בס"ד Week of Parshas Mishpotim Shevat 27, 5776 February 6, 2016 Compiled from the works of Rabbi Menachem Mendel Schneerson The Lubavitcher Rebbe by Rabbi Shmuel Mendelsohn A Project of Vaad L Hafotzas Sichos Copyright 2016
An Outline of the Rebbe s Explanation of Rashi Parshas Mishpotim Likkutei Sichos Volume 26, Pages 124 131 Rashi in His Own Words שמות כ"ג, כ': ה נ ה אנ כ י ש ל ח מ ל א ך ל פ נ י ך ל ש מ ר ך ב ד ר ך ו ל ה ב יא ך א ל ה מ ק ום א ש ר ה כ נ ת י: רש"י ד"ה אשר הכינותי: אשר זמנתי לתת לכם, זהו פשוטו ומדרשו אל המקום אשר הכינותי כבר מקומי ניכר כנגדו, וזה אחד מן המקראות שאומרים, שבית המקדש של מעלה מכוון כנגד בית המקדש של מטה: Shemos 23:20: Behold, I am sending an angel before you to guard you on the way and to bring you to the place that I have prepared. Rashi Heading - that I have prepared: to give to you. This is its simple meaning. Its Midrashic interpretation is: "That I have prepared": My place is already recognizable opposite it. This is one of the verses that state that the heavenly Temple is directly opposite the earthly Temple. A Brief Synopsis In this week s Torah portion, Mishpotim, the Torah tells us that 1 Behold, I am sending an angel before you to guard you on the way, and to bring you to the place which I have prepared. Rashi cites the words from the verse which I have prepared, and says which I have prepared to give to you. This is its simple meaning. Its Midrashic interpretation is the place that I have prepared. My place is already recognizable opposite it. This is one of the verses that state that the heavenly Temple is directly opposite the earthly temple. According to Rashi s first explanation, the Torah is saying that the land of Israel has been prepared for the Jewish people. According to his second explanation, we are being told that the Bais Hamikdosh has been prepared for the Jews. One obvious question here, is why Rashi finds it necessary to add that this is one of the verses that state that the holy Temple above is directly opposite the Bais Hamikdosh below. What does this add to the beginning student s grasp of the verse? The Rebbe explains that Rashi is actually answering a very obvious question. The word preparation indicates making a change in that which has been prepared. However, here there was no 1. Shemos 23:20. 2
change! To the contrary, quite some time would go by before the Jews will have conquered and divided the land of Israel. The Holy Temple would not be prepared until many more years have passed. Rashi answers this by saying that the word preparation has two meanings. Here the Torah is using the word prepared to mean that Hashem is inviting us to enter the land of Israel. This is similar to inviting a guest, which involves no physical preparation. He made a verbal declaration (as so to speak) that the land is ours. However, this explanation is not sufficient, because usually preparation involves a physical change in that which is being prepared. Therefore Rashi adds a second explanation. My place is already recognizable opposite it. There was not yet any preparation made in the earthly temple. However, the heavenly temple was prepared for us. Rashi s Explanation In this week s Torah portion, Mishpotim, the Torah tells us that Behold, I am sending an angel before you to guard you on the way, and to bring you to the place which I have prepared. Rashi cites the words from the verse which I have prepared, and begins his explanation by saying which I have prepared to give to you. A number of the supercommentaries, Sefer HaMizrachi 2, Devek Tov 3 and the Sifsei Chachomim 4, explain that Rashi is bothered by the fact that the Torah says which I have prepared, without specifying for whom G-d had prepared the place. Therefore, Rashi specifies which I have prepared to give to you. However, this leaves us wondering why the verse seemingly leaves out these words. Why does the Torah not explicitly say which I have prepared to give to you? Therefore, Rashi is not satisfied with the first answer and adds a second explanation 5. 2. Rabbi Eliyahu Mizrachi (1455 1525 or 26) was a great Talmudist and Halachic codifier who was born in Constantinople. He is perhaps best known for his supercommentary to Rashi. 3. This is a supercommentary on Rashi's commentary on the Torah by Rabbi Shimon Oshenburk (16th cent.) Little is known of the author. He lived in Aschaffenburg, Germany and was one of only three or four Jewish families living there during the 16th century. His work Devek Tov was first published in Venice in 1588. 4. This is perhaps the most popular commentary of Rashi, and appears in many editions of the Chumash. It was written by Rabbi Shabsai Meshorair Bass (1641 1718). It was first printed in Amsterdam in 1680. 5. We have explained many times, that when Rashi offers two explanations, it is because there is a difficulty with each. However, the first explanation is not as problematic as the second, and is therefore mentioned first. 3
