, first-fruit offerings, then it becomes perfectly clear that any place any action that was done with Kedusha (sanctity), no matter how simple, was like the service of the Cohen.
דוְעָנִיתָ וְאָמַרְתָּ כוּ' אֲרַמִּי אֹבֵד אָבִי. "אֲרַמִּי" הַיְינוּ הַטָּעוּת וְהַהֶעְלֵם הַנִּמְצָא בָּעוֹלָם וְזֶה שׁוֹלֵל דַּעַת הָאָדָם, כִּי מֵאֵלּוּ הַדְּבָרִים הוּא תָּמִיד בְּפַחַד וּדְאָגָה, מֵאַחַר שֶׁזֶּה מָצוּי בָּעוֹלָם אִם כֵּן אֵין דַּעַת הָאָדָם בְּטוּחָה וּמְיֻשֶּׁבֶת עָלָיו, וּכְמוֹ שֶׁמָּצִינוּ בִּבְנֵי שְׁמוּאֵל שֶׁנֶּאֱמַר עֲלֵיהֶם "וַיִּטּוּ אַחֲרֵי הַבָּצַע", וּפֵרְשׁוּ בַּגְּמָרָא (שבת נ"ו.) עַל זֶה שֶׁבִּקְּשׁוּ לְהַרְבּוֹת שָׂכָר לְחַזָּנֵיהֶם וְסוֹפְרֵיהֶם וּבֶאֱמֶת הָיְתָה כַּוָּנָתָם לְשֵׁם שָׁמַיִם כִּי מִסְּתָמָא חַזָּנֵיהֶם וְסוֹפְרֵיהֶם הָיוּ צַדִּיקִים, וְהָיוּ רוֹצִים לְהַמְצִיא לָהֶם פַּרְנָסָתָם, וְאַף עַל פִּי כֵן נֶאֱמַר עֲלֵיהֶם "וַיִּטּוּ אַחֲרֵי הַבָּצַע", לְפִי שֶׁאֵין הָאָדָם יָכוֹל לִשְׁמֹר עַצְמוֹ מִטָּעוּת כִּי לֹא כִוְּנוּ לִרְצוֹן הַש"י, וְזֶה "אֲרַמִּי אוֹבֵד אָבִי", כִּי אָב נִקְרָא הַמַּחְשָׁבָה וְעַל יְדֵי מִצְוַת בִּכּוּרִים יִזְכֶּה הָאָדָם לְהִנָּצֵל מִטָּעוּת רַק יַבִּיט לַה׳ בְּכָל מַעֲשֶׂה שֶׁיַּעֲשֶׂה, עַל כֵּן נֶאֱמַר מִיָּד "אֲשֶׁר נָתַתָּ לִּי" הַיְינוּ שֶׁמְּדַבֵּר עִם הַש"י פָּנִים בְּפָנִים.
4“And you shall answer and you shall say … ‘an Aramean sought to destroy my father …’” (Devarim, 26:5)“Aramean” signifies the mistakes and that which is hidden in the world.* This jades the mind, putting him in a continual state of fear and worry. Since this is common, man’s mind is not confident and settled. This is as we find with the sons of Shmuel who erred after greed. Of this the Gemara says (Shabbat, 56a), “because they wanted to increase the salaries of their teachers and scribes.” Truly their intention was for the sake of Heaven, for basically their teachers and scribes were Tsaddikim, and they only wanted to create their livelihoods. Nonetheless it says that they erred after greed, because a man cannot guard himself from his mistakes if his intention was not God’s will. This is “my father was an Aramean about to perish.” “Father” is called thought,31, a father in wisdom. and by means of the mitzvah of the first fruits (where he makes this declaration) a man will merit being saved from mistakes and need only to look to God in all his actions. This is why he then immediately says (in verse 26:10), “[And now I have come with the first fruits of the land] which You have given me, Hashem” meaning that he speaks with God face to face.
