json/Tanakh/Acharonim on Tanakh/Meshech Hochma/Meshekh Chokhmah/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Meshekh Chokhmah",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "versionTitleInHebrew": "תרגום קהילת ספריא",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "משך חכמה",
    "categories": [
        "Tanakh",
        "Acharonim on Tanakh",
        "Meshech Hochma"
    ],
    "text": {
        "Bereshit": [
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            "Let us make man in our image:  The image of G-d is free will, without any natural external inclination, only from free will and intellect.   G-d's knowledge does not impinge on free will, because his knowledge stems not (in the same way as the) knowledge of man which comes from his senses, rather it is He alone who perceives, as is explained in the Rambam. Behold it is not in our ability to understand how this works...rather this we know:  Free will is a condensation of G-dliness, because G-d provides place for his creations to do as they choose, and removed from their actions, the decree and the decision on an individual level...The torah speaks in the way that people speak - let us leave a place for man's personal choice, that he won't be forced in any of his actions, and in the obligation of his thoughts, to be free to do good or evil as he desires.  He will be able to do things against his more natural state, and against those things which are straight in the eyes of G-d....."
        ],
        "Noakh": [
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            "<b>...And you shall be fruitful and multiply:</b> The superficial reading of the verses is according to the baraita at the end of [the chapter entitled] Chezkat HaBatim ... Hence it states that even at a time when there is much [destruction by the] sword and spilling of blood, you should not look at that; as I will require the soul of the man - \"and one who spills the blood of a man, ...his blood will be spilled. Rather \"You should be fruitful and multiply,\" and not say, \"Why should we give birth for panic and failure? It is better that [life] cease on its own!\" You should not look at [it that way].",
            "\"Be fruitful and multiply, etc.\" It is not far fetched to say that the reason the Torah exempted women from the mitzvah of Pru U'Rvu and obligated only men is because the laws of Hashem and His ways \"... are pleasant and all of his paths peaceful\" [Mishlei 3:17] and he did not amass on a Jewish person what the body can not tolerate.  Everything that is prohibited by the Torah there is a permitted alternative as detailed in [Tractate Hullin 8th chapter] \"Kal Habasar\". Due to this principle there is only one day in the calendar th at we are [biblically]  obligated to not eat [Yom Kippur] and the preceding day [the 9th] we are warned and obligated TO eat. Similarly the Torah does not prevent marital relations from any creature besides for Moshe Rabenu because there was no one else as exalted and required such carefulness with his body as Moshe. Similarly, the during wartime when the [Jewish] army is successful and the passions run high  Hashem realized there is no way to stop the [soldiers wild] spirit as he desires the beautiful [captive] women [Deuteronomy 21:11] and the Torah allowed this women to the soldier [as outlined by Deuteronomy 21:11]. The Torah is only bending in response to evil inclinations and passions. This principle [of the Torahs ways are pleasant] became a corner stone of legal policy to our predecessors who established laws and exempted a Yibum who's children died after her husband died. Women endanger themselves in pregnancy and childbirth, that has been established as a legal principle that death is prevalent [see Tosfos Ketubot 83b]. As a result women are not commanded with the mitzvah of Pru U'Rvu. For the same reason a woman is allowed to drink a potion that makes her sterile [from having children] as Yehudit the wife of Rav Hiya [Yevamot 65b]. Women desire to have children is much stronger than men, as we see with Rachel who demanded from Jacob children \"or its as if I'm dead\". This explains what Rav Yosef said in Tractate Yevamot [65b] that women are exempt from Pru U'Rvu. The verse states \"I am El-Shadai, Pre Urve\" [singular form] and it doesn't use the plural form Pru U'Rvu. Adam and Even who were commanded together with Pru U'Rvu were commanded before the first sin and at that time there was no pain associated with childbirth. Therefore it was a mitzvah for both Adam and Eve to Pru U'Rvu. After the sin when there is pain in childbirth and frequently can be dangerous and life threatening [its not longer a mitzvah for women]. We see that women are known to swear never to become pregnant again while in labor. Noah [after he left the arc] was commanded with Pru U'Rru [in the plural form, and this was after the first sin], however the Torah in the verses preceding the command its written in the Torah that G-d blessed Noah and his sons, whereas their wives are not mentioned, since they are not obligated in the command of Pru U'Rvu. By Jacob its written \"Pre Urve\" [Genesis 25:1] [in the singular form] which is accurate [way the command should have been addressed]. The Maharsha in his commentary to Tractate Sanhedrin 55..."
