## Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II

###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:1
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ועדין הפי' אינו ברור, וכי בזה שהטריחן המקום ב"ה בכ"ד נו"כ לא יחטאו, ומאי טורח יש בזה. ולא דמי לסוגיא דביצה הנ"ל דהתם ה"ק דמש"ה נצטוו ישראל על שקידת התורה יומם ולילה יותר מהצורך למעשה היינו כדי להתיש כחם ולב האבן ע"י תורה שבע"פ שנקראת תושי' והמאור שבה מחזיר למוטב, אבל בהא שנתוסף עוד תורה שבכתב לא נודע בזה טרחה יתירה. וגם לשון מדרש קהלת הנ"ל ועושין מצות וצדקות אין בזה שייכת לנו"כ לפי כונה של הטורח,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
**BECAUSE OF THE DIVINE NATURE OF THE PROPHETS AND HAGIOGRAPHA, THEY HAD TO BE WRITTEN IN A PARTICULAR STYLE**
THE EXPLANATION GIVEN above, however, is still not clear. Can it be that because God burdens [the people of Israel] with the twenty-four Books of the Prophets and the Hagiographa, [this prevents] them from sinning? Further, what kind of burden is this? [The burden of learning the twenty-four books] is unlike the toiling that is described in Tractate *Betzah* 25b, which we previously discussed [in the last chapter]. It was because of [the stubborn nature of the people of Israel] that they were commanded to toil in the study of Torah day and night, even beyond that which was needed to know how to practice, for this would weaken¹ the strength [of their evil inclination] and soften their heart of stone. The Oral Law is called *Tushiyah*² – “weakens” (the body or the evil inclination). See Tractate *Sanhedrin* 26b, “[Pertaining to the verse (Isa. 28:29), ‘Wonderful is His *tushiyyah*, His counsel, great is His wisdom.’ R. Hanan said, Why is the Torah called *tushiyyah*? Because it weakens the strength of man.’” On Prov. 2:7, the Gaon of Vilna says that it weakens the evil inclination. because the light it contains [causes one] to return to the right [path]. However, by [merely] increasing the quantity of the Written Torah, no additional burden would be imposed [to occupy the Jewish people so as to prevent them from sinning].³ Another problem is that the wording of R. Hunia’s statement in *Koheles Rabbah* does not read well. What connection is there between toiling in the study of the Prophets and Hagiographa and the performance of precepts and righteous acts?⁴

footnotes:
¹ Literally, “pluck the strength [of their evil inclination].”
² Prov 3:21, 8:14, etc. Though this word is usually translated as “counsel” or “understanding,” it is linked here to the word mateshes
³ The Netziv argues that the Prophets and Hagiographa do not require the kind of intense study necessary in learning the Oral Law.
⁴ Also “charitable acts.”


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:2
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עוד יש להבין מאמרם ז"ל ברבה פ' תשא ויתן אל משה ככלתו א"ר לוי ארשב"ל מה כלה מתקשטת בכ"ד קישוטין כך ת"ח צריך להיות זריז בכ"ד ספרים.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Another [source] to understand is the *Midrash Rabbah* [on the Book of Shemos] on *Parashas Ki Sisa*,⁵ wherein it states pertaining to the verse in Ex. 31:18, “He gave unto Moses, *ke-chaloso,* [that is], when He finished speaking with him.” [This should be read as] “And He gave unto Moses *ka-chaloso*, [that is], as his bride….” R. Levi said in the name of R. Shimon ben Lakish: “Just as a bride is decked in twenty-four kinds of ornaments, so must a scholar be proficient in the twenty-four books.”

