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Vol 21.29 - Tisa 2 Spanish French Audio Video |
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Page 223 Page224 Page225 Page226 Page227 Page228 Page229 Page230 Page231 Chumash-Shmot Chumash-Shmot |
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Synopsis: The Canaanites, the Amorites…: Only six of the seven nations are mentioned here. As was noted previously,76 this is because in this passage, G-d is reassuring the people that even though they sinned and therefore forfeited the privilege of being led directly by G-d's presence, the leader He will appoint as a substitute will still succeed in driving out the resident nations from the land promised them. Since the Girgashites fled on their own, there is therefore no need to mention them in this context.77 Nonetheless, should any Girgashites return to the land of Israel, they would still be subject to the directives given here. For this reason, when these directives are repeated later,78 the Girgashites are mentioned.79 As was mentioned previously, the six Canaanite nations allegorically personify the six unrectified emotions of the animal soul from chesed throug yesod and the Girgashites personify malchut of the animal soul, the drive to express these unrectified emotions in thought, speech, and action. When we rectify the six emotions of our animal soul, we will not have to worry about combating any drive to express them. But until this process is complete, the individual must control his faculties of thought, speech, and action in order to ensure that they serve only holy purposes and not those of his six unrectified emotions of his animal soul. This verse therefore enjoins us to "guard yourself…"80 (From https://www.chabad.org/parshah/article_cdo/aid/850613/jewish/Chassidic-Insights.htm) Translation: 1. It has already been mentioned many times regarding Rashi’s extremely precise wording, in his commentary on the Torah, and in this regard - that in most instances, Rashi does not repeat his explanation twice. (For example, as Rashi states regarding the Mishkan in Parshat Vayakhel, “I have already explained the contributions to the Mishkan and its work in the place where they were commanded”). This is not so, however, if in the second verse, there comes an additional aspect or explanation etc. Or, when between the two verses, there is a pause of many Parshiot. And certainly, if it is in another Chumash. In that case, Rashi repeats the explanation (albeit concisely) even when it does not lead to any additional explanation. For it could be that the (student who is) learning, does not remember Rashi’s comment in the first instance. This rule, is even more evident when it occurs in the same Parsha. For then it is not probable that one should forget what Rashi explained, a few verses earlier. Therefore, it is simple that Rashi does not need to repeat the explanation (that contains no additional innovation or explanation). According to this, one must understand why we find in our Parsha, that Rashi repeats the same explanation twice: On the verse (Ex. 33:2): “I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites” Rashi cites the words, “and I will drive out the Canaanites etc.” and explains: “They are six nations. And the Girgashites got up and departed from before them (Yisroel) of their own accord.” (וגרשתי את הכנעני וגו': שש אומות הן, והגרגשי עמד ופנה מפניהם מאליו). Also in a following verse (Ex. 34:11): “I will drive out from before you the Amorites and the Canaanites etc.”. Rashi cites the words, “the Amorites etc.”: “Six nations are here, because the Girgashites got up and departed from before them (Yisroel)”. (את האמרי וגו': שש אומות יש כאן, כי הגרגשי עמד ופנה מפניהם) It is not understood: Why must Rashi repeat the same explanation a second time? 2. There are commentators who say that Rashi is repeating the explanation since, in the second time, the verse states that G-d Himself will “go out before them to drive them out”. Not through an angel, like in the first verse. Therefore, Rashi explains that nevertheless, in this detail, there will be no difference. Namely, that also when “I will drive them out from before you”, the other six nations will not be driven from the land, in order to avert war with Yisroel. Rather it will solely apply to the Girgashites – as in the first verse where it states,”I will send an angel before you”. However, this is not straightforward, for:
