Yitro - One Master

I am Hashem Your G-d, Who took you out of the land of Egypt, out of the house of bondage. You shall not have the gods of others in My presence. You shall not make for yourself a graven image or any likeness...

אָֽנֹכִ֨י ה' קלקיך אֲשֶׁ֣ר הֽוֹצֵאתִ֩יךָ֩ מֵאֶ֨רֶץ מִצְרַ֜יִם מִבֵּ֣ית עֲבָדִ֗ים
לא יִֽהְיֶ֣ה־לְךָ֩ אֱלֹהִ֨ים אֲחֵרִ֜ים עַל־פָּנַ֗י

לא תַֽעֲשֶׂה־לְּךָ֣ פֶ֣סֶל | וְכָל־תְּמוּנָ֡ה

Shmot 20:2-4

In the beginning of the Eseret HaDibarot, the Slonimer Rebbe asks some questions:

1. Why does it start with mentioning that Hashem took us out of Egypt, and not something seemingly greater that Hashem created the world?
2. Why does the pasuk seemingly repeat itself by saying, "out of the land of Egypt, out of the house of bondage" - isn't it implicitly understood that Egypt was the place of bondage?
3. (the famous question) why is this first commandment written in a statement form, rather than as a command?

Two Masters

Explains the Slonimer Rebbe, it says in the Yerushalmi (Brechot 3: 3), slaves are exempt from kriat shma. For it says, "Here O Israel, Hashem is our G-d, Hashem is One", we have no other master but Hakodosh Baruch Hu. While the slave, actually has another master, the slave serves two masters.

This is the significance of the pasuk "אָֽנֹכִ֨י ה' קלקיך" that Hakadosh Baruch Hu is our G-d, our one and special master.

And that the pasuk "לא יִֽהְיֶ֣ה־לְךָ֩ אֱלֹהִ֨ים אֲחֵרִ֜ים עַל־פָּנַ֗י", this is the reality for any us. We don’t serve two masters - both our creator and our own inclination - rather we have no other master but Hakadosh Baruch Hu.

From this, the opening verse continues with "out of the land of Egypt, out of the house of bondage", that as Jews we must work on the power to overcome being drawn towards our inclinations. We’ve risen out of a ‘house of bondage’, so also  we need to pull away from the bondage of our drives and inclinations. A power was ingrained in us by Hashem when He took us out of Egypt, that he seemingly took us "out of them" into a free world.

We need to be a slave in our service to Hashem and be free from the influence of our own inclinations. Even when we stumble and even sin, we are still neither a slave unto slaves nor enslaved to that state forever, but we can always rise back up, no matter how much our inclinations pull and try to influence us.

The Eternality of Leaving Egypt

Departing Egypt is an eternal concept.

As it says in the Haggadah, had Hashem not taken us out of Egypt, then we would still be slaves in Egypt...to this day. And with this in mind, says Chazal, that everyone is obligated to see himself as if he went out of Egypt, meaning that not just our forefathers were brought out of Egypt but us as well. That had we not left Egypt we would still be slaves to slaves! Thus Hashem is not just proud of our forefathers for heeding the call and leaving Egypt, but likewise, even for us it is as if He redeemed from Egypt. Every one of us has the power to "leave Egypt" to not be a slave to "two masters" - to not be under the influence of our own inclinations.

A New Reality

This is the meaning of the opening words:

“אָֽנֹכִ֨י ה' קלקיך אֲשֶׁ֣ר הֽוֹצֵאתִ֩יךָ֩ מֵאֶ֨רֶץ מִצְרַ֜יִם מִבֵּ֣ית עֲבָדִ֗ים”

That from the power of “leaving Egypt” thus “I am Hashem Your G-d” - your only master. And “You shall not have the gods of others in My presence”  This is less a command and more a discovery of a new reality. After leaving Egypt, Hashem instilled in us the power to not serve two masters - serving Hashem and our inclinations.

In One Statement

We learn the pasuk could have been stated in one statement “I am Hashem Your G-d, You shall not have the gods of others” - showing that one part is dependent on the other. That if we keep the first statement then we will obviously not have other gods - that we are pure.

So it says in between, “I am Hashem Your G-d, Who took you out of the land of Egypt” just as we achieve the level of leaving Egypt, at the same time we merit a connection with Hashem.

#4 Not a Commandment

Just as “I will take you out of Egypt” was not a commandment, but more of a wake up call, not based on the people’s merit, so also FAITH is a present that Hashem gives to the Jewish people regardless - faith is etched into the foundations of being  Jew.

This is all dependent upon the second verse “not have the gods of others”, for at the very least if we don’t contaminate ourselves with other beliefs, then we preserve the faith within us.

And so the mitzvah of Faith is not like all the mitzvot. For with all the other mitzvot, they are inherently doing something, connected to an action. Faith is more about preserving a quality that we already have, and we do that by keeping the verse “not have the gods of others”

In Summary

This is why the ten commandments starts with mentioning that Hashem took us out of Egypt, and not, for example, that Hashem created the world, that taking us out of Egypt established the power and foundations of our faith.

The pasuk is not repeating itself by saying, "out of the land of Egypt, out of the house of bondage" - but emphasizing two sides of this concept - taking us out of Egypt gave us an eternal power and the house of bondage represents the other side that we are striving to free ourselves from, the inclination that seeks to influence our decisions.

Finally this is not stated as a commandment, rather a statement, this is an internal feeling rather an action, a idea to continually to work on and enrich our faith.

In light of us, we are reminded of a story with the Rizhiner, the Rebbe of Rizhin.

