Chasidut for Pesachim 173:3
<big><strong>גמ׳</strong></big> שמעת מינה יש ברירה מאי רוצה בשעת שחיטה
HE WHO IS HALF SLAVE AND HALF FREE<span class="x" onmousemove="('comment',' E.g. 'he had belonged to two masters, and one had manumitted him.');"><sup>4</sup></span> MUST NOT EAT OF HIS MASTER'S.<span class="x" onmousemove="('comment',' As we assume that his master did not count in the free half.');"><sup>5</sup></span> <big><b>GEMARA: </b></big>[Hence] you may infer from this that selection is retrospective?<span class="x" onmousemove="('comment',' Lit., 'there is bererah'. Bererah is a technical term denoting that a choice or selection made now has retrospective validity in a legal sense. For it is assumed that the Mishnah means that the woman may eat of whichever offering she desires now, though she had not yet made her choice when it was killed and its blood was sprinkled. But the Passover-offering may be eaten only by those who had registered for it and on whose behalf it was killed. Hence when we say that her present choice permits her to eat thereof, it proves that this choice is retrospectively valid, as though she had declared it before the offering was killed. Actually there is a controversy (B.K. 51b; Bez. 38a; GIT. 25a) in this matter.');"><sup>6</sup></span>
Kedushat Levi
The author now reverts back to Yaakov’s blessing of Yehudah in Genesis 49,10 where Yaakov said: לא יסור שבט מיהודה ומחוקק מבין רגליו, commonly translated as: “the scepter shall not depart from Yehudah, nor the ruler’s staff from between his feet.” According to our author, if I understood him correctly, a King’s primary concern is the political freedom of the people under his rule and to ensure that they have adequate food supplies. Midrash Tehillim 80,2 alludes to this when it states that the provision of an adequate livelihood is more important than the provision of political freedom, גאולה, as the former is provided by G’d personally, whereas the latter has been entrusted to one of His angels. The author of the Midrash bases himself on Genesis 48,16 where Yaakov commands the “angel” who ensures political freedom, i.e. המלאך הגואל, whereas concerning the provision of adequate food supplies, i.e. livelihood, this is something that G’d personally is involved in, based on David in psalms 145,16 speaking of G’d opening His hand to all living creatures (to supply their needs). In Exodus 23,20 the Torah also writes of the angel that G’d will send ahead of the Jewish people,הנה אנכי שולח מלאך לפניך לשמרך בדרך וגו' , whereas when it came to supplying the manna, the Israelites’ food, no mention is made of an angel being involved. This is also how we must understand Song of Songs 8,10, “then I was in his eyes as someone who has found an abundance of peace.”אז הייתי בעיניו כמוצאת שלום רב. According to the Talmud Pessachim, 87 the composer, Solomon, compares the “bride,” simile for the people of Israel, as feeling secure in the house of her husband, i.e. G’d. In this verse Solomon also distinguishes between the “bride,” and her “breasts” as two different parts of herself, an allusion to the Jewish people either serving the Lord as “recipients,” or as having attained a level where they are entitled to also feel as “donors” vis a vis G’d as we have explained . The bride’s father in law’s house is a simile for the עלמא דנוקבא, whereas when mention is made by the composer of בית אביה, “her father’s house,” this is an allusion to the עלמא דדכורא, “the predominantly masculine domain in the celestial spheres.” When the “human donor” has succeeded to provide his Heavenly Father with joy through the manner in which he serves Him, then, in the words of Rav Chisda, his daughters would provide enduring joy to their husbands.
Having appreciated this concept, we can also understand the verse in which גאולה, “political freedom”, as we termed it earlier, when discussing the comparison made between the relative worth of political freedom and an adequate livelihood in the two verses quoted in Midrash Tehillim, 80,2. This Midrash is based on Bereshit Rabbah 20,9 where two verses are cited, i.e. suggesting that גאולה “redemption” has to occur on two levels. Man has to be redeemed from the repercussions of Adam’s original sin, and we have to be redeemed collectively from the exile in which we have waited for the redeemer for 2000 years.
