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The Kli Yakar - Ki Tisa

25/2/2016

Believing in the Sinner's Sweet Potential

"Take for you spices...." (Shemot 30:34)

Most of us are familiar with the reason why chelbana (galbanum), a notoriously malodorous spice, is included in the Ketoret (Incense Offering): to teach us to include the sinners.

The Kli Yakar concurs, of course, emphasizing a statement from Kritot 6b, which says that we must fast for our sinners.

The Kli Yakar explains:

"If there are sinners of Yisrael among us, then anyway, we must fast for their sake because every Jew is responsible for one another."

Reading the entire commentary regarding this subject indicates that, upon learning of another Jew's spiritual failings, our job is to invest body and soul (fasting and prayer) toward that same Jew's teshuvah and spiritual elevation.

The Kli Yakar goes on to describe the great spiritual potential lying dormant in any Jewish sinner. Then he professes his belief in the ability of the sinner to repent, as represented by the chelbana.

After the person spiritually elevates himself through repentance, the Kli Yakar states:

"The transgression will also be elevated as a pleasing fragrance (rei'ach nicho'ach), like that of the mitzvot, as exemplified by the chelbana, which rose with a pleasing fragrance like the rest of the spices."

Just as the malodorous chelbana becomes a precious part of the Ketoret, its very nature changing from foul to sweet, so, too, a sinner can transform his or her nature from foul to sweet.

He concludes by saying that this particular section of the parsha symbolically alludes to fasting and teshuvah (repentance).

Chelbana -- a lot prettier than it smells! (Photo courtesy of Goli Lo)

The Corrupt and Bizarre Mind of the Erev Rav

"The nation (ha'am) saw that Moshe tarried..." (32:1)

Before the Kli Yakar interprets the whole episode of the golden calf, he makes a declaration of intent:

"Therefore, for the honor of the entire House of Yisrael, I have seen fit to write in a brief way the main point as understood by the majority of the commentators.

I have no intent other than to clarify the content of the matter, to publicize the purity of Yisrael...."

(Thanks for always sticking up for us, Kli Yakar!)

Then he proceeds to heap blame upon the Erev Rav, whom he portrays as engaging in bizarre and self-obsessed thinking.

Because Moshe Rabbeinu - rather than God Himself - insisted on their inclusion into the Jewish people, the Erev Rav feared that if Moshe wouldn't return, then God would just kick them out.

So in desperation, they decided to seek out another leader.

As irrational as that response was, they now get even stranger (and more corrupt).

According to the Kli Yakar, despite everything they had seen and heard, including the Ten Commandments, the Erev Rav believed that Moshe Rabbeinu's power derived from the "image of some kind of star" they were sure he possessed.

So they asked Aharon Hacohen to produce "some kind of image" that could serve as an intermediary between them and the stars (I guess the astrological constellations, specifically).

The Kli Yakar then references Sanhedrin 63, which describes the Erev Rav as "craving many gods," because they had no idea (and apparently didn't care) what kind of image would be chosen.

Aharon Hacohen agreed to this on the assumption that it would take a goldsmith a couple of days to hammer out an image and by that time Moshe Rabbeinu would certainly return (as he ultimately did). But via the occult powers of witches, the Erev Rav caused the calf to emerge on its own. (Aharon Hacohen had the best of intentions all this time, which the Kli Yakar and all other commentaries describe at length.)

THIS did all that?! Oh, sure. That makes perfect sense, Erev Rav. (Photo courtesy of Till Credner)

This calf satisfied their desire for "the image of some kind of star" because they saw the golden calf as representing the Taurus (bull) constellation.

Despite everything that happened at Mount Sinai, the Parting of the Sea, the Exodus, and the 10 Plagues, and more, the Erev Rav still believed they were all brought out of Egypt by the power of Taurus.

(Riiiiiiight, Erev Rav....Yeah, yeah, that's the ticket....)

The Kli Yakar observes that the Erev Rav "could not uphold their emuna for even one or two days."

After describing at length the Erev Rav's history of and tendency toward corruption, the Kli Yakar quotes Hashem as saying to Moshe Rabbeinu about the Erev Rav:

"Leave Me be as I will no longer deal with them Myself."

Hashem goes on to say that in place of Himself, so to speak, He will appoint two evil angels as emissaries named: Af (Anger) and Chamah (Seething Hatred).

[Note: The Malbim defines af as "expressed anger" and chamah as "hidden, raging anger accompanied by hatred and enmity."]

