words make. so again I think we gave the example then and and it is especially appropriate we'll see in a minute why so let's take any of the examples from from the shira where Rashi kisedo disagrees with Onkelos. Ozi v'zimras koh. Ozi v'zimras koh. So ozi is like uzi it means my strength. No, ozi is like oz and it means the strength of Hashem. Okay, so that's a machlokes Rashi and Onkelos. So if Onkelos is is from Sinai, okay, and so you'll say well since אלו ואלו דברי אלוקים חיים. So Rashi's telling you that that's another pshat from Sinai. But Rashi doesn't say that, right? Rashi says that he thinks that Onkelos is wrong. That that if it meant if it meant uzi that it would have had that that it wouldn't have had the kamatz. So Rashi clearly is not saying an additional pshat. Rashi clearly thinks that that Onkelos was wrong. He's disagreeing with Onkelos. So what does it mean that it's miSinai? So we suggest that again, so where Onkelos is not moseif he's saying pshat. So lav davka that's miSinai. But sometimes Onkelos is moseif. So if you take a look here by the man. So the posuk says vatiaal shichvas hatal. It's perek tes-zayin posuk yud-daled. והנה על פני המדבר דק מחספס דק ככפר על הארץ.
So Onkelos says like this, ouslikas nechasas tala. Okay, so that's his interpretation, translation, interpretation of vatiaal shichvas hatal. והא על אפי מדברא והנה על פני המדבר. Dadak mekallaf, okay, that's dak mechuspas. Right? Mechuspas is exposed, so Onkelos says mekallaf like peeled, klipa. Dadak, that's dak. Then Onkelos says כגיר כגלידא על ארעא. So keglida is like kakfor, is like frost. Al ar'a is al haaretz. But then he he puts in the word kegir. That that not only is the imagery that that it's thin like a like a thin layer of frost, but kegir. Rashi tells you what gir is. Rashi says דדק כגיר כאבני גיר והוא מין צבע שחור. Okay, something from which they would get black coloring. כדאמרינן גבי כיסוי הדם. And then he says וכגיר שתרגם אונקלוס תוספת הוא על לשון העברית ואינו תיבה בפסוק.
So Rashi's pointing out here that Onkelos is not meforaish anything here. Onkelos is not telling you that eich shehu, the semantics of dak somehow or other is kegir. No, there's no semantics. Dak just means thin. It it absolutely does not mean thin kegir. And kakfor just means keglida. Onkelos is adding. Onkelos is adding, right? So that's very different than the way Rashi says again in all the examples in the shira where where he disagrees with Onkelos. I forgot what namu mayim means. All the examples where Rashi disagrees with Onkelos in the shira, so there Rashi says Onkelos is saying pshat like this and then he either he either gives him a yasher koach and endorses it or else he says, no, I think it's wrong. I don't think it's מתיישב אף על לשון המקרא. And over here he's not criticizing Onkelos. He's just pointing out why. Because maybe that's exactly what we suggested here. That what Onkelos was moseif so that Rashi says that was a kabbala from Sinai. So I'm just calling your attention to the fact that and once Onkelos was moseif I can't say anything here. It's in Gemara hineh d'ka'al I have nothing to say says Rashi. That's miSinai. But when Onkelos wasn't moseif when Onkelos was just meforaish so lav davka that that was miSinai. The Rambam's first mitzva in Minyan Hamitzvos is Anochi Hashem Elokecha. The Ramban in the Peirush HaTorah also says הדבר הזה או נמי it should be hadibbur. So it's interesting, it's obviously not the only example of a mitzvah aseh which is not formulated as an imperative. Right? There are certainly examples in Minyan HaMitzvos of mitzvos aseh which are not formulated as a Loshon Tzivuy, in the imperative. So two questions. One question, more of a technical question, which we're not going to spend much time on is, well, when it's not formulated as an imperative, so how do you taka know that it's a mitzvah? How do you taka know that it's a mitzvah? So when it says זכור את יום השבת לקדשו, when it tells you an imperative, okay, so nothing is left to the imagination. But over here, so I don't know, so maybe Hakadosh Baruch Hu is giving his calling card, you know, you come to visit, so you send your card in to the, you know, so this is the card: ה׳ אלקיך אשר הוצאתיך מארץ מצרים מבית עבדים. And then you have to list your titles on your business card, so it's אשר הוצאתיך מארץ מצרים מבית עבדים. So how do we