THE IMPORTANCE OF STUDYING THE GEONIC SOURCES DIRECTLY THE REASONING OF the giants of Torah [of the previous generations] is not concealed from him [the Talmudic scholar], and at the due moment of “life,”¹ on Gen. 2:7, he explains that the word hayyah, life, refers to one achieving a complete form of living: the moment of true living comes when one is deeply involved in the study and analysis of the Torah. This concept of life is found in the Jerusalem Talmud in Pe’ah, as cited by the Netziv in Part 2, chapter 2, “Your life is when you toil in the study of Torah.” The Torah becomes your life when you engage in its study. In addition, the spiritual experience gained from Torah study is truly living. When the soul connects with the Creator, there is a happiness and satisfaction that cannot be matched by any physical pleasure. may God bless them, [the Scholars of the current generations of Israel to properly study and understand the words of the “masters of collections”]. Everyone emphasizes the greatness of the She’iltos and the Bahag, and [it is known what] the Rishonim wrote pertaining to them, that all their words are words of holiness, and [everyone underscores] the holiness of the Rif, as [the Rishonim] wrote regarding the Rif’s book that it was compiled with Divine inspiration, and everyone knows that this awesome result came because the Rishonim knew how to analyze their words meticulously. They saw light within darkness, [insights within obscurity, derived] from the most subtle nuances. [Even though this is known by all], today’s generations have not gained a proper understanding of the opinions of the giants of the “masters of collections,” the pillars of Jewish Law. For [today’s scholars] have not habitually analyzed their words, even those of the Rif, whose words are before the eyes of all who study his commentaries and those of his armor-bearers, of blessed memory.², which he wrote in order to defend the Rif against the Ba’al ha-Ma’or, some fail to analyze the words of the Rif properly. It then goes without saying that they are not paying sufficient attention to the books of the She’iltos and of the Bahag, unless [they are reading] what the Rishonim have already inferred from their terse words.

footnotes: ¹ The Netziv is making a play on words on the tidings that the angels provided to Abraham and Sarah. In Harhev Davar ² The Netziv is lamenting that even though many people, such as the Ran and Nimukei Yosef, study the commentaries of the Rif, and many people study the Ramban’s Milhamos ha-Shem

Because [many do not read the words of the “masters of collections” in the actual source], it follows that [those who study] my book, which cites [various] opinions in the name of our “masters of collections” of blessed memory, will find it difficult to understand and analyze these opinions. Obviously, it will be even more difficult for one to build foundations [in Halachah], and to use pilpul in [the analysis of] their opinions, than those who analyze the great matters from the source. Every person’s insight is [proportional] to the greatness [of the source], even when understanding [the Geonic] opinions through the expressions of the Rishonim.

Therefore, I feel that I must quote from the inferences of the masters of the Midrash on the verse, [“The words of the wise are like goads,” etc.], which we cited at the beginning, and to explain it as God has beneficently granted to an unworthy person, such as myself [to understand]. The Midrash Rabbah says on the portion of Naso 14:

[On the verse], “The words of the wise are like goads,” it has been taught: Whence is it known that if a person hears a [Torah] matter from the mouth of a less significant [scholar] in Israel,³ he should consider it as if he heard it from a [great] sage in Israel? [From what] Scripture states, “If you listen to My commandments that I command you today…”⁴ (Netziv’s note – “If you listen to My commandments from whomever it may be, i.e., from whomever I direct to teach you [the law], since he is worthy of this task as a sage of his generation, even though you did not hear this [matter] directly from [a great sage]”). Not [only is it] as if you heard this matter from a sage, but as if you had heard it from [a group] of sages, as Scripture states, “The words of the wise are like goads.” Just as a goad directs an ox to plow so that it may bring life to the world, so does the Torah direct a person’s intellect to God. Not only is it as if he heard this matter from the sages, but it is as if he heard it from the Sanhedrin, as Scripture states, “like masters of collections,” [and “collections”] refer to the Sanhedrin, as Scripture states, “Collect for Me seventy men from among the elders.”⁵ Not only is it as if he heard this matter from the Sanhedrin, but it is as if he heard it from the mouth of Moses, as Scripture states, “from a shepherd.” [Moses was a shepherd]: Scripture states, “They remembered the ancient days, [when] He sent Moses to His nation, how He drew them from the sea with their shepherd.”‘⁶ Scripture also states, “Moses was a shepherd.”⁷ Not only was it as if he heard this matter from Moses, but it is as if he heard it from the Holy One blessed be He, as Scripture states, “from one Shepherd.” The Holy One blessed be He, is called a Shepherd, as Scripture states, “Hear, O Shepherd of Israel…’⁸ [OneShepherd refers to God] as God is One.’⁹