footnotes:
⁵ Parashah 41.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:3
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ולכאורה אינה מובן מאי שיאטא דת"ח לכאן, הא ויתן אל משה כתיב והכי מיבעי למימר מלמד שקשטו למשה בכ"ד ספרים, אבל הא ניחא שהרי להא לא נצרך זה הדרש, דהכל נתגלה למשה אפי' מה שתלמיד ותיק עתיד לחדש, ונו"כ בכלל, ור' לוי דבמדרש ג"כ אינו ר' לוי סתם שהוא רבו דרשב"ל אלא ר' לוי ב"ח עצמו שא' בשם רשב"ל בברכות ד"ה הנ"ל דבכלל ואתנה לך את לחות האבן נכלל הכל, וא"כ לא נצרכנו לאותו דרשה דככלתו, אלא בא ללמד דגם מלבד גדולת משה שהיה גלוי לפניו כל הרמוז בתורה אלא רק מצד שהיה חכם כשאר חכמי ישראל נצרך להתקשט בכ"ד ספרים, ומכאן יש ללמוד לכל ת"ח.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
At first impression, this midrashic statement is difficult to understand because the reference to a Talmud scholar is a digression. Since the verse states, “He gave unto *Moses,*” should the Midrash not state that Moses [rather than a scholar] was clothed in the twenty-four books? However, what the Midrash says is sound, for there would be no need for the verse to tell us that Moses knew the wisdom contained in the twenty-four books. For all [knowledge of the Torah] was revealed to Moses, even “what distinguished scholars would originate in the future,”⁶ and this would certainly include the Prophets and Hagiographa. [R. Levi would not need this verse to teach us that Moses knew the twenty-four Books]. Moreover, the R. Levi quoted in this Midrash is not the R. Levi usually cited as the teacher of R. Shimon ben Lakish. Rather, he is the same R. Levi ben Hama, who stated in the name of R. Shimon ben Lakish, whom we cited above from Tractate *Berachos* 5a, that from the verse, “And I shall give you the stone Tablets, etc.,” it is known that all [Torah knowledge including the Prophets and Hagiographa] were revealed to Moses. [More than anyone else], R. Levi would not need [the verse in *Ki Sissa*] to inform us that Moses knew the twenty-four books. Therefore, what the midrash is saying is that [Moses is representative of a Talmudic scholar], and since Moses [certainly possessed knowledge] that would equal any [future] scholar, since he [Moses] needed to be clothed in the twenty-four books, we infer that all Talmudic scholars need to be knowledgeable about these writings.

footnotes:
⁶ See the beginning of Part 1, chapter 3, where the Netziv discusses this midrashic statement in detail.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:4
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אבל ק' למאי דקדק המדרש כך ת"ח, ומדוע לא נימא כמ"כ לכל ישראל מי שקרא מקרא ואינו בור, שכמו שקורא בתורה כך צריך לקרות כ"ד ס"ק. ותו' ק' א"כ עד שנגמרו כל ספרי המקרא כמה מאות שנים אחר מתן תורה, אטו לא היו הת"ח בשלמות ח"ו.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
However, one can [still] question this interpretation of the midrash, for why [would the midrash limit] the need to learn the twenty-four books to Talmudic scholars and not include all Jews? [Why not include] one who reads Scripture, and [since he] is not illiterate – for he reads the Five Books ─ why not require him also to be knowledgeable regarding the twenty-four books? A further question is: [does the midrash imply], Heaven forbid, that no one was considered a complete scholar until all of Scripture was complete, [i.e., given to the Jewish people, which occurred] hundreds of years after the giving of the Torah?