האֲרַמִּי אֹבֵד אָבִי. הַטַּעַם שֶׁמַּתְחִיל פָּרָשַׁת בִּכּוּרִים בָּזֶה, עַל דֶּרֶךְ מַה שֶּׁאָמְרוּ ז״ל (ברכות ל"ד.) בְּסֵדֶר תְּפִלּוֹת שְׁמוֹנֶה עֶשְׂרֵה, ג׳ רִאשׁוֹנוֹת כְּעֶבֶד שֶׁמְּסַדֵּר שִׁבְחוֹ לִפְנֵי רַבּוֹ, וְאֶמְצָעִיּוֹת שׁוֹאֵל צְרָכָיו, וְג׳ אַחֲרוֹנוֹת כִּמְקַבֵּל פְּרָס מֵרַבּוֹ וְנִפְטָר וְהוֹלֵךְ לוֹ וְצָרִיךְ לִכְרֹעַ, כִּי הַג׳ אַחֲרוֹנוֹת הוּא הַחְזָרַת הַטּוֹבָה כְּגוֹן מִי שֶׁמְּבַקֵּשׁ מֵה׳ שֶׁיַּרְוִיחַ מָמוֹן וְאִם עָזַר לוֹ וְהִרְוִיחַ צָרִיךְ לִמְסֹר הַכֹּל לְהַש"י בַּחֲזָרָה שֶׁיְּלַמֵּד לוֹ מַה יַּעֲשֶׂה בְּכָל פְּרוּטָה שֶׁלֹּא יוֹצִיאֶנָּה ח"ו בְּמָקוֹם שֶׁהוּא נֶגֶד רְצוֹן הַש"י. וְזֶה פֵּרוּשׁ כִּמְקַבֵּל פְּרָס מֵרַבּוֹ וְצָרִיךְ כוּ' וְזֶה גַּם כֵּן עִנְיַן בִּכּוּרִים כַּאֲשֶׁר תָּבוֹא אֶל הָאָרֶץ וְיִהְיֶה לְךָ כָּל טוּב תַּחְזִיר הַטּוֹבָה לַה׳ וְהַיְינוּ לְבֵית הַמִּקְדָּשׁ וְתִתֵּן אֶת הַמֻּבְחָר לַכֹּהֵן וְתֵדַע כִּי עֲדַיִן הַכֹּל בְּיַד הַבּוֹרֵא, וְזֶה הָעִנְיָן חִדֵּשׁ יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם, כִּי אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם הָיָה עוֹבֵד אֶת ה׳ בְּמִדּוֹת "בְּכָל לְבָבְךָ" וְיִצְחָק "בְּכָל נַפְשְׁךָ", וְיַעֲקֹב בְּמִדּוֹת "בְּכָל מְאֹדֶךָ" הַיְינוּ אַחַר קַבָּלוֹת הַטּוֹבָה שֶׁהֶחְזִיר אֵלָיו, כְּמוֹ שֶׁאָמַר יַעֲקֹב "וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ".
5“An Aramean sought to destroy my father …” (Devarim, 26:5)The reason the section of the first fruits begins in this way is similar to the following passage in the Gemara (Berachot, 34a). “In the order of the prayer of the eighteen benedictions, the first three blessings are like a servant who arranges his praise before his master. In the [nine] intermediate blessings he asks for his needs. In the last three he is like one who has received a reward from his master, is dismissed, and must bow before him while leaving.” The last three blessings are, so to speak, “returning the good.” For example, one asked God to grant him wealth. If God helped him and he profited, he must deliver everything back to God by asking God to teach him what to do with every penny, that it should not be dispensed, God forbid, in a place that is against God’s will.This is the explanation of “like one who receives a reward … he must bow.” This also has to do with the first-fruit offering. When you come into the land and you receive all the good, you must return it to God, that is, to the Beit HaMikdash, the Holy Temple, by giving the choice produce to the Cohen. In doing this you know that all is still in the hands of the Creator. Yaakov had established this whole practice, for Avraham Avinu served God in the attribute of “with all your heart,” Yitzchak Avinu with “all your soul,” and Yaakov with the attribute of “all your abundance.” This means that after receiving all the good, to return it to Him, as Yaakov said, “all that you give me I will surely tithe it to You.”
והַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם. הַשְׁקָפָה הַיְינוּ הַבָּטָה בְּיוֹתֵר לְכָל אֶחָד לֹא בְּתוֹךְ הַכְּלָל, כִּי הִנֵּה בְּכָל מָקוֹם כְּשֶׁהַש"י מַבִּיט לְאָדָם בְּיִחוּד אָז מְאֹד יִפְחַד לֵב הָאָדָם, כִּי נֶגֶד הַש"י מִי יֹאמַר זִכִּיתִי לִבִּי, וְרַק כְּשֶׁהַש"י מַבִּיט לַכְּלָל אָז לֵב הָאָדָם בְּנַיְיחָא כְּמוֹ שֶׁכָּתוּב (מלכים ב' י"ד,י"ג) "בְּתוֹךְ עַמִּי אָנֹכִי יוֹשָׁבֶת". כִּי כְּשֶׁהַש"י מַשְׁגִּיחַ בַּכְּלָל אָז אֶחָד מְבָרֵר אֶת חֲבֵרוֹ שֶׁהוּא טוֹב, כִּי כָל נֶפֶשׁ הוּא נָקִי בְּדָבָר אֶחָד וְכַיָּדוּעַ, אַף כָּאן אַף כִּי הַש"י מַשְׁגִּיחַ בְּיִחוּד גַּם כֵּן טוֹב, כִּי כְּשֶׁהָאָדָם מַפְרִישׁ תְּרוּמוֹת וּמַעַשְׂרוֹת אָז בָּא בִּזְרוֹעַ נֶגֶד הַש"י כְּמַאֲמַר הַמִּדְרָשׁ (תנחומא תשא י"ד) אֵין לְךָ שֶׁבָּא בִּזְרוֹעַ כְּמוֹ שֶׁמַּפְרִישׁ מַעַשְׂרוֹת.
6“Look down from Your holy dwelling, from heaven .…” (Devarim, 26:15)“Look down” uses the special term hashkifa, meaning to look into everyone and not just in general. Every time that God looks at man individually, then great fear wells up in the heart of man, for before God who may say, “my heart has been purified?” Only when God looks at mankind in general is man’s heart at ease, as it says (Kings 2, 4:13), “I sit among my people.” When God inspects man in general, then one evaluates his fellow man for the good, for each soul is clean in one aspect, as is known. Yet here, even though God looks at each man individually, it is also good. This is because when man brings trumot and maasrot (tithes), he is coming to God with strength, as it is said in the Midrash (Tanchuma Tisa 14), “there is no coming to God with strength like when one brings tithes.”32, or dwelling, as it says in the Gemara (Chagigah 12b), “a dwelling [maon] where legions of ministering angels who sing at night and are silent in the day, in honor of Israel.” From here begins the revelation of God’s good for Israel that, as it were, contracts the supernal glory from the song of the angels, in order to make room to include the songs of Israel, and from here is diffused only good. Giliyon Mei HaShiloach, by the Isbitser’s grandson, Gershon Henoch Lainer of Radzin.
זאֶת ה' הֶאֱמַרְתָּ הַיּוֹם כוּ' וַה' הֶאֱמִירְךָ הַיּוֹם. "הֶאֱמַרְתָּ" הוּא לְשׁוֹן הִתְנַשְּׂאוּת שֶׁהָאָדָם מִתְנַשֵּׂא וּמְפָאֵר עַצְמוֹ בְּהַש"י "מִי כַּה' אֱלֹקֵינוּ". "וַה' הֶאֱמִירְךָ הַיּוֹם" הַיְינוּ שֶׁהַש"י מִתְנַשֵּׂא בְּיִשְׂרָאֵל "יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר". "הֶאֱמַרְתָּ" לְשׁוֹן הִתְפָּאֲרוּת כְּמוֹ שֶׁכָּתוּב (תהלים צ"ד,ד') "יִתְאַמְּרוּ כָּל פֹּעֲלֵי אָוֶן" הַיְינוּ שֶׁמִּתְנַשְּׂאִים שֶׁאוֹמְרִים שֶׁעוֹשִׂים חָכְמָה בְּהַחֵטְא, וּכְנֶגְדָּם יִשְׂרָאֵל מִתְנַשְּׂאִים. "לִהְיוֹת לְךָ לֵאלֹקִים", הַיְינוּ שֶׁיִּשְׂרָאֵל נִמְשָׁכִין אַחַר דַּעַת הַש"י כְּמוֹ שֶׁיִּנְהַג בָּהֶם וּמְבַטְּלִים דַּעְתָּם נֶגְדּוֹ, כְּנֶגֶד זֶה הַש"י מִתְנַשֵּׂא כִּבְיָכוֹל בְּיִשְׂרָאֵל כְּמוֹ שֶׁכָּתוּב "לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר לָךְ".