Although Moshe requested, “let the L-rd go now in our midst” one still must wage war with the six nations and solely the Girgashites will depart of their own accord from them. However, in the verse, “I will drive out from before you the Amorites” it does not mention, at all regarding waging war. (Moreover) the simple wording of the verse implies that, here, it is speaking of a better way to conquer them – “I will drive out from before you”. According to the aforementioned, it comes out that this explanation is a contradiction to the virtue of “I will drive out from before you”. For even here it is only the “Girgashites got up and departed from them”? 3. The question is even stronger: If, according to Rashi’s view, one must forewarn, in the simple meaning of the verse, why the verse only lists the six nations, when it is known that there are seven nations – Rashi should have explained this when the verse lists just six nations – the first time. (He at least should have explained this earlier). For we find this, many times, earlier in Chumash Shmot. Twice in Parshat Shmot, and once in Parshat Mishpatim. Yet Rashi does not explain it there, at all. In Parshat Mishpatim one could answer why Rashi does not explain it there. For immediately in the beginning of the topic, it states, “Behold, I will send an angel before you, to guard you on the way, and to bring you to the place that I have prepared”. And Rashi explains, “Here they are foretold that they are destined to sin, and the Shechinah would then say to them: "For I will not go up among you”. This statement is in our Parsha, where G-d states after the Sin of the Calf, “I will send an angel before you . . For I will not go up among you etc.”. And since it states that we will learn further in our Parsha regarding this, Rashi also relies, in this detail, (which the verse just lists the six nations) on that which he will explain later in our Parsha. However, it is not understood regarding the two times that it is mentioned in Parshat Shmot, where the verse also lists the six nations and omits the Girgashites. Why does Rashi not address this there? 4. One must also understand the different wordings in Rashi’s comments in our Parsha:
Whereas in the second explanation Rashi omits this word (מאליו).
5. The difference between the verses in our Parsha, and the verses in Parshat Shmot (and Parshat Bo) where also only six nations are enumerated, can be understood plainly: In Parshat Shmot, it does not speak of the seven nations, in and of themselves. Rather, it speaks of their land. G-d says that he will take out the Yidden from Egypt and bring them to,
Therefore, (in the simple meaning of the verse) there is no question why all seven nations are not listed. For this is understood from the simple understanding of the verse. G-d (prefaces and) emphasizes: “to a good, spacious land, to a land flowing with milk and honey”. Therefore, one could say that this is why he lists solely these nations (and not the Girgashites). For the very virtue of Eretz Yisroel is mainly in the place of the Canaanites etc. – solely of that of the six nations. However, in our Parsha, it does not speak of the land of these nations, but rather regarding (the expulsion and downfall of) the nations themselves, as it states: “I will send an angel before you, and I will drive out the Canaanites etc.” Therefore, Rashi must forewarn why it does not mention the expulsion of the Girgashites. 6. In this itself, however, there is a difference between the first verse and the second verse; and the difference is expressed in the words that Rashi cites from the verse:
“and I will drive out the Canaanites etc.” For there, it speaks of how G-d will deliver the nations into the hands of Bnei Yisroel. G-d will drive the Canaanites out etc. Therefore, it requires an explanation. The verse just lists six nations. Therefore, how will the Yisroel free themselves from the seventh nation, the Girgashites? Therefore, Rashi forewarns, “They are six nations”. Namely, that the “driving out” indeed, just refers to the six nations. The seventh – “the Girgashites - got up and departed from them, of their own accord”.
“Keep carefully what I am commanding you today” And as a preface to the following commands (“Beware lest you etc.”). In other words, the Torah is not coming to describe the manner of G-d’s conduct in expelling the nations. Rather, this is mentioned as a preface to the following commands to the Yidden. Therefore, it is understood, that here, the question arises (not as aforementioned, how they will free themselves from the Girgashites, but rather): Why doesn’t the verse list the Girgashites, since the following commands apply to all the seven nations, including the Girgashites? (One cannot answer, that since the verse states here, “I will drive them out from before you” and one has just now learned that “the Girgashites got up and departed from them”. Therefore, the verse may not list the Girgashites, for:
Why does the verse state such an expression as, “I will drive out” that could not include the Girgashites? Since the verse is (mainly) coming to mention the warnings and commands (אזהרות וציווים) that apply to all the nations – the verse should have used a wording which also is fitting for the Girgashites?