Yet Moshe pleaded on behalf of the Erev Rav, providing many reasons why Hashem should not carry out this intention.

So Hashem withdraws that plan and decides that it is for everyone's benefit for everyone (Jew and Erev Rav) to experience negative consequences a little at a time, rather than one colossal whack.

Innate Characteristics of the Erev Rav

From all this, it is possible to deduce some innate characteristics of the Erev Rav (and why they should be avoided at all costs):

No matter how dedicated and self-sacrificing you are for them, they will still drop you like a hot potato at the first sign that you may no longer serve their self-interest.
They are only interested in power, associating themselves with anything as long as it appears to be the biggest bully on the block.
(See more in The Erev Rav Strategy: Following the Biggest Bully on the Block.)
Even when genuinely inspired, their emuna is still mind-bogglingly short-lived.
They can't quite grasp the concept of Hashem's Total Omnipotence and even the most obvious displays of Hashem's Mastery and Involvement will still have them frantically searching for "natural" causes, no matter how bizarre and unlikely.
Hashem doesn't really like them so much.
They are willing to use absolutely any means necessary to get what they want.
Even when things are their fault to the point that God Himself lays the blame at their feet, you will still suffer the consequences for going along with them, so it's best to just stay within your own dalet amot as far as they are concerned.
They are really manipulative and evil, yet kind of dumb and gullible at the same time.
They are the biggest kvetches.

While we can't always know who is Erev Rav, if you see people displaying the above traits, it's best to avoid them. Even though a true-blue Jew can, under the influence of Erev Rav, behave just like Erev Rav, it's still best to keep your distance so as not to be influenced by them or to incite any Heavenly Judgement against the Jewish people.

The Malbim (1809-1879) was Rabbi Meir Leibush ben Yechiel Michel who was born in Russia and served as a rabbi all over Eastern Europe. He was bitterly fought by the Reform Movement for most of his adult life, even suffering brief imprisonment over a false accusation in Rumania by wealthy German Reformers. Fortunately, he left us an amazing commentary on the entire Torah among other valuable works he composed.
Rabbi Shlomo Ephraim of Luntschitz (1550-1619) lived in Bohemia (which is today Poland and Czechoslovakia). He served as rabbi and dayan and wrote several books, the most well-known being his commentary on the Chumash known as the Kli Yakar.
Although I did borrow a few terms here and there from Rabbi Elihu Levine's translation, this is primarily my own translation and any errors are also mine.
For a wonderful rendering of the Kli Yakar into English, including helpful footnotes, please see Rabbi Elihu Levine's translation.

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The Kli Yakar - Parshat Titzaveh

18/2/2016

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We've got some more beautiful symbolism by the Kli Yakar this week, plus an inspiring twist on a "Hillel & Shammai" story from the Talmud.

(Unless otherwise stated, all interpretations are from the Kli Yakar, even if not in quotes.)

The Blue Thread - Hapatil Techeilet

First of all, we'll start off with the meaning of the patil tacheilet (the blue thread among the white tzitzit):

Sea Blue I: The Kli Yakar says that looking at the teichelet should remind one of the sea, in that never goes past its boundaries, which would flood the world (even a tsunami only goes in so far, and those don't happen often). And just as the sea "does not break through its 'fence' and it remains within the decree of the Blessed Hashem'," then so we, too, should always remain within the Torah-proscribed boundaries and never break through the life-saving "fence" of Torah Law.

Sea Blue II: Furthermore, he says, one's tongue should not pass the Torah-mandated boundaries by speaking lashon hara or other forms of forbidden speech.

Sky Blue I: The teichelet is azure like the sky. Thus, the Kli Yakar says, "By looking at the sky (rakia), which resembles the Throne of Glory (Kisei Hakavod), with his eyes he will see the place of his sculpting, and he will yearn to return and cleave there because the soul yearns for the place 'where his tent has been there previously'."

Sky Blue II: If you are busy gazing at the sky and contemplating the Kisei Hakavod, you will speak less in general, and the Kli Yakar considers this a happy result.

Interestingly, this last one indicates a kind of meditation, unless I miss my guess, because tossing a glance at the sky will not exactly overwhelm you with a deep yearning to go back to your previous abode of souls in Shamayim.

But lying back and gazing at the sky for a while could certainly do that, if it was your intention to do so.

So the next time we see or read about teichelet, we've got some nice things to ponder.

