Handwritten Commentary on Torah
View interactive document pageThis is a handwritten book, likely a commentary on the Torah.
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Parshat Chayei Sarah And the life of Sarah was a hundred years and twenty years and seven years, the years of Sarah's life. The commentator of blessed memory explained that they were all equal for good. In the years that our mother Sarah, peace be upon her, lived, she was completely righteous; at a hundred years old she was as a twenty-year-old regarding sin, and at twenty she was as a seven-year-old for beauty. And it is necessary to understand what this means that the commentator of blessed memory explained that they were all equal for good. And further, what is the meaning of the explanation that at a hundred she was as twenty regarding sin and at twenty as seven for beauty, behold, the verse says: And the life of Sarah was a hundred years and twenty years and seven years, the years of Sarah's life. And it is necessary to understand. And it seems correct to explain that behold it is known that a person in this world must serve his Creator, may He be blessed, at every single moment and every single hour and every single day with all his strength and all his might, and every single day that passes over him without the service of the Creator, may He be blessed, is called a defective and lacking day, and is not called a complete day. And this is what our Rabbis of blessed memory said: Abraham and Sarah were old, coming with their days—that they were coming with all their days before the Holy One Blessed be He, and not even one day was missing from them, for every single day they were serving their Creator, may He be blessed, with all their strength and all their might. And this is what the verse said: And the life of Sarah was a hundred years and twenty years and seven years. Meaning, that all these years were complete in every single moment and every single hour and every single day in the service of the Creator, may He be blessed, and not even one moment was missing from them. And this is what the commentator of blessed memory said: that they were all equal for good, meaning that all the days and years were equal for good in the service of the Creator, may He be blessed, and there was no defect or lack in them. And this is why it was said: at a hundred as twenty for sin and at twenty as seven for beauty, meaning that just as a seven-year-old is without sin, so she was at a hundred years old without sin. And just as at twenty she is with beauty, so she was at seven with beauty, meaning in the beauty of deeds and commandments. And this is what the verse said: the years of Sarah's life. Meaning that they were all alive and existing before the Creator, may He be blessed, as there was no defect or lack in them at all. And there is further to explain, for behold it is known that a person in this world needs to serve his Creator, may He be blessed, in two things. One is in awe and the second is in love. And behold, awe is the aspect of a hundred, and love is the aspect of twenty, and action is the aspect of seven. And this is what the verse said: And the life of Sarah was a hundred years and twenty years and seven years. Meaning that our mother Sarah, peace be upon her, served her Creator, may He be blessed, with these three things, namely with awe and with love and with action. <del>⟦illegible⟧</del> And this is what the commentator of blessed memory said: that they were all equal for good, meaning that all these three things were equal for her in one goodness to serve her Creator, may He be blessed, with all her strength and all her might. And this is why it was said: at a hundred as twenty for sin and at twenty as seven for beauty. Meaning that just as awe, which is the aspect of a hundred, is without sin, so was love, which is the aspect of twenty, without sin. And just as love, which is the aspect of twenty, is with beauty, so was action, which is the aspect of seven, with beauty. Meaning in the beauty of deeds and commandments. And this is what the verse said: the years of Sarah's life. Meaning that all these three things were alive and existing for her to serve her Creator, may He be blessed, at every single moment and every single hour and every single day. The young ⟦illegible⟧ ⟦... Isaac son of Abraham, for through Isaac shall your offspring be named. And it is necessary to understand what this means that the commentator of blessed memory explained that they were all equal for good. And further, what is this⟧ ⟦explanation that at a hundred she was as twenty regarding sin and at twenty as seven for beauty. Behold the verse says: And the life of Sarah was a hundred years and twenty years and seven years,⟧ ⟦the years of Sarah's life. And it is necessary to understand. And it seems correct to explain that behold it is known that a person in this world must serve his Creator, may He be blessed, at every single moment and every single hour⟧ ⟦and every single day with all his strength and all his might, and every single day that passes over him without the service of the Creator, may He be blessed, is called a defective and lacking day, and is not called a complete day.⟧ ⟦...⟧ Kohen ⟦...⟧ And according to these words ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ And further ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ And further ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ And on this ⟦...⟧ ⟦...⟧ Moshe ⟦...⟧ ⟦...⟧ Israel ⟦...⟧ ⟦...⟧ the Holy One, Blessed be He ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
