Parashat Vayakhel

nd Moses assembled all the congregation of the children of Yisrael, etc. (וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנִי יִשְׂרָאֵל וְגוֹ') (Exodus 35). Rabbi Ḥiyya opened, And Shaul said to the Kenite: Go, turn aside, go down, etc. (רִבִּי חִיָּיא פָּתַח, וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי לְכוּ סוּרוּ רְדוּ וְגוֹ') (I Samuel 15).

Come and see, what is written regarding Amalek: I have remembered what Amalek did to Yisrael, etc. (תָּא חֲזֵי, מָה כְּתִיב בַּעֲמָלֵק, פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק לְיִשְׂרָאֵל וְגוֹ') (I Samuel 15). And Kudsha Berikh Hu, with regard to all the battles that the other nations waged against Yisrael—why was He not provoked before Him as with this battle that Amalek waged against them? (וְקוּדְשָׁא בְּרִיךְ הוּא בְּכֻלְּהוּ קְרָבִין דְּעָבְדוּ שְׁאָר עַמְמִין לְגַבַּיְיהוּ דְּיִשְׂרָאֵל, מַאי טַעְמָא לָא אַקְשֵׁי קַמֵּיהּ, כְּהַאי קְרָבָא דְּעָבַד עֲמָלֵק לְגַבַּיְיהוּ). Rather, certainly: the battle of Amalek was on all sides, above and below. (אֶלָּא וַדַּאי, קְרָבָא דְּעֲמָלֵק הֲוָה בְּכָל סִטְרִין, לְעֵילָּא וְתַתָּא). For at that time, the evil serpent was strengthened above, and was strengthened below. (דְּהָא בְּהַהוּא זִמְנָא אִתְתָּקַּף חִוְיָא בִּישָׁא לְעֵילָּא, וְאִתְתָּקַּף לְתַתָּא).

Daf 195a (דַּף קצ״ה ע״א)

Like the evil serpent that lies in wait at the crossroads (מָה חִוְיָא בִּישָׁא כַּמִין עַל פָּרָשַׁת אָרְחִין), so too here, Amalek was an evil serpent to Yisrael (אוּף הָכָא נָמֵי עֲמָלֵק חִוְיָא בִּישָׁא הֲוָה לְגַבַּיְיהוּ דְּיִשְׂרָאֵל), lying in wait for them at the crossroads (דְּכַמִין לוֹן עַל פָּרָשַׁת אָרְחִין), as it is written: who met you on the way, as you came out of Egypt (דִּכְתִיב אֲשֶׁר שָׂם לוֹ בַּדֶּרֶךְ בַּעֲלוֹתוֹ מִמִּצְרָיִם) (I Samuel 15). He was lying in wait above, to defile the Sanctuary (כַמִין הֲוָה לְעֵילָּא לְסָאֳבָא מַקְדְּשָׁא), and lying in wait below, to defile Yisrael (וְכָמִין הֲוָה לְתַתָּא לְסָאֲבָא לְיִשְׂרָאֵל). From where do we know this? From what is written: who met you on the way (מְנָלָן דִּכְתִיב אֲשֶׁר קָרְךָ בַּדֶּרֶךְ) (Deuteronomy 25). It is written here “who met you” (כְּתִיב הָכָא אֲשֶׁר קָרְךָ), and it is written there: if there is among you a man who is not pure because of a night emission (וּכְתִיב הָתָם כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא טָהוֹר מִקְרֵה לָיְלָה) (Deuteronomy 23). And concerning Bil‘am, it is written: And God happened upon Bil‘am (וְעַל דָּא בְּבִלְעָם כְּתִיב וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם) (Numbers 23). “Vayikār (“happened)” is a defiled expression (וַיִּקָּר לִישָׁנָא דִּמְסָאֲבָא נָקַט).

And if you say, but it is written “Elohim”? (וְאִי תֵּימָא הָא כְּתִיב אֱלֹהִים), rather, Kudsha Berikh Hu prepared that defiled place for him to be defiled in it (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לֵיהּ הַהוּא אֲתָר דִּמְסָאֲבָא לְאִסְתַּאֲבָא בֵּיהּ), on that level to which he had attached himself to be defiled (בְּהַהוּא דַּרְגָּא דְּאִיהוּ אִתְדַּבָּק לְאִסְתַּאֲבָא בֵּיהּ). What did Bil‘am do? He thought through those sacrifices to elevate them above (מָה עֲבַד בִּלְעָם אִיהוּ חָשִׁיב בְּאִינּוּן קָרְבָּנִין לְסַלְּקָא לְעֵילָּא), immediately Kudsha Berikh Hu summoned him to that place (מִיַּד זַמִּין לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא הַהוּא אֲתָר), and said to him: Behold, they have defiled themselves with you, as was shown to you (אָמַר לֵיהּ הָא מִסְאֲבוּ לְגַבָּךְ כְּמָה דְּאִתְחָזֵי לָךְ).

