בְּהִתְהַלֶּכְךָ֨ ׀ תַּנְחֶ֬ה אֹתָ֗ךְ בְּֽ֭שָׁכְבְּךָ תִּשְׁמֹ֣ר עָלֶ֑יךָ וַ֝הֲקִיצ֗וֹתָ הִ֣יא תְשִׂיחֶֽךָ׃
그것이 너의 다닐 때에 너를 인도하며 너의 잘 때에 너를 보호하며 너의 깰 때에 너로 더불어 말하리니
Or HaChaim
A twenty-fourth approach to our verse is based on the Zohar's comment in volume 1 page 175 on Proverbs 6,22: "When you walk it will guide you." The paths by means of which you will experience spiritual ascent when you leave this world normally lead to a region of darkness and the shadow of death. These regions abound with rebuke by G'd. If, however, a person leaves this life equipped with Torah, it will light the path for him as we know from Psalms 119,105: "Your word is a lamp at my feet, a light for my path." The Torah's recommendation is therefore אם בחוקתי, if you are equipped with My statutes, you will walk, you will proceed." If not, your fate is expressed by Proverbs 4,19: "the path of the wicked is like darkness."
Rashi
Do not require protection - His learning protects him as it is written (Proverbs c7 v22) when you lie down it (Torah) will guard you:
Rabbeinu Bahya
הלה' תגמלו זאת, “is it to Hashem that you plan to repay thus?” This is a reference to their becoming corrupt against their father in heaven who had performed so many deeds of loving kindness for them.
Another way of explaining the verse commencing with the word הצור, is that seeing that this was the day on which Moses was going to die, it was up to him, as it is up to any mortal at that stage of his life, to acknowledge G’d’s righteousness and justice in letting him die at that point. He therefore said that all of G’d’s ways are perfect; even death did not represent something perverse or twisted, עקש ופתלתל. He is א-ל אמונה, “a G’d of faith, etc.” Moses meant that all those who in this life do not appear to have been dealt with equitably, will find out after the death of their bodies that that there is an accounting, and that any reward which has not been paid in life on terrestrial earth will be paid then. We have many verses on this subject, to quote but one from Samuel I 26,23: “and the Lord will requite every man for his right conduct and loyalty” (David speaking to King Shaul). Other verses on this subject are found in (Psalms 89,38, et al). The words following, i.e. ואין עול, mean that G’d will not let the sinners get away with their iniquities, even if this was not noticeable while these people were alive on earth. They too will be dealt with after their bodies have died.
The words following this, i.e. צדיק וישר הוא, “He is righteous and straightforward,” mean that He manifests righteousness in the world to come, the world after resurrection of the bodies, and He is straightforward in the עולם הבא, the world of disembodied souls awaiting the resurrection.
With these words Moses alluded to a total of four worlds [in terms of time rather than in terms of space. Ed.] They are: 1) this present terrestrial world of bodies and soul. 2) the world of disembodied souls. 3) the era when souls and bodies are reunited. 4) the period after that. You, the reader, are already aware that all of these four worlds are alluded to in a single verse in Proverbs 6,22: בהתהלכך תנחה אותך, בשכבך תשמר עליך, והקיצות היא תשיחך. “When you walk it will guide you; when you lie down it will protect you; when you are awake it will talk to you.” The first three words refer to the present terrestrial world; the next three words refer to the world of the souls; the word “when you awake,” refers to the period after the resurrection, whereas the final words היא תשיחך “she will talk to you,” refer to the fourth world.
Our verse also contains references to these four different worlds which the soul of the righteous will experience. According to the above-mentioned interpretation it is extremely appropriate that we have the custom to recite this verse (הצור תמים) in the prayer known as צדוק הדין at funerals, or even when we visit the cemeteries. If the father of all prophets saw fit to recite this verse on the day of his own death, it is certainly in place for us to do so also.
Another reason why Moses may have chosen to refer to G’d as צור on that occasion may have been his own sin when he accused the Jewish people of almost stoning him to death, and when G’d commanded him (Exodus 17,6) “here I will stand before you by the rock in Chorev; you shall strike the צור and water will emerge, etc.” It had not been Moses’ practice, throughout the Torah, to make reference to this name of G’d which conveys an image of aggressiveness and overlordship; Moses had always preferred to invoke the names of G’d which reflect on His attribute of Mercy. There were only two exceptions to this; the first time in the שירה, when he described the attribute י-ה as עזי (Exodus 15,2) when he spoke of this manifestation of G’d against the Egyptians, and the second time when he spoke about the ongoing battle G’d wages against Amalek where Moses said כי יד על כס י-ה מלחמה לה' בעמלק (Exodus 17,16).