Once a hasid came to him and said, “Rebbe,” he asked, “how is one to worship G-d without lying to oneself?”

“I’ll tell you how,” said the Rebbe, “Make believe that you’re an acrobat walking a tightrope high above. What can you do to keep your balance? Whenever your body pulls you to one side , YOU must pull to the other.”

Beshalach - Intimate Connection

Hashem said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.

וַיֹּ֤אמֶר ה' אל־משֶׁ֔ה הִֽנְנִ֨י מַמְטִ֥יר לָכֶ֛ם לֶ֖חֶם מִן־הַשָּׁמָ֑יִם וְיָצָ֨א הָעָ֤ם וְלָֽקְטוּ֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתֽוֹרָתִ֖י אִם־לֹֽא

Shmot 16:4

The Slonimer Rebbe raises several questions around this pasuk: 

• Why is this mitzvah (mannah) the only mitzvah in the Torah to explicitly be used as a test to the Jewish people's commitment to Torah
• With this being presented as a test, why is the test not presented immediately adjacent to the mitzvah ( I am going to rain down for you bread from heaven so that I can test them, whether or not they will follow My teaching), rather another phrase interrupts - "the people shall go out and gather what is needed for the day"

Eternal Provisioning
Says the Slonimer Rebbe,  this idea comes to underscore the eternal nature of the Torah  and that it doesn't just address events in the past, but  remains relevant to Jews always. He brings insights from the works of the Baal Shem Tov, saying that this Parsha provides a foundation regarding faith and trust about one's livelihood.

Bringing Noam Elimelech, the Slonimer Rebbe explains this concept, saying that the word "מַמְטִ֥יר" (rain down) is written in the present tense, further supporting the eternal nature of these concepts. Just as Hashem brings down rain from heaven, so also does he bring down bread, and always has impact on our livelihood.

Trust
It is the responsibility of every Jew to prepare a vessel to receive all this goodness from heaven - this vessel is the trait of trust.

Thus "וְיָצָ֨א הָעָ֤ם" (the people shall go out) comes to show that when we go out and venture beyond the boundary of trust, then we left to toil everyday to find our own livlihood.

The story of mannah comes to set the foundations for faith and trust in Hashem, and that He ultimately is responsible for our livlihood.


A Parable
The Slonimer Rebbe brings a Gemarrah in Yoma (76A):

R. Simon b. Yohai was asked by his disciples: Why did not the manna come down unto Israel once annually? He replied: I shall give a parable: This thing may be compared to a king of flesh and blood who had one son, whom he provided with maintenance once a year, so that he would visit his father once a year only. Thereupon he provided for his maintenance every day, so that he called on him every day. The same with Israel. One who had four or five children would worry, saying:
Perhaps no manna will come down to-morrow, and all will die of hunger. Thus they were found to turn their attention to their Father in Heaven.

This is the lesson of Mannah, that for a Jew everyday there is a need for a direct line to Hashem to request a livelihood. Everyday a Jew has to turn towards heaven, and with heavy eyes, request help in getting livelihood.

This is why it says "לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתֽוֹרָתִ֖י אִם־לֹֽא" (so that I can test them, whether or not they will follow My teaching). That is the purpose of a Jew, for like the parable in Yoma, a Jew has to turn to Hashem and come to Him everyday. This is what Hashem wants, pleasing Him. Likewise we see this similarly by the curse brought up on the snake, that he had all the sustenance that he needed, since the snake is unwelcome before Hashem so he can always find his sustenance everywhere and never has to turn to Hashem for help.

However a Jew has been blessed, that he has to turn to Hashem everyday, as it says in Tehillim:

Everyone's eyes look to You with hope, and You give them their food in its time. You open Your hand and satisfy every living thing [with] its desire

עֵ֣ינֵי כֹ֖ל אֵלֶ֣יךָ יְשַׂבֵּ֑רוּ וְאַתָּ֚ה נוֹתֵֽן־לָהֶ֖ם אֶת־אָכְלָ֣ם בְּעִתּֽוֹ פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן

Tehillim 145: 15-16

Vayelech - Seeing Through the Illusion

I will surely hide My face in that day for all the evil which they shall have wrought

הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, עַל כָּל-הָרָעָה, אֲשֶׁר עָשָׂה

Devarim 31:18

What does the verse mean "I will surely hide My face"? Doesn't that undermine the sense of connection and relationship we hold with Hashem? There is no worse punishment that a Jew can face than not feel the closeness of Hashem.

Dwells In Our Impurity
The Slonimer Rebbe explains that this is not a dire warning, but more of a test, that a Jew must believe that EVEN a wall of iron does not stand between us and our father in heaven, for HaKadosh Baruch Hu evens dwells in our impurity.

A Jew is elevating and there is no power that can disconnect us from our father in heaven, as long as we don't want to disconnect. Rather all these mentions of 'hiding' they are only metaphorical, like the father that sometimes distances himself from his son, but never abandons him even for a moment, and constantly watches over him.

This is only to test his son, that without thinking, his son may believe that his father has abandoned him. Rather the smart son knows that there's no way that his father would abandon him, and truly knows that his father will always watch over him.

This is the essence of the idea that a Jew who has even committing the most dire prohibition, should he not be able to open his heart and pour out his thoughts and prayers to Hashem? A Jew must always believe that HaKadosh Baruch Hu always is accepting of us.

The Slonimer Rebbe brings an allegory from the Baal Shem Tov to help explain this concept.

