One message, two levels of acceptance

בפסוק כה תאמר כו' לנשים בלשון רכה כו' ותגיד דברים הקשין.

On the verse "So shall you say" etc. — to the women in a soft language, etc., "and you shall tell" the harsh matters.

Chazal note that the Torah uses two expressions: "ko somar" (a gentle word) addressed to the women, and "vesageid" (a firmer word) for telling over the weightier, more demanding matters to the men.

וקשה דבלשון א' נאמר כדפרש"י בלשון הזה ובסדר הזה.

This is difficult, for it was said in a single language, as Rashi explains: "in this language and in this order."

The difficulty: if Hashem commanded that the very same words be said to all in one fixed language and order, how can Chazal speak of soft words to one group and harsh words to another?

ויתכן לומר כי באמת באלה הדברים לנשים ופחותין שדעתן קלה.

It may be said that in truth these same words, for the women and those of lesser standing whose understanding is lighter,

The Sefas Emes resolves it: the identical words land differently depending on the listener. For those whose grasp is "lighter" — less able to bear the full weight,

הם רק דברי פיתוי איך שהקב"ה קירב אותנו והרים אותנו.

they are only words of enticement — how Hashem drew us close and lifted us up.

To them the words sound like gentle wooing: a message of how Hashem brought us near and elevated us, an invitation of love.

אבל אנשים מבינים יודעים שאין זה דבר קטן ושמקבלין בזה עול גדול ונורא לעבוד הבורא עולם ולברר מלכותו ית' בעולם.

But men of understanding know that this is no small matter, and that through it they are accepting upon themselves a great and awesome yoke — to serve the Creator of the world and to make His kingship clear in the world.

To one who understands, the very same words carry an immense responsibility: accepting the ol malchus Shomayim (yoke of Heaven), the obligation to serve Hashem and reveal His sovereignty throughout creation.

ולכן אמר בלשון הזה ובסדר הזה שגלוי לפניו ית' שבזה הלשון ימשוך כ"א לפי דרכו.

Therefore He said "in this language and in this order," for it is revealed before Him that with this very language each one will be drawn according to his own way.

This is why one fixed wording could be given: Hashem, who knows every heart, framed the words so that the very same language would draw each listener according to his own capacity.

הנשים בפיתוי. והאנשים בקבלה נוראה.

The women through enticement, and the men through an awesome acceptance.

The single message thus works on two levels at once — gentle attraction for some, and a profound, awe-filled commitment for others.

ובגמ' ג"כ מצינו מחלוקת אי מצות ליהנות ניתנו.

And in the Gemara too we find a dispute as to whether the mitzvos were given for enjoyment.

He links this to the Talmudic question of whether mitzvos were given "for benefit/pleasure" — i.e., whether their essence is the pleasant gain they bring or something higher.

והלכה דלאו ליהנות ניתנו כנ"ל:

And the halachah is that they were not given for enjoyment — as explained above.

The accepted ruling, that mitzvos were not given merely for our enjoyment, matches the deeper truth: their true essence is the awesome yoke of serving Hashem, not the pleasant "enticement" that draws the lighter heart.

Summary: The single fixed wording of the Torah's message at Sinai was crafted by Hashem to draw each person according to his capacity — as gentle enticement for the lighter heart and as an awesome acceptance of the yoke of serving Hashem for those who understand — paralleling the halachah that mitzvos were given not for enjoyment but for true avodah.