9538 —ביאור פירוש רש"י על בני בכורי ומעלת הנשמה

Shalom u'Vrachah! Regarding the discussion in Rashi on "to your children," referring to the students: a) On Parshat Bo, Rashi explains "my firstborn son" as a term of greatness and says this is its simple meaning (not "firstborn"). b) Shabbat 89a: When they preceded "we will do" to "we will hear," You called them "my firstborn son," and Rashi explains that it was revealed before You that they would say at Sinai, "we will do and we will hear," accepting Your yoke out of love like children. c) In Tanya chapter 2, it appears that both verses refer to the soul.

Response: a) 1) Even according to this, it was before Matan Torah. 2) It is generally accepted that everything brought by Rashi on Torah—unless he states otherwise—is the simple meaning of Scripture (and if not, Rashi says "I do not know," since there are also midrashic explanations and easy ones), but even within the simple meaning itself there are levels, etc. Therefore, Rashi's continuation on the spot (Shemot 4:22)—and its midrashic explanation—is also considered part of the simple meaning (just not as straightforward). b) This is not according to the pshat. c) It is emphasized that this is the virtue of the soul in itself (not because of receiving the Torah—not like Sifri and Rashi here who say "You are children..."—that is because of Matan Torah. Although with some difficulty one could say so).

Summary

This letter clarifies how Rashi’s commentary distinguishes between literal and midrashic meanings regarding “Beni Bechori,” emphasizing that the soul’s greatness stands independently from receiving the Torah—a key point also highlighted in Tanya.