footnotes: ³ He is considered inferior compared with the scholars of previous generations. ⁴ Deut. 11:13: “‘It shall be that if you listen to My commandments that I command you today – to love the Lord your God and to serve Him with all your heart and with all your soul….” ⁵ Num.11:16. ⁶ Isa. 63:11. ⁷ Ex. 3:1. ⁸ Psalms 80:2. ⁹ Deut. 6:4.

This is the language of the Midrash, to which I have added a few emendations. This [Midrashic statement], with a few variations, is also cited in the Sifrei, on the Torah portion Ekev.

At first glance the statements of this Midrash are difficult to understand. Why is Koheles so verbose in communicating the message [that one who heard a law from an inferior scholar of Israel] is as if he reaches the top [i.e., as if he heard it from God]? [Why is this not expressed] in one large leap without the gradations in reaching this goal? Why not simply state that if we learn [a law] from an inferior [scholar] of Israel, we should regard it as if we had heard [the law] from the Holy One, blessed be He? What is the significance of each of these stages?

In reality, it is difficult [to comprehend even why one should treat a statement from a lesser sage as if from a greater Sage]; it should be just the opposite. How is it possible to compare what one hears from a lesser [scholar] to [what one hears] from a great sage? For it is taught in the Sifrei in the beginning of Devarim,¹⁰ 14. The verse states, “You answered me and said, ‘What you propose to do is good.’” as cited by Rashi with his explanation:¹¹ to Deut. 1:14, where the Netziv explains Rashi’s understanding of the Sifreiin this way: “Va-ta’anu osi va-tomeru,” “You answered me and said,” could have been written more tersely as va-ta’anu, and “you answered,” or va-tomeru elai, “you said to me.” Therefore, Scripture is implying that there is an additional way of reading these words, such as “va-ta’anu osi” – “you pained me” or “you pressed me” – to hurry and appoint judges. In other words, the people wanted to rid themselves of Moses as their judge. [After Israel answered Moses],¹² “[It is a] good thing that you said to [appoint judges],” Moses said, “You should have replied instead, ‘Our master Moses, from whom is it more fitting to learn, from you or from your disciple? Would it not be better [to learn] from you, [Moses], who suffered for it?’” As [this Sifrei] demonstrates, the power of [knowledge from one who is inferior and from one who is a great sage] are not the same.

footnotes: ¹⁰ Piska ¹¹ See Harhev Davar ¹² Ibid. 1:12: “Provide yourselves with men who are wise and understanding and renowned in your tribes.”

[To answer this question], we need first to understand what is truly different in the power of understanding when hearing a statement from one who is great [in Torah], than from [hearing the same statement] from one who is inferior [in Torah knowledge]. Do they not both state the same thing? However, it appears that the difference is in two different areas. One is denoted in the Midrash Rabbah on Exodus, on the Torah portion Ki Sissa¹³: [Pertaining to the verse], “He [God] gave to Moses, ke-challoso,¹⁴ when he finished speaking with him,”¹⁵ [meaning that during the forty days that Moses was on Mount Sinai, he was taught the entire Torah. One can ask], “Did Moses really learn the entire Torah? Is it not written in Scripture [pertaining to the Torah], ‘Its measure is longer than the earth and broader than the sea,’ and yet Moses was able to learn it in forty days?” [Rather], God taught Moses the principles of the Torah; [this is the meaning of the word], ke-challoso, [as kaloso is similar to kelal, a principle].

footnotes: ¹³ Parashah 41. ¹⁴ This means complete. ¹⁵ Ex. 31:18.