“I will drive out (from before you)” also applies to the Girgashites. In the previous verse, “I will drive out the Canaanites etc.”, it is understood why “I will drive” omits (שליסט אויס) the Girgashites. Since there, it is the main place where the verse speaks regarding the innovation and aspect of the expulsion of the nations. Therefore, it is not proper (פאסיק) to include the Girgashites in the expulsion of the six nations. (For one could think, that regarding the Girgashites, the expulsion was in the same manner- through war etc.). Whereas in the second verse, where the expulsion of the nations is mentioned as an aside, as a preface, as aforementioned. And after that, when we know, from beforehand that the Girgashites “departed from them”, the expression of driving them out (“I will drive them out etc.”) also fits regarding the Girgashites. For G-d’s driving out the nations could be in many forms, also including the manner that he instills in them (for example) such an awe and fear, that they flee of their own accord). 7. Therefore, Rashi states that the reason why here it only lists six nations and not the Girgashites, it because “Six nations are here”: Solely the six nations are (at the time of entering the Land) were dwellers in the Land (יושבי הארץ). With this it is understood why the commands, in the continuation of the Parsha, (“Beware lest you form a covenant with the inhabitants of the land into which you are coming . . But you shall demolish their altars etc.”) were said just with regard to these six nations. Since regarding the Girgashites, it not fitting to say this - “because the Girgashites got up and departed from them”. (Thus, Rashi’s wording, “because the Girgashites” (not “and the Girgashites”, like in the first verse) is precise. Because in our case, this is a reason why the commands here, do not apply to the Girgashites.) According to this, it is also understood why Rashi does not state in the second explanation, The Girgashites “got up and departed from them of their own accord.” Here, it does not matter whether they departed of their own accord, or not. Rather, just the actual aspect that they “rose up and departed from them”. Therefore, the Girgashites were not in the category of a “dweller of the Land” at the time “when you will enter it”. 8. Among the aspects related to Halacha, that one can derive from this Rashi, is: Since, “The Girgashites got up and departed from them”, and at the time of entering the Land, they were not a dweller of the Land, one must explore (לחקור) whether the following warnings and commands also apply (according to Halacha) to the Girgashites. Especially in a case where the descendants of the Girgashites return to Eretz Yisroel.
From Rashi’s precise wording here: “Six nations are here, because the Girgashites got up and departed from them”, it implies that the reason that the command was stated just regarding the six nations, is because, since in actuality, only those six nations were there, as Rashi states: “are here, because the Girgashites got up and departed from them”. However, in the essence of the aspect, the obligation also applies to the Girgashites (especially, since at the time of the command, they were also a dweller of the land. Therefore, this is not nullified, even afterwards). According to this, it is understood why one finds expressly in Mishneh Torah/Deuteronomy – Va’etchanan, “And the L-rd, your G-d, will deliver them to you, and you shall smite them. You shall utterly destroy them; neither shall you make a covenant with them, nor be gracious to them. You shall not intermarry with them; You shall demolish their altars etc. “ that it also applies to the Girgashites. Moreover, one must not contend (דוחק זיין) that these commands speak (solely) regarding the Girgashites before they “got up and departed”. Or alternatively regarding the Girgashites which remained scattered in Eretz Yisroel among the other six nations. 9. From the homiletic style of Torah in Rashi's commentary (Yayina shel Torah): To preface: The two expressions in Rashi’s comments:
seemingly speak of two different times:
“They are six nations and (the word “and” denotes adding) the Girgashites got up and departed from them”, imply that the “I will drive out” affected the six nations; and it adds (also on - and after this, when it afterward came to the Girgashites that) “the Girgashites got up etc.”.
This is like the plain meaning: “Six nations are here, because the Girgashites got up and departed from them”. The Girgashites are not included in the “I will drive them out before you”. For plainly, this was the order of the actual occurrences. Before the Yidden even entered Eretz Yisroel and waged war with the six nations, “the Girgashites got up and departed etc.”. One could say that this is not a dispute in the actual event (מחלוקת במציאות). The majority of the Girgashites departed in the beginning – and a minority of them (intermingled among the six nations) departed afterward. Yet this is not the place to discuss this. 10. The explanation of this in Pnimiyut is: It is known that the seven nations, “the Canaanites, Amorites etc.” represent the seven bad Middot/traits (ז' מדות רעות) which oppose the seven holy Middot (ז' מדות דקדושה).