And because of this, it is written: And God happened upon Bil‘am (וְעַל דָּא וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם). In this manner: who met you on the way, etc. (כְּגַוְונָא דָּא אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וְגו'). That evil serpent was summoned to you from above to defile you in all directions (אַזְמִין לְגַבָּךְ הַהוּא חִוְיָא בִּישָׁא לְעֵילָּא לְסָאֲבָא לְךָ בְּכָל סִטְרִין). And were it not that Moshe strengthened himself above, and Yehoshua below (וְאִלְמָלֵא דְּאִתְתָּקַּף מֹשֶׁה לְעֵילָּא וִיהוֹשֻׁעַ לְתַתָּא), Yisrael would not have been able to withstand him (לָא יָכִילוּ יִשְׂרָאֵל לֵיהּ). And because of this, Kudsha Berikh Hu guards that matter for generations (וּבְגִין כַּךְ נָטִיר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא דְּבָבוּ לְדָרֵי דָּרִין). Why? (מַאי טַעְמָא) Because he thought to uproot the holy covenantal sign from its place (בְּגִין דְּחָשִׁיב לְאַעְקְרָא אָת קַיָּימָא מֵאַתְרֵיהּ). And because of this: I have remembered, with a remembrance (וּבְגִין כַּךְ פָּקַדְתִּי בִּפְקִידָּה), for there is hidden there the secret of the holy covenantal sign (דְּהָא תַּמָּן אִתְרְמִיז רָזָא דְּאָת קַיָּימָא קַדִּישָׁא).

Come and see, what is written: And Shaul said to the Kenite (תָּא חֲזֵי מָה כְּתִיב וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי) (I Samuel 15). Who is the Kenite? This is Yitro (מַאן קֵנִי דָּא יִתְרוֹ). And who placed the children of Yitro here to dwell among Amalek? (וְכִי מַאן יָהִיב בְּנֵי יִתְרוֹ הָכָא לְמֶהוֵי דִּיּוּרֵיהוֹן בַּעֲמָלֵק), for behold, they were dwelling in Yericho (וְהָא בִּירִיחוֹ הֲווֹ שַׁרְיָין). Rather, it is written: And the children of the Kenite, father-in-law of Moshe, went up from the city of palms with the children of Yehudah into the wilderness of Yehudah etc. (אֶלָּא הָא כְּתִיב וּבְנֵי קֵנִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה מִדְבַּר יְהוּדָה וְגוֹ') (Judges 1). And when they went up from there, they dwelled within the territory of Amalek (וְכַד עָלוּ מִתַּמָּן שָׁרוּ בִּתְחוּמָא דַּעֲמָלֵק), until the time that Shaul the king came (עַד הַהוּא זִמְנָא דְּאָתָא שָׁאוּל מַלְכָּא), as it is written: And Shaul removed the Kenite from among Amalek (דִּכְתִּיב וַיָּסַר קֵנִי מִתּוֹךְ עֲמָלֵק). Because when the guilty were found (בְּגִין דְּהָא בְּזִמְנָא דְּחַיָּיבַיָּא אִשְׁתְּכָחוּ), some say: were punished (נ״א אִתְעֲנְשׁוּ), the righteous and innocent who were among them were seized in their guilt (אִינּוּן חֲסִידֵי וְזַכָּאֵי דְּמִשְׁתַּכְחִין בֵּינַיְיהוּ מִתָּפְסָן בְּחוֹבֵיהוֹן), and this has been established (וְהָא אוּקְמוּהָ).

In this manner: had there not been that mixture that was joined within Yisrael (כְּגַוְונָא דָּא אִלְמָלֵא הַהוּא עִרְבּוּבְיָא דְּאִתְחַבָּרוּ בְּהוּ בְּיִשְׂרָאֵל), Yisrael would not have been punished for the act of the calf (לָא אִתְעֲנָשׁוּ יִשְׂרָאֵל עַל עוֹבָדָא דְּעֶגְלָא).

And come and see what is written at the beginning (וְתָּא חֲזֵי מָה כְּתִיב בְּקַדְמִיתָא), (Exodus 25): From every man whose heart impels him shall you take My offering (מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ), to include all (לְאַכְלְלָא כֹּלָּא), because Kudsha Berikh Hu desired to make the work of the Mishkan from all sides (בְּגִין דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עוֹבָדָא דְּמַשְׁכְּנָא מִכָּל סִטְרִין), from Brain and Klipah (בְּמוֹחָא וּקְלִיפָה). And because the Erev Rav were among them (וּבְגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בְּגַּוַּויְיהוּ), it is said: From every man whose heart impels him (אִתְּמַר מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ), to include them within Yisrael (לְאַכְלְלָא לוֹן בֵּינַיְיהוּ דְּיִשְׂרָאֵל), who are the brain (דְּאִינּוּן מוֹחָא). And all were commanded (וְכֻלְּהוּ אִתְפְּקָדוּ).