The King's Illusion Walls
"A king, by magic, surrounded his palace with many walls. Then he hid himself within the palace. The formidable walls were arranged in concentric circles, one inside the other, and they grew increasingly larger-- higher and thicker-- as one approached the center. They had fortified battlements and were manned by fierce soldiers who guarded from above; wild animals-- lions and bears-- ran loose below. All this was so that people would have proper awe and fear of the king and not all who desired to approach would be allowed to do as they pleased.

"The king then had proclamations sent throughout the kingdom saying that whoever came to see him in his palace would be richly rewarded and given a rank second to none in the king's service. Who would not desire this? But when many came and saw the outer wall's awesome size and the terrifying soldiers and animals, most were afraid and turned back. There were some, however, who succeeded in scaling that wall and fighting past the soldiers and animals, but then the second wall loomed before their eyes, even more imposing than the first, and its guards even more terrible. Seeing that, many others turned back.

"Moreover, the king had appointed servants to stand behind the walls to give money and precious stones to whoever got beyond each wall. Those who had crossed one or a few walls soon found themselves very rich and satisfied with what they had gained from their efforts; so they too turned back. For one reason or another, either from fear at the increasing obstacles or satisfaction with the accumulated rewards, none reached the king ...

"Except for the king's son. He had only one desire: to see the face of his beloved father. When he came and saw the walls, soldiers, and wild animals, he was astonished. He could not understand how his dear father could hide himself behind all these terrifying barriers and obstacles. 'How can I ever reach him?' he thought. Then he began to weep and cried out, 'Father, Father, have compassion on me; don't keep me away from you!' His longing was so intense that he had no interest in any rewards. Indeed, he was willing to risk his life to attain his goal. By the courage of his broken heart, which burned to see his father, he ran forward with reckless abandon and self-sacrifice. He scaled one wall and then another, fought past soldiers and wild animals. After crossing the walls, he was offered money and jewels, but he threw them down in disgust. His only desire was to see his father. Again and again he called out to him.

"His father the king, hearing his son's pathetic cries and seeing his total self-sacrifice, suddenly, instantaneously, removed the walls and other obstacles. In a moment they vanished as if they had never existed. Then his son saw that there were no walls, soldiers, or animals. His father the king was right before him, sitting on his majestic throne, while multitudes of servants stood near to serve him and heavenly choirs sang his praises. Gardens and orchards surrounded the palace on all sides. And the whole earth shone from the king's glory. Everything was tranquil, and there was nothing bad or terrible at all. Then the son realized that the walls and obstacles were a magical illusion and that his father the king had never really been hidden or concealed, but was with him all the time. It was all just a test to see who truly loved the king.

Walls of This World
This allegory comes to describe the world we live in, that everything we encounter is like a wall - all the distractions of this world standing between a Jew and Hashem. Yet none of these walls are as strong as the wall that is formed in the heart of Jew that feels far from Hashem. 

When the Yetzer Hara acts to seduce a Jew, the Yetzer Hara is not interested in the Jew committing the specific indiscretion, but rather bringing the Jew to a state of feeling hopeless. This is worse than the sin itself, for there is a way to recover from the action, but the state of hopeless leaves one disconnected from Hashem, without a feeling that there is a way back.

Day of Judgement
This is the main preparation for Rosh Hashana and Yom Kippur. For not only does a Jew need to recognize his sins, and how large they are, but also to truly believe that even an iron wall can not stand between him and Hashem. For a Jew is never lost, for we are Hashem's children.

Ki Teitzei - Keeping Quiet

And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement.

וְיָתֵ֛ד תִּֽהְיֶ֥ה לְךָ֖ עַל־אֲזֵנֶ֑ךָ וְהָיָה֙ בְּשִׁבְתְּךָ֣ ח֔וּץ וְחָֽפַרְתָּ֣ה בָ֔הּ וְשַׁבְתָּ֖ וְכִסִּ֥יתָ אֶת־צֵֽאָתֶֽךָ

Devarim 23:14

The Gemarah in Ketubot explains this verse.

Talmudic Source for The Rabbi and the 29 Witches

All who are stoned are [afterwards] hanged: this is r. Eliezer's view, the sages say: only the blasphemer and the idolater are hanged. A man is hanged with his face towards the spectators, but a woman with her face towards the gallows: this is the view of R. Eliezer. But the sages say: a man is hanged, but not a woman. Whereupon R. Eliezer said to them: but did not Simeon b. Shetah hang women at Ashkelon?  They retorted: [on that occasion] he hanged eighty women, notwithstanding that two [malefactors] must not be tried on the same day

Sanhedrin 45A

 

This week in daf yomi the story of Rabbi Shimon Ben Shetach appeared and his encounter with the 80 witches of Ashkelon.

Shoftim - Preparing for the New Year

When you go out to war against your enemies, and you see horse and chariot, a people more numerous than you, you shall not be afraid of them, for HaShem, your G-d is with you Who brought you up out of the land of Egypt.

כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי ה’ קלקיך  עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם

Devarim 20:1

The Slonimer Rebbe raises two questions on this verse: 

• Why does it say 'תצא' (go out) when talking about war, shouldn't it say 'תלחם' (go to fight)?
• Why does it say 'תצא' (go out) in the singular, shouldn't it say 'תצאו' (go out) in the plural?

Re'eh - Midot

Keep and listen to all these words that I command you, that it may benefit you and your children after you, forever, when you do what is good and proper in the eyes of the L-rd, your G-d

שְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙ עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י ה' קלקיך

Devarim 12:28

The Slonimer brings a question by the Or HaChaim Hakadosh, asking why does 'keep' (שמר) precede 'listen' (שמעת). Shouldn't one have to listen first in order to know what they need to keep?