We see from [this Midrash] that Moses’s strength in learning directly from the Holy One, blessed be He, was like an inexhaustible fountain that overflowed greatly and with much force so that with the basic principles that God unearthed for him, [Moses] was able to produce by himself all the minutiae of the Torah. This would not be so with one who did not learn Torah directly from the Holy One, blessed be He, as such a person would not acquire the power [to make such inferences]. From this we understand that depending [on one’s scholarship], there is a difference in the [effect of the same] teaching, depending on from whom it emanates. For one who hears from a lesser sage, who only possesses a replica of the original teaching, is unlike one who receives this teaching from a sage who through the power of his learning can delve and produce additional streams of the water [of Torah]. This is explicitly written in Tractate Eruvin 54b. And if he learned this matter directly from the Sanhedrin, his strength would be even greater, and if he learned the same matter from Moses, he would be able to produce Torah in an even more wondrous manner.

The second [way in which the understanding of the received Torah laws are affected when being taught by a great sage], is described in the Midrash Rabbah to Song of Songs,¹⁶ on the verse, “He kissed me with the kisses of His mouth.”¹⁷ There it states: R. Judah said, “When Israel heard the words, ‘I am the Lord your God,’ the knowledge of the Torah was fixed in their heart and they learned it and did not forget it. They came to Moses and said, ‘Our Master, Moses, intervene between us [and God], as it says, ‘Speak with us and we will hear…why should we die? What profit is there if we perish?’ They then became liable to forget what they had learned. They said, ‘Just as Moses, being flesh and blood, is ephemeral, so is his teaching ephemeral.’ Because of this they came to Moses a second time and said, ‘Our Master, Moses, perhaps God can be revealed to us a second time! If only He would kiss us ‘with the kisses of his lips! If only He would fix the knowledge of the Torah in our hearts as it was!’ He, [God], replied to them, ‘This cannot be now, but it will be in the days to come’, as it says, ‘I will put my law in their inner parts: in their heart will I write it’ (Jer. 31:33).”

footnotes: ¹⁶ Parshah 1. ¹⁷ Song of Songs 1:2.

Behold, we learn from this midrash that when one hears a Torah matter from the Holy One, blessed be He, [Who] lives and endures, this learning is everlasting. This is not so with one who does not learn directly from the Holy One, blessed be He; he does not achieve this power [of retention]. From this midrash we can understand that the degree of the power of retention [of a Torah matter] is proportional to the source of this material. The power of retention is different when one hears a Torah matter from a lesser [sage] of Israel as opposed to one who heard the same Torah matter from a sage, and so on with the gradations [listed in the midrash].

[With these insights] we can understand theMidrash Rabbah (ch. 2) to Song of Songs, commenting on the verse (2:14), “My dove is in the clefts of the rock.” The Midrash discusses how Moses was pained by Israel [wanting him as an intermediary rather than hearing the Torah directly from God]. [God allayed Moses’s concern, as Scripture states], “And God heard the sound of your words … and said…Everything that they said is excellent” (Deuteronomy 5:24). What is meant by, “Everything they said is excellent?” Hiyya bar Addah and Bar Kappara gave different explanations of [the Hebrew word, hetivu, which means excellent]. One compared it to the maintenance, hatavas, of the lamps,¹⁸ refers to the maintenance of the lamps, which involves the changing of the wicks, adding oil and lighting them. See Sanhedrin 82b where Tosafos defines this activity as the cleaning of the lamps. and the other to the preparation, hatavas, of the incense.

footnotes: ¹⁸ According to the Rambam, hatavas ha-neros

Although this midrashic statement is difficult to understand, it can be grasped [by combining] what we said above with a Midrash Rabbah on Koheles,¹⁹ pertaining to the verse, “I have observed the task which God has given man for affliction.”²⁰ As the Midrash states, This is the ephemeral nature of Torah study ─ one learns the Torah and forgets it. The rabbis of Babylonia said in the name of R. Yitzhak of Israel and R. Tuviah said in the name of R. Yitzhak, “It is to man’s benefit that he studies Torah and forgets it. For if a person were to study Torah and not forget it, he would study the Torah diligently for two or three years, and then return to his work and not pay attention to the Torah for the rest of his life. It is only because when a man studies Torah that he forgets it, that he does not depart or separate himself from the words of Torah.”

footnotes: ¹⁹ Parashah 3. ²⁰ Eccl. 3:10.