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:5
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אלא מתחלה יש לנו לדעת דתכלית נו"כ לא באו רק בשביל התוכחות שאמר הנביא לצורך השעה או לדעת אותו מעשה, דודאי אאל"כ שהרי עוד הרבה נביאים היו בימי אליהו ואלישע ובימי ירמיהו כדכתיב ואשלח את עבדי הנביאים השכם ושלוח, וכולם אמרו דברי נבואה ותוכחה, ובקהלת רבה פ"א אי' אין זכרון לראשונים כמה נביאים עמדו לישראל ולא נתפרש שמותן כו' אלא שכל דבריהם לא נתנו ליכתב וכדאי' במגילה ד' י"ד כל נבואה שהוצרכה לדורות ניתן ליכתב ושלא נצרכה לדורות לא נכתבה, ואלו היה אדם כותב דבריהם היה עובר על דברים שבע"פ אי אתה רשאי לכותבן אע"פ שנאמרו בקדושה, וכתיב אל תוסף על דבריו, ואפי' על כתובים, וכדאי' במגילה ד"ז על חכמתו של שלמה א"ל וכי זו בלבד כו'.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[In order to comprehend this midrash], one first needs to understand that the sole purpose of the Prophets and Hagiographa is not [to convey a particular] prophet’s chastisements, due to be given at a certain moment, or to make known [to us] a particular occurrence. It surely is impossible to say so, for [in addition to the prophets recorded in Scripture], many more Prophets lived during the times of Elijah, Elisha, and [until the time of] Jeremiah. This is known, as it is written [in several instances], “I have sent them all of My servants, the prophets….”⁷ And all of these [not mentioned by name] prophesied and uttered words of chastisement. [See] also *Koheles Rabbah* 1, which comments on the verse in Eccl. 1:2, “‘There is no remembrance of them of former times.’… Many prophets arose in Israel whose names have not been specified….” [Obviously many of the various prophets’ statements] were not meant to be recorded. [The reason why the prophecies of many prophets were not recorded in Scripture is conveyed in] Tractate *Megillah* 14a, in which states, “Prophecy needed for future generations was recorded, but that which was not needed was not recorded.” If anyone had recorded their words, he would have transgressed the prohibition that words that are transmitted orally must never be recorded even if they are uttered with holiness.⁸ As it is written, “Do not add to his words”;⁹ [i.e., do not record things meant to be transmitted orally], even if one is only adding to the Hagiographa. As it is said in Tractate *Megillah* 7a, “Is this [recorded in Proverbs] the only wisdom that King Solomon articulated?” [Solomon had expressed much more wisdom than what was revealed in Proverbs, yet no one was allowed to record it].

footnotes:
⁷ Jer. 7:25. The verse reads in full, “From the time that your ancestors left the land of Egypt to this day, I sent them all of My servants, the prophets, every day.” This also occurred during the times of Elijah and Elisha, as a similar use of words is found in II Kings 17:13, 23; 21:10; and 24:2.
⁸ This is similar to the prohibition not to redact the Oral Law.
⁹ Prov. 30:6.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:6
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ורק אלו כ"ד ס"ק אשר בכמה מהם אינו אלא סיפורים מכ"מ ניתנו ליכתב בקדושה ועפ"י נבואה או רוה"ק, ונקל לדעת שלא נשתנו אלו אלא כדי ללמד את ישראל חכמה ודעת המרומז בהם לבד הגלוי, ואין לך פסוק שאין מרומז בו איזו סוד או סתרי הטבע או דבר מוסר, ואם נראה בעינינו שהוא ריק מכל דבר, רק לעינינו הכהות נראה כן וכדאי' בירו' פיאה פ"א כי לא דבר ריק הוא מכם, ואם ריק הוא מכם הוא ריק למה שאין אתם יגעין בתורה, כי הוא חייכם אימתי הוא חייכם כשאתם יגיעם בו.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[The only prophecy that may be written] is the twenty-four holy books, [even though] much of it consists of narratives. Nevertheless, they were intended to be recorded in holiness through prophecy or Divine inspiration.¹⁰, usually translated as Divine inspiration or the Holy Spirit, is a lower level of prophecy than *nevuah*. *Ruah ha-kodesh* indicates how the prophet obtained insights from God regarding a vision or event. With *nevuah,* however, the prophet heard and communicated actual words that he received from God, though they may have been combined with a vision. Since the Hagiographa was written through *ruah ha-kodesh,* it was mainly written in a style similar to the manner in which people normally speak, whereas the books of the prophets, which were written with *nevuah,* were couched in a style unlike the usual manner of speech. Because of these differences, the writings that are classified as the books of the prophets are considered holier than the *Kesuvim* (Hagiographa). See the Netziv in *Emek ha-Netziv* on the *Sifrei,*commenting on the Torah portion of *Be-ha’alosecha*, *pesikta* 38, and what he writes in *Ha’amek Davar* on Gen. 23:1. It is easy to understand [as will be explained shortly], that in addition to that which is revealed, [the narratives in the Prophets and Hagiographa were in many instances intentionally] distorted in order to teach Israel the wisdom and knowledge that is veiled within the words.¹¹, in Tractate *Ta’anis* 15a, that states that the narratives in the Books of the prophets are not *divrei kabbalah*, words received through Divine inspiration or conveyed from Moses at Sinai. The responsa of the Havos Da’as, *siman* 9, claims that this Tosafos was written in “great error” by a student of the *Ba’alei ha-Tosafos,*the Tosafists. There is not a single verse [in Scripture] that does not hint of secrets [of the Torah], the mysteries of science, or matters of ethics. If it appears to us that the [Books of the Prophets] lack substance, it only seems that way to us due to our deficient understanding. This is stated in the Jerusalem Talmud, Tractate *Peah*, 1:1: [When Scripture states]: “For it is not an empty thing for you, [for it is your life],…”¹² this is referring to the Torah. For if it appears empty to you, why is this so? This is because you do not toil in the study of Torah. [When Scripture states], “For it is your life,” [when is it your life]? It is your life when you toil in the study of Torah. [The Torah is not “an empty thing” to you when it becomes “your life”; when you toil in its study].”¹³.