Portion of Shemot And there arose a new king who did not know Joseph, etc. In the book Paaneach Raza, he brings in the name of a Midrash Peli'ah what is written regarding Joseph, "And he was placed in a coffin in Egypt," and adjacent to it, "And these are the names of the children of Israel who came to Egypt," etc. end of quote. The explanation of the matter is that it is known what our Sages of blessed memory said, that as long as Joseph was alive, the Egyptians did not enslave Israel, and likewise during the lives of all the tribes; and the entire enslavement of Egypt was because of the blemish of the Covenant that Israel blemished in Egypt, as it is said, "And they swarmed and multiplied exceedingly and the land was filled with them," and our Sages of blessed memory interpreted that the theaters and circuses were filled with them. Through five things our ancestors were redeemed from Egypt, and these are: through repentance, through the merit of the fathers, through the merit of circumcision, etc. end of quote. And it is known that Joseph the Righteous is the attribute of Yesod and is the aspect of the Holy Covenant, and as long as Joseph was alive, the blemish of the Covenant did not rule over them, for Joseph was the provider, as "Joseph is the provider to all the people of the land," and as long as Joseph was alive, the flow was flowing upon them in the aspect of holiness, for the aspect of Joseph the Righteous is what sustains the world. and this is what the verse said, "And Joseph died, and all his brothers and all that generation. And there arose a new king over Egypt who did not know Joseph," meaning that the aspect of Joseph departed from the world, and a new king arose, he is the "old and foolish king," which is the Evil Inclination, who "did not know Joseph," meaning he did not want the aspect of Joseph the Righteous, which is the guarding of the Covenant, etc. And he said to his people, "Behold, the people of the children of Israel are more numerous and stronger than we; come, let us deal wisely with them lest they multiply," etc. "And they set over them tax officers to afflict them with their burdens. And they built storage cities for Pharaoh, Pithom and Raamses," etc. "And they embittered their lives with hard labor," etc. And it is found in the book Toldot Yitzchak, and these are his words: "And they embittered their lives with hard labor, with mortar and with bricks and with all labor in the field," etc. In Egypt, they went up from level to level in hard labor: first with hard labor, then with mortar, then with bricks, and then with all labor in the field, etc. end of quote. And the explanation of the matter is that it is known what our Sages of blessed memory said, that as long as Israel was in Egypt, they were worshipping idols, etc. And the matter of this is found in the book Likutey Torah by the Rabbi [Arizal] of blessed memory on the portion of Shemot, and these are his words: "And know that the generation of the Flood and the generation of the Dispersion and Sodom were all reincarnated in the children of Israel, and this is the secret of 'And they embittered their lives with hard labor,' which are the generation of the Flood who worshipped idols, etc., 'and with mortar,' these are the people of the generation of the Dispersion who said, 'Come, let us build ourselves a city and a tower and its head in the heavens,' etc., 'and with all labor in the field,' these are the people of Sodom, of whom it is said, 'And all the plain of the Jordan, that it was well watered everywhere,' etc." end of quote. And this is what the verse said, "And they embittered their lives with hard labor," that they worshipped idols, etc., "and with mortar and with bricks," etc., corresponding to the generation of the Dispersion, "and with all labor in the field," corresponding to the people of Sodom, etc. "With all their labor wherein they made them serve with rigor [be-farech]," meaning "be-farech" as "with a soft mouth" [peh rach], for Pharaoh spoke with them in a soft language at first, and afterwards they were enslaved with actual rigor. And this is what the verse said, "And the Egyptians made the children of Israel serve with rigor," and our Sages interpreted it as "with a soft mouth," a language of deception and fraud, etc. end of quote. And the king of Egypt said to the Hebrew midwives, etc. "And the midwives feared God, and did not do as the king of Egypt spoke to them, but saved the male children alive." "And the king of Egypt said to the midwives, 'Why have you done this thing, and saved the male children alive?' And the midwives said to Pharaoh, 'Because the Hebrew women are not like the Egyptian women,'" etc. It is found in the book Divrei Binah, and these are his words: "'And the midwives feared God,' etc., meaning the fear of the midwives was in the aspect of fear of sin and not from fear of a king of flesh and blood, and this is what the verse says, 'and they did not do as the king of Egypt spoke to them' in the aspect of fear of the king, but 'they saved the male children alive' in the aspect of fear of Heaven. And this is what the verse says, 'And it was, because the midwives feared God, that He made them houses,' meaning that they merited higher fear and merited the aspect of 'houses,' the aspect of Binah [Understanding], etc." end of quote. And this is what the verse says, "And the king of Egypt said to the midwives, 'Why have you done this thing, and saved the male children alive?'" meaning the king thought they were acting in the aspect of fear of the king, etc.