Tzitzit with the patil techeilet, courtesy of Tomer (also known as "TShilo12")

More Beautiful Mishkan Symbolism

The flames set permanently on the Menorah, facing toward Hashem forever:
A flame is an allegory for the human soul. This is encouragement and a reminder for our own souls, plus a statement of our place in Hashem's Eyes, so to speak.

The windows of the Beit Hamikdash that were wide on the outside and narrow on the inside:
This symbolizes how it was not the sun which illuminated the Beit Hamikdash, but the Beit Hamikdash that illuminated the world.

Incense/Ketoret Symbolism

It is a powerful segula and protection to read Pitum Haketoret (The Preparation of the Incense), read daily at the beginning and end of Shacharit (Morning Prayer Service) and once at Mincha (Afternoon Prayer Service).

The Kli Yakar gives us some insights into why it is so powerful:

Upward-Rising Smoke/Ma'aleh Ashan:
Symbolizes the soul, which rises upward, so to speak.

Pleasing Fragrance/Rei'ach Nicho'ach:
Symbolizes the "perfume" of good deeds.

Pounding the Spices into a Fine Powder/V'Shichakta Mimena Hadek:
Symbolizes the atonement needed to refine the soul and elevate it to the place where it was originally "sculpted."

The One-Unit Measurements (meaning not 1.5 cubits, but specifically 1 cubit, etc.) of the Ketoret Altar:
Atones for the soul, which is also one unit and unique, just as Hashem is One and Unique.

Morning Incense:
Symbolizes the soul's sin-free arrival in This World.

Tending the Morning Flame/Hatavat Haner:
Just as the flames were tended and the lamps cleaned during the day, so a person should tend and clean his or her soul throughout one's life.

Evening Incense:
Symbolizes the hope and goal that the soul leaves as free of sin as it came.

The Garments of the Head Priest/Kohen Gadol: Even More Beautiful Symbolism

Breastplate/Efod:
Atones for idol/occult worship.

A work of thought/Ma'aseh Chashev:
The efod was directed to be a ma'aseh chashev to atone for the fact that idol worship is really a sin of the heart. Before one can even contemplate idolatry, one must first possess a crack in one's emuna.

Robe/Me'il:
Atones for slander.

Tunic/Kutonet:
Atones for murder.

Flax/Pishtan:
The kutonet was made of flax to atone for Kayin, the first murderer, because his rejected offering included flax seed.

Turban/Mitznefet:
Atones for arrogance.

Belt/Avnet:
Atones for sinful thoughts (hirhurei halev).

Gold Forehead Plate/Tzitz:
Atones for brazenness.

Pants/Michnasayim:
Atones for immorality/gilui arayot.

The Kli Yakar also explains how Aharon Hacohen deserved the Kahuna/Priesthood, in which he wore the efod over his heart, in the merit of his great humility, evidenced by how he was not jealous of his younger brother being chosen over him as a leader—even deep in his heart, Aharon Hacohen did not feel one bit of envy.

The Priestly Garments and the Roman Who Wanted to Convert

The Roman who wanted to convert on the condition that he be taught all of Torah while standing on one foot is the most famous and beloved Hillel & Shammai story.

But there is another one (scroll down to the letter "g"), also well-known, but less commonly retold.

Basically, a non-Jewish Roman heard this parsha as he wandered past a synagogue, and got all excited upon hearing about the garments worn by the Kohen Gadol described above.

In his enthusiasm, he went straight to Shammai and asked to be converted on the condition that be appointed as the Kohen Gadol (a total impossibility) and therefore, get to wear the amazing clothes. Shammai drove him away with "a builder's rod."

(Then he went to Hillel, who fortunately set our hapless convert straight, enabling him to become a good Jew.)

Now, I always sympathized with Shammai in this story. I mean, this potential convert really comes off as so arrogant and superficial. But the Kli Yakar (28:38) sees him in a much more positive light.

"Was he such a fool that he wanted to convert in order to wear these garments?" asks the Kli Yakar rhetorically.

He goes on to explain:

Rather, he certainly heard the voice of the scribes reading [the section of the parsha describing the Kohen Gadol's garments] with an explanation of their meaning about what they atone for.

And the convert realized on his own that he had transgressed all these during his non-Jewish phase and he needed these atonements.

This interpretation is sort of shocking at first because it implies that this convert originally committed murder, adultery (along with a whole other slew of immoral acts), occult worship, rumor-mongering (and all the character assassination that implies) and that even his very mind was one big putrid mess.