footnotes:
¹⁰ Ruah ha-kodesh
¹¹ The Netziv may be directing this argument against the Tosafos s.v. Man de-hu
¹² Deut. 32:47.
¹³ Some of this text is not found in our version of Tractate Pe’ah


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:7
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והכי הוא בכל דבר ה' שניתן לכתוב עפ"י נבואה או רוה"ק, עד שאמרו חז"ל בב"ר פ' פ"ה דמש"ה נכתב ספר דניאל שלא כסדר כדי שלא יאמרו דברי פיוטין הם כדי שידעו הכל שאמרו ברוה"ק, ר"ל דמזה שנכתב שלא כסדר וכפי שהיה נכתב בדעת אנוש, מובן שיש בהם דבר כמוס, שזה הגיע להכתב דוקא בזה הסדר. ואם בס' דניאל שהוא בכתובים ובלשון ארמית כך, עאכו"כ נביאים שגדלו קדושתן, ומש"ה יש כמה מקראות שלפי הנראה אין הלשון מדויק כלל או ביתור או בחסר, וכל כללי הל"ב מדות של אגדה וכל יגיעת הפשטנים אין די באר ואין די עולה להבין על מה נכתב בלשון שאינו מדויק.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
So it is with any [of the prophetic words] that God commanded to be written. As stated in *Bereshis Rabbah* 85, “The Book of Daniel was not written in chronological order, so that people should not say that it was merely a historical account. [Rather, it is] in order for all to know that he [Daniel] uttered [these words] through Divine inspiration.” The meaning of this midrash is, since [the Book of Daniel] was not written in chronological order – the way in which it would be written if it originated in the human intellect – it is then understood that this book contains concealed matters, and for this reason it needed to be written in this manner. If this was said of the Book of Daniel, which is in the Hagiographa and written in Aramaic,¹⁴ refers to Hebrew as *Lashon ha-kodesh,*“the holy tongue,” in order to distinguish it from Aramaic or other “secular languages” spoken by the Jewish people (see *Sotah* 7:2–4; 8:1). how much more so are the books of the Prophets which are even greater in holiness [written in an ambiguous way, as they conceal hidden matters]. It is because of this [Divine plan] that there are many verses in which because of either extraneous or missing words, the language does not appear to be [written] in a precise manner. All of the thirty-two rules of aggadic exegesis¹⁵. The following are a few examples of these rules: 1. Other items or individuals may be included in a scriptural statement by the use of particles such as “*es*.” Since “*es*” is used in Gen. 21:1, “And God remembered Sarah as He had said,” we infer that all barren women were remembered together with Sarah. 2. Some words function as a limitation, such as “*ach,*” which is usually translated as “only.” It states in Gen. 7:23, “and Noah *ach* (only) remained alive.” We infer from this that Noah was coughing and spitting blood. Since *ach* is a limitation, we infer that something was wrong with Noah. 3. *Gezerah shavah*, an analogy through the use of identical words. We infer that the prophet Samuel was a Nazirite because the word *moreh* (razor) is used concerning both Samson and Samuel, and since it is known that Samson was a Nazirite, we learn that Samuel was a Nazirite as well. and all the toil of the more straightforward expounders of Biblical text [do not provide] sufficient explanations, or elevate one’s understanding [of the verses],¹⁶ of *ba’er* with an *alef*, “fuel” becomes “explanation.” The word *olah*, meaning “burnt-offering,” can also be translated as “enhancement.” so that one could understand why it was written in an ambiguous manner [and what it intended to teach].