Afterward, the accuser prepared a weapon for his kind (לְבָתַר סָטָא זִינָא לְזִינֵיהּ), and those Erev Rav came and made the calf (וְאָתוּ אִינּוּן עֵרֶב רַב וְעָבָדוּ יַת עֶגְלָא), and those who died strayed after them (וְסָטוּ אֲבַתְרַיְיהוּ אִינּוּן דְּמִיתוּ), and they caused death and destruction for Yisrael (וְגָרְמוּ לוֹן לְיִשְׂרָאֵל מוֹתָא וְקָטוֹלָא). Kudsha Berikh Hu said: From now on, the work of the Mishkan shall not be except (אָמַר קוּדְשָׁא בְּרִיךְ הוּא מִכָּאן וּלְהָלְאָה עוֹבָדָא דְּמַשְׁכְּנָא לָא יְהֵא אֶלָּא) from the side of Yisrael alone (מִסִּטְרָא דְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ).

Immediately: And Moshe assembled all the congregation of the children of Yisrael, etc. (מִיַּד וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְגוֹ') (Exodus 35). And it is written afterward: Take from among you an offering to Hashem (וּכְתִיב בַּתְרֵיהּ קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ') (Exodus 35). From among you—surely, and not like at first, as it is written: From every man whose heart impels him (מֵאִתְּכֶם וַדַּאי וְלָא כְּקַדְמִיתָא דִּכְתִּיב מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ) (Exodus 25). “And Moshe assembled…”—from where did he gather them? (וַיַּקְהֵל מֹשֶׁה וְגוֹ' מֵאָן אֲתָר כָּנִישׁ לוֹן). Rather, because the Erev Rav were among them (אֶלָּא בְּגִין דַּהֲווֹ אִינּוּן עֵרֶב רַב בֵּינַיְיהוּ), Moshe needed to gather them and to unite them from among Yisrael (אִצְטְרִיךְ מֹשֶׁה לְאַכְנָשָׁא לוֹן וּלְיַחֲדָא לוֹן מִבֵּינַיְיהוּ). And Moshe assembled (וַיַּקְהֵל מֹשֶׁה) (Exodus 35).

Rabbi Abba opened: Assemble the people, the men and the women and the children (רִבִּי אַבָּא פָּתַח הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף) (Deuteronomy 31). Just as there it is the whole community of Yisrael (מָה לְּהַלָּן כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל), so too here it is the community of all of Yisrael (אוּף הָכָא כְּלָלָא דְּכֻלְּהוּ יִשְׂרָאֵל). And who are they? The six hundred thousand (וּמַאן אִינּוּן שִׁתִּין רִבּוֹא).

Rabbi El'azar opened a verse concerning Yisrael (רִבִּי אֶלְעָזָר פָּתַח קְרָא בְּיִשְׂרָאֵל), when Moshe descended from Mount Sinai (כַּד נָחִית מֹשֶׁה מִן טוּרָא דְּסִינַי), as it is written: And Yehoshua heard the voice of the people as they shouted, and he said to Moshe, “There is a sound of war in the camp” (דִּכְתִיב וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה) (Exodus 32). “And Yehoshua heard”—did Yehoshua hear and Moshe did not? (וַיִּשְׁמַע יְהוֹשֻׁעַ וְכִי יְהוֹשֻׁעַ שָׁמַע וּמֹשֶׁה לָא שָׁמַע). Rather, surely, until now Yehoshua did not understand, but Moshe did (אֶלָּא וַדַּאי עַד הַשְׁתָּא יְהוֹשֻׁעַ לָא הֲוָה יָדַע וּמֹשֶׁה הֲוָה יָדַע). If so, what is “as they shouted”? (אִי הָכִי מַהוּ בְּרֵעֹה).

Rather, his desire [be-re'oh] is written with a Heh (אֶלָּא בְּרֵעֹה בְּהֵ' כְּתִיב), for that voice was from the Sitra achra (דְּהַהוּא קַלָּא בְּסִטְרָא אַחֲרָא הֲוָה). And Yehoshua, who is the face of the moon (וִיהוֹשֻׁעַ דְּהֲוָה אַנְפּוֹי דְּסִיהֲרָא), looked at that voice which was from the side of evil (אִסְתָּכַּל בְּהַהוּא קָלָא דְּהֲוָה דְּסִטְרָא דְּרָעָה), immediately: And he said to Moshe, “It is the sound of war in the camp” (מִיַּד וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה).