Chasidut · Izhbitz
Mei HaShiloach, Volume I, Deuteronomy, Ki Teitzei/מי השלוח·
אכִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶיךָ כוּ' וְשָׁבִיתָ שִׁבְיוֹ. הַיְינוּ הַדָּבָר הַטּוֹב הַנִּמְצָא בְּהָאוּמָּה, כִּי בְּכָל הָאוּמּוֹת נִמְצָא כֹּחַ טוֹב, אַךְ כָּל זְמַן שֶׁהִיא בֵּינֵיהֶם הִיא בְּשִׁבְיָה אַךְ כְּשֶׁיָּבֹא לְבֵין יִשְׂרָאֵל יִהְיֶה הַטּוֹב בִּשְׁלֵימוּת, וְהַטּוֹב הַנִּמְצָא בָּהֶם הוּא הַתְּשׁוּקָה, כִּי מַה שֶּׁיֵּשׁ בְּכֹחָם מַמָּשׁ בְּאֵיזֶה טוֹבָה זֹאת אֵינוֹ רַק לְפִי שָׁעָה, אַךְ הַתְּשׁוּקָה הַנִּמְצָא בָּהֶם שֶׁיָּבִינוּ שֶׁזֶּה יֶחְסַר לָהֶם זֶה צָרִיךְ לְהַכְנִיס לְתוֹךְ יִשְׂרָאֵל, וְכָל זְמַן שֶׁהַתְּשׁוּקָה הַזֹּאת הִיא בֵּינֵיהֶם הִיא בְּשִׁבְיָה כִּי כֹּחַ הַתְּשׁוּקָה אֵינוֹ רַק מֵהַש"י וְזֶה אֵין שַׁיָּךְ לָהֶם רַק לְיִשְׂרָאֵל.
1“When you go out to war against your enemy … and you take them captive …” (Devarim, 21:10)(What is taken captive is) the good that exists in that nation. There is a good power in every nation, yet all the while it is among them it is in captivity. Then when it comes into Israel, it becomes good in its completeness. The good that exists with them is the desire. Any real power in that good is only temporary, yet the desire that is with them comes from the understanding that the power is lacking in completeness. and must be brought into Israel. Thus, all the while that the desire is among them it is in captivity, for the power of desire comes only from God, and does not pertain to them, only to Israel.
בוְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה וַהֲבֵאתָהּ כוּ' וְגִלְּחָה כוּ' וְהֵסִירָה אֶת שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ. כִּי בֶּאֱמֶת כָּל מַה שֶּׁיַּעֲלֶה חֵן בְּעֵינֵי יִשְׂרָאֵל בֶּטַח נִמְצָא בּוֹ דָּבָר טוֹב, אַךְ צָרִיךְ לְבָרֵר בְּבֵירוּרִין אִם עָלָה חֵן אֵיזֶה גָּוֶון בְּעֵינוֹ וְלֹא חֵן אֲמִיתִּי. לָכֵן צִוָּה שֶׁתָּסִיר מֵאִתָּהּ כָּל הַגְּוָונִין וְאַחַר כָּךְ אִם עוֹד תַּעֲלֶה חֵן בְּעֵינָיו אָז בֶּטַח נִמְצָא בָּהּ דָּבָר טוֹב.
2“… and you desire her, and take her for a wife, and bring her home … and shave her head … and remove her garment of captivity from her…” (Devarim, 21:11–13)In truth, everything that is pleasing in the eyes of Israel surely must have something good in it. Then afterwards, one must undergo a process of clarification in order to determine if what is pleasing is an external appearance and not true beauty. This is the commandment (to remove her hair and enticing garments) to remove all external appearances. If she is then still pleasing in his eyes, then surely she contains something good.
גוְרָאִיתָ בַּשִּׁבְיָה. וְנֶאֱמַר בַּגְּמָרָא עַל זֶה [קידושין כ"א:] "לֹא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד יֵצֶר הָרָע". וְהָעִנְיָן מַה שֶּׁכָּאן הִתִּירָה תּוֹרָה כְּנֶגֶד יֵצֶר הָרָע מַה שֶּׁלֹּא מָצִינוּ זֹאת בְּשׁוּם מָקוֹם, אַךְ כִּי נִמְצָא לִפְעָמִים אֲשֶׁר יֵצֶר הָאָדָם מִתְגַּבֵּר עָלָיו עַד שֶׁלֹּא יוּכַל לָזוּז בְּשׁוּם אֹפֶן וְאָז בָּרוּר הַדָּבָר כִּי מֵה' הוּא כְּמוֹ שֶׁמָּצִינוּ בִּיהוּדָה, וְלָזֹאת גִּלְּתָה הַתּוֹרָה זֹאת שֶׁלֹּא יִפֹּל דַּעַת הָאָדָם הָעוֹשֶׂה.
