What are the connotations of "v'Oseh Chesed la'Alafim ... "?
Rashi: It means that Hashem rewards the Chesed that a person does 1 up to two thousand generations. 2
Seforno: Still with reference to the wicked idolater, Hashem sometimes waits as much as two thousand generations for his descendants to do Teshuvah, due to the merits of an earlier ancestor whom Hashem loved.
Bechor Shor: "La'Alafim" means without limit. Hashem's love increases when generation after generation serve him.
Rashbam: Refer to 20:6:3:2 .
Which is why Rashi inserts the word "Notzer" (which the Torah uses in Shemos 34:7) instead of 'Oseh.'
Why does Hashem preserve Chesed for 2000 generations?
Maharal (Tif'eres Yisrael Ch. 38, p. 116): The Tzadik attaches himself to Tov and Chesed; he reaches the level at the world's initiation 1 when it was created with the letter Beis. 2 Thus, He preserves Chesed "for 2000 [generations]." 3 Unlike the generations of a Rasha, 4 the Tzadik's offspring resembles the central branch of a tree that never veers to the sides.
He serves out of Ahavah, which is a higher level then Yir'ah - see the following question (20:6:2:4) .)
See above (20:2:2.3) - Creation with the letter Beis alludes to the increase and blessing inherent within it, as well as alluding to Olam ha'Ba.
Rav Hartman (Mechon Yerushalayim edition, footnote #126) references Maharal in Chidushei Agados (Vol. 4, p. 130, to Bechoros 57b) - The tens unit corresponds to the lower realms, the hundreds unit to the intermediate realms, and the thousands to the upper realms (Hence, this Beis represents two thousand).
The Rasha veers outside of the straight path; his repercussions last for four generations, as explained in the preceding Pasuk (20:5:4.2:2 ).
What is the distinction between "Ohavai" (those who love Hashem), and "Shomerei Mitzvosai" (those who safeguard His Mitzvos)?
Rashi and Ramban (citing others - including the Rambam in Perush ha'Mishnayos): "Ohavai" refers to Tzadikim who serve Hashem out of love, and "Shomerei Mitzvosai," to Tzadikim who serve Him out of fear. 1
Ramban: "Ohavai" refers to Tzadikim who sacrifice their lives for Hashem, 2 and "Shomerei Mitzvosai," to other Tzadikim. 3
Maharal #1 (Tif'eres Yisrael Ch. 38, p. 116): "Ohavai" are attached to Hashem with all their heart and soul, and they withstand any test. "Shomerei Mitzvosai" is in the literal sense. 4
Maharal #2 (ibid. p. 117): Chazal teach 5 that the reward for one who serves Hashem out of love, endures for 2000 generations; whereas the reward of one who serves out of fear lasts for 1000 generations. Maharal explains, the world was created for increase - with the letter Beis, as explained above; yet perforce the world must also be connected and unified - which is a lower level than that of increase. 6 Those who serve Hashem out of love reach the higher level, that of initial Creation, bringing goodness and blessing upon everything that is theirs. Whereas those who serve out of fear reach a lower level - that of Letter Alef. 7
Maharal #3 (Nesivos Olam, Nesiv Ahavas Hashem Ch. 1, p. 44): The reward for one who loves Hashem is double that of one who fears Him. This is because anyone who loves Hashem also fears before Him, because out of love they are afraid to transgress His will. 8
Maharal #4 (ibid.): Ahavah is "Tov", it is Hashem's will; whereas Yir'ah brings fright to the world, it is not called the "Tov." Hence Ahavah is higher than Yir'ah, and its reward is double; it is the absolute good - Olam ha'Ba. (The Midrash (Tana D.E.R. 28) brings a parable to a king who had two servants, one who both loved and feared the king, and another who only feared him. When the king travelled abroad, the first servant planted gardens and orchards for the king, while the second sat idle. Upon the king's return he found beautiful orchards - and the palace in shambles (Churvos). Whereupon the king summoned the first servant and greeted him in kind - with an arrangement of the delicious fruits, and the servant rejoiced in the king having found satisfaction in his efforts. For the second servant he displayed swords (Charavos), causing him to shudder at the king's wrath. 9 ) The same contrast is true of the attributes of Yisrael, in contrast to those of the nations. Yisrael cleaves to Hashem in Ahavah, and merits Olam ha'Ba, the place of absolute good; whereas the nations can merit only Olam ha'Zeh, place of Yir'ah and fright. 10
See also Ibn Ezra.
Ramban: As the Torah writes in the Shema, "v'Ahavta Es Hashem Elokecha ... bChol Nafshecha." For example, Avraham, whom Nimrod cast into the furnace when he refused to acknowledge his god, and whom Hashem describes "Avraham Ohavi" (Yeshayah 41:8).
See also Ramban DH 'u'Matzasi bi'Mechilta,' who elaborates further.
Also see Mechilta cited there.
Sotah 31a, resolving this Pasuk with Devarim 7:9 (which states "1000 generations").