It is now understood [why the Midrash in Song of Songs states] that God did not want to teach the Torah a second time directly to the nation of Israel, so that [the Israelites] would not forget it. [God wanted Israel to have lapses in memory so] they would [need to] study the Torah diligently. However, in the future days [of the Messiah], when the evil inclination is uprooted [from the nation of Israel], and [Jews] will be studying the Torah li-shemah, for the sake of Heaven, they will have these two benefits: that is, as taught in the Chapter of Acquisition of the Torah,²¹ 6:2 (according to some versions it is the first Mishnah). This chapter of Avos is known as “The Chapter of Acquisition of the Torah,” as it speaks of the value of the Torah and its spiritual effect on human beings. that whoever studies the Torah for the sake of Heaven becomes an overflowing spring and a river that never ceases [to flow]. [I will now explain] these two [metaphors]. [The first metaphor about an overflowing spring, indicates] how one’s mind penetrates deeply and can infer additional laws, [over and above] the law he has been taught. [The other metaphor] describes how the strength of one’s memory will continue forever, as a river that never ceases [to flow]. However, this is not true in these times, as we do not study the Torah for the sake of Heaven, and because of this we are required to toil greatly in the study of the Torah, and the more one toils, the more he discovers. This is stated in Tractate Eruvin 54b, “Why are the words of Torah compared to a breast? Just as with a breast – every time a baby handles it, he finds milk in it – so it is with the words of Torah: every time a person meditates on them, he finds [additional] flavor in them.”

footnotes: ²¹ Avos

These are along the same lines we described above, regarding [what the Midrash on Song of Songs stated pertaining to the verse], “Everything they said is excellent.” These words imply that the Holy One, blessed be He, saw goodness in the words and request [of Israel]; this was contrary to the view of Moses, who felt grief [at their request]. [The commentaries] ask why the response of the Holy One Blessed Be He was “Everything they said is excellent,” for what goodness is there in their request? Therefore, Hiyya bar Adda states that [God] replied that the response of the Children of Israel was as fine as the maintenance, hatavas, of the lamps [of the Menorah]. The meaning is that the lamps of the Menorah have to be maintained constantly, as the wicks are continually being consumed, and they thus require a person to maintain them by constantly adding more oil. This would not be the case if the lights were constantly burning; they would not be attended to at all. So said the Holy One, blessed be He, that it was excellent when they said that they did not want to hear the Torah directly from Me, for through this [method of learning], their power of memory will be like an obstructed river and an extinguished flame, thereby requiring them to concentrate on, enhance and review the teachings.

But, according to Bar Kappara [God replied that their words were excellent], as they are as the hatavas, the preparation of the incense. This is because, as is known, the nature of incense is that the more thoroughly it is ground the more fragrant and potent it becomes. It is because of this that the Mishnah states that [the incense] should be thoroughly ground.²² 6a. In fact, for Yom Kippur, it has to be most thoroughly ground to make its fragrance even more potent. Therefore the Holy One, blessed be He, replied that their request that they did not want to hear the Torah directly from Me, was excellent, for as a result they will not be able to understand the spoken word [of Torah] unless they thoroughly grind the Torah [to understand its essence]. This is similar to the metaphor of comparing the Torah to a breast, for just as the baby who handles the breast causes it to produce milk, so it is with the grinding of the Torah: by analysis it produces more taste, that is, an additional understanding of the Torah. Alternatively, one’s own crushing, i.e., the toil in itself [arouses the Divine assistance of obtaining insights]. This is stated in Tractate Berachos 63b, When the verse states, “Haskes and listen, O Israel;²³ [it is saying:] grind yourselves down [i.e., toil] over the words of the Torah, in accordance with the words of Resh Lakish. Resh Lakish stated, “From where do we know that the words of the Torah are retained only by one who [metaphorically] kills himself over the Torah? From what Scripture states, ‘This is the Torah of a man who dies in a tent.’”²⁴ As can be seen from the other sources that I cited above, [when a man toils in the study of Torah he is given Divine assistance to obtain insights].

footnotes: ²² This halachah is stated in Tractate Kerisos ²³ Deut. 27:9. ²⁴ Num. 19:14.

With the above interpretations we have now reconciled the various midrashic statements so that they do not contradict one another. Certainly Moses [was right to be upset] and to reply [to the people of Israel] that what they would hear from himself rather than from his disciples would be better in two ways: [it could help them] to retain and to comprehend a particular Torah statement. However, [God responded that their words were excellent] because regardless from whom the Torah teaching was received, one must toil over it and constantly review it.