3“… and you see among the captives.…” (Devarim, 21:11)The Gemara says on this (Kiddushin, 21b), “The Torah only speaks here according to the yetser hara [inclination to evil].” That the Torah permitted an outlet for the yetser hara is something that we find nowhere else (in the Torah). Yet there are times when we find that a man’s yetser hara overpowers him until he cannot move at all, and then it is clear that this state came from God, as we find with Yehuda. The Torah revealed this so that someone caught in this state would not become depressed.
דכִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה. עִנְיַן הַמְשָׁכַת הַפְּסוּקִים, תְּחִלָּה עָלָה בְּלֵב הָאָדָם חֵשֶׁק לְקַחְתָּהּ וּבֶטַח יִדְמֶה לוֹ שֶׁמַּעֲשֶׂיהָ טוֹבִים כִּי לֹא בְּשׁוּפְטָנָא עָסְקִינַן, וְאַחַר כָּךְ שׂוֹנְאָהּ בִּרְאוֹתוֹ כִּי אֵין מַעֲשֶׂיהָ כְּמוֹ שֶׁנִּדְמָה לוֹ וְשׂוֹנְאָהּ מְאֹד וְיִדְאַג בְּלִבּוֹ אִם כֵּן מַה הָיְתָה תְּשׁוּקָתוֹ לְקַחְתָּהּ, וְיִתְנַחֵם בְּלִבּוֹ אוּלַי יִוָּלֵד לִי מִמֶּנָּה בֵּן טוֹב, אַחַר כָּךְ רָאָה הַבֵּן הַנּוֹלָד הוּא סוֹרֵר וּמוֹרֶה וּמֵבִיא אוֹתוֹ לְבֵית דִּין וְהוֹרְגִין אוֹתוֹ, וְאָז מִתְעוֹרֵר בְּלִבּוֹ צַעַר וְרַחְמָנוּת עַל בְּנוֹ הַנֶּהֱרָג כִּי זַכַּאי הָיָה כְּמַאֲמַר הַגְּמָרָא (סנהדרין ע"ב.) "בִּשְׁבִיל שֶׁאָכַל תַּרְטֵימָר בָּשָׂר וְשָׁתָה חֲצִי לוֹג יַיִן יֵהָרֵג", וּמְאֹד יֵעָצֵב דַּעְתּוֹ מֵאֵלּוּ הַדְּבָרִים אֲשֶׁר חֲלִיפוֹת עָבְרוּ עָלָיו, וְעַל זֶה נֶאֱמַר כָּאן "לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קִלְלַת אֱלֹקִים" וְכוּ׳ וּבָזֶה יְנַחֵם הַש"י אֶת דַּעַת אָבִיו כִּי בֶּטַח נִמְצָא בּוֹ דָּבָר טוֹב, כִּי בְּאִם לֹא הָיָה נִמְצָא בּוֹ שׁוּם דָּבָר טוֹב לֹא הָיָה הַש"י מַקְפִּיד עָלָיו שֶׁלֹּא יָלִין נִבְלָתוֹ, וּמִזֶּה מַשְׁמַע כִּי אֵינוֹ כְּדָבָר דּוֹמֵם רַק הָיָה נִמְצָא בּוֹ דָּבָר טוֹב אַךְ הָיָה צָרִיךְ לְהִתְבָּרֵר, וְלֹא לְחִנָּם הָיָה חֵשֶׁק הָאָב לָקַחַת אֶת אִמּוֹ. וְאַחַר כָּךְ נֶאֱמַר פָּרָשַׁת הֲשָׁבַת אֲבֵדָה הַיְינוּ שֶׁאֵצֶל הַש"י נִמְצָא תִּקּוּן עַל כָּל הַדְּבָרִים שֶׁלֹּא יִדַּח מֵהֶם נִדָּח מִשּׁוּם חֵשֶׁק וּמִשּׁוּם מַעֲשֶׂה הַנַּעֲשֶׂה בֵּין יִשְׂרָאֵל וְהַכֹּל הָיָה בְּהַשְׁגָּחָה, מַה שֶּׁלָּקַח אֶת אִמּוֹ לֹא חָשַׁק רַק לְהַטּוֹב שֶׁבָּהּ, וּמַה שֶּׁשָּׂנֵא אֶת בְּנוֹ לֹא שָׂנֵא רַק הָרַע שֶׁבּוֹ, וְגַם הֲרִיגָתוֹ לֹא בְּחִנָּם הָיְתָה כִּי בָּזֶה נִתְבָּרֵר שֶׁהָיָה זַכַּאי.