Eikev - Following

And it will be, because you will heed these ordinances and keep them and perform, that the L-rd your G-d, will keep for you the covenant and the kindness that He swore to your forefathers.

וְהָיָ֣ה | עֵ֣קֶב תִּשְׁמְע֗וּן אֵ֤ת הַמִּשְׁפָּטִים֙ הָאֵ֔לֶּה וּשְׁמַרְתֶּ֥ם וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְשָׁמַר֩ ה' קלקיך לְךָ֗ אֶת־הַבְּרִית֙ וְאֶת־הַחֶ֔סֶד אֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ

Devarim 7:12

What is the meaning of the word Eikev (עקב)?

Rabbeinu Bechayei writes that the parshah starts of with the word 'Eikev' as a warning: to those that step on mitzvot with their 'heel'  (עקב) and treat them lightly.  That is, there are some that disregard certain mitzvot, considering them insignificant in their eyes, and in a figurative sense, step on them with their heel.

Chukat - Our Own Powers

Moses and Aaron assembled the congregation in front of the rock, and he said to them, "Now listen, you rebels, can we draw water for you from this rock?" Moses raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.

וַיַּקְהִלוּ משֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ נָא הַמֹּרִים הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם. וַיָּרֶם משֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם

Bamidbar 20:10-11

 

Hashem spoke to  Moshe, saying:
"Take the staff and assemble the congregation, you and your brother  Aharon, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink."

Moshe took the staff from before the Lord as He had commanded him.
Moshe and  Aharon assembled the congregation in front of the rock, and he said to them, "Now listen, you rebels, can we draw water for you from this rock?"
Moshe raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.
Hashem  said to Moses and  Aharon, "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them.

 וַיְדַבֵּר ה אֶל מֹשֶׁה לֵּאמֹר

קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם

וַיִּקַּח מֹשֶׁה אֶת הַמַּטֶּה מִלִּפְנֵי ה' כַּאֲשֶׁר צִוָּהוּ

וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ נָא הַמֹּרִים הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם

וַיָּרֶם מֹשֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם

וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם:

Bamidbar 20:7-12

Moshe and Aharon receive the ultimate punishment - to not complete the mission they started with the exodus from Egypt, to not lead the people of Israel into the land of Israel. The commentators take many different positions as to what action brought about this consequence.

Rabeinu Bechayei explores this issue through the perspectives of several different commentators. looking at what is the essence of the sin of Moshe.

Rashi: Lost Opportunity
Rashi holds that Moshe's sin comes from the word "וַיַּךְ" - "and hit".

Moshe Rabeinu was not commanded to hit the rock, just talk to the rock and that would bring forth water in the name of Hakadosh Barch Hu, as it says "and speak to the rock" (וְדִבַּרְתֶּם אֶל הַסֶּלַע).

The fact that he was instructed to "take the staff" (קַח אֶת הַמַּטֶּה) wasn't to be used for hitting. We've seen that all of the wonders that Moshe did, he had the staff in his hand, as it says 

And you shall take this staff in your hand, with which you shall perform the signs.

וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת
Shmot 4:17

But the sin was in the word "וַיַּךְ" - "and hit", that he hit the rock and didn't speak to the rock like he was commanded "speak to the rock" (וְדִבַּרְתֶּם אֶל הַסֶּלַע), so both Moshe and Aharon were liable for punishment, since both agreed to hit the rock and not speak as commanded. 

For essentially they weakened the power of the miracle. The rock was capable of giving forth water simply by following the command of Hakadosh Baruch Hu to speak to the rock. If they had followed this command, then the name of Hashem would have been sanctified. 

They would have said "What about this rock? It can't think or hear, nevertheless it fulfills the words of Hashem, so all the more so ourselves."

But when a hit brings forth the water, this leaves an opening for the doubters and those weak in belief to say that the water came out through clever ways or deceit and not from a simple miracle. 

Because of this Hashem said to Moshe and Aharon "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel" (יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל), since by speaking alone that would be a Kiddush Hashem.

Rambam: Losing Your Cool
The Rambam focuses on the word "הַמֹּרִים" - rebels - from the phrase "שִׁמְעוּ נָא הַמֹּרִים" - "Now listen, you rebels", showing how Moshe let out his anger. From here, we see that anger falls into the category of being a sin. HaKadosh Baruch Hu was particular specifically with Moshe, as a great man, for showing anger in front Klal Yisrael, especially on an occasion when anger was not called for (since the Jewish people's call for water was not out rebelliousness part simply from thirst.) 

Likewise to when we vent anger at times when its not called for, and (H"VS) be committing a Chilul Hashem. Really all Moshe's actions should have been reflecting a drive for success both in this world towards a yearning for the world to come. And how does anger come out on Moshe?  

This is one of the evil actions that brings evil into the soul, as Hashem said to Moshe and Aharon, 

You defied My word at the waters of dispute [Mei Merivah]

מְרִיתֶם אֶת פִּי לְמֵי מְרִיבָה

Bamidbar 20:24

The Jewish people were very wise, where even the simplest woman was on the level of the prophet Yehezkel Ben Buzi. So when they saw that Moshe himself got angry, no one saw it as a defect.