This is what Koheles warned: that the teaching we receive from one who is inferior [in Israel] should be as beloved to us as a teaching that we have received from a sage. For if one toils over and reviews a saying [he will retain it and derive insights] just as if he had received that teaching from a great Sage. If he toils over it and reviews it even more, it will become as if he received the statement from a group of sages. If he further increases his diligence and analysis, it will be as if he received that teaching from the Sanhedrin, and so on.

Nevertheless, all of this is applicable only to teachings that one has received from a lesser teacher, who learned it from his teachers [who had a tradition to this effect], not from his colleagues who did not hear [this Torah statement] from their teachers. One has to accept that this Midrashic statement is referring to this when it states “One who heardthis statement from one who is inferior [in Israel],” for if it were referring to what one originated by himself, it would not have stated that he was a lesser one of Israel. Rather, it is only referring to a lesser one of Israel who states a teaching [that he received from previous generations]. For this is applicable even to those who are inferior scholars of Israel, as it states in Tractate Eduyyos²⁵ 3. that two weavers from the Hill Gate [of Jerusalem] testified in the name of Shemaya and Avtalyon that three log²⁶ of drawn water can invalidate a mikveh that is less than forty se’ah.²⁷ asks, “Why does the Mishnah state their profession and their place [of residence]? Is any profession more degrading than weavers? Is any place lowlier than the Hill Gate [of Jerusalem]? [This teaches us] that just as [Hillel and Shammai], the most eminent ones in the world, did not persist in their opinions when confronted with tradition, so no one should persist in arguing their opinion when it runs against tradition.”

footnotes: ²⁵ Chapter 1, Mishnah ²⁶ This is a liquid measure equal to the space occupied by six eggs. ²⁷ The Tosefta

Along these lines, see the Midrash Rabbah, Genesis section 97, where it states [pertaining to the verse], “May they proliferate abundantly like the fish within the land” (Gen. 48:16): Just as with fish raised in water, if water falls from above, they accept that water as thirstily as if they had never tasted water in their entire lives – so it is with Israel, who is raised on the water of Torah. If they hear a novel Torah law, they accept it with great thirst as if they had never heard a word of Torah in their lives.

[This midrash] is referring to a case in which one hears a clearly defined Torah law stated in the name of his rabbis. He who refuses to listen to any matter that he did not learn directly from the Talmud is [acting] foolishly and arrogantly, and is in a sorry state. This is not so with one who says, “So it appears in my eyes;” [when that has resulted] from deep analysis: each is according to his path in the toil of the Torah ─ this one derives the multitude of the Talmudic statements from the ambassadors,²⁸ this one though pilpul and logic: behold, each man goes according to the path that seems right in his eyes. It is not surprising that each person’s opinion seems strange in the eyes of his colleague, for it takes much effort for an individual to align his opinion with that of each member of his group. This requires him to overcome his nature [and achieve] the love of truth and Torah, to the extent that he is so overcome by the trait of modesty and a pure spirit, that he loves the honor of his friend and graciously respects his opinion. Then fortunate is his lot, and it is befitting that the Divine Presence dwell upon him. However, [unfortunately], not everyone merits to achieve this level of purity.

footnotes: ²⁸ Rabbis of the Talmud.

However, this is not so with my book, Ha’amek She’elah, for God has given me the merit to analyze each word of the book, the She’iltos of Rav Ahai Gaon, meticulously. In many places I saw that his opinion is more obvious, while in others I unlocked the door to reach a deep understanding of his superior opinion, for during the days [of Rav Ahai Gaon] the living [Torah] was [more readily] elicited.

Behold, I say that the traditions of Rav Ahai Gaon are sublime, and I did not pause in my humble endeavor of producing fruit, to clarify the opinion of our Master [the She’iltos] with analysis of Torah and the use of pilpul, as the gracious hand of God bestows [understanding] upon the toiling soul. Perhaps the giants of the generation will realize the benefit [of my work] though it may be small and modest. [I request] that they refrain from flippantly contradicting my words, and that they first take the effort to carefully analyze the opinion of our Master, so that they may be able to understand it on their own, each according to the extent of his great ability. Both my and his [efforts] will assist in making the matter as clear as a spread garment,²⁹ for this is the manner of Torah, as Moses gave us [the Torah] as a national heritage. Each must bequeath to his fellow [insights], whether they [seem to] be pearls or lowly pottery fragments, for the towers, the giants of Halachah, established [these] ornaments, halachic principles, in their rightful place.

footnotes: ²⁹ A figure of speech, as used in Deut. 22:17, meaning that the matter is as clear-cut as cloth.