        ],
        "Lekh Lekha": [],
        "Vayera": [],
        "Khayei Sarah": [
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            "<b>But rather go to my land and to my birthplace:</b> And it is likely that Abraham did not say that he should go to [Abraham's] family, but just to the city in which he was born. And he should take a wife from there [for Issac], even if she is not from his family, as long as she is from that city. And hence he said that the maiden in whom he will see generosity to toil and water his camels is fit to get married to the son of Abraham. And it would certainly find favor in the eyes of the maiden and her father to marry into [the family of] Abraham. So there was no divination. It was only because Eliezer wanted to substantiate it for [Rebecca's family], that it was a certain decree and providence, [that] he said that Abraham commanded him to take [a wife] from his family and from the house of his father... And hence he also changed this, [to say] that he did not give her the bracelets until he asked, \"Whose daughter are you?\" As since, according to his words [here], the command from Abraham was only about his family, who would know if she was from his family [without asking her]? But in truth, Abraham only commanded him about the city in which he was born. And hence he gave [the bracelets] before he asked, \"Whose daughter are you?\" As whoever she was, she should marry the son of Abraham... And according to this, he did not divine what he said to them, to divine that she was from Abraham's family - like he had said before this, that he was also commanded about this by Abraham..."
        ],
        "Toldot": [],
        "Vayetze": [],
        "Vayishlakh": [],
        "Vayeshev": [],
        "Miketz": [],
        "Vayigash": [],
        "Vayekhi": [],
        "Shemot": [],
        "Vaera": [],
        "Bo": [],
        "Beshalakh": [],
        "Yitro": [],
        "Mishpatim": [],
        "Terumah": [],
        "Tetzaveh": [],
        "Ki Tisa": [],
        "Vayakhel": [],
        "Pekudei": [],
        "Haftarat Shekalim": [],
        "Haftarat Zakhor": [],
        "Haftarat Hakhodesh": [],
        "Haftarat Shabbat Hagadol": [],
        "Haftarat First Day Pesakh": [],
        "Haftarat Last Day Pesakh": [],
        "Hafatarat Shabbat Rosh Khodesh": [],
        "Megillat Esther": [],
        "Vayikra": [],
        "Tzav": [],
        "Shemini": [],
        "Tazria": [],
        "Metzora": [],
        "Akharei Mot": [],
        "Kedoshim": [],
        "Emor": [],
        "Behar": [],
        "Bekhukotai": [],
        "Bamidbar": [],
        "Naso": [],
        "Behaalotkha": [],
        "Shelakh": [],
        "Korakh": [],
        "Khukkat": [],
        "Balak": [],
        "Pinekhas": [],
        "Mattot": [],
        "Masei": [
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            "This [law] that the cities of refuge on the Transjordan will not provide refuge until all [the cities] would be designated [can be explained as follows:] firstly, so that the murderers should not flee from Israel to outside Israel. And furthermore a murderer in exile always hopes that perhaps the anointed Cohen will die and he will be free with his death. But Hashem had said that Elazar [the kohen gadol] would be present for the dividing of the land. Consequently, the murderer has no hope of returning until the land will be settled. Therefore in such a situation where he has no hope of returning immediately the Torah did not require exile."