Rashi continues with a second explanation. This is its simple meaning. Its Midrashic interpretation is to the place that I have prepared. My place is already recognizable opposite it. This is one of the verses that state that the heavenly Temple is directly opposite the earthly Temple. Rashi s second explanations has an advantage over the first because the verse says to the place which I have prepared, rather than to the land which I have prepared. The first interpretation Rashi states is referring to Israel, rather than to a specific place, meaning the Temple. That is why Rashi repeats the Torah s words to the place which I have prepared in his second explanation. He is hinting to us that this reason explains the word place which is not explained by the first reason 6. The fact that the Midrashic explanation changes the meaning of to the place from Israel to the Temple, and makes it easier to understand the words which I have prepared (as will be explained further) cause Rashi to repeat the words he cites from the verse as a preface to his second explanation. Difficulties in Understanding Rashi According to Rashi s first explanation, it is difficult to understand why there is a need to specify for whom Hashem prepared the land. Obviously it refers to the Jews, regarding whom this entire section is speaking! Even if Rashi s first comment was explaining for whom the place was prepared, he could have said it in brief. He only needed to say for you! Furthermore, why does Rashi change the word used by the verse in his first explanation? In the verse it says it was prepared, and Rashi uses the Hebrew word meaning designated, invited. A further difficulty is, that in his second explanation Rashi finds it necessary to add that this is one of the verses that state that the heavenly Temple is directly opposite the earthly Temple? How is that relevant here? What difference could that possibly make? This is especially questionable because Rashi already stated twice 7 (Bereishis 28:17 Shemos 15:17) that the heavenly Temple is directly opposite the earthly Temple. In neither of those instances does he mention that this is one of the verses that state The source of Rashi s Midrashic explanation is from the Midrash Tanchumah 8, where it says that the earthly Temple is directly opposite the heavenly Temple. Why did Rashi change the order, stating the heavenly Temple first? 6. The use of the word place in the sense of land is not really a powerful question, because we do find it used in that manner at times. However, it does seem more appropriate for the place to be referring to the Bais Hamikdosh, a single place, than to Israel. 7. Bereishis 28:17 and Shemos 15:17. 8. There are actually three different versions of the Midrash Tanchumah. The most authoritative of these is Midrash Tanchumah Buber which was compiled by S. Buber in Vilna in 1885. It is a collection of 4
Furthermore, there is a different version of Rashi which states that the heavenly Temple is directly opposite that which is below. Why does Rashi fail to mention the earthly Temple at all in that version? The Explanation Rashi is answering a very simple question. Generally, when we say that one has prepared something, what we mean is that he has changed it in some way. By preparing it, he has made it ready and fit for that which he has prepared it. In our case, however, we must wonder. Israel has not been changed in any way, shape or form in order to prepare it for the Jews! Quite to the contrary! The entire continuation of our portion implies that the land is not at all ready for the Jews. We are told quite clearly that 9 I will (future tense, as are all of the verbs here) send it will drive out the Chivites, the Canaanites and the Chittites. Furthermore, we are told that the nations which are there will not be driven out quickly 10. I will not drive them out before you in one year, lest the land become desolate and the beasts of the field outnumber you. It does not seem as if any preparation