Behold, I, the meek one, who dwell in darkness – I involve myself in prayer; I ask the One who graciously bestows [wisdom] to do so even to those who are unworthy. I pray that with His light and truthfulness, He may guide me in the paved paths and grant me a place beside the glorious light [of the Torah]. This is so that I may be able to spread and enhance the Torah, together with my son and son-in-law, who are esteemed rabbis, and men of great distinction. May God bless them with the threefold blessing and twofold peace: [that they receive] their daily bread, obtain what their families require, and [receive these gifts] in a most dignified manner. May the strength of the Torah implanted in their hearts produce tranquility and a heritage,³⁰ thereby creating an [enduring] fertile garden planted near the tranquil waters of the Torah.³¹ May our feet be protected from becoming entrapped in error or stumbling, [for this protection] is the desired result of all striving. For His sake, may He be blessed, the One through Whom all acts are manifest: it is for Him that my spirit longs and my soul is consumed.³² To Him and to His kindness do I entrust my soul, that I may not be put to shame by my logic until the day He takes me from this world. May this be my reward for all my toil before Him, may He be blessed. Behold, I am the one laden with a great task,³³ for my whole salvation and yearning is [to acquire] her [the Torah].³⁴

footnotes: ³⁰ He achieves a twofold peace (tranquility) by studying the Torah in depth and by knowing that his children are continuing this lofty effort. ³¹ See Psalms 1:3. ³² See Psalms 42:2. ³³ See what was written at the end of Part 1, pertaining to these words which are the signature of the Netziv. He ends most of his writings and responsa in this manner. ³⁴ II Sam. 23:5 and Isa. 62:4.

Addendum to Chapter 2¹ [THE SHEM TOV¹ (The Guide of the Perplexed) against the attacks of the traditionalists. on Part 2, chapter 8 of the Moreh Nevuchim understands the Rambam’s opinion to be that one who is wise [even in secular matters] is superior to a prophet, for the prophet’s words may contain errors, Heaven forbid. He [the Shem Tov] rejoiced in this finding, saying, “It is more valuable than any precious vessel.”² the Rambam discusses Aristotle’s rejection of the ancient belief that the motions of the heavenly spheres – the planets, sun and stars – produced powerful sounds. The Rambam states: “This belief is also widespread in our nation… and in this astronomical question, our sages have abandoned their own theory [and agreed with the Greek scientists]….” According to the Shem Tov, when the Rambam states, “This belief is also widespread in our nation,” he is referring to the prophet Ezekiel, who stated, “When they went I heard the sound of their wings like the sound of the great waters, like the waters of the Almighty….” The Shem Tov is of the opinion that this verse in Ezekiel refers to the sound generated by the heavenly spheres. Nevertheless, I say that he [the Shem Tov] delights in scoffing rather than finding that which is holy.³means “a precious vessel,” and hemedis the word for “delight.” He found a peg to hang it on, [i.e., an authority upon which to base his opinion]. Heaven forbid [that this should be the proper understanding of that section in Moreh Nevuchim], for the Rambam did not intend to express this [idea], but was referring to something else [i.e., the sages].⁴ as addressing the words of Ezekiel, for the Rambam clearly states “sages” with no reference to prophets. The Rambam is referring to Yoma 20b which states: “Were it not for the sound of the hordes of Rome, we would hear the sound of the sun rotating.” The sages believed that the motion of the sun produces sound.]

footnotes: ¹ Originally located at the end of chapter 2. ¹ This is Shem Tov ben Joseph Ibn Falaquera, also spelled Palquera (c. 1225–1295). A Spanish-born Jewish philosopher and translator, he initiated reconciliation between Jewish Orthodoxy and philosophy and defended Maimonides’s work Moreh Nevuchim ² In that chapter of Moreh Nevuchim, ³ This is a play on words. Keli hemdah ⁴ It is difficult to interpret the Rambam’s words in Moreh Nevuchim

[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

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.]