3 Beshalach And if he be not redeemed in these, then he shall go out in the year of jubilee, both he, and his children with him etc. For unto me the children of Israel are servants; they are my servants etc. Meaning: When Pharaoh had let the people go etc. God led them not through the way of the land of the Philistines, although that was near etc. And behold, every man who has sinned and blemished the covenant, yet has the merit of the fathers protecting him to fulfill in him: And I will remember my covenant with Jacob etc. And behold, the man who has sinned is given into the hand of the Other Side and enslaved to that shell (kelipah), and requires redemption, and the redemption of his soul is costly and it ceases forever, and he requires redemption by the Righteous of the generation, for he is the one who raises the holy sparks that fell among the shells, and this is the secret of the Egyptian exile and their redemption. "And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this" etc. And Rashi of blessed memory explained: Remember in the present ⟦or⟧ always, and so "Remember the sabbath day to keep it holy" ⟦and so⟧ "Remember what Amalek did unto thee." And Rashi of blessed memory explained ⟦there⟧: "In the house of bondage" - from the house of Pharaoh where you were servants to him. And explained "by strength of hand" that Pharaoh was holding onto you and did not want to let you go. And this is the secret of the exile of the soul within the body and the Evil Inclination, and it requires redemption by the Righteous of the generation who raises the holy sparks that fell among the shells. And this is the secret of "And Moses took the bones of Joseph with him" And Rashi of blessed memory explained: By the oath which Joseph had adjured the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
Parashat Beshalach And it came to pass, when Pharaoh had let the people go, etc., that God led them not by the way of the land of the Philistines, etc., lest the people repent when they see war, and return to Egypt. For it was near, meaning: in the opinion of Israel. But God led the people about, by the way of the wilderness of the Red Sea; and the children of Israel went up armed out of the land of Egypt. And Moses took the bones of Joseph with him; for he had straitly sworn the children of Israel, saying: God will surely visit you; and ye shall carry up my bones away hence with you. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night. He took not away the pillar of cloud by day, nor the pillar of fire by night, from before the people. And the LORD spoke unto Moses, saying: Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon, over against it shall ye encamp by the sea. And Pharaoh will say of the children of Israel: They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh's heart, and he shall follow after them; and I will get Me honour upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD. And they did so. And it was told the king of Egypt that the people had fled; and the heart of Pharaoh and of his servants was turned against the people, and they said: What is this we have done, that we have let Israel go from serving us? And he made ready his chariot, and took his people with him. And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel; for the children of Israel went out with a high hand. And the Egyptians pursued after them, and overtook them encamping by the sea, all the horses and chariots of Pharaoh, and his horsemen, and his army, by Pi-hahiroth, before Baal-zephon. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD. And they said unto Moses: Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt? Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness. And Moses said unto the people: Fear ye not, stand still, and see the salvation of the LORD, which He will work for you today; for whereas ye have seen the Egyptians today, ye shall see them again no more for ever. The LORD will fight for you, and ye shall hold your peace. And the LORD said unto Moses: Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward. And lift thou up thy rod, and stretch out thy hand over the sea, and divide it. And the children of Israel shall go into the midst of the sea on dry ground. And I, behold, I will harden the hearts of the Egyptians, and they shall go in after them; and I will get Me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the LORD, when I have gotten Me honour upon Pharaoh, upon his chariots, and upon his horsemen. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night; and the one came not near the other all the night. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left. And the Egyptians pursued, and went in after them, all Pharaoh's horses, his chariots, and his horsemen, into the midst of the sea. And it came to pass in the morning watch, that the LORD looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians. And He took off their chariot wheels, and made them to drive heavily.