whatsoever was made to ready the land for the Jewish people! Rashi answers this question by telling us that the meaning of prepare here is not a physical preparation (as is so often the case), but rather a designation. It is the same idea as an invitation which shares the same Hebrew word. If one is invited to an event no physical preparation is made, at least not at the time that he is invited. G-d invited us to this land which He designated for us to own and occupy in coming generations. However, since usually preparation does involve a physical change in the item being prepared, Rashi adds a second interpretation. My (Hashem s) place is already recognizable opposite it. According to this explanation, Hashem did make a change to the object being prepared; however the Temple above was changed, opposite the Temple below. That also explains why Rashi had to change the order from the Midrash Tanchumah. The preparation was made in the heavenly Bais Hamikdosh. The Bais Hamikdosh below was not to be built for several centuries. However, this explanation does not seem to suffice. Hashem prepared the heavenly Temple, which is recognizable opposite it. How is it possible that it had no effect on the physical, earthly Bais Hamikdosh? Rashi therefore says that this is one verse among many which tell us that the Midrashic and Aggadic texts explaining the Torah which were compiled by Rabbi Tanchumah in the fifth century, prior to the completion of the Babylonian Talmud. 9. Shemos 23:28. 10. Shemos 23:29. 5
heavenly Temple has always and will always be recognizable opposite the earthly Bais Hamikdosh. That also explains why one version of Rashi does not even need to mention the physical Bais Hamikdosh, because that has nothing to do with the preparations were made. The Halachic Implications of Rashi There is a Talmudic disagreement as to whether designation is enough to have an actual effect on a physical object. For example, if one makes a bag for the purpose of carrying Tefillin, does it have the sanctity of a Tefillin bag even if it has never been used? This argument is carried a step further by medieval commentators. If I take an existing bag and verbally declare it a Tefillin bag is it considered holy? This may be the difference between the two explanations offered by Rashi. According to Rashi s first explanation, Israel became a holy, Jewish nation because G-d declared it as such. Words alone are enough to designate holiness. While according the second, Midrashic opinion, it was necessary for Hashem to actually perform an action on the heavenly Bais Hamikdosh, in order for it to acquire holiness and be prepared for our entrance into Israel. (Adapted from a talk given on Motzo'ai Shabbos Parshas Mishpotim 5739) To dedicate a week, a month or a year of The Rashi of the Week, visit www.rebbeteachesrashi.org/dedications.html You can find us on the web at www.rebbeteachesrashi.org. 6
DEDICATED IN HONOR OF the Lubavitcher Rebbe IN HONOR OF Chaim שי' Morris DEDICATED BY HIS PARENTS שיחיו Rabbi & Mrs. Menachem M. and Chaya Mushka Morris IN HONOR OF Elisha, Daniel and Yacov שיחיו Nakash DEDICATED BY THEIR PARENTS Mr. and Mrs. Yaniv and Bryna Chana שיחיו Nakash May Hashem grant them material and spiritual success in all matters IN LOVING MEMORY OF Mr. Sholom Dovid ben Reb Yitzchak Hacohen ע "ה Mankes Passed away on 11 Teves, 5776 May His Soul be bound in the Eternal Bond of Life IN HONOR OF Yoel Hacohen ben Rut שי' Mankes For a complete and speedy recovery DEDICATED BY THEIR FAMILY Mr. and Mrs. Yonatan Itsik Hacohen and Shaindel Miriam שיחיו Mankes IN HONOR OF שתחי' Mrs. Chaya Mushka bas Rifka Sima For a complete and speedy recovery IN LOVING MEMORY OF Mr. Oded ben Reb Aharon Dov ע "ה Stitt Passed away on 15 Sivan, 5775 May His Soul be bound in the Eternal Bond of Life 7
מוקדש לזכות כ"ק אדמו"ר נשיא דורנו מליובאוויטש לזכות החייל ב"צבאות השם" חיים שי' מאריס נדפס ע"י הוריו הרה"ת ר' מנחם מענדל וזוגתו מרת חי' מושקא שיחיו מאריס לזכות חיילי "צבאות השם" אלישע, דניאל ויעקב שיחיו נקש נדפס ע"י הוריהם ר' יניב וזוגתו מרת בריינא חנה שיחיו נקש שיזכו להצלחה רבה ומופלגה בגו"ר בכל הענינים לעילוי נשמת ר' שלום דוד בן ר' יצחק הכהן ע"ה מנקס נפטר ביום י"א טבת ה'תשע"ו ת. נ. צ. ב. ה. לזכות יואל הכהן בן רות שי' מנקס לרפואה שלימה וקרובה נדפס ע"י משפחתם ר' יונתן איציק הכהן וזוגתו מרת שיינדל מרים שיחיו מנקס לזכות מרת חי' מושקא בת רבקה סימא שתחי' לרפואה שלימה וקרובה לעילוי נשמת ר' עודד בן ר' אהרן דב ע"ה סתית נפטר ביום ט"ו סיון ה'תשע"ה ת. נ. צ. ב. ה. 8