bichlal know that it's a mitzvah? So it could be, again I haven't thought too much about this, it's less, so it could be that maybe it's just the svora, that there is no raya, it's just the svora. Yitachen, Yitachen that the assumption also is here that each dibur has to minimally contain a mitzvah. That each dibur, each unit within the Aseres HaDibros, lav davka that it's limited to one mitzvah, but that each dibur contains lechol hapachos a single mitzvah, a single mitzvah. So where's the mitzvah in Anochi Hashem Elokecha? So vays-payst, despite the fact that there is no Loshon Tzivuy, but it's intended as a mitzvah because we know that the Chumash does that, that there are mitzvos which are not necessarily formulated in a Loshon Tzivuy. But what's the significance? Is there something to be understood here? So I think, I'm not sure, I think that I later saw some if not most of this in the Maharal, but I'm not sure, so please double check. But the idea is this: when the Torah says something as a mitzvah, Torah says something as a mitzvah, okay, do this, don't do this. Right? Okay, okay. So it's me and the tzivuy addressed to me, do this or don't do this. Okay. So there's the person, there's the mitzuveh, and then there's the tzivuy with which he has to comply. Torah says Anochi Hashem Elokecha not in Loshon Tzivuy, the point is that Anochi Hashem Elokecha it isn't just a mitzvah. It's not, it's not that each of us is a mitzuveh and there's a mitzvah out there, emuna, yedia, both. It's rather that Anochi Hashem Elokecha, it's not just a mitzvah she'nitztavinu, but it's the, not just the basic fact, but it's the only and ultimate fact of our existence. That ה׳ אלקיך אשר הוצאתיך מארץ מצרים מבית עבדים it's not, it's not another mitzvah. It's not don't eat chazer. It's not put on tefillin. Not me, okay, so there's a tzivuy which is addressed to me as a mitzuveh. Anochi Hashem Elokecha the Torah just states it factually, not as an imperative, to say that Anochi Hashem Elokecha is supposed to be not just a mitzvah with which a person complies, but the reality of his life, the basic fact of his existence is Anochi Hashem Elokecha. That's why the Torah just states it matter-of-factly. It's not, it's not only a tzivuy, it's not only a tzivuy, it's the ultimate reality of one's life, of one's existence is that Anochi Hashem Elokecha. Now on on on the deeper level, the deeper level that that that we can be maseeg a little bit, what what it zicher means I don't know but on on on the deeper level, so so what what we're talking about is the Rav in in a couple of places quotes from from the Rambam in Moreh Nevuchim. It's it's kedarko shel haRambam, it's he says it in the beginning of Yesodei HaTorah also, but but but more baharchava the Rav quotes it from Moreh Nevuchim. So on on a deeper level what what we're talking about is that be'emes Hakadosh Baruch Hu exists and Hakadosh Baruch Hu exists infinitely. Hakadosh Baruch Hu exists infinitely. If you have something, someone that exists infinitely, so nothing else can exist independently. Nothing else carves out its own existence. So it's not the pshat, it's not the pshat that Hakadosh Baruch Hu exists and he's very great and that we exist and that we're puny and that he exists and he's infinite and that we exist and we're infinitesimal. No, Hakadosh Baruch Hu, Hakadosh Baruch Hu, Hakadosh Baruch Hu exists infinitely, so it means that he lets us, he lets us infinitesimally share in that existence. He lets us feed off that existence. But there can't be anything which is independent of Hakadosh Baruch Hu who is memalei kol almin. There can't be anything anything independent. Now the Rav is quick to to explain that that chas veshalom that that shouldn't be be misunderstood as any type of pantheism. What it means is this: what it means is that as a substance, so then we we are something different than Hashem. It's not that we're Hashem rachmana litzlan, that that that's kefira to to to subscribe to such a notion. A person, a basar vadam is is not not Hashem. A malach is not Hashem. Nothing is Hashem. But the existence which animates that substance is Hashem's existence. Hashem's existence, we're not Hashem. We're absolutely distinct. Each of us is is who he is and every every object is what it is. But the existence which animates that substance, the existence off of which