(The Kli Yakar expounds a lot on everything the different parts of the garments atoned for; only a short sample appears in this post.)

Yet the yucky pagan did manage to change completely and become a full-fledged Jew.

Probably no one reading this is even one iota as bad as this Roman seems to have been.
So if God accepted this guy's teshuvah, He'll certainly accept yours, too.

Rabbi Shlomo Ephraim of Luntschitz (1550-1619) lived in Bohemia (which is today Poland and Czechoslovakia). He served as rabbi and dayan and wrote several books, the most well-known being his commentary on the Chumash known as the Kli Yakar.
Although I did borrow a few terms here and there from Rabbi Elihu Levine's translation, this is primarily my own translation and any errors are also mine.
For a wonderful rendering of the Kli Yakar into English, including helpful footnotes, please see Rabbi Elihu Levine's translation.

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15/2/2016

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The Kli Yakar - Parshat Terumah

12/2/2016

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When I first arrived at Parshat Terumah when going through the Kli Yakar, I felt some trepidation.

Until the Kli Yakar, I had never really been able to relate to what basically appeared to me a very long list of nuts, bolts, and measurements.

Yes, I technically understood that Parshat Terumah was extremely important and contained deep spiritual significance far beyond human understanding, but I just couldn't appreciate it in the way it deserved.

That, combined with the obvious fact that the Kli Yakar is one of the longer commentaries on the Torah.....well, I wondered how I would get through it.

But I should have known that the Kli Yakar wouldn't let me down.

He shows how it is rich with inspiring poetic metaphor.

Now it is one of my favorite parshiot and I look forward to learning it with the Kli Yakar every year.

Unfortunately, I don't have the time or ability to do it justice, but it's still worth a peek....

Note: Unless otherwise stated, all interpretations and symbolism are from the Kli Yakar, whether in quotation marks or not.

First of all, the Shulchan (Table) symbolizes material reward in This World while the Menorah symbolizes spiritual reward in the World to Come.

The Kli Yakar quotes Bechinat Olam 13:45:
"The purpose of knowledge is for us to know that we can't know You."

The Kli Yakar also explains that true wisdom and contentment come from looking up toward people who are spiritually higher than you, enabling you to see what and how you need to still achieve, while looking down at those who have materially less than you, enabling you to appreciate what you have.

Donations
Starting with the donations necessary to build the Mishkan (Tabernacle), the Kli Yakar says:

"Hashem is not particular about the virtues of the donation itself, but rather about the virtue of the giver because sometimes, an important person donates a small amount of money as a sincere act of giving, while a rich miscreant or a violent man will donate valuable gems. Without any doubt, the righteous person's donation is more acceptable."

Adanim/Sockets
"Wherever there is a fence of humility and submission [to Hashem's Will] around those below, then there [you'll find] the hiding place of Hashem's Might, that dwells among the downtrodden and humble of spirit. However, whenever there is a hint of pride, then Hashem does not want to unite His Name there...." — as indicated by the fact that the adanim were all identical to each other, as if none were trying to stand out or be bigger or shinier than its neighbor.

And seeing as they were the foundation of the Mishkan, this also teaches us that humility is (or at least should be) the foundation of Yisrael.

Design
He then explains that the very design of the Mishkan is a conduit for Hashem's Kavod (Glory, Honor) to "dwell within Yisrael — within their actual bodies."

Materials
The following material are associated with the following kingdoms that rule over us in each Exile:

Babylonia - gold
Persia-Media - silver
Greece - copper
Edom - red (as in blood)

The Mishkan also contains these materials, including red-dyed ram's skin to symbolize Edom.

Hashem did this to display our merit against these Exile Kingdoms.

The Kli Yakar quotes Hashem as if He says, "Even though you see four kingdoms rising up in their feeling of superiority and coming upon you, I swear by your lives that I'll sprout for you salvation from the midst of oppression."

The "Broken" Measurements
The Kli Yakar refers to measurements that use "half" (like two-and-a-half) as "broken" measurements. This symbolizes the importance of breaking our worldly desires.

He encourages us to focus on satisfying our spiritual desires since we can never truly satisfy our physical desires.

Pure Gold on the Inside/Zahav Tahor
It is impossible to be truly pure on the outside, since there is always a possibility that one's behavior is for the sake of impressing others.

