“See, I present before you today a blessing and a curse. (Es ha’beracha) (11,26) The blessing: that you hearken to the commandments of HaShem....”
Ohr HaChaim HaKadosh in his commentary points out that the word “es” seems to be superfluous. The word “es (and),” is an adjunct is coming to include something that is not explicitly mentioned in the verse. There is a Positive Commandment, “You shall fear (revere) G’d. (Es HaShem Elokecha Tirah).” The Gemara explains that the word “es,” which in its own right has no interpretation, however indicates an adjunct to the subject matter being discussed (which is the reverence of G’d in this case), is coming to include Torah Sages. The Torah requires one to revere the Torah Sage no less than one must revere G’d Himself. Regarding the verse in the Portion of Re’eh, what is the word “es” coming to include, regarding the blessing that one will receive if one adheres to the Torah?
Ohr HaChaim continues, “In addition to the blessing that one will receive if he follows the ways of G’d, one will merit another ornament (benefit). What is this additional benefit? When one engages in Torah study he will experience a degree of pleasure and joy that is extraordinary and overwhelmingly positive. This unique pleasure and joy will bring life to his spirit. As it states in Yeshiya, ‘When you hear it (Torah) your spirit will be enlivened.’ Just as one is able to sense things with his physical senses, the Jew is able to sense the exquisite taste of Torah. Rather than one seeking reward for studying Torah, one who truly senses its delight, will feel obligated to his benefactor (G’d) for giving him such an overwhelming degree of pleasure and joy.” Thus, the word “es” regarding the blessing for adhering to the Torah, is coming to include not only the knowledge and wisdom of its truth, but also the unlimited degree of pleasure and joy that one will experience. This is the additional benefit that the Jew will receive by adhering to the Torah.
The Gemara in Tractate Kiddushin states, “I (G’d) have created the evil inclination, and the Torah as its antidote.” It seems from the Gemara that if one engages in Torah study, he will naturally incapacitate his evil inclination. Ohr HaChaim HaKadosh explains that it is only when the Torah is studied for its own sake (l’shmah), that it has the capacity to act as an antidote against the evil inclination and protect the individual from its influence. However, the Torah that is studied not for its own sake (shelo l’shmah) will not bring about this effect. It will not be an antidote against the evil inclination. One would think that engaging in Torah study is in itself sufficient to counter the evil inclination, regardless of one’s intent.
You shall Obliterate their names from that place... (12,3)
Ohr HaChaim HaKadosh explains on an allusionary level this is referring to the spiritual conflict between good and evil. We as physical beings are only privy to see the physical world around us. However, the only reason the physical world has any value, is because it has a spiritual counterpart that is associated with it, which gives it value and potency. For example, the verse states regarding the exodus from Egypt, “They saw Egypt traveling behind them.” If the Torah was referring to the Egyptian army that was pursuing the Jewish people, it should have referred to them in the plural (i.e. Egyptians). Rashi cites Chazal who explain that the verse is referring to the archangel of Egypt that was pursuing the Jewish people. Ultimately when the archangel of Egypt was incapacitated/destroyed, the Egyptian people no longer exist. The physical world is only a reflection of its spiritual counterpart.
Ohr HaChaim HaKadosh continues that the way evil is obliterated in the world is by incapacitating and destroying the spiritual forces that correspond to that evil. When the Torah commands us to “obliterate their names (of idolatry)” it is in fact referring to the ability of the Jew to destroy the spiritual counterparts of evil by acting within the context of the Torah. When the Jew increases and intensifies his good deeds, he will be able to destroy the evil that is obvious and concealed in the world (the power of satan). When the Jew sanctifies G’d’s Name he intensifies the power of holiness and purity in the world – thus weakening and dispelling the evil forces from existence. However, when the Jew transgresses and violates the Torah, he empowers the nether forces/evil and undermines the Altar of G’d.