When Moses now mentioned the attribute צור, he did so as he wanted to praise G’d with the same word as he had once sinned against Him. This would correspond to what the sages said in Shemot Rabbah 5,23 that the reason why Moses commenced the song of thanksgiving after the crossing of the Sea of Reeds with the word אז, was to atone for a previous occasion when he had used the word אז, criticizing G’d for having worsened the fate of the Jewish people from the time he, Moses, had been appointed as their leader (Exodus 5,23).
Another way of explaining the verse commencing with the word הצור, is that seeing that this was the day on which Moses was going to die, it was up to him, as it is up to any mortal at that stage of his life, to acknowledge G’d’s righteousness and justice in letting him die at that point. He therefore said that all of G’d’s ways are perfect; even death did not represent something perverse or twisted, עקש ופתלתל. He is א-ל אמונה, “a G’d of faith, etc.” Moses meant that all those who in this life do not appear to have been dealt with equitably, will find out after the death of their bodies that that there is an accounting, and that any reward which has not been paid in life on terrestrial earth will be paid then. We have many verses on this subject, to quote but one from Samuel I 26,23: “and the Lord will requite every man for his right conduct and loyalty” (David speaking to King Shaul). Other verses on this subject are found in (Psalms 89,38, et al). The words following, i.e. ואין עול, mean that G’d will not let the sinners get away with their iniquities, even if this was not noticeable while these people were alive on earth. They too will be dealt with after their bodies have died.
The words following this, i.e. צדיק וישר הוא, “He is righteous and straightforward,” mean that He manifests righteousness in the world to come, the world after resurrection of the bodies, and He is straightforward in the עולם הבא, the world of disembodied souls awaiting the resurrection.
With these words Moses alluded to a total of four worlds [in terms of time rather than in terms of space. Ed.] They are: 1) this present terrestrial world of bodies and soul. 2) the world of disembodied souls. 3) the era when souls and bodies are reunited. 4) the period after that. You, the reader, are already aware that all of these four worlds are alluded to in a single verse in Proverbs 6,22: בהתהלכך תנחה אותך, בשכבך תשמר עליך, והקיצות היא תשיחך. “When you walk it will guide you; when you lie down it will protect you; when you are awake it will talk to you.” The first three words refer to the present terrestrial world; the next three words refer to the world of the souls; the word “when you awake,” refers to the period after the resurrection, whereas the final words היא תשיחך “she will talk to you,” refer to the fourth world.
Our verse also contains references to these four different worlds which the soul of the righteous will experience. According to the above-mentioned interpretation it is extremely appropriate that we have the custom to recite this verse (הצור תמים) in the prayer known as צדוק הדין at funerals, or even when we visit the cemeteries. If the father of all prophets saw fit to recite this verse on the day of his own death, it is certainly in place for us to do so also.
Another reason why Moses may have chosen to refer to G’d as צור on that occasion may have been his own sin when he accused the Jewish people of almost stoning him to death, and when G’d commanded him (Exodus 17,6) “here I will stand before you by the rock in Chorev; you shall strike the צור and water will emerge, etc.” It had not been Moses’ practice, throughout the Torah, to make reference to this name of G’d which conveys an image of aggressiveness and overlordship; Moses had always preferred to invoke the names of G’d which reflect on His attribute of Mercy. There were only two exceptions to this; the first time in the שירה, when he described the attribute י-ה as עזי (Exodus 15,2) when he spoke of this manifestation of G’d against the Egyptians, and the second time when he spoke about the ongoing battle G’d wages against Amalek where Moses said כי יד על כס י-ה מלחמה לה' בעמלק (Exodus 17,16).
When Moses now mentioned the attribute צור, he did so as he wanted to praise G’d with the same word as he had once sinned against Him. This would correspond to what the sages said in Shemot Rabbah 5,23 that the reason why Moses commenced the song of thanksgiving after the crossing of the Sea of Reeds with the word אז, was to atone for a previous occasion when he had used the word אז, criticizing G’d for having worsened the fate of the Jewish people from the time he, Moses, had been appointed as their leader (Exodus 5,23).
Kli Yakar
프리미엄 회원 전용Kli Yakar
프리미엄 회원 전용Rabbeinu Bahya
프리미엄 회원 전용English Explanation of Pirkei Avot
프리미엄 회원 전용Or HaChaim
프리미엄 회원 전용Rashi
ויהי בשלח פרעה... ולא נחם AND IT CAME TO PASS WHEN PHARAOH HAD SENT [THE PEOPLE AWAY] THAT GOD GUIDED THEM NOT — The word נחם means He guided them, just as, (Exodus 32:34) “Go, guide (נחה) the people”, and (Proverbs 6:22) “when thou goest it shall guide (תנחה) thee”.