See Rav Hartman's footnotes here. It seems to me that Maharal can be explained as follows. The purpose of Creation is to provide a place for the creations, and to bestow good upon them. Thus the world was created with Beis - the letter of Berachah. And the way to merit this goodness, is to discover the Unity of Hashem that emerges from Creation - that everything is from Him and exists for His Glory. To love Hashem is to cleave to this Midah, of Hashem's Chesed and desire to bestow; and thus uncover the Berachah in Creation. Opposite this, to fear Hashem connects with the Midah that everything else is negligible before Him; that He is the sole existence in His world. This is a lesser level than Ahavah - because as above, discovering His Unity is the way to arrive at His Chesed, not the goal in and of itself. (Also see Maharal (Netzach Yisrael Ch. 45, p. 180) - Beis alludes to Berachah. In oneness there is no blessing, which means being more than one. Thus it was fitting that the world be created with Beis.) (EK)
Chazal note that the Aseres ha'Dibros begin with an Alef (see above, 20:2:2.3:1 and on). The preceding footnote sheds new light on this.
Compare to Maharal in Nesiv ha'Yir'ah (Ch. 1, p. 22) - There are two types of Yir'ah; a. out of recognition of the greatness and loftiness of Hashem; b. to fear transgressing Hashem's will out of love for Him, and to fear that no separation should interrupt that love. Avraham Avinu, who achieved the level of Ahavah (see Yeshayah 41:8) achieved this second type of Yir'ah when the Pasuk states, "Now it is known that you fear of Hashem" (Bereishis 22:12). It is only the first type of Yir'ah, which does not stem from Ahavah, for which Chazal attribute the lesser reward.
The lesson is that service in Ahavah brings joy and goodness. Maharal (Derech Chayim p. 43, to Avos 1:10) - Of one who enjoys from his own handiwork, Chazal say (Berachos 8a), 'Fortunate are you (Ashrecha) in this world, and good for you (Tov Lach) in the next world;' whereas of one who fears Hashem, the Pasuk gives just one "Ashrei" (Tehilim 112:1). One who derives enjoyment in his handiwork has the trait of Ahavas Hashem, he rejoices in He Who gave him that goodness - (and this is greater than Yir'as Hashem, and its reward endures longer, as above). He finds what he has to be sufficient; he is complete; he is worthy of Olam ha'Ba in completion, as well as Olam ha'Zeh without any lack. Whereas one who has Yir'ah does not have inherent completion; he does not merit both worlds in their fullness. Furthermore, the essence of Olam ha'Ba is enjoyment of the radiance of the Shechinah - parallel to he who benefited and was happy in his handiwork in this world. Whereas one who has Yir'ah does not receive Olam ha'Ba in [its full] essence, and so it is not distinct, rather his Olam ha'Zeh and Olam ha'Ba are included together (in one "Ashrei"). Also see Maharal (ibid. p. 162, to Avos 4:1) - Chomer is always lacking, it is Mekabel from others; whereas one who is happy with his lot does not lack, he is apart from Chomer. "Ashrei" for him even in this world - and all the more so in Olam ha'Ba, which is divorced from Chomer. ("Chomer" / "Tzurah" is frequent terminology in Maharal; for explanation refer to 14:15:4:1* and 14:13:4:1* .)
Maharal (loc. cit.): The Midah of Ahavah leads to the fulfillment of Mitzvos Aseh, whereas Yir'ah brings us to refrain from transgressing Mitzvos Lo Sa'aseh. (Compare to Ramban to Pasuk 8).
How will we reconcile this Pasuk with the Pasuk in Va'eschanan (Devarim 7:9), which gives Hashem's time-period of reward as "one thousand generations"?
Sotah 31a; Rashi to Devarim (ibid.): This Pasuk places "la'Alafim" next to "l'Ohavai" (Ahavah), 1 whereas the Pasuk in Va'eschanan places "l'Elef Dor" next to Shomerei Mitzvosav" (Yir'ah) - which teaches that someone who serves Hashem out of love is superior to someone who serves Him out of fear. 2
Rashbam: "La'Alafim" is a continuation of "Banim," "Shileshim" and "Ribe'im," 3 and means children of the thousandth generation, just as the Torah writes in Devarim.
QUESTIONS ON RASHI
Rashi writes: "It emerges that [Hashem's] trait [to bestow] good is more than his trait [to exact] punishment by 500 to 1, because [the former] is for 2000 generations, and [the latter] is for 4." Is Rashi merely doing the math?
Gur Aryeh: Rashi is telling us that this is indeed fitting. Unlike human beings, who recall good and bad to the same degree, about Hashem the Navi tells us "Just as the Heavens are higher than the earth, so too are My ways higher than your ways" (Yeshayah 55:9). The Heavens are 500 years' journey from the earth (Pesachim 94b) - hence Hashem's Trait of bestowing good is 500 times greater.
Rashi writes that Hashem's Midah Tovah is five hundred times greater than His Midah of punishment. But Midah Tovah enables a hundred Yisre'elim to chase ten thousand enemies (Vayikra 26:8), whereas the Midah of punishment enables two enemies to chase ten thousand Yisre'elim (Devarim 32:30) - fifty times as much per person?
Moshav Zekenim, Rosh (to Vayikra 26:8), Tosfos (Sotah 11a DH ul'Olam): Midah Tovah enables each Yisrael to kill a hundred enemies. The Midah of punishment enables enemies to chase more Yisre'elim, but they cannot kill them.