Finally we can say that Moshe's essential sin was displaying anger, for had Hashem got angry at Am Yisrael for demanding water, the instigating event, and then Moshe wouldn't have got angry. Yet, we don't find this to be the case that Hashem got angry on account of demanding water.



Rabeinu Chananel: Lack of Faith
Rabeinu Chananel emphasizes another aspect, concentrating on the word "נוֹצִיא " - "we draw".

This was the way they talked to people, rather than saying "יוציא", they took responsibility on themselves. Even though a minority of Am Yisrael held the belief that since Hashem revealed himself at the rock of Chorev (Har Sinai) while not here, therefore it was Moshe and Aharon, through their cleverness, that were able to bring forth water from the rock and not through Hashem.

We see this in the verse "Since you did not have faith in Me (לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי)" [Bamidbar 20:12] to sanctify Me in their eyes. It was as if you, Moshe and Aharon, lacked faith in Me. This is a language of taking out, about not taking the opportunity to strengthen the faith in their hearts.   

Taking Another Look at the Commentators
An understanding of this event in the parshah does not rest upon any one of these commentaries alone.

From Rashi, we see their sin in the action of hitting the rock.
For if speaking had been the only miracle   while hitting had not produced water, then hitting would have been clearly for nothing. Yet we saw that hitting the rock did bring forth water, making it every bit as much a miracle as speaking. We even saw how Hashem, himself, told Moshe from the outset, "Take the staff." This couldn't have been said for nothing. The instruction for the staff must have been intended to be used to hit the rock.

From the Rambam we learned the aspect of the sin as anger.
For we could have learned the verse "Now listen you rebels" (שִׁמְעוּ נָא הַמֹּרִים) as being a reproach, rather than anger, as we know that Aharon never got angry in his life, his essence was peace as the "Rodef Shalom."

For Rabeinu Chananel, we learn about strengthening faith
For we could have looked at the verse "can we draw water for you from this rock?" (מִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם) differently. We could have taken the simply meaning to be that Moshe and Aharon were taking the bulk of responsibility upon themselves, and saying to  Klal Yisrael "Out of this stone, who would think that we ourselves could have the ability to draw forth water?" Rather it is from Hakadosh Baruch Hu who will amaze you with a miracle!

Korach - Vigilant in Mitzvot

Speak to the children of Israel and take from them a staff for each father's house from all the chieftains according to their fathers' houses; [a total of] twelve staffs, and inscribe each man's name on his staff.

דַּבֵּר | אֶל בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת שְׁמוֹ תִּכְתֹּב עַל מַטֵּהוּ

Bamidbar 17:17

 Asks the Noam Elimelech, why do they have to bring 12 staffs, for in the end the miracle that reaffirmed Moshe's authority occurred only to the staff of Aharon? And if you were to say that the other tribes would suspect that perhaps there staff could have been endowed with the same miraculous qualities as Aharon's staff, then they could have independently brought their staff to the ohel moed, and not brought them all together. Why bring 12 staffs and all at one time?

Shlach - For the Sake of Heaven

When the children of Israel were in the desert, they found a man gathering wood on the Sabbath day. Those who found him gathering wood presented him before Moses and Aaron and before the entire congregation.

וַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת. וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקשֵׁשׁ עֵצִים אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל כָּל הָעֵדָה

Bamidbar 15:32-33

The Or HaChaim HaKadosh asks, why does the verse present the "man gathering wood" before "the Sabbath day"?

Behalotechah - Overcoming Tests

On the day the Mishkan was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning.
So it was always, the cloud covered it and there was an appearance of fire at night.
and according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp.

וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל הַמִּשְׁכָּן כְּמַרְאֵה אֵשׁ עַד בֹּקֶר
כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה אֵשׁ לָיְלָה
וּלְפִי הֵעָלוֹת הֶעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל וּבִמְקוֹם אֲשֶׁר יִשְׁכָּן שָׁם הֶעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵל

Bamidbar 9:15-17

Asks the Slonimer Rebbe, the Torah is eternal and imparts deep messages, so what is the eternal message from this passage about a seeming set time in Jewish history?

Mishkan Within

The Slonimer Rebbe answers this by saying we all have a Mishkan, a holy dwelling place for Hashem, within ourselves. As it says in the Torah, "ועשו לי מקדש ושכנתי בתוכם" - Make me a Holy Place and I shall rest amongst them. It says "בתוכם" (them) not "בתוכו" (it), suggesting that Hashem didn't mean His holy resting place was merely the Mishkan (or later the Beit HaMikdash) but a holy resting place in each and every one of us.

This is further supported in our verse "וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן" (On the day the Mishkan was erected). It doesn't specify who erected the Mishkan, like saying "On the day that Moshe erected the Mishkan", rather the verse leaves that aspect open, to fit in with the notion each and every one of us must erect our own personal Mishkan.

Clouds of Unknown

The verse continues and we can expand on this thought, stating "the cloud covered the Mishkan". Clouds symbolize a haziness that covers our vision, making every step unknown and mysterious. This characterizes  our daily life where we constantly bombarded by messages and enticements that often have a concealed agenda that can undermine our spiritual life.

Fire of Desire

The verse expands further upon this concept, with "and at evening, there was over the Mishkan like an appearance of fire".  Fire symbolizes the yetzer hara (the evil inclination) that drives and consumes us. The nighttime is when we are particularly vulnerable to the lure of the yetzer hara, when under darkness we can be drawn in.

Travel Higher

This depicts our ongoing struggle, constantly confronted, day and night, by tests and challenges. Nevertheless the verse continues, saying "according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel".