4“If a man has a stubborn and rebellious son …” (Devarim, 21:18)Consider the order of these matters. First desire consumed the heart of the man to take a woman of the war captives for a wife, and surely it seemed to him that her actions were good, for we are not dealing with foolishness. Then afterwards he comes to hate her on sight, as her actions are not at all what he thought they were, and he hates her strongly and is disturbed, wondering where his initial desire to take her came from. So he consoles himself, saying, maybe a good son will be born from her. Then he sees that the son born to them is stubborn and rebellious, and they bring him to the court of law, and kill him. Then pain and mercy fill his heart over his executed son, for he was innocent, as it says in the Gemara (Sanhedrin, 72a), “He will be killed for eating over a tartemar (180 cc.) of meat and drinking over a half log (37 ml.) of wine.” He becomes increasingly disturbed from the series of events that passed over him. Therefore, the very next verse is “for he who incurred the death penalty … do not let the corpse of the hang overnight … for a hung corpse is a dishonor to God.” (Devarim, 21:23).In this God is consoling his father’s conscience, telling him that surely there was something good in him, or else God would not be so careful as to not let him hang the body overnight. From this, it is apparent that he is not like an inanimate object, but rather, there was something good in him that required clarification. Thus, the desire of the father to take the mother was not in vain. Following after is the section dealing with returning a lost object. This shows how with God there is a fixing for everything, so that any desire and any action done among Israel would not be lost to irrecoverable exile, and everything happens with God’s involvement (hashgacha). That he took the mother was from the desire for the good in her, and his hate for his son was only for the evil in him, and his execution was not in vain for in this it becomes clear that he was innocent.27
הכִּי יִקָּרֵא קַן צִפּוֹר כוּ׳ שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ כוּ׳. אֵם הַיְינוּ הַכְּלָלִים שֶׁל דִּבְרֵי תּוֹרָה, כִּי הַכְּלָלִים שֶׁל דִּבְרֵי תּוֹרָה הֵם שֶׁבְּכָל דָּבָר צָרִיךְ הָאָדָם לְבָרֵר אֶת עַצְמוֹ עַל פִּי (זוהר שמות ר'.) תְּלַת נְקוּדִין לְאוֹרַיְיתָא. הַיְינוּ שֶׁיְּבָרֵר שֶׁלֹּא יִהְיֶה בַּדָּבָר הַנַּעֲשֶׂה שׁוּם שֶׁמֶץ נֶגֶד הַש"י וְנֶגֶד כְּלַל יִשְׂרָאֵל וְגַם לָאָדָם הָעוֹשֶׂה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּפָרָשַׁת קְדוֹשִׁים בְּפָסוּק "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ", וְעַל פִּי הַכְּלָלִים צָרִיךְ הָאָדָם לְהִתְנַהֵג בְּכָל הָעִנְיָנִים, וְהִנֵּה הַכְּלָלִים הָאֵלֶּה יְחַיְּבוּ שֶׁאֵין הָאָדָם מְחוּיָּב לִמְסֹר נַפְשׁוֹ עַל שׁוּם דָּבָר חוּץ מִשְּׁלֹשָׁה דְּבָרִים הַיְדוּעִים, אַךְ מִצְוַת שִׁלּוּחַ הַקֵּן מוֹרָה עַל מָקוֹם שֶׁהָאָדָם יוֹדֵעַ שֶׁהַמִּצְוָה הַזֹּאת שַׁיֶּכֶת לוֹ בְּשָׁרְשׁוֹ אָז מְחוּיָּב לִמְסֹר נַפְשׁוֹ אַף עַל מִצְוָה קַלָּה. וְזֶה רוֹמֵז "שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם", הַיְינוּ שֶׁיְּשַׁלַּח אֶת הַכְּלָלִים שֶׁלֹּא יַשְׁגִּיחַ עֲלֵיהֶם רַק יִמְסֹר נַפְשׁוֹ, כְּמוֹ שֶׁמָּצִינוּ בְּדָנִיֵּאל שֶׁמָּסַר נַפְשׁוֹ עַל תְּפִלָּה וּמָרְדֳּכַי שֶׁמָּסַר נַפְשׁוֹ שֶׁלֹּא הִשְׁתַּחֲוָה לְהָמָן וְרַבִּי עֲקִיבָא שֶׁמָּסַר נַפְשׁוֹ עַל נְטִילַת יָדַיִם, שֶׁלֹּא עַל פִּי כְּלָלֵי הַד"ת, כִּי הֵבִינוּ שֶׁהַמִּצְוָה הַזֹּאת הָיְתָה שַׁיֶּכֶת לָהֶם בְּשָׁרְשָׁם, כִּי לְכָל אָדָם שַׁיָּךְ מִצְוָה מְיוּחֶדֶת בִּפְרָט כְּמוֹ שֶׁנִּתְבָּאֵר בְּכַמָּה מְקוֹמוֹת, וְזֶה פֵּירוּשׁ "וְאֶת הַבָּנִים תִּקַּח לָךְ", הַיְינוּ שֶׁתַּשְׁגִּיחַ רַק עַל בִּינַת הַלֵּב, וְזֶה אוֹמְרָם ז"ל (חולין קל"ט.) "כִּי יִקָּרֵא" פְּרָט לִמְזוּמָּן, שֶׁאָסוּר לְהַמְצִיא אֶת עַצְמוֹ לְמָקוֹם כָּזֶה לְסַכֵּן אֶת עַצְמוֹ, רַק כְּשֶׁיְּאוּנֶּה לְיָדוֹ מְקוֹמָהּ וְלֹא לְהַמְצִיא אֶת עַצְמוֹ, וּכְמוֹ שֶׁמְּבוֹאָר בַּגְּמָרָא (ברכות ל"ג:) הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, כִּי הַש"י יָכוֹל לְהוֹשִׁיעַ שֶׁלֹּא יִצְטָרֵךְ הָאָדָם אַף לָזֶה, וּכְמוֹ שֶׁנִּתְבָּאֵר עַל פָּסוּק "וְשׁוֹר אוֹ שֶׂה אוֹתוֹ וְאֶת בְּנוֹ" [לעיל פ' אמור].
5“If you come upon a bird’s nest … you shall surely send away the mother bird, and the chicks you may take for yourself …” (Devarim, 22:7)“Mother” means the principles of the Torah, for one must always examine himself according to the principles of the Torah.* As it says in the Holy Zohar (Shemot, 200a), “there are three points to the Torah.” This means that he should clarify that none of his actions should have anything in the slightest way against God, against the community of Israel, and against the man himself (this was explained earlier in Parshat Kedoshim on the verse, “his mother and father a man shall fear”). A man must conduct all his affairs according to the principles, and these principles require that he shall not lay down his life for anything except the three known mitzvot (incest, idolatry, and murder). However, the mitzvah of sending away the mother bird (the principles) teaches of a place where a man is certain that a particular mitzvah is tied the root of his soul. In such a case, he must give his life for its preservation even if it is a “minor” mitzvah. “You shall surely send away the mother” hints at this, meaning that at this time one need not heed the above principle, yet to go ahead and lay down his life. We find examples of this in Daniel who was ready to give his life for prayer, with Mordechai who would give his life not to bow down to Haman, and with Rabbi Akiva who gave his life for netilat yadaim (ritual handwashing. See Eruvin 21b.)Although these were not according to the principles of the Torah, each one understood that that particular mitzvah tied to him at the root of his soul. For everyone has a particular mitzvah deeply connected to him as is explained in various places, and this is the meaning of “and the chicks you may take for yourself,” meaning that in this case only to heed the understanding of your heart. This is as the sages said (Chullin, 139a), “‘If you happen upon the bird’s nest,’ only applies if you come upon it without premeditation, for it is forbidden to fashion for yourself this mitzvah [climbing trees, houses,] for you would be putting yourself in danger.” Only if you happen upon such a case, yet do not prepare it. As is explained in the Gemara (Mishna, Brachot, 33b), “[If the prayer leader says in the tachanun section of supplication, ‘just as you had mercy on the mother bird] by the bird’s nest so may your mercy arrive,’ [you must silence him].” (And this is the Halacha.) For it is in the power of God to save so that man doesn’t need even this, as is explained earlier on the verse, “An ox or sheep, do not slaughter it and its offspring on the same day” (Parshat Emor).
ושַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ. אִיתָא בַּגְּמָרָא שְׁנֵי מִצְוֹת פֵּירֵשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא מַתַּן שְׂכָרָן אַחַת קַלָּה שֶׁבַּקַּלּוֹת וְאַחַת חֲמוּרָה שֶׁבַּחֲמוּרוֹת (חולין פ' שלוח הקן), כִּי שִׁלּוּחַ הַקֵּן מוֹרֶה שֶׁיּוּכַל הָאָדָם לַעֲזוֹב כָּל טוּב עוֹלָם הַזֶּה בִּשְׁבִיל כְּבוֹד הַש"י וְזֶה נִקְרָא קַלָּה שֶׁבַּקַּלּוֹת, כִּי כָל נֶפֶשׁ מִיִּשְׂרָאֵל מוּכָן לָזֶה, וּבְמָקוֹם שֶׁהָאָדָם עוֹזֵב טוֹבָה שָׁם הוּא נָקִי מְאֹד. וְכִבּוּד אָב מוֹרֶה עַל מִצְוֹת שֶׁיֵּשׁ בָּהֶם הֲנָאַת הַגּוּף, זֶה יִקָּרֵא חֲמוּרָה שֶׁבַּחֲמוּרוֹת, כִּי בְּמָקוֹם שֶׁאָדָם נֶהֱנֶה שָׁם קָשֶׁה לִהְיוֹת נָקִי מִבְּלִי שׁוּם נְגִיעָה, לָכֵן בְּשִׁלּוּחַ הַקֵּן נֶאֱמַר תְּחִלָּה "לְמַעַן יִיטַב לָךְ" וְאַחַר כָּךְ "וְהַאֲרַכְתָּ יָמִים" כִּי כָּאן נִרְאֶה שֶׁעוֹזֵב כָּל טוּב עוֹלָם הַזֶּה, עַל יְדֵי זֶה מַבְטִיחַ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא "לְמַעַן יִיטַב לָךְ", זֹאת הִיא וַדַּאי כִּי גַּם הָאָדָם יָבִין זֹאת וְגַם יַבְטִיחַ לוֹ שֶׁיַּאֲרִיךְ יָמִים, וּבְכִיבּוּד אָב נֶאֱמַר "לְמַעַן יַאֲרִיכוּן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ", הַיְינוּ אַף שֶׁאַתָּה נֶהֱנֶה אַף בָּעוֹלָם הַזֶּה יוּטַב לְךָ גַּם לֶעָתִיד.
6“You shall surely send away the mother bird, and take the chicks for yourself.” (Devarim, 22:7)The Gemara says that there are two mitzvot where the Holy One, blessed be He, explained their reward; one is the easiest of the easy, and one is the most difficult of the difficult (Chullin’s explanation of sending away the mother bird). Sending away the mother bird teaches that a man may abandon all the good in this world for the honor of God. This is called “the easiest of the easy,” for every soul in Israel is ready to do this. In a place where one abandons a worldly good, in this aspect he is exceptionally clean. Respecting parents teaches of a mitzvah where there is a bodily benefit, and this is called “the most difficult of the difficult,” for in a place where one receives benefit, there it is difficult to remain clean without becoming tainted. Therefore with the sending away of the mother bird it says first, “that it may be good for you,” and afterwards, “and lengthen our days.” This is because here it seems as if he is abandoning all the good of this world, so God stresses, saying first, “that it may be good for you.” This is certain, for one will understand this, and in addition, He promises the length of days. With honoring parents it says first “that it may lengthen your days” and afterwards “and that it may be good for you.” This means that even though you benefit from this in this world, it will also be good for you in the future.
זכִּי תֵצֵא מַחֲנֶה וְכוּ׳ כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְּרֵה לָיְלָה וְיָצָא אֶל מִחוּץ לַמַּחֲנֶה. כִּי עִנְיַן מִכְשׁוֹל הַזֶּה בָּא לָאָדָם מִפְּנֵי שֶׁמַּבִּיט בְּדִבְרֵי תּוֹרָה שֶׁאֵינָם שַׁיָּיכִים לוֹ, וְלָכֵן נֶאֱמַר "וְיָצָא אֶל מִחוּץ לַמַּחֲנֶה" לְהַרְאוֹת לוֹ שֶׁאֵין זֶה מְקוֹמוֹ כִּי הוּא עוֹמֵד מִחוּץ לָזֶה.
7“When you go out to make a war encampment against your enemy, and you shall guard yourself from everything evil. If there is a man among you who has become impure from a nocturnal emission, and he shall go outside of the encampment, he shall not enter the encampment.” (Devarim, 23:10–11)This particular stumbling block comes to man from looking into words of Torah that are not his portion. Therefore it says, “and he shall go outside of the encampment,” to show that this [area of study] was not his place, for he stands in an area outside of it.
חוְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ. יָד הוּא תַּקּוּפוּת וְכֹחַ שֶׁיּוּכַל הָאָדָם לָצֵאת חוּץ לִגְבוּלוֹ וּלְהַכְנִיס מִשָּׁם טוֹבָה לְתוֹךְ הַקְּדוּשָּׁה. "וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶךָ" כוּ׳, אִיתָא בַּגְּמָרָא (תמיד כ"ח.) הָרוֹצֶה שֶׁיִּחְיֶה יַחֲזִיק בֶּאֱמוּנָה יְתֵירָה, וְזֶה פֵּירוּשׁ "וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶךָ" הַיְינוּ עַל כָּל דְּבָרֶיךָ יִהְיֶה לְךָ בִּטָּחוֹן וְתַקּוּפוּת. "וְהָיָה בְּשִׁבְתְּךָ חוּץ". הַיְינוּ בְּאִם יַעֲשֶׂה אָדָם מִיִּשְׂרָאֵל חַס וְשָׁלוֹם מַעֲשֶׂה שֶׁהִיא חוּץ מִגִּדְרוֹ, "וְחָפַרְתָּה בָהּ", הַיְינוּ שֶׁיִּהְיֶה נֶגְדְּךָ וְתִתְבַּיֵּשׁ בָּהּ, גַּם יְעַיֵּין בָּהּ מִלְּשׁוֹן (איוב ל"ט,כ"ט) "מִשָּׁם חָפַר אֹכֶל". "וְשַׁבְתָּ וְכִסִּיתָ", הַיְינוּ שֶׁאַחַר כָּךְ תַּעֲשֶׂה אוֹתוֹ הַדָּבָר בְּעַצְמוֹ בְּהֶיתֵּר [כְּעִנְיָן שֶׁאִיתָא בַּגְּמָרָא (יומא פ"ז.) כֵּיוָן שֶׁעָבַר אָדָם עֲבֵירָה וְשָׁנָה בָּהּ הוּתְּרָה לוֹ, הוּתְּרָה לוֹ סַלְקָא דַעְתָּךְ, אֶלָּא נַעֲשֵׂית לוֹ כְּהֶיתֵּר, וְנִתְבָּאֵר הָעִנְיָן בְּפָרָשַׁת וַיִּגַּשׁ בְּחֵלֶק רִאשׁוֹן וּכְעִנְיָן שֶׁמָּצִינוּ בְּמֹשֶׁה רַבֵּינוּ שֶׁהוֹכִיחַ אֶת יִשְׂרָאֵל בְּאָמְרוֹ "שִׁמְעוּ נָא הַמֹּרִים" וְנֶחְשַׁב לוֹ לְחֵטְא אַף שֶׁבַּמִּדְרָשׁ מֵבִיא כַּמָּה פְּשָׁטִים עַל זֶה, מִכָּל מָקוֹם נֶחְשַׁב לוֹ לְחֵטְא, וְכַאֲשֶׁר קָצַף שֵׁנִית וְאָמַר לָהֶם "הַחִיִּיתֶם כָּל נְקֵבָה" בָּזֶה תִּקֵּן וּבֵירֵר אֶת תּוֹכָחָה הָרִאשׁוֹנָה שֶׁגַּם אָז לֹא הָיָה בְּלִבּוֹ שׁוּם כַּעַס עֲלֵיהֶם חָלִילָה. תַּשְׁלוּם.]. "וְכִסִּיתָ אֶת צֵאָתֶךָ", הַיְינוּ כְּשֶׁתַּעֲשֶׂה עוֹד הַפַּעַם תְּכַפֵּר עַל הֶעָבָר, כְּמוֹ שֶׁמָּצִינוּ בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם (בראשית כ"ה,א') "וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה", אַחַר כָּל הַנִּסְיוֹנוֹת נָשָׂא עוֹד הַפַּעַם אֶת הָגָר וּבֵירֵר שֶׁגַּם תְּחִלָּה הָיָה בִּרְצוֹן הַש"י, וּכְמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא (שבת מ"ט.) בְּמַעֲשֶׂה דֶּאֱלִישָׁע בַּעַל כְּנָפַיִם שֶׁהָיָה יוֹצֵא לַחוּץ בִּתְפִילָּיו לְפִי שֶׁהָיָה לוֹ בִּטָּחוֹן שֶׁבֶּטַח לֹא יוּכַל שׁוּם אָדָם לְהָרַע לוֹ, בְּיַעַן כִּי הוּא מְקַיֵּים מִצְוַת הַש"י. וְאַחַר כָּךְ כַּאֲשֶׁר תְּפָסוֹ הַקַּסְדּוֹר אָז בָּטַח גַּם כֵּן בַּה' שֶׁלֹּא יְאוּנֶּה לוֹ רָעָה וְלֹא הִתְרַעֵם עַל מִדּוֹתָיו שֶׁשָּׁלַח לוֹ בִּטָּחוֹן בָּזֶה, וְעַל כֵּן הֵשִׁיב לוֹ כִּי בְּיָדוֹ כַּנְפֵי יוֹנָה הַיְינוּ שֶׁמַּנִּיחַ אֶת עַצְמוֹ לְהִתְפַּתּוֹת מֵהַש"י כְּמוֹ שֶׁכָּתוּב (הושע ז',י"א) "יוֹנָה פוֹתָה", וּבָזֶה בֵּירֵר כִּי גַּם תְּחִלַּת יְצִיאָתוֹ לַחוּץ לֹא הָיְתָה רַק בְּתַקּוּפוּת שֶׁשָּׁלַח לוֹ הַש"י וְעַל יְדֵי זֶה נִיצַּל.