7“You have praised Hashem this day to be your God … God has praised you today .…” (Devarim, 26:17)(First it must be noted that Rashi tells us that the word translated here as “praised,” he’emarta, appears nowhere else in the Torah for its meaning to be made clear. He first says it means “separated,” that we have separated God to be ours from all the strange gods. Then he shows its use in Tehilim 94:4, “all the workers of iniquity praise [yit’amru] themselves,” which is closer to the holy Isbitser’s rendering of its meaning as “exaltation.”) “Praised,” in Hebrew he’emarta, is a term denoting exaltation, that a man exalts and prides himself in God, “who is like Hashem our God?” “God has praised you today” means that God takes pride in Israel, as in “Israel in you I will adorn myself” (Yesahya, 49:3). He’emarta is also connected to boasting, as in “all the workers of iniquity praise [yit’amru] themselves,” meaning that they boast and say that they are acting with wisdom by sinning, and in opposition to them Israel prides themselves to be God for you” (Devarim, 26:17). This means that Israel is drawn after the knowledge of God just as He will conduct them and negate their knowledge against His. Corresponding to this God prides Himself, as it were, in Israel, as it is written, “to be His most beloved treasure,” (Devarim, 7:6), as He has said to you.
חוַיְצַו מֹשֶׁה וְזִקְנֵי כוּ׳ וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ כוּ׳ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ כוּ׳ וְכָתַבְתָּ עַל הָאֲבָנִים כוּ׳ בַּאֵר הֵיטֵב. עַל זֶה אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהלים קמ״ז,י״ח) "יִשְׁלַח דְּבָרוֹ וְיַמְסֵם יַשֵּׁב רוּחוֹ יִזְּלוּ מָיִם", כִּי כַּאֲשֶׁר רָאָה שֶׁנִּצְטַוּוּ לִכְתֹּב דִּבְרֵי תּוֹרָה בֵּין הָאֻמּוֹת בַּאֵר הֵיטֵב אָז פָּחַד מְאֹד שֶׁלֹּא יוּכַל יִשְׂרָאֵל לְהָבִין דִּבְרֵי תּוֹרָה בַּאֵר הֵיטֵב חַס וְשָׁלוֹם רַק בֵּין הָאֻמּוֹת, אַךְ כַּאֲשֶׁר בָּא עַל עֹמֶק הַדְּבָרִים אָז אָמַר "יִשְׁלַח דְּבָרוֹ וְיַמְסֵם יַשֵּׁב רוּחוֹ", כִּי זֹאת הָיָה בִּרְצוֹן הַש"י לְהֵיטִיב לְיִשְׂרָאֵל כִּי יֵשׁ דִּבְרֵי תּוֹרָה שֶׁאֵין אָדָם עוֹמֵד עֲלֵיהֶם אֶלָּא אִם כֵּן נִכְשַׁל בָּהֶם (גיטין מ״ג.). וְעַל יְדֵי זֶה נִכְתַּב דִּבְרֵי תּוֹרָה בֵּין הָאֻמּוֹת כְּדֵי שֶׁיִּרְאוּ וְיָבִינוּ כִּי דֶּרֶךְ הַתּוֹרָה טוֹב הִיא וְעִם כָּל זֶה לֹא יוּכְלוּ לְהִתְגַּבֵּר עַל יִצְרָם, וּמֵהֶם יִלְמְדוּ יִשְׂרָאֵל שֶׁלֹּא יִצְטָרְכוּ לְכִשָּׁלוֹן כִּי יִרְאוּ שִׁלּוּמַת הָרְשָׁעִים, וְעַל זֶה אָמַר "יִשְׁלַח דְּבָרוֹ וְיַמְסֵם" הַיְנוּ כְּשֶׁהַש"י יִשְׁלַח דִּבְרֵי תּוֹרָה לְאֻמּוֹת הָעוֹלָם יִגְרְמוּ לָהֶם שֶׁיִּמַּסּוּ וְיֵלְכוּ לַאֲבַדּוֹן, "יַשֵּׁב רוּחוֹ" הַיְנוּ לְיִשְׂרָאֵל יִזְּלוּ מַיִם חַיִּים.
8“And Moshe and the elders commanded … and on the day you pass over … you shall set up great stones and plaster them … and you shall write on the stones a clear explanation .…” (Devarim, 27:1–8)On this King David said (Tehilim, 147:18), “He sends His word and it melts them, He blows His wind and the waters flow.” When he saw that Israel was commanded to write Words of Torah with a clear explanation for the nations, he greatly feared that, God forbid, only among the nations would Israel be able to understand the Torah with a clear explanation. Thus when they arrived at the depth of the words, then he said, “He sends His word and it melts them, He blows His wind.” Thus it was in God’s will to improve Israel, as we have matters in Torah that one may uphold only if he first fails in them (Gittin, 43a). Therefore the Torah was written among the nations in order that they would see and understand that the way of the Torah is good. Nonetheless they could not overpower their inclination to evil, and from them Israel would learn that they need not fail. There they would see how the wicked are paid back, and on this he said, “He sends His word and it melts them,” meaning that when God sends Words of Torah to the nations it causes them to melt and become lost. “He blows His wind,” means that the water of life will flow to Israel.