As we are confronted by these challenges and overcome we 'travel', going higher and higher. This depicts the fulfillment of our journey, not just facing tests, but 'traveling' and growing closer in our relationship to Hashem.

Naso - The Shadow Follows

Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel

דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל

Bamidbar 6:22

Asks the Kedushat Levi, what is the significance of the word "כֹּה"?

To understand this, the Kedushat Levi brings in the insights of The Baal Shem Tov. The Baal Shem Tov would admonish people through the verse in Tehillim (121): ה' צִלְּךָ - Hashem is they shade.

That is to say that just as one's shadow mimics the movements of the body, so also Hashem is reflected in our actions. Hashem  approaches us as an extension of our own actions. Thus we have to do mitzvot, give to charity, and have mercy on those less fortunate in order for Hashem to show similar traits towards ourselves.

Like He Does
This trait is called "כֹּה" - like he does. Hashem wants and desires to show goodness to Am Yisrael.  For it is known, that just as a calf wants to drink  its mother's milk, even more so the mother wants to feed her own offspring.

Preparation
For when one gets ready to step forward and pray before The Creator (blessed be He) whether for the Amida or any other supplication, our prayers need to be directed to Hashem and be pleasurable, rather than felt like a burden.  Like it says in Pirkei Avot:

Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed.

רבן יוחנן בן זכאי קיבל מהלל ומשמאי. הוא היה אומר

אם למדת תורה הרבה, אל תחזיק טובה לעצמך, כי לכך נוצרת

Mishna 2:8

That all of our spiritual efforts should be focused on pleasing Hashem.

Receiver
It is known that one who prays for himself, then he is known as receiver. That when one wants to receive something then he holds his hand out with the palm raised, and back of the hand down to the ground.

Influencer
When one prays to Hashem with focus and intent to please Hashem then he is known as an influencer, for it is as if his actions impact how Hashem will act. The influencer instead holds his hand with the palm face down.

Priestly Blessing
So also is how the hands of the Kohen are positioned for making the priestly blessing. For the Kohen holds his hands up with the palm outward, away from his face, like one who wants to influence. This is the explanation for the verse: "On this wise ye shall bless the children of Israel" - "כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל"

That is to say, the Kohen should bless Am Yisrael in order to please Hashem. And you should all be influencers upon Hashem and so likewise Hashem will have influence to all of us - goodness and blessings upon Israel.

Behar - Pillars of Holiness

And Hashem spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to Hashem. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest a Sabbath to Hashem; you shall not sow your field, nor shall you prune your vineyard.

וַיְדַבֵּר ה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לה שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר

Vayikra 25:1-4

Rashi asks the famous question: What does the subject of Shemittah have to do with Mount Sinai? Were not all the commandments stated from Sinai? 

מה ענין שמיטה אצל הר סיני

Pkudei - Our Journeys

For the cloud of Hashem was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys

כִּי עֲנַן ה' עַל הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל בֵּית יִשְׂרָאֵל בְּכָל מַסְעֵיהֶם

Shmot 40:38

Rashi notes on the verse that where it says "מַסְעֵיהֶם" (their journeys) that "The place of their encampment is also called a journey (מַסָּע)...Since from the place of their encampment they resumed their journeys, they are all called “journeys” (מַסָעוֹת)." 

Their Journeys

However the Slonimer Rebbe in Netivot Shalom takes note of grammar of the word "מַסְעֵיהֶם". It is not simply called “journeys” (מַסָעוֹת), but rather "their journeys". Didn't Am Yisrael all travel together? Shouldn't this verse refer simply “journeys” (מַסָעוֹת)?

Ki Tisa - Preparation

You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein

וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת וְכַנּוֹ נְחשֶׁת לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם

Shmot 30:18

The Slonimer Rebbe raises the question (Netivot Shalom), why does commandment to build the 'washstand' appear here, and not earlier with the rest of the Mishkan's vessels in Parshat Trumah?

Sukkot - Setting Our Priorities

How busy are We?

(On Being Charlie Ravioli http://www.newyorker.com/magazine/2002/09/30/bumping-into-mr-ravioli)

Adam Gopnik, a writer for the New Yorker, had a problem.  

His daughter, Olivia, had an imaginary friend. But this was not his problem.

Naso - Safety Guaranteed

In 1997, in the early days of Backwoods Home Magazine ( a little publication out of  of Gold Beach, Oregon), the publisher used fillers when the classified ad pages came up short. He’d ask one of the writers, John Silveira, to come up with jokes or something. One night, desperate to wrap up the classifieds, he asked  John for a couple of jokes.  Instead John offered to place a couple of humorous fake ads. The publisher agreed.

Bechukotai - The Traveler

If you follow My statutes and observe My mitzvot and perform [lit. performed] them.  I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit.

אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְו‍ֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם. וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ

Vayikra 26:3-4

Says Rashi, there seems to be a redundancy in this verse:

One might think that "If you follow My statutes" refers to doing mitzvot. However, the next phrase says, “and observe My mitzvot,” referring to the [actual] fulfillment of the mitzvot. So, then what is the meaning of “If you follow My statutes”?
It means that you must toil in the study of Torah (שתהיו עמלים בתורה). [Why? Where do we learn toil from? From the word תֵּלֵכוּ -which literally means “walk,” and walking is a strenuous activity (Gur Aryeh)]. — (Torath Kohanim 26:2)]

What is Toiling (עמל)?
In the Gemorrah in Brechot, we have the famous statement read at the siyum of mesechetot:

For I rise early and they rise early,
I rise early for words of Torah and they rise early for frivolous talk;
I toil and they toil, but I toil and receive a reward and they toil and do not receive a reward;
I run and they run, but I run to the life of the world to come and they run to the pit of destruction.