footnotes:
¹⁴ The Mishnah
¹⁵ These rules are distinct from Rabbi Ishmael’s thirteen rules of biblical exegesis, although some of the latter are contained within the thirty-two rules of aggadic exegesis, which are attributed to R. Eliezer ben R. Yosi ha-Gelili and can be found at the end of Tractate Berachos
¹⁶ The Netziv uses a play on words regarding the verse in Isa. 40:16, “Lebanon does not contain sufficient fuel, nor are its beasts sufficient for burnt-offerings.” By exchanging the ayin


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:8
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וכן בתורה יש כמה פסוקים כזה כמו שהעיר ע"ז הפרחון ערך אולי, וע"כ לאו דבר ריק היא. אלא כ"ז מלמדנו דעת שיש בלשון הכתוב ספוני טמוני ענינים מלבד הפשט הגלוי וכן הוא בנו"כ, כי דבר ה' המה.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Similarly, in the Torah there are many verses [that are ambiguously written] as described by the *Parchon,*¹⁷, a complete lexicon of the Hebrew language, compiled from the works of Judah Hayyug, Ibn Jannah; Solomon Ibn Gavirol, and the compiler’s own notes. Parchon, who was born in Calatayud, Spain, was a renowned grammarian and a student of Ibn Ezra. s.v. *Ulai*.¹⁸ which is translated as “to,” is to be understood at times as the preposition *min* (from), or verses are written in a manner or order that could not be possibly be taken literally. For example, in Ex. 14:21, “He turned the sea to dry land and the waters split,” this verse is obviously not written in correct sequence, as the waters would first have to be split before the land could become dry. Also in Ex. 16:20, “It became infested with worms and stank,” it is obvious that the manna would have to spoil before it became infested. There Parchon writes, “You may ask why Scripture confuses us by writing certain items in a reverse manner, or why it writes tersely or in a style that expresses a point contrary to what knowledge dictates, thereby requiring much effort to comprehend [these verses]. I say to you that even though the Creator has provided us with five senses – the ear to hear, the eye to see, the nose to smell, the palate to taste and the hand to touch – nevertheless, we must rely on our intellect [rather than on our senses]. For a person often believes [based on his senses] that something will occur or that something is true, and [yet after applying] his intellect, he sees that it is not so. For this reason, the Torah requires us to interrogate witnesses thoroughly with the seven questions, and [the judge] must delay a decision until the true facts [of the case] are revealed…. Heaven forbid [that one should consider these examples of unusual style] to be errors. For they are God’s words, [and He] relied on [human] intellect [to comprehend them]. [He] did not bother to clarify them due to the sheer length [of explanation needed to express all that is intended in that verse]….” Therefore, one is obliged to say that [unusual wording in a verse] does not lack purpose. Rather, the purpose of writing [Scripture in this manner] is to inform us that hidden in the language of the verses are “hidden treasures,” in addition to the revealed and simple meaning of the text. This also applies to the Prophets and Hagiographa, for they are God’s words.

footnotes:
¹⁷ The Netziv is referring to Solomon Parchon of Aragon (mid-twelfth century). He wrote the Mahberet
¹⁸ There Parchon cites verses that use prepositions in an unusual way where the letter lamed,


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:9
[Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:9](https://torahapp.org/share/book/Haamek%20Sheilah%20on%20Sheiltot%20d%27Rav%20Achai%20Gaon/s/Kidmat%20HaEmek,_Part%20II/r/2:9)

