כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהוָ֔ה לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃
내가 그로 그 자식과 권속에게 명하여 여호와의 도를 지켜 의와 공도를 행하게 하려고 그를 택하였나니 이는 나 여호와가 아브라함에게 대하여 말한 일을 이루려 함이니라
Kedushat Levi
Yet another interpretation of the opening verse in our portion. We need to consider this verse in conjunction with Exodus 40,18 ויקם משה את המשכן וגו', “Moses, (personally) erected the Tabernacle, etc.;”
We have a rule expressed in the Zohar that the Tabernacle represented this lower world, as well as the world beyond earth as well as the Torah, in miniature. [Possibly a reference to Zohar Pekudey, 220 where the author of the Zohar uses the word אלה here and in Genesis 2,4 אלה תולדות השמים והארץ, as a basis for this comparison. Ed.]
Nachmanides quotes Genesis 18,19 כי ידעתיו למען אשר יצוה את בניו....ושמרו דרך ה' לעשות צדקה ומשפט, where he explains the expression דרך ה' to mean the “attributes that G’d has revealed of Himself.” The Torah credits Avraham in that verse as emulating G’d’s attributes of שלום וחסד, “peace and loving kindness, etc.” These attributes are also reflected in the legislation we read in the Torah, as we find commandments that clearly reflect the need for us to be kind even to the undeserving, such as helping one’s enemy to load or unload his donkey, whereas some of the commandments clearly reflect the attribute of Justice, such as to ensure that people convicted of deliberate wrongdoing be punished in accordance with the law. Similarly, other attributes that reflect G’d’s attributes are represented in different parts of Torah legislation. The requirement to wear phylacteries is understood as reflecting the fact that G’d represents תפארת, “glory,” and that is why we recite a benediction when putting on phylacteries which describes G’d as having distinguished us with glory, i.e. עוטר ישראל בתפארה.
We have a rule expressed in the Zohar that the Tabernacle represented this lower world, as well as the world beyond earth as well as the Torah, in miniature. [Possibly a reference to Zohar Pekudey, 220 where the author of the Zohar uses the word אלה here and in Genesis 2,4 אלה תולדות השמים והארץ, as a basis for this comparison. Ed.]
Nachmanides quotes Genesis 18,19 כי ידעתיו למען אשר יצוה את בניו....ושמרו דרך ה' לעשות צדקה ומשפט, where he explains the expression דרך ה' to mean the “attributes that G’d has revealed of Himself.” The Torah credits Avraham in that verse as emulating G’d’s attributes of שלום וחסד, “peace and loving kindness, etc.” These attributes are also reflected in the legislation we read in the Torah, as we find commandments that clearly reflect the need for us to be kind even to the undeserving, such as helping one’s enemy to load or unload his donkey, whereas some of the commandments clearly reflect the attribute of Justice, such as to ensure that people convicted of deliberate wrongdoing be punished in accordance with the law. Similarly, other attributes that reflect G’d’s attributes are represented in different parts of Torah legislation. The requirement to wear phylacteries is understood as reflecting the fact that G’d represents תפארת, “glory,” and that is why we recite a benediction when putting on phylacteries which describes G’d as having distinguished us with glory, i.e. עוטר ישראל בתפארה.