שאני משכים והם משכימים
אני משכים לדברי תורה והם משכימים לדברים בטלים
אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר
אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת

Brechot 28B

Says The Ben Ish Chai ( בן יהוידע-על התורה): The toil itself is considered the reward, since one who toils in Torah is happy and satisfied from this toiling.

How is that? It's like when a man is instructed by his doctor that to feel better he needs to go and do some real hard work and sweat. So he joins a construction crew. He works hard the whole day, his clothes are wet and full of sweat. At the end of the day when the boss comes to hand out paycheck, he just walks home. "Hey what about your pay?"
"Look at me, I've already been paid. I came here to get healed and feel better by working hard and having a good sweat, and that's what you gave me."
 
Why this Specific Wording?
The Kedushat Levi, Rabbi Levi Yitzhak from Berditchev, also asks why does the parshah open with such a seeming repetition of similar phrases. The pasuk could have started with a much simpler statement like 'If you keep my commandments, then I will give you rains in their time..." Reb Levi Yitzhak is concerned with the phrasing at the end of the first verse, וַעֲשִׂיתֶם אֹתָם - literally 'and you DID them'. So what is the significance of this specific wording and what else do we learn out of the seeming repetition?

Where does Toiling Begin? The Right Intention
We learn in a Gemorah in Kiddushin (40A):

Good intention is fused with deed, for it is said (Malachai 3:16): "Then the G-d-fearing men spoke to one another, and Hashem listened and heard. And a book of remembrance was written before Him for those who feared Hashem and for those who valued His name highly." Now, what is the meaning of 'for those who valued His name highly'?
Said R`Assi: Even if one [merely] thinks of performing a mitzvah but is forcibly prevented, the verse is ascribed it to him as though he has performed it.

מחשבה טובה מצרפה למעשה שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו מאי ולחושבי שמו
אמר רב אסי אפילו חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה

 Kidushin 40A

That is to say even when we just have the intention to take upon ourselves to do a particular mitzvah, then HaKodesh Baruch Hu credits us, as if we had already completed the mitzvah. And all the more so, when we actually complete a mitzvah is this regarded, raising us up to a higher level for performing additional mitzvot, and still going higher and higher.

Moving Forward
This reminded me of an amusing story I heard. 

There was a guy who was hired to paint the stripe down the middle of a road. And so the first day he had his little bucket and his paint and he painted a kilometer and he came back and his boss was like, “That was really good, you painted a whole kilometer. That was terrific.” The next day, the boss comes back to see his work, he said, “Oh, you painted another half kilometer. Okay, well, that’s great. Still pretty good. That’s better than most people.” Then the next day, he came back and only painted a quarter of a kilometer. And so the boss said, “What’s going on? Why did you slow down so much?” And the painter says, “Well, I have to keep walking back to the beginning to get to the paint.”

Hashem credits us for performing the mitzvah from the outset to help us move forward, and not have to go back and 'pick up our paint' but to keep us rising higher and higher. Based on this perspective, Reb Levi Yitzhak explains that the tzaddik is called a 'traveler' since in his life, he travels from one  level to a higher level.

Mitzvah Brings Mitzvah
This is comprised in the teaching in Pirkei Avot:

Ben Azzai would say: Run to pursue a minor mitzvah like a stringent one, and flee from a transgression. For a mitzvah brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.

 בן עזאי במשנה במסכת אבות: "הֱוֵה רָץ לְמִצְוָה קַלָּה כַּחֲמוּרָה וּבוֹרֵחַ מִן הָעֲבֵרָה, שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה

Avot 4:3

Reviewing Learning
This brings clarity to the Gemorrah at the end of mesechet Nidah:

The Tanna debe Eliyahu [teaches]:
Whoever reviews halachahs every day may rest assured that he will reside in the world to come, for it is said: (Halikoth) his ways (or travels) are as of old; read not halikoth (travels) but halakoth (Torah law).

תנא דבי אליהו:
כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר (חבקוק ג, ו) הליכות עולם לו אל תקרי הליכות אלא הלכות

Nida 73A

That is to say everyone that learns and reviews their learning daily, meaning that each day one (yishneh halikhotav) changes their travels, that is to say that he travels each and every day to a greater level - then Hashem's statement resounds: I assure him that he is guaranteed a place in The World to Come.

The Meaning in Seeming Repetition
This shows  seemingly repetitive phrasing from the opening verse in another light, reading as:

• "If you travel in my My statutes, (אִם בְּחֻקֹּתַי בחוקותי תֵּלֵכוּ)" this is to say that if you attach yourselves to My statutes, you will assume an aspect of a "traveler" - one who goes higher in spirituality.
• "And observe My mitzvot (וְאֶת מִצְו‍ֹתַי תִּשְׁמְרוּ)" emphasizing the word observe (שומר) from when Yosef first tells his brothers and father about his early dreams (Breisheit 37:11):

 So his brothers envied him, but his father awaited the matter

וַיְקַנְאוּ בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת הַדָּבָר

Rashi explains this saying, "שָׁמַר אֶת הַדָּבָר" (awaited the matter). He was waiting and looking forward in expectation to the time [when the dreams] would be fulfilled.