But whatever one does for the approval of Hashem (i.e. his or her inner motivations and how they behave when no one is looking) is "certainly absolutely pure."

Badim/Carrying Poles
These symbolize the poor who are, in truth, supporting the wealthy.

Wealthy people remain wealthy in the merit of the charity and kindness they show toward the poor.

Kaporet/Ark Cover
This symbolizes the need to cover up the secrets of the Torah.

Things not meant to be revealed should not be.

Keruvim/Cherubs
This represents the tranquility bequeathed to those who love Torah and will be "twins" in peace and friendship.

The orientation of their faces toward the Aron indicates that true tzaddikim face the Aron, i.e. Hashem's Torah, and not like "those very people who are wise in their own eyes and demand for their own sake and not for that of the Torah."

Misgeret/Frame
You should shut out your physical desires and "there should not be an open door to them."

Taba'ot Zahav/Gold Rings
All the successes in This World are like a revolving wheel.

There are ups and downs.

Furthermore, one should be encouraged by remembering the rewards of the the World to Come because spiritual rewards, like these circular rings, have no end.

Batim L'Badim/Receptacles for the Poles
This alludes to the importance of making your house a refuge for the poor, because a poor person feels alone and separate from others.

Manakiot/Rods
This indicates the importance of making a living only through honest means, without ever stealing or using stolen property.

Golden Crown/Zer Zahav
One who depends on Hashem to fulfill his needs is like a king who is nourished from the Heavenly Table, so to speak, and is "crowned with the crown of contentment."

Ark/Aron
The group participation in its building symbolizes the fact that every Jew has a portion in Torah.

"There is an aspect in every person that enables him to have a share in the Torah — even if he isn't prepared to learn."

Acacia Wood/Etz Shiitim
Wood shows how tzaddikim bear fruits for years to come, just as trees bear fruit.
Sheetim — acacia — is similar to the word shtuyot (folly) and atones for the sin of the Calf since a person cannot sin unless a "spirit of folly" enters him.

Horns/Karnot
These atone for the sinner who, at the time of transgression, is like a ram who gores against Heaven.

Copper/Nachoshet
Atones for the source of sin: the Primordial Snake (Nachash).

Copperplate
This atones for brazenness.

Copper Meshwork/Reshet Nachoshet
Atones for the meshwork net (reshet) that the Evil Inclination (Yetzer Hara) spreads out to entrap people.

Yiriot/Curtains
These 10 Curtains symbolize the 10 Utterances with which Hashem created the world.
5 facing 5 symbolizes the 10 Commandments.

50 Loops/Lulaot and 50 Hooks/Kerashim
This stands for the 50 Gates of Binah, through which a person can connect to Heavenly beings...like angels, for example.

Parochet/Curtain of Holy of Holies
This is a reminder of the exalted level a person can reach if he or she tries:
the level of Yom Kippur.

The silver-white adanim/sockets of the Parochet
These symbolize forgiveness, the "whitening" of sin.

Screen/Masach
The embroidery on the Masach symbolizes the creation of Man

Pillars/Amudim
The 5 Pillars symbolize a person's 5 physical senses.

Menorah Lights
"If you will preserve My Light in your hands, to raise the Eternal Light on the pure Menorah, then I, too, will preserve the Light of God — the soul of a person -- in My Hands...."

Panei Hamenorah/The Face of the Menorah
This symbolizes Hashem.

Giviyim/Cups
These are the cups that "runneth over" from Psalm 23.

They symbolize uncontainable spiritual reward.

Kaftorim/Knobs
Just as a round knob has no end, so, too the pleasure of basking in the Divine Illumination (Ziv HaShechinah) has no limit.

Flowers/Perachim
These represent the righteous, who "flower" and "blossom."

Oil for the Light/Shemen L'Maor
This symbolizes Mashiach

Rabbi Shlomo Ephraim of Luntschitz (1550-1619) lived in Bohemia (which is today Poland and Czechoslovakia). He served as rabbi and dayan and wrote several books, the most well-known being his commentary on the Chumash known as the Kli Yakar.
Although I did borrow a few terms here and there from Rabbi Elihu Levine's translation, this is primarily my own translation and any errors are also mine.
For a wonderful rendering of the Kli Yakar into English, please see Rabbi Elihu Levine's translation.

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The Kli Yakar - Parshat Mishpatim

4/2/2016

2 Comments

This week, the Kli Yakar writes at length about the high standards a dayan (a judge in a court — a beit din — that completely conforms to Jewish Law) absolutely must maintain.
This is yet another example of the Kli Yakar's specialness and high integrity.

