Vayakhel תרנ”ח 2
במדרש ואל מי תדמיוני כו’ א”כ יאמר קדוש שאו מרום עיניכם כו’ מי ברא אלה.
“In the Midrash: ‘To whom will you liken Me?’… therefore it says, ‘Holy, lift your eyes on high… who created these?’”
The Sefat Emet opens by citing the Midrash, which links God’s transcendence to the command to contemplate creation and seek the One who brought all into being.
בזכות מי עומדין.
“In whose merit do they stand?”
The stability of creation depends on a specific spiritual merit.
בזכות אלה שמות בנ”י.
“In the merit of ‘These are the names of the Children of Israel.’”
The existence of the world is sustained by Israel, whose identity is rooted in divine purpose.
ואלה בזכות מי בזכות אלה החוקים כו’.
“And these—by what merit? By the merit of ‘These are the statutes,’ etc.”
The deeper foundation is Torah itself—its laws and teachings.
כי הנה הקב”ה רם ונשא ואיך יוכל להיות כח אלקות במעשה גשמיות.
“For the Holy One is exalted and uplifted—so how can divine power reside within physical actions?”
The Sefat Emet introduces the central question: how can infinite holiness be present in the material world?
אך הוא ע”י התורה ובני ישראל כמ”ש בראשית בשביל התורה וישראל שנקראו ראשית.
“But this is through the Torah and the Children of Israel, as it is said: ‘In the beginning’—for the sake of the Torah and Israel, who are called ‘the beginning.’”
Torah and Israel serve as channels through which divine presence can dwell within creation.
והתורה יש לה דביקות בהקדוש ברוך הוא ובני ישראל בהתורה וכל העולם בבני ישראל ועל ידם נמשך אלהות לכל מעשה בראשית.
“The Torah cleaves to the Holy One, and Israel to the Torah, and the entire world to Israel; through them divinity flows to all of creation.”
A spiritual chain connects God, Torah, Israel, and the world, allowing divine energy to reach all existence.
זה שכתוב ראו מי ברא אלה שידע איש ישראל כי כל העולם כולו תלוי בו.
“This is the meaning of ‘See—who created these,’ that every Israelite should know the whole world depends on him.”
The individual Jew carries cosmic responsibility; his actions sustain creation.
ואיתא רצה הקדוש ברוך הוא לזכות את ישראל הרבה להם תורה ומצות.
“It is taught: The Holy One desired to bring merit to Israel, so He gave them many laws and commandments.”
The abundance of mitzvot is a gift, enabling spiritual refinement.
אם כן על ידי התורה והמצות מזדככין נפשות בני ישראל שיוכלו לקבל אלקות.
“Thus, through Torah and mitzvot, the souls of Israel become refined so they can receive divinity.”
Observance purifies the soul, making it a vessel for divine light.
ובזכות זה העולם עומד ויש להם דביקות בו ית’ על ידי התורה ובני ישראל.
“By this merit the world stands, and they have attachment to Him—through the Torah and Israel.”
This spiritual structure sustains cosmic existence and binds Israel to God.
ולזה זכו בני ישראל ביציאת מצרים כמ”ש אשר הוצאתי אתכם מארץ מצרים להיות לכם לאלקים שיוכלו לקבל אלקות.
“And for this the Children of Israel merited the Exodus from Egypt, as it is said: ‘I brought you out of Egypt to be your God’—so they would be able to receive divinity.”
The purpose of the Exodus was to prepare Israel to experience and contain divine presence.
Summary: The Sefat Emet teaches that God’s presence reaches the physical world through Torah and Israel, forming a chain of divine flow. Israel’s refinement through Torah and mitzvot sustains creation and enables them to receive God’s presence, which was the very purpose of the Exodus.