Story: Sacrifice for a Mitzvah 
We started with a commentary from Reb Levi Yitzhak, and we will conclude with a story from Reb Levi Yitzchak m'Berdichev.

The rabbi was distraught that there were no etrogim in all of Berditchev and he asked his followers to be on the lookout for someone who might have one. Two days before the holiday, R. Levi Yitzchak was told there was a traveler with an etrog. He begged him to stay in town for the holiday, as multiple people can use the same etrog. You’ll have a life of prosperity! But he refused. Finally the rabbi said if you remain here, you can have a place near me in Gan Eden, in eternity. Now this was too valuable to refuse! He agreed to stay.

R. Levi Yitzchak instructed his followers: do not allow this man into your Sukkot. Now, this was a big deal because a Jew is required to eat in a Sukkah on Sukkot, especially the first night. Of course they followed the rabbi’s instructions. The merchant was enraged and he confronted R. Levi Yitzchak. This is how you treat me?

And the rabbi replied, we will let you in a sukkah only if you release me from my promise that you will share the world to come with me!

Sound fair? Not at first glance.
The merchant said, "Fine, I release you from your promise."

The mitzvah he was able to perform in that moment was more important than the promise of the world to come.

R. Levi Yitzchak welcomed him in and embraced him and in that moment said: Now you will be next to me in Gan Eden. It can’t be acquired in a business deal, yet you were willing to give up Gan Eden to fulfill a mitzvah, and through that sacrifice alone you earned your place. 

Performing a Mitzvah
When Hashem says "I further say that if you keep My mitzvot, that is say if you THINK to do my mitzvot, even though you have not done them yet, then it is as if you have done them. The explanation: that I will consider you as if you have done them, since Hakadosh Baruch Hu fuses good thought with action, and that is the meaning of YOU HAVE DONE THEM.

Acharei Mot - Passion and Inspiration

You shall observe My statutes and My ordinances, which a man shall do and live by them.

וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם

Vayikra 18:5

In Mesechet Yoma (85B), there is an exploration amongst various Tannahs into what is the source of the reasoning that Pikuach Nefesh (saving a life) takes precedence over observing Shabbat.

R. Ishmael, R. Akiba and R. Eleazar b. Azariah were once on a journey, with Levi ha-Saddar 20
and R. Ishmael son of R. Eleazar b. Azariah following them. Then this question was asked of them:
Whence do we know that in the case of danger to human life that the laws of the Sabbath are suspended?
— R. Ishmael answered and said: If a thief be found breaking in.21 Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the
land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life how much more may one suspend the laws of the Sabbath to save human life!
— R. Akiba answered and said: If a man come presumptuously upon his neighbour etc. thou shalt take him from My altar, that he may die.22 I.e., only off the altar, but not down from the altar.23 And in connection therewith
— Rabbah b. Bar Hana said in the name of R. Johanan: That was taught only when one's life is to be
forfeited, but to save life1 one may take one down even from the altar. Now if in the case of this one, where it is doubtful whether there is any substance in his words or not, yet [he interrupts] the service in the Temple [which is important enough to] suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws!
— R. Eleazar answered and said: If circumcision, which attaches to one only of the two hundred and forty-eight members of the human body, suspends the Sabbath,2 how much more shall [the saving of] the whole body suspend the Sabbath!
— R. Jose son of R. Judah said: Only ye shall keep My Sabbaths,’3 one might assume under all circumstances, therefore the text reads: ‘Only’ viz, allowing for exceptions.4 R. Jonathan b. Joseph said: For it is holy unto you;5 I.e., it [the Sabbath] is committed to your hands, not you to its hands.

The Amorah, Rav Yehudah said in the name of Samuel: If I had been there, I should have told them something better than what they said: "He shall live by them,"(Vayikra 18:5) but he shall not die because of them.

So we see from here that the verse "live by them" comes to tell us that in face of transgressing a mitzvah, it is preferred to transgress and live (except in 3 cases: spilling blood, illicit relations, and idolatry).

Eternal Life
On the other hand, the translation of Onkeles brings another perspective to this verse. Targum Onkleles describes this verse as "chayei alma" - eternal life, which refers to The World to Come. Furthermore, even if there is any doubt about the interpretation that Targum Onkeles brings, Rashi states the same position with straightforward, concrete terms.

"and live by them": in the World-To-Come. For if you say [that the verse refers to living] in this world, does [everyone] not eventually die? 

Torath Kohanim 18:134

Thus we face a conflict. On the one hand "live by them" means to live in this world, and on the other hand this expression refers to another life, life in the world to come. Which is it?

Passion for Life
The Slonimer Rebbe brings in The Netivot Shalom an insight that clarifies this contradiction, saying that both of these approaches are valid and word of Hashem.

He brings a teaching from the Karliner Rebbe, saying when one reached the world to come an announcement went out that he kept Shabbat diligently according to all the details of the statutes of Shabbat. Yet just as this one kept Shabbat perfectly but without enthusiasm for Oneg Shabbat, so also his experience in the world to come is dry and didactic without Oneg.

Says The Slonimer, we learn from this that how we perform the mitzvot impact the type of world to come that we create for ourselves. Where we perform mitzvot with passion, excitement and enthusiasm so also is that feeling carried over to our world to come. Likewise, explains The Slonimer, transgressions impact life on the other side, as he explains that the fires of Gehenom are lit by the transgressions of this world.

So we see we can bring these two seemingly contradictory points of view together on the meaning of the verse "live by them." It is both about this world and the next, for just how we approach the mitzvot in this world directly impact and shape how we will experience our place in the world to come.