        ],
        "Ruth": [],
        "Devarim": [],
        "Va'etkhanan": [],
        "Ekev": [],
        "Re'eh": [],
        "Shoftim": [],
        "Ki Tetze": [],
        "Ki Tavo": [
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            "To be for Him a treasured people: In Torah and mitzvos. \"And to place you above... for praise and for renown and for glory.\" This means with wisdom, with wealth, with nice customs and order. To be a holy people means to not become mixed with the gentile nations and not to act as they do. You shall be separated and distinguished from them through purity and holiness. For when the Jewish people are downtrodden amongst the gentile nations, in our great sins, they try to find favor in the eyes of the nations of the world, \"and act as the most depraved amongst them,\" and there are some that intermarry with them. However this is not the case when they are held up \"for praise and renown,\" \"and above all the nations\" - they will [then] be a holy people separated and distinguished.",
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            "<b>Also all, etc. that are not written in this book of the Torah (<i>besefer haTorah hazot</i>):</b> See Rashi on Parshat Netzavim (Rashi Deuteronomy 29:20) - since the <i>tifcha</i> (a cantillation mark that indicates a pause before the words after that word) is under \"in the book\" (<i>besefer</i>), so \"this\" refers to the Torah (the reading would then be, \"in the book of this Torah\"); that is why \"this\" (hazot) is feminine. See there. For according to the one that holds, \"And Joshua wrote these words in the book of the Torah of God\" (Joshua 24:26), is about the [Torah's last] eight verses, from \"And Moses died\" (Deuteronomy 34:5) - if so, the death of the righteous like Moses, which protects the generation is written in the book of the Torah, but not in the Torah itself. For there is no Torah after the death of Moshe, as it stated (Malachi 3:22), \"Remember the Torah of Moshe.\" And this is one of the thirteen principles [of faith]."
        ],
        "Nitzavim": [],
        "Vayelekh": [],
        "Haazinu": [],
        "Vezot Haberakha": [],
        "Eikhah": [],
        "Derush": []
    },
    "schema": {
        "heTitle": "משך חכמה",
        "enTitle": "Meshekh Chokhmah",
        "key": "Meshekh Chokhmah",
        "nodes": [
            {
                "heTitle": "בראשית",
                "enTitle": "Bereshit"
            },
            {
                "heTitle": "נח",
                "enTitle": "Noakh"
            },
            {
                "heTitle": "לך לך",
                "enTitle": "Lekh Lekha"
            },
            {
                "heTitle": "וירא",
                "enTitle": "Vayera"
            },
            {
                "heTitle": "חיי שרה",
                "enTitle": "Khayei Sarah"
            },
            {
                "heTitle": "תולדות",
                "enTitle": "Toldot"
            },
            {
                "heTitle": "ויצא",
                "enTitle": "Vayetze"
            },
            {
                "heTitle": "וישלח",
                "enTitle": "Vayishlakh"
            },
            {
                "heTitle": "וישב",
                "enTitle": "Vayeshev"
            },
            {
                "heTitle": "מקץ",
                "enTitle": "Miketz"
            },
            {
                "heTitle": "ויגש",
                "enTitle": "Vayigash"
            },
            {
                "heTitle": "ויחי",
                "enTitle": "Vayekhi"
            },
            {
                "heTitle": "שמות",
                "enTitle": "Shemot"
            },
            {
                "heTitle": "וארא",
                "enTitle": "Vaera"
            },
            {
                "heTitle": "בא",
                "enTitle": "Bo"
            },
            {
                "heTitle": "בשלח",
                "enTitle": "Beshalakh"
            },
            {
                "heTitle": "יתרו",
                "enTitle": "Yitro"
            },
            {
                "heTitle": "משפטים",
                "enTitle": "Mishpatim"
            },
            {
                "heTitle": "תרומה",
                "enTitle": "Terumah"
            },
            {
                "heTitle": "תצוה",
                "enTitle": "Tetzaveh"
            },
            {
                "heTitle": "כי תשא",
                "enTitle": "Ki Tisa"
            },
            {
                "heTitle": "ויקהל",
                "enTitle": "Vayakhel"