8“You shall have a place prepared outside of the encampment, and there you shall go outside [to attend to your needs]. And you shall have a shovel among your weapons, and it shall be, when you sit outside, you shall dig therewith, and turn back to cover that which came out of you.” (Devarim, 23:13–14)“A prepared place” signifies the tekifut (unbridled strength) 28, see note 61, Sefer Shemot. Also, the word used here for place, yad, also means arm, as in the expression “an arm of strength,” yad chazaka. and the power with which one may surpass his boundaries and from there bring goodness into Kedusha (holiness). “And you shall have a shovel among your weapons” (is related to what is said in the Gemara, Tamid, 28a), “he who wants to live [or ‘which is the right way a man should choose?’], he should seize meticulous integrity [abundant faithfulness].” This is the meaning of “you shall have a shovel among your weapons,” meaning that with all your actions you should proceed with confidence and tekifut.* [shovel] can also mean ‘nail’ – compare with, “I shall plant it firmly (like) a yateid in a faithful (strong) place” (Yeshaya 22). [Hagahot Peretz] “And it shall be when you sit outside” represents a time when a man of Israel acts, God forbid, in a way that is beyond his boundaries. Then, “and you shall dig therewith,” meaning that it shall be set before you and you shall be ashamed of it. In examining the formulation of this verse, compare it with (lyov, 39:29), “from there he seeks his prey” (Both “dig” and “seek” use the word chafar.) “And turn back and you shall cover it,” means that afterwards find a way to do the same action in a way that is permissible (see Yoma, 87a). “And you shall cover that which came out of you” means that the next time you do it you atone for the past. * (repented). God then brought it about that she converted and he married her. We find this with Avraham Avinu (Bereshit, 25:1), “and Avraham went further, and took a wife, and her name was Ketora.” After all his trials he was tested another time concerning Hagar, and it was made clear that even the first time it was from God’s will.* This is as we find in the Gemara (Shabbat, 49a) with the incident of Elisha the master of wings. At that time, the Romans passed an edict that anyone found wearing tefillin would have their brain pierced by the authorities. Elisha went out in the marketplace wearing his tefillin, and a commissar spotted him. They chased him, and just before he was caught, he took off his tefillin and put them in his hands. The commissar ordered him to open his hands, and when he did so, they contained the wings of a dove. He first went outside in his tefillin because he had confidence that surely no one could do him any harm, since he was fulfilling the commandment of God. Then when the commissar caught him, he also trusted that God would not let harm befall him, so he did not bring angry complaints against God’s of judgment, for God sent him confidence even then. Therefore, God answered him, and he found the wings of a dove in his hands. This means that he put himself in a position where he would be enticed by God, as it is written (Hoshea, 7:11), “a tempted dove.” The miracle he experienced made it clear that when he first went outside wearing tefillin it was only a result of the tekifut that God had sent him, and by means of it he was saved.
טכִּי יִנָּצוּ אֲנָשִׁים יַחְדָּו כוּ׳ וְהֶחֱזִיקָה בִּמְבֻשָׁיו וְקַצֹּתָה אֶת כַּפָּהּ כוּ׳. זֶה מְרַמֵּז כְּשֶׁאָדָם יְבַיֵּשׁ אֶת חֲבֵירוֹ בְּמַה שֶּׁמְּגַלֶּה אֶת חֶסְרוֹנוֹ הַנִּמְצָא בּוֹ וְיֵבוֹשׁ בּוֹ, עַל זֶה נֶאֱמַר "וְהֶחֱזִיקָה בִּמְבֻשָׁיו", הַיְינוּ דָּבָר שֶׁמִּתְבַּיֵּשׁ בּוֹ, "וְקַצֹּתָה אֶת כַּפָּהּ", הַיְינוּ שֶׁעַל יְדֵי זֶה יַפְסִיד כָּל זְכֻיּוֹתָיו כִּי כַּף הַיְינוּ יָמִין (מנחות ט':).
9“When two men are fighting, one with another, and the wife of one draws near to save her husband from being hit, and she sends forth her hand, and grabs him by his shame [secrets].” (Devarim, 25:11)This hints at a situation where a man shames his fellow by publicizing the deficiency within him. This is why the verse says “and grabs him by his shame,” meaning something that he is ashamed of. Thus with the penalty, in the next verse, it is written, “then you shall cut off her hand,” meaning that by shaming his friend he will lose all his merits, for hand signifies the right hand, or one’s power (Menachot, 9b, and hence merits).
יזָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק. אִיתָא בַּמִּדְרָשׁ (תנחומא תצא ז') נֶאֱמַר כָּאן "זָכוֹר" וּבְשַׁבָּת "זָכוֹר" מָשָׁל לְמִי שֶׁאָמַר זְכֹר פְּלוֹנִי אוֹהֲבִי עַל תַּמְחוּי מָלֵא כָּל טוּב, זְכֹר פְּלוֹנִי שׂוֹנְאִי עַל תַּמְחוּי רֵיקָנִית. וְהָעִנְיָן בָּזֶה כִּי לֶעָתִיד כְּשֶׁיֵּעָקֵר הַיֵּצֶר הָרָע מִן הָעוֹלָם אָז מִצַּד הַטֶּבַע לֹא יוּכַל לִהְיוֹת הַחֵשֶׁק וְהַחֶמְדָּה בָּעוֹלָם כְּמוֹ עַתָּה עַל יְדֵי שֶׁהַיֵּצֶר הָרָע מְפַתֶּה לֵב אָדָם לַחֲטֹא, לָכֵן כַּאֲשֶׁר יִתְגַּבֵּר עָלָיו אָז יַעֲשֶׂה רְצוֹן הַש"י בְּגֹדֶל נִצּוּחַ, וּכְמוֹ דְּאִיתָא בַּזוה"ק (ויקרא מ"ז:) עַל פָּסוּק (קהלת י',א') "יָקָר מֵחָכְמָה וּמִכָּבוֹד" כוּ', וְכֵן כַּאֲשֶׁר יָנוּחַ אָדָם מִשִּׁעְבּוּד, בַּהַתְחָלָה יִהְיֶה לוֹ גֹּדֶל נַיְיחָא, אַךְ כַּאֲשֶׁר יוּרְגַּל הָאָדָם בִּמְנוּחָה לֹא יַרְגִּישׁ טַעַם כָּל כָּךְ בְּהַנַּיְיחָא, לָכֵן נֶאֱמַר "זָכוֹר" שֶׁיִּזְכֹּר בְּכָל פַּעַם אֵיךְ הָיִינוּ בְּשִׁעְבּוּד וְאֵיךְ הָיָה יִצְרֵנוּ גָּבַר עָלֵינוּ, וּמִזֶּה יָבֹא לָנוּ בְּכָל פַּעַם חֵשֶׁק חָדָשׁ וְנִהְיֶה בְּנַיְיחָא מְאֹד. וְזֶה פֵּירוּשׁ עַל תַּמְחוּי רֵיקָנִית כִּי כָל הַחֲטָאִים וְיִסּוּרִים וּמַחְלֹקֶת שֶׁנִּמְצָא בֵּין יִשְׂרָאֵל כָּל זֶה בָּא מִכֹּחַ עֲמָלֵק כִּי הוּא רֵאשִׁית גּוֹיִם, וְזֶה שֶׁנֶּאֱמַר (שמות י"ז,ט"ז) "מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר", וְכַאֲשֶׁר יִתְבַּטֵּל כֹּחוֹ, אָז בְּזִכְרוֹנֵינוּ אֶת כֹּחוֹ, יָבֹא לָנוּ חֵשֶׁק חָדָשׁ.
10“Remember what Amalek did to you, on the way when you were leaving Egypt.” (Devarim, 25:17)It is written in the Midrash (Tanchuma, Ki Teitsei, 7), “here it says, remember, and with Shabbat it says, remember. We can understand this with a parable. A king prepared a feast. When the tray was brought before him filled with all manner of delicacies, he said, ‘remember this one who loved me.’ Then when the plate was wiped clean, he said, ‘remember that one who hated me.’” In the future, with the eradication of the inclination to evil, then, from the side of man’s nature, lust and desire will not be able to exist in the world as it does now, when the inclination to evil entices man to sin. Therefore, when it overpowers him, then he shall make God’s will as the great victorious one.This is as the holy Zohar explains the verse (Kohollet, 10:1), “more precious than wisdom or honor is a little foolishness.” So it is with the great rest a man first rests after ceasing from the hard work of servitude. Then when he becomes accustomed to it, he does not feel the taste of the rest as he did at first. Therefore it says “remember,” for he shall remember each time the difficulty of the servitude, and how our inclination to evil overpowered us. From this, new desire will come to us each time, and we will feel the greatness of the rest. This is the meaning of “when the plate was wiped clean,” for all the sins and suffering and controversies that exist among Israel come from the power of Amalek, for he is “chief of the nations.” This is as it is said (Shemot, 17:16), “a war of Hashem with Amalek from generation to generation.” Then when his strength is nullified, when we remember his power our desire will be renewed.