that substance feeds is Hakadosh Baruch Hu's existence. And that's what it means Anochi Hashem Elokecha. Anochi Hashem Elokecha, so when we say that it's not just a tzivui, not just a tzivui, not that lehavdil it's a tzivui. To put on tefillin is a tzivui. Anochi Hashem Elokecha is just a fact. It's a tzivui to know it. It's a tzivui to believe it, but it's a fact. It's it's the ultimate reality. So so that's what it means on on a deeper level. On a practical level, Anochi Hashem Elokecha is a fact in that it defines everything a person does, says, how he acts, how he speaks, how he moves. The Anochi Hashem Elokecha and the awareness of Anochi Hashem Elokecha, which is שויתי ה' לנגדי תמיד, so that's what the Rambam says and the Rema quotes is a klal gadol because it dictates everything a person does. It affects everything a person does, everything a person says, how he says it, what he says, how he conducts himself. Everything is in light of the fact of Anochi Hashem Elokecha. Everything is in light of the fact that שויתי ה' לנגדי תמיד, I I have this awareness that by definition we always are in Hakadosh Baruch Hu's presence. By definition, just by virtue of his existence and our existence, שויתי ה' לנגדי תמיד, we're always in the presence of Hakadosh Baruch Hu, so אינו דומה הרחבת פיו הילוכו דיבורו של אדם והוא לפני מלך כהילוכו ודיבורו כהרחבת פיו והוא לבדו בביתו.
And כל שכן כשישים האדם אל לבו that he's in the presence of the מלך מלכי המלכים הקדוש ברוך הוא. Now, given this, given this that Anochi Hashem Elokecha is not a tzivui, but Anochi Hashem Elokecha is a fact, so that means that it's not enough for a person to believe it, it's not enough for a person to know it, but a person has to internalize it, a person has to constantly feel it. שויתי ה' לנגדי תמיד and what the Rambam describes doesn't result from just emuna and yediyah, but it results from a person internalizing that emuna and yediyah. That's why the Rama again quoting the Rambam says כל שכן כשישים האדם אל לבו. Not כל שכן כשידע האדם or כל שכן כשיאמין האדם, but כל שכן כשישים האדם אל לבו. A person has to internalize it. Not just believe it, not just know it, but a person has to feel it. He has to not just know that Anochi Hashem Elokecha, not just know דע לפני מי אתה עומד, but ישים האדם אל לבו, he has to feel it. How does a person make that transition from the Veyadata Hayom to the Vehasheivosa El Levavecha? And this is a general question. There are many things we know but don't feel. There are many things we know that we should feel but don't feel. So how does a person make that transition from the Veyadata Hayom to the Vehasheivosa El Levavecha? How is it, how is it is a person sam el libo? How does a person not just know it but take it to heart? The answer is, you find in several seforim, probably best known in the hakdama of the Mesillas Yesharim, it just results from constant reinforcement. The more a person thinks about something and reinforces it, the more it becomes permanently embedded in his consciousness. If a person just learns something once and says okay fine, I learned there's an inyan of שויתי ה' לנגדי תמיד. I learned what it means that Anochi Hashem Elokecha, good, okay, let's go veiter, let's go on to the next pasuk. So it's not going to be, he's not going to feel it, it's not going to be internalized. But if a person tells himself 20 times a day, 50 times a day, a person tells himself Anochi Hashem Elokecha and stops to be misbonen again kefi dalus sichleinu, the tiny bit of what we understood that it means. And the person stops and tells himself 20 times a day, 50 times a day, and שויתי ה' לנגדי תמיד, so then gradually he transitions from just knowing and believing to feeling it. And when he feels it and it's permanently embedded in his consciousness, then it will mold and shape everything he does. And that's what the Rama says quoting the Rambam that Anochi Hashem Elokecha, שויתי ה' לנגדי תמיד is not just to. know, but V'hasheivosa El Levavecha is שישים אדם על לבו. How do you do it? So that's what Mesillas Yesharim says, there's no, there's no, there's nothing to be gained, he says. And then he says, almost nothing to be gained from reading once. It's from reading again and again and again. Why? Because this way, you can't forget? No, it's more than that. It's because that way, one accomplishes the V'hasheivosa El Levavecha.