            },
            {
                "heTitle": "פקודי",
                "enTitle": "Pekudei"
            },
            {
                "heTitle": "הפטרת שקלים",
                "enTitle": "Haftarat Shekalim"
            },
            {
                "heTitle": "הפטרת זכור",
                "enTitle": "Haftarat Zakhor"
            },
            {
                "heTitle": "הפטרת החודש",
                "enTitle": "Haftarat Hakhodesh"
            },
            {
                "heTitle": "הפטרת שבת הגדול",
                "enTitle": "Haftarat Shabbat Hagadol"
            },
            {
                "heTitle": "הפטרת יום ראשון פסח",
                "enTitle": "Haftarat First Day Pesakh"
            },
            {
                "heTitle": "הפטרת אחרון של פסח",
                "enTitle": "Haftarat Last Day Pesakh"
            },
            {
                "heTitle": "הפטרת שבת ראש חודש",
                "enTitle": "Hafatarat Shabbat Rosh Khodesh"
            },
            {
                "heTitle": "מגילת אסתר",
                "enTitle": "Megillat Esther"
            },
            {
                "heTitle": "ויקרא",
                "enTitle": "Vayikra"
            },
            {
                "heTitle": "צו",
                "enTitle": "Tzav"
            },
            {
                "heTitle": "שמיני",
                "enTitle": "Shemini"
            },
            {
                "heTitle": "תזריע",
                "enTitle": "Tazria"
            },
            {
                "heTitle": "מצורע",
                "enTitle": "Metzora"
            },
            {
                "heTitle": "אחרי מות",
                "enTitle": "Akharei Mot"
            },
            {
                "heTitle": "קדושים",
                "enTitle": "Kedoshim"
            },
            {
                "heTitle": "אמור",
                "enTitle": "Emor"
            },
            {
                "heTitle": "בהר",
                "enTitle": "Behar"
            },
            {
                "heTitle": "בחקתי",
                "enTitle": "Bekhukotai"
            },
            {
                "heTitle": "במדבר",
                "enTitle": "Bamidbar"
            },
            {
                "heTitle": "נשא",
                "enTitle": "Naso"
            },
            {
                "heTitle": "בהעלותך",
                "enTitle": "Behaalotkha"
            },
            {
                "heTitle": "שלח",
                "enTitle": "Shelakh"
            },
            {
                "heTitle": "קרח",
                "enTitle": "Korakh"
            },
            {
                "heTitle": "חקת",
                "enTitle": "Khukkat"
            },
            {
                "heTitle": "בלק",
                "enTitle": "Balak"
            },
            {
                "heTitle": "פנחס",
                "enTitle": "Pinekhas"
            },
            {
                "heTitle": "מטות",
                "enTitle": "Mattot"
            },
            {
                "heTitle": "מסעי",
                "enTitle": "Masei"
            },
            {
                "heTitle": "רות",
                "enTitle": "Ruth"
            },
            {
                "heTitle": "דברים",
                "enTitle": "Devarim"
            },
            {
                "heTitle": "ואתחנן",
                "enTitle": "Va'etkhanan"
            },
            {
                "heTitle": "עקב",
                "enTitle": "Ekev"
            },
            {
                "heTitle": "ראה",
                "enTitle": "Re'eh"
            },
            {
                "heTitle": "שופטים",
                "enTitle": "Shoftim"
            },
            {
                "heTitle": "כי תצא",
                "enTitle": "Ki Tetze"
            },
            {
                "heTitle": "כי תבוא",
                "enTitle": "Ki Tavo"
            },
            {
                "heTitle": "נצבים",
                "enTitle": "Nitzavim"
            },
            {
                "heTitle": "וילך",
                "enTitle": "Vayelekh"
            },
            {
                "heTitle": "האזינו",
                "enTitle": "Haazinu"
            },
            {
                "heTitle": "וזאת הברכה",
                "enTitle": "Vezot Haberakha"
            },
            {
                "heTitle": "איכה",
                "enTitle": "Eikhah"
            },
            {
                "heTitle": "דרוש",
                "enTitle": "Derush"
            }
        ]
    }
}