בפסוק כמעשה א"מ כו' את משפטי כו' ללכת בהם. פירש"י א"א רשאי לפטור מהם. דכתי' כמעשה לא מעשה א"מ ממש. כי כבר היו בנ"י עדה קדושה ומה שייך להזהירם מלעשות כחוטאים האלה. אבל הפי' שלא יהיה נדמה שום מעשה איש הישראלי למעשה הרשעים אשר כל מעשיהם לגשמיות בלבד. אבל בנ"י צריכין לקדש כל מעשיהם להדביקם בשורש החיות וליקח מהם חיות. כי המעשה צריך להיות רק לתכלית הליכת האדם בעבודת הבורא ית' ולפשוטי בנ"י המכוונים לאכול ולשתות להוסיף כח בעבודת הבורא הוא ג"כ בכלל ללכת. ומה גם לצדיק שכל מעשיו לש"ש וכן בכל מצוה שאדם עושה צריך להיות המכוון לבוא עי"ז ליותר קדושה שיוכל להוסיף בכל עת ממדרגה למדרגה. כענין מצוה גוררת מצוה. ולא יהי' נעשה המצוה רק להיות נפטר מחיובה רק אדרבא לזכות עי"ז למצות אחרות כמ"ש שכר מצוה מצוה. והיינו ללכת בהם כו' וליקח מהם חיות כמ"ש וחי בהם:
In the verse, 'Like the practice of the land of Egypt' etc., 'my judgements' etc., 'to follow/walk in them'. Rashi explains 'you are not permitted to be exempt' from them. As it's written 'like' the practice, not actually 'the practice' of the land of Egypt. Because the Bnei Yisroel were already a holy congregation and what is the relevance to warn them from acting like these sinners? But the explanation (comes to teach us) that there should not be any act of a Jew that is like/similar to the acts of the wicked that all their acts are for worldliness alone. Rather the Bnei Yisroel need to sanctify all their actions to cleave to the source of the life-force and to take from it life-force. Because the action needs to be only for the purpose that man 'walks' in the service of HaShem (may He be blessed) and simple Jews are directed to eat and drink to add strength in their service of the Creator which is also a general (form of) 'walking'. And what also of the righteous that all their actions are for the sake of Heaven, and so too with every commandment that a person does, it needs to be directed (one should perform it with the intent) that through this (the performance of the commandment) he will come to greater holiness that he could add at all times from one (spiritual) level to the next (spiritual) level. Like (the concept that fulfilment of a) 'commandment brings another commandment'. And it won't be that the commandment was done simply to be discharged from the obligation, rather on the contrary, that through the merit of this, one will receive (the opportunity for) other commandments, as it's written, that the reward for (fulfilling a) commandment is (the opportunity to fulfil another) commandment. And this is what it means 'to follow/walk in them' etc., and to take from them life-force as it's written 'and live (by) them' (or possibly, and life is within them).
תרל"ט
5638
ב"ה אחרי קדושים בקיצור כי שכחתי
בפסוק כמעשה א"מ כו' את משפטי כו' ללכת בהם. פירש"י א"א רשאי לפטור מהם. דכתי' כמעשה לא מעשה א"מ ממש. כי כבר היו בנ"י עדה קדושה ומה שייך להזהירם מלעשות כחוטאים האלה. אבל הפי' שלא יהיה נדמה שום מעשה איש הישראלי למעשה הרשעים אשר כל מעשיהם לגשמיות בלבד. אבל בנ"י צריכין לקדש כל מעשיהם להדביקם בשורש החיות וליקח מהם חיות. כי המעשה צריך להיות רק לתכלית הליכת האדם בעבודת הבורא ית' ולפשוטי בנ"י המכוונים לאכול ולשתות להוסיף כח בעבודת הבורא הוא ג"כ בכלל ללכת. ומה גם לצדיק שכל מעשיו לש"ש וכן בכל מצוה שאדם עושה צריך להיות המכוון לבוא עי"ז ליותר קדושה שיוכל להוסיף בכל עת ממדרגה למדרגה. כענין מצוה גוררת מצוה. ולא יהי' נעשה המצוה רק להיות נפטר מחיובה רק אדרבא לזכות עי"ז למצות אחרות כמ"ש שכר מצוה מצוה. והיינו ללכת בהם כו' וליקח מהם חיות כמ"ש וחי בהם:
In the verse, 'Like the practice of the land of Egypt' etc., 'my judgements' etc., 'to follow/walk in them'. Rashi explains 'you are not permitted to be exempt' from them. As it's written 'like' the practice, not actually 'the practice' of the land of Egypt. Because the Bnei Yisroel were already a holy congregation and what is the relevance to warn them from acting like these sinners? But the explanation (comes to teach us) that there should not be any act of a Jew that is like/similar to the acts of the wicked that all their acts are for worldliness alone. Rather the Bnei Yisroel need to sanctify all their actions to cleave to the source of the life-force and to take from it life-force. Because the action needs to be only for the purpose that man 'walks' in the service of HaShem (may He be blessed) and simple Jews are directed to eat and drink to add strength in their service of the Creator which is also a general (form of) 'walking'. And what also of the righteous that all their actions are for the sake of Heaven, and so too with every commandment that a person does, it needs to be directed (one should perform it with the intent) that through this (the performance of the commandment) he will come to greater holiness that he could add at all times from one (spiritual) level to the next (spiritual) level. Like (the concept that fulfilment of a) 'commandment brings another commandment'. And it won't be that the commandment was done simply to be discharged from the obligation, rather on the contrary, that through the merit of this, one will receive (the opportunity for) other commandments, as it's written, that the reward for (fulfilling a) commandment is (the opportunity to fulfil another) commandment. And this is what it means 'to follow/walk in them' etc., and to take from them life-force as it's written 'and live (by) them' (or possibly, and life is within them).