טוּבָאוּ עָלֶיךָ כָּל הַבְּרָכוֹת הָאֵלֶּה וְהִשִּׂיגֻךָ. הַיְנוּ שֶׁלֹּא תִּשְׁתַּנֶּה כְּמוֹ שֶׁהָיִיתָ, כִּי טֶבַע הָאָדָם לְהִשְׁתַּנּוֹת בְּעֵת שֶׁיַּרְוִיחַ לוֹ ה׳ וְעַל זֶה מַבְטִיחַ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי הַטּוֹב שֶׁבְּנֶפֶשׁ יִשְׂרָאֵל לֹא יִשְׁתַּנֶּה חַס וְשָׁלוֹם מִשּׁוּם דָּבָר.
9“And all these blessings will come to you, and overtake you .…” (Devarim, 28:2)You will not revert to your former self. It is the nature of man to change when God brings him profit, so therefore the Holy One, blessed be He, promised him that the good in the soul of Israel will not, God forbid, be changed by anything.*
יוְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה. הַיְנוּ שֶׁאַתָּה לֹא תִּצְטָרֵךְ לָהֶם שֶׁיָּבוֹאוּ לִלְווֹת מִמְּךָ, כִּי דֶּרֶךְ הָאָדָם הַמַּלְוֶה בְּאִם לֹא יִלְוֶה מִמֶּנּוּ אָז הוּא בְּעֹצֶב, וְזֹאת מַבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא תִּהְיֶה נִצְרָךְ לָהֶם.
10“… And you shall lend to many nations, and you shall not borrow.” (Devarim, 28:12)You will not need them to come and borrow from you. It is the way of the lender that he is saddened if no one comes to borrow from him, so the Holy One, blessed be He, promises that you will not need them.
יאאֵת כָּל מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם. בְּכָאן רָמַז לָהֶם מֹשֶׁה לְיִשְׂרָאֵל אֲשֶׁר בְּכָל מַכָּה וּמַכָּה שֶׁבָּא עַל מִצְרַיִם נִרְעַד גַּם לֵב הַרְבֵּה נְפָשׁוֹת מִיִּשְׂרָאֵל שֶׁהָיָה בָּהֶם שֶׁמֶץ חֶסְרוֹן דּוֹמֶה לָהֶם בְּאֵיזֶה עִנְיָן, הָיוּ מִתְמַלְּאִים פַּחַד וּבָזֶה הַפַּחַד נִרְצָה עֲוֹנָם, וְנָתַן הַש"י אֶת מִצְרַיִם תַּחְתֵּיהֶם כְּמוֹ שֶׁכָּתוּב (ישעיה מ"ג,ד') "וְאֶתֵּן אָדָם תַּחְתֶּיךָ", וְזֶה פֵּירוּשׁ הַפָּסוּק (תהלים צ"א,ח') "רַק בְּעֵינֶיךָ תַבִּיט וְשִׁלֻּמַת רְשָׁעִים תִּרְאֶה", הַיְינוּ שֶׁתַּבִּיט וְתִרְאֶה שִׁלֻּמַת רְשָׁעִים וּבְאִם יִמָּצֵא בְּךָ אֵיזֶה חִסָּרוֹן, עַל יְדֵי הַפַּחַד יִתְפַּשֵּׁט בְּךָ עַקְמִימוּת לִבְּךָ לְטוֹב.
11“…Every Egyptian ailment from which you shuddered…” (Devarim 28:60).Here Moshe hinted to Israel that every Jewish souls also trembled from the plagues that came upon Egypt. Dread came upon anyone who had even a trace of deficiency that was similar to the Egyptians. Through this sin the dread was appeased (in Heaven), and Hashem put the Egyptians in their place (to receive the plagues). As written, “I placed a man (nation) instead” (Yeshayahu 43). This explains the verse, “Only with your eyes shall you gaze and see the recompense of the wicked” (Tehilim 91:8). Meaning that you will ponder and see the recompense of the wicked, and if you discover some deficiency in yourself, the dread that grips you will straighten out the crookedness of your heart.