[הוספה מכת"י וכבר ביארנו מה שאמר יחזקאל הנביא פרק ב' פסוק י', כמואר בהרחב דבר פ' שופטים י"ח י"ח וכ"כ הראב"ד בהשגות ה' מגילה ספ"ב, שאין ספר שאין בו למוד לבד עיקר המכוין, ומזה יובן לכל בר דעת שאין להתחרות עם המקרא, ולעשות כדמותו, ויש שחושב אשר לשונו תדבר צחות עוד יותר מלשון המקרא, אבל כ"ז אינו אלא הבל, שהרי חסר רוח חיים שבם, היינו רוה"ק שנכללו ונרמזו בהם, הרבה ענינים, מה שא"א בלי רוה"ק. וה"ז כמו שמצייר צורת אדם או בריה אחרת. ויש מצייר אדם כ"כ יפה מה שאינו נמצא בעולם כ"כ, ולא מפני שהוא צייר יותר טוב מבעל הטבע, אלא משום שהוא עושה רק גולם בלבד, משו"ה יצייר אותו ע"ד היותר טוב, משא"כ מי שיש בו רוח חיים, שהרבה סבות בטבע שנברא בחסר ובכיעור. והמה סתרי הטבע.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[WE HAVE ALREADY explained in *Harhev Davar, Shofetim* [Deut. 18:18], what the Prophet Ezekiel stated in 2:10 [“He spread it before me, and it was written within and without, and there was written therein lamentations, moaning, and woe”].², within and without” – in other words, from the beginning it was written both “within” verses that were to be understood as written, and “without,” with concepts hidden within the Torah, as it is composed of His Holy Names. [It seems that according to the Netziv, *ahor* should be translated literally as “back” rather than “without” – i.e., “mysterious.” The words “It was written therein: *kinnim*, lamentations,” can also be translated as “compartments” or “separate sections,” meaning concepts that, although they were written within the verses, do not relate to the context of that section. According to the Netziv in the introduction to his commentary on the Humash, many words in Scripture have dual meanings. Here, *kinnim* can also mean “separate sections” as well as “lamentations.” The plural of the word *kinnah* is given in the masculine form as *kinnim* rather than *kinnos*.] “… moaning and woe….” The Netziv refers this to laws of nature and science, those commonly mentioned publicly, as well as knowledge limited to a few individuals that cannot be expressed publicly. The words *ve-hehgeh va-hi*, “moaning and woe,” can also be translated as “spoken of and gasps of astonishment.” This view was also expressed by the Ra’avad in his *Hassagos* [on the Rambam], towards the end of chapter 2, in the Laws of *Megillah.* There he stated that there is no book in Scripture that does not contain additional information [external] to the book’s main theme. It is thus understood that one should not compete with Scripture or believe that he can compose language that is equal in beauty. [Nonetheless], there are those who believe that their compositions are even more eloquent than Scripture. However, this is mere vanity, for these [compositions] lack the Living Spirit [embedded] within Scripture – that is, Divine inspiration. For throughout Scripture there are many hints regarding many matters – a feat that would be impossible to accomplish without Divine inspiration. This is similar to one who draws a picture of a man or some other living being. There are some whose [drawings] depict the human being as more beautiful than the thing itself. This does not imply that the one who draws a beautiful picture of a man is a greater artist than the Master of Nature. For since [the artist] is only creating a lifeless form [of a man], he can make a human look better [than the way he appears in real life]. This is not so with one who possesses a living spirit, [whose form] is a result of many factors in nature; he is created with defective and unpleasant [characteristics], [but the reason for many of these deficiencies is unknown] to us since they originate from the secrets of nature.

footnotes:
² The Netziv explains Ezekiel 2:10 as follows: “He spread it before me….” Ezekiel realized that God had revealed what was already prophesied at Mount Sinai, and the meaning of the prophetic words was explained to him by the angel, “it was written panim ve-ahor


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 2:10
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וכמו"כ משלי בני אדם המה רק גולמים, משו"ה הלשון מתוקן ע"ד היותר טוב, משא"כ מקראי קדש, שיש בהם רוח חיים של רוה"ק, והיה הרמז והסוד מכריחים להוציא בלשון שאינו מתוקן כ"צ, וזהו יפעתם הדרם והודם.]

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Similarly, since parables composed by human beings are comparable to lifeless forms, their wording can be refined so that they are more attractive. This is not so with Holy Scripture, since it contains the living spirit of Divine inspiration. Therefore, the hints and secrets [that Scripture desires to convey] constrain and make it impossible for them [the Prophets] to express [their words] in refined language, because they must also convey [the hints and secrets embedded in their words] which are their splendor and majesty.]