It is human nature to defend (or to at least show sympathy toward) the group with which one identifies.

The Kli Yakar himself served as dayan, and it is that profession which the Kli Yakar repeatedly exhorts to be courageous, God-fearing, humble, honest, trustworthy, and to avoid even a hint of arrogance, while harshly condemning dayanim who do not meet these standards.

Making Fine Wine & Fine Verdicts

וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם

"And these are the laws that you shall put before them...." (21:1)

Regarding this verse alone, the Kli Yakar writes for pages, exhorting dayanim to humble themselves against the slightest speck of arrogance or conceit. The Kli Yakar also warns dayanim not to "trample on the heads of the holy Nation," meaning not to trample of the heads of either the religious leaders or the regular people.

He stresses the absolute necessity of thoughtful deliberation before issuing a ruling, comparing it to the process of producing fine wine:

....the dregs descend to the bottom — meaning, the chaff and faulty ideas jumbled within the mind of a person — and by means of their descent to the bottom, his mind itself will remain clear, pure, and clean without intermixing and he won't come to err...."

The Kli Yakar also opines that hasty judgement is a sign of the following:

arrogance

and/or

having accepted a bribe

Physical Blemishes: What They Really Tell Us

Then the Kli Yakar discussed the deeper meaning of physical blemishes.

First, he quotes Gemara Yevamot: "Just as [those who served on] the beit din was clean in justice, likewise, they were clean from any physical blemish."
Then he explains:

....any blemish in one's body is not so prohibitive in and of itself. However, [it renders one's service invalid] in that it shows some kind of negative aspect [of the person's spiritual character] associated with [that part of] the body...."

For example, the Kli Yakar mentions how blindness can indicate having accepted a bribe, which can lead to blindness, as stated in Shemot 23:8 and Devarim 16:19.

(For more information on what various physical ailments could be telling you about your spiritual and emotional issues, including guidance on how to heal both the physical and the spiritual/emotional issues, I've found the books Garden of Healing and Talk to God and Fix Your Health to be of immense value.)

Never Fear!

Regarding any fears a dayan may have regarding a possibly violent reaction from a litigant resulting from a just ruling against that litigant, the Kli Yakar reassures the dayan that just as no iron implement could be raised against the Mizbe'ach (the Altar), next to which the Sanhedrin was seated, so too, "no evil will come to him" meaning that Hashem will protect the righteous dayan from assault.

The Exploitative Poor vs. the Genuinely Needy Poor

כִּי תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ

"....you shall surely help along with him." (23:5)

Throughout this parsha, the Kli Yakar also repeatedly emphasizes the great need to give tzedakah without hesitation.

Yet he also stresses the need to give only to those who truly can't manage without it.

Because the verse uses the word "imo/with," the Kli Yakar understands it to imply that the poor person must also make an effort.

In that sense, the giver is helping the receiver to "lift his load."

And here is an answer regarding the small minority of the poor of our nation who cast themselves on the public and they don't want to perform any kind of work, even if they are able, nor any other kind of thing that is within their ability to bring relief to the hunger in their home, and protest if people don't give them enough to provide whatever they lack:

Hashem did not command this [i.e., to support poor people who can work, but instead, prefer to accept hand-outs]. Rather, "along with him" — "raise it with him" — because the poor person shall do everything in his power to make [a livelihood].

And if, nevertheless, he cannot manage, than every man of Yisrael is obligated to assist him, to support him and to provide whatever he lacks —"and you shall surely help along with him"— even a hundred times.

Rabbi Shlomo Ephraim of Luntschitz (1550-1619) lived in Bohemia (which is today Poland and Czechoslovakia). He served as rabbi and dayan and wrote several books, the most well-known being his commentary on the Chumash known as the Kli Yakar.
This is my own translation and any errors are also mine.
For a wonderful rendering of the Kli Yakar into English, please see Rabbi Elihu Levine's translation.

2 Comments

The Kli Yakar - Ki Tisa

Believing in the Sinner's Sweet Potential

The Corrupt and Bizarre Mind of the Erev Rav

Innate Characteristics of the Erev Rav

The Kli Yakar - Parshat Titzaveh

The Blue Thread - Hapatil Techeilet

More Beautiful Mishkan Symbolism

Incense/Ketoret Symbolism

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