In the book ראשית חכמה, by the famous Rabbi Eliyahu Vidash, the point is made that due to man’s original sin he had acquired (sustained) a blemish on his soul as an integral part of his being. Just as physical man consists of 248 limbs and 365 tendons, muscular tissue, a total of 613 parts corresponding to the 613 commandments in the written Torah, so there is a parallel division between 248 plus 365 parts in the spiritual part of man, his soul. The “damage” inflicted on our souls is known as חלל. In other words, any sin committed by one of these 613 parts of his body results in commensurate damage, or חלל in his soul. In order to cleanse the soul of these “holes,” it has to spend a period of time in gehinom, purgatory, until this damage has been repaired. This is man’s fate if he has not repented for his sins prior to his death, of course.
When Moses, in Deut. 32,18 says צור ילדך תשי ותשכח אלמחוללך, where the name for G’d as both צור and א-ל is repeated, this is also an allusion to the two types of גאולה, redemption, we need in order to recapture the pure state in which original man had been created. When describing the impending redemption after the people have done teshuvah Moses says:, ושב ה' אלוקיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלוקיך שמה, “and the Lord your G’d will return with your captives and have mercy upon you; and He will return and gather you in from among all the nations that he had scattered you to.” (30,3) The word: ושב, appears to have been repeated twice for no good reason. Actually, this verse alludes to two separate “returns” from “exile,” the physical as well as spiritual exile suffered by the souls. We find that just as when it came to פרנסה, two verses describe that G’d looks after this directly, i.e. for the nourishment of the body as well as that for the soul, so when it comes to “redemption”, a prerequisite for our being able to serve the Lord with maximum devotion, both the body and the damaged soul will be redeemed separately. Alternately, the two verses allude to the concept that G’d is both dispenser of largesse and recipient of the joy and selflessness that some of His creatures display by serve Him.”
Having appreciated this concept, we can also understand the verse in which גאולה, “political freedom”, as we termed it earlier, when discussing the comparison made between the relative worth of political freedom and an adequate livelihood in the two verses quoted in Midrash Tehillim, 80,2. This Midrash is based on Bereshit Rabbah 20,9 where two verses are cited, i.e. suggesting that גאולה “redemption” has to occur on two levels. Man has to be redeemed from the repercussions of Adam’s original sin, and we have to be redeemed collectively from the exile in which we have waited for the redeemer for 2000 years.
In the book ראשית חכמה, by the famous Rabbi Eliyahu Vidash, the point is made that due to man’s original sin he had acquired (sustained) a blemish on his soul as an integral part of his being. Just as physical man consists of 248 limbs and 365 tendons, muscular tissue, a total of 613 parts corresponding to the 613 commandments in the written Torah, so there is a parallel division between 248 plus 365 parts in the spiritual part of man, his soul. The “damage” inflicted on our souls is known as חלל. In other words, any sin committed by one of these 613 parts of his body results in commensurate damage, or חלל in his soul. In order to cleanse the soul of these “holes,” it has to spend a period of time in gehinom, purgatory, until this damage has been repaired. This is man’s fate if he has not repented for his sins prior to his death, of course.
When Moses, in Deut. 32,18 says צור ילדך תשי ותשכח אלמחוללך, where the name for G’d as both צור and א-ל is repeated, this is also an allusion to the two types of גאולה, redemption, we need in order to recapture the pure state in which original man had been created. When describing the impending redemption after the people have done teshuvah Moses says:, ושב ה' אלוקיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלוקיך שמה, “and the Lord your G’d will return with your captives and have mercy upon you; and He will return and gather you in from among all the nations that he had scattered you to.” (30,3) The word: ושב, appears to have been repeated twice for no good reason. Actually, this verse alludes to two separate “returns” from “exile,” the physical as well as spiritual exile suffered by the souls. We find that just as when it came to פרנסה, two verses describe that G’d looks after this directly, i.e. for the nourishment of the body as well as that for the soul, so when it comes to “redemption”, a prerequisite for our being able to serve the Lord with maximum devotion, both the body and the damaged soul will be redeemed separately. Alternately, the two verses allude to the concept that G’d is both dispenser of largesse and recipient of the joy and selflessness that some of His creatures display by serve Him.”
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