The aspect of conquering the seven nations is the Avodah to conquer and refine the seven bad Middot, where each individual nation represents the Middah which opposes its corresponding Middah of holiness. The aspect of “The Girgashites (departed from them of their own accord)” is explained in Sefarim, that Girgashites represents the level of Malchut of Kelipah. When one refines and rectifies the six nations (the Canaanites etc.) the Middah of Malchut is refined and rectified automatically. For Malchut is the level of Nukvah (the feminine level - נוקבא) (of Kelipah) which possesses nothing of itself (לית לה מגרמה כלום). (Since it is just a recipient of the higher Middot) When the evil of the six Middot of Kelipah becomes nullifies, the level of Malchut of Kelipah becomes automatically nullified. The aspect of Malchut of Kelipah in Avodah is the level of thought, speech and deed (מחשבה דבור און מעשה) in the aspect of the opposing side of holiness (לעו״ז). When one rectifies the six Middot, (For example, in the Middah of Chesed – that one should not possess any foreign love or desires; in the Middah of Gevurah – that one should not possess anger and so forth; and similarly, regarding all the other bad Middot) from the very onset, there is no place for thought, speech and deed of the opposing side of holiness. For the aspect of thought, speech and deed is that they are garments (לבושים) and a direct result (פועל יוצא) of the Middot. One thinks, speaks words, and does actions because the Middot desire and compel them. However, the action and refinement of Malchut of Kelipah can be in a manner, that even before one refines and polishes one’s bad Middot, one conquers his inclination/Yetzer – so that the bad Middot should not enter into his thought, speech and deed. (This is similar to the Avodah of a Benoni – an intermediate - where, “The evil in the left part of his heart” (the animal soul’s principal area of manifestation) is “in its native strength, craving after all the pleasures of this world . . nor has it been displaced from its position to any degree”. Nevertheless, one overcomes and rules over this evil, so that it does not enclothe itself in one’s thought, speech and deed. 11. This is the difference between Rashi’s two comments:
This means that one must drive them out – refine the six nations/Middot. Then there can be “the Girgashites got up and departed of their own accord”. The level of Malchut of Kelipah - the thought, speech and deed in which are enclothed the six bad Middot - will automatically “of its own accord” be nullified.
Therefore, one cannot say here, “The Girgashites got up and departed of their own accord” For six nations are here. The evil of the six Middot of Kelipah is “in its full native strength and might, in the left part of his heart”. It is just that “The Girgashites got up and departed from them”. In other words, one’s Avodah is in a manner that the garments of thought, speech and deed are overturned and torn (אפגעקערט און אפגעריסן) from the bad Middot. (This is due to the superiority and mastery (יתרון ושליטה) of the level of the Divine soul in the mind (נפש האלקית שבמוח) which gives one the power to push away the folly (סכלות) of the “Kelipah and Sitra Achra in the left part of the heart”. (as is explained at length, in Tanya, regarding a Benoni). Therefore, one says regarding this “Girgashites got up and departed from them”. It is pushed away from “the light of the holiness of the Divine soul”). Since, “six nations are here”, there must be, “Keep carefully what I am commanding you today” (the first part of the verse) – a special heeding so that they do not affect the seventh Middah – in the garments of the soul and the limbs of the body, as aforementioned. This Avodah in the refinement of all the seven Middot is the preparation and qualification of the conquest of the all the ten nations/Middot - even the levels of Keter, Chochmah and Bina (Will, Wisdom, and Understanding) which will occur in actuality, in the true and complete Geulah. For then we will have the seven nations; and also the Keni, Knizi, and Kadmoni, (Edom, Moab, and Amon) - the complete Eretz Yisroel. (as it states, “the L-rd, your G-d, will expand your boundary”) Soon mamosh, through our righteous Moshiach. M’Sichas Shabbat Parshat Vayakhel-Pekudei 5740 |
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