ציטירנדיקער פּירוש אויף מלאכי 3:19

The word "כחם" in the Scripture means "like the heat of the day," like the heat of the sun, or like the clear, bright light. "And they came like the heat of the day to the house of the man of shame" (Jeremiah 15:8). Here, "like the heat of the day" means not the scorching heat of the sun, but rather the bright and clear light of the Garden of Eden, as it is written, "And the Lord shall be unto thee an everlasting light" (Isaiah 60:19). However, "the man of shame" means someone who came through conversion for ulterior motives, for there is no greater shame than one who comes through conversion. "Like the heat of the sun" refers to someone who will go to Gehenna, as it is written, "Behold, the day cometh, it burns like a furnace" (Malachi 3:19). "כחם היום" (like the heat of the day) in gematria is equivalent to "זהו בגיהנם" (this is in Gehenna), and in gematria it is equivalent to the word "דם" (blood).

God brought the sun out of its sheath... You might ask: How does Rashi know this? Perhaps it anyway was a hot day! The answer is: It is written כחם היום, rather than בחם היום, implying that the heat of the day was like that mentioned elsewhere (Malachi 3:19): “For lo, the day (היום) comes, glowing like a furnace.” This forced Rashi to explain: “God brought the sun out...” But it seems to me that [Rashi knew this because] if כחום היום indicates what time of day it was, Avraham should have sat earlier at the door of the tent to look for passersby to invite. For it says in Berachos 27a and Bereishis Rabbah 48:8 that כחום היום is the sixth hour, and וחם השמש (Shemos 16:21) is the fourth hour. And mealtime is at the fourth hour, as it says in Shabbos 10a and Pesachim 12b. Perforce, the verse must be explaining why he was sitting at the door of the tent, [not when]. (Nachalas Yaakov)

And so explained in the Akeidat Yitzchak in Parashat Bereishit, regarding the verse And you shall know today and take to your heart that the Lord is God (Deuteronomy 4:39) — when you understand the daily rotation of the celestial sphere and its movements, you will recognize and know that the Lord is God. The Rabbi explained that this was the precious pearl that hung around Abraham’s neck (Bava Batra 16b), for he would proclaim loudly the existence of the Blessed One, and upon his death, he connected this knowledge to the sun’s sphere, as mentioned. Therefore, morning comes and His existence becomes known to all creatures. As for the wicked who neither knew nor understood God’s actions and did not see the work of His hands, their judgment brought about the morning, for the morning condemns them and “cuts off the feet of the wicked.” Therefore, it says that Abraham had God appear to him, as it is written And the Lord appeared to him, while he sat at the entrance of the tent in the heat of the day. For he was contemplating the path of the sun which heats the day, and through this investigation, God appeared to him. But the people of Sodom, who did not know God, were judged as the sun rose. Therefore it says in the heat of the day, as this was the matter upon which the decree against Sodom was sealed. Another explanation for why it mentions the heat of the day: Every judge needs to imagine as if Gehenna is open beneath him (Zohar Exodus 117a). And you already know that the phrase heat of the day is interpreted as referring to Gehenna, as it is said For behold, the day is coming, burning like an oven (Malachi 3:19). And from here they learned that Abraham does not allow any circumcised person to enter Gehenna. Thus, according to our approach, this interpretation applies to the judges.

when you go amidst fire In the future, “For behold, a sun is coming, burning like an oven” (Malachi 3:19), for I will cause the sun to burn upon the wicked, “and the coming sun shall burn them.” There, too, you shall not be burnt.

And a tabernacle shall be for shade...from heat to protect from the burning of the future sun, as it is said in regard to the wicked (Malachi 3:19): “And the coming sun shall set them ablaze,” for the Holy One, blessed be He, will take the sun out of its case, and cause it to burn them.

The sun. הַיּוֹם here means] “the sun,”⁴⁷Usually it means “the day.” and similarly, “in the direction of the sun הַיּוֹם,”⁴⁸Bereishis 3:8. and similarly, “for behold, the sun הַיּוֹם comes, burning like a furnace,”⁴⁹Malachi 3:19. and once the sun has spread, “I will go to Mount Moriyah,” into the eternal Temple, [from] Bereishis Rabbah,⁵⁰Bereishis Rabbah 55:7. i.e., from when they sinned before Me by profaning My sacred offerings and by spurning My meal offerings in the days of Chofni and Pinchas.⁵¹See I Shmuel 2:12-17. I will leave you and I will abandon this Tabernacle, and I will choose for Myself Mount Moriyah, into the eternal Temple. And there, “you are completely beautiful ... and you are without blemish,”⁵²Below Verse 7. and there I will accept all your sacrifices.

The law of the Lord is perfect That too illuminates like the sun, as is written at the end of the topic: “enlightening the eyes,” and Scripture states (in Prov. 6:23): “For a commandment is a candle and the Torah is light.” Another explanation: and none is hidden from its heat on the Day of Judgment, [as is stated in Malachi 3:19]: “And the sun that comes shall burn them up.” But the law of the Lord is perfect; it restores the soul to ways of life and it protects those who study it from that burning, as is stated (ibid. verse 20): “And the sun of mercy shall rise with healing...for you who fear My Name.”