1. The Unusual Language of “Es Hashem He’emarta Hayom”
In today’s Parsha, Shlishi of Parshas Ki Savo, we encounter an intriguing verse: “Es Hashem He’emarta Hayom.” Rashi himself admits he does not fully know the translation of this phrase. I recall that there is a sicha—a talk from the Rebbe—about this Rashi, though I haven’t reviewed it recently. Perhaps Rebbe Kovacs will elaborate on it for us. The verse in question is Posuk Yud Zayin: “Es Hashem He’emarta Hayom,” and then Posuk Yud Ches continues with, “VaHashem He’emircha Hayom.”
The word amarto usually means ‘said,’ from amar—to say, and hayom means ‘today.’ But what does it mean to say, “Hashem said you today,” or that “you said Hashem today”? The language is ambiguous and calls for deeper explanation.
2. Rashi’s Two Explanations: Separation and Praise
This passage follows the section about keeping Hashem’s mitzvos, such as bringing bikkurim—the first fruits. Rashi explains that if you keep these mitzvos, you will merit to bring them again next year. Then the Torah says, “Es Hashem He’emarta Hayom.”
Rashi first interprets he’emarta as a language of separation—loshon hafrosho v’havdolo. This means that you have distinguished Hashem from all other gods and chosen to follow Him exclusively. In turn, Hashem has separated you from among all the nations of the world.
However, Rashi also brings a verse from Tehillim: “Yisamru kol poalei oven,” where the word means praise. According to this explanation, He’emarta means that you praise Hashem today—your pride and your praise are in Hashem. Conversely, Hashem says His praise is the Jewish people.
3. The Reciprocal Praise Between Hashem and Bnei Yisroel
This concept is further developed in Chazal. The Gemara notes that we say in the Bar Mitzvah maamar—a discourse—that the Eibershter—Hashem Himself—puts on tefillin. This is found in Gemara Brochos, which brings a proof from a verse in Devarim: “Mimino aish dos lamo u’vizroa uzo,” referring to strength as tefillin.
The Gemara asks: What is written in Hashem’s tefillin? In our tefillin we have verses about remembering all the mitzvos of HaKadosh Baruch Hu. But what does it say in His tefillin? The answer: It says verses praising Israel—“Who is like Your nation Israel, one nation in the land?”
The Gemara then asks if it makes sense for Hashem to praise Himself with the Jewish people. The answer is yes! The proof comes from our Parsha: “Es Hashem he’emarta hayom veHashem he’emircha hayom.”
4. The Deeper Meaning of Mutual Distinction and Pride
The language used here is one of importance and praise—Loshon chashivus u’shvach. As Rashi notes, it can mean both separation and praise. You have made Hashem special in your world by declaring His oneness through saying Shema Yisrael: “Hashem Elokeinu Hashem echod.”
In response, Hashem makes you special among all nations by praising you as His unique people. This reciprocal relationship is rooted in our actions: when we do what is right, we give Hashem something truly praiseworthy with which to adorn Himself.
5. Integrating Both Explanations: Separation as Praise
The simple reading of our Parsha and Rashi suggests that both explanations are valid and interconnected. Rashi brings down both interpretations without dismissing either one outright.
This teaches us that separation and praise are two sides of the same coin: by distinguishing ourselves through loyalty to Hashem, we become worthy of His praise and distinction as well. It all comes together as one general idea of being placed upon a pedestal—elevated through both separation from others and through being praised for our unique relationship with Hashem.