Chasidut for Shabbat 266:12
מתקיף לה רב פפא אומן לימא להו אנא עבדי פלגא דמצוה אתון עבדיתו פלגא דמצוה אלא אמר רב פפא גדול
because it is said, [And thou shalt set upon the table shewbread] before me alway.<span class="x" onmousemove="('comment',' Ex. XXV, 30. ');"><sup>22</sup></span> R. Jose said: Even if these remove and the other replace [it later], that too constitutes 'alway'.<span class="x" onmousemove="('comment',' I.e., 'alway' merely indicates that a night must not pass without shewbread lying upon the table. But the Rabbis hold that an interval would mark a new placing, not a continuation of the old, and so 'alway' would be unfulfilled. Similarly, when one withdraws from circumcision, to return for the shreds is a new act, hence not permitted unless these invalidate circumcision. ');"><sup>23</sup></span>
Kedushat Levi
The Talmud in Shabbat 133 urges each one of us to “attach” ourselves to the virtues manifested by Hashem, by emulating them whenever possible, giving as an example: “just as He is merciful, you are to be merciful also.”
The problem with this “moral imperative” posited by the Talmud is that one of the attributes G’d has revealed to Moses in our portion is called א-ל, usually understood as a reference to G’d being omnipotent, תקיף; (compare Shulchan Aruch Orach Chayim 5) how are we to emulate such an attribute? We need to understand this slightly differently, i.e. that G’d has given the tzaddik the power to “compel” Him to carry out the tzaddik’s wishes. This is what the Talmud in Megillah 18 had in mind when it posed the rhetorical question of “how do we know that G’d called Yaakov by the attribute א-ל?” What possible “omnipotence” did Yaakov possess, seeing that all he could do was to abide by rules established in the Torah? Our sages in the Talmud in Ketuvot 111 alluded to this problem when they taught us that G’d made the Jewish people swear three oaths at the time of the destruction of the Temple. One of them was: “do not pressure Me to postpone the date of the coming of the messiah.” [Our author prefers an alternate version of that oath with the word ירחקו being replaced by the word ידחקו, i.e. pressuring G’d to advance the date of the coming of the messiah. Ed.] The root דחק is well known as referring to someone “hastening an event,” the best known example being the saying in B’rachot 64: כל הדוחק את השעה השעה דוחק אותו, “whosoever tries to advance the timetable for events destined to occur later, will find that it proves to have been counterproductive.”
Concerning the appropriate time for the coming of the messiah, the prophet Isaiah had predicted in Isaiah 51,4 כי תורה מאתי תצא , “for a teaching will come forth from Me, etc.” The prophet refers to a teaching which prior to that era could not have been understood at all by man, [as his spiritual horizons had not been sufficiently expanded. Ed.] This “Torah” will be called superior to all.
Besides, how is it possible to hasten the end of the exile, seeing that if all of Israel‘s virtues are the result of emulating G’d’s attributes, it follows that everything the Israelites do is pattered on the Torah, so how could they possibly be able to influence G’d’s timetable for the coming of the Messiah then? The answer is that by conferring on Yaakov the title א-ל, (Genesis 35,10, 33,20), He had conferred on him (and subsequent tzaddikim) some of His powers so that He had to warn them not to abuse these powers by making them take an oath. This complimentary title that G’d bestowed on Yaakov and other zaddikim after him was conditioned on his regarding the Torah and its laws inviolate. G’d had decided on His timetable for the coming of the messiah either at the same time as when He bestowed the title א-ל on Yaakov, or even earlier, so that his “powers” did not extend to overriding this. How could man then interfere with G’d’s decree? If man, i.e. the tzaddik could not interfere, why would the בנות ישראל, “chronologically later generations of Israelites,” have to swear an oath concerning something that was beyond their power to do anyways?
The apparent contradiction is resolved by an interesting commentary on Song of Songs 2,10, (a few verses after the verse in which G’d beseeches the “daughters of Jerusalem” to swear the abovementioned oath); we read there, concerning G’d: הנה זה עומד אחר כתלנו משגיח מן החלונות מציץ מחרקים, “here He is standing behind our walls looking down through the windows, peering through the blinds.” This verse describes G’d, Who, on the one hand is לעילא מן כל, “towering high above all,” as also on occasion retreating so far into the background that He only peers through the lattices. The verse alludes to the varying degrees of light that emanates from Him, tailored to what the situation requires. On occasion, if warranted, the tzaddik can override G’d’s plan; seeing that this is so, G’d had to protect His ultimate program for mankind by making the בנות ירושלים swear that they would not interfere with certain of His plans.
The problem with this “moral imperative” posited by the Talmud is that one of the attributes G’d has revealed to Moses in our portion is called א-ל, usually understood as a reference to G’d being omnipotent, תקיף; (compare Shulchan Aruch Orach Chayim 5) how are we to emulate such an attribute? We need to understand this slightly differently, i.e. that G’d has given the tzaddik the power to “compel” Him to carry out the tzaddik’s wishes. This is what the Talmud in Megillah 18 had in mind when it posed the rhetorical question of “how do we know that G’d called Yaakov by the attribute א-ל?” What possible “omnipotence” did Yaakov possess, seeing that all he could do was to abide by rules established in the Torah? Our sages in the Talmud in Ketuvot 111 alluded to this problem when they taught us that G’d made the Jewish people swear three oaths at the time of the destruction of the Temple. One of them was: “do not pressure Me to postpone the date of the coming of the messiah.” [Our author prefers an alternate version of that oath with the word ירחקו being replaced by the word ידחקו, i.e. pressuring G’d to advance the date of the coming of the messiah. Ed.] The root דחק is well known as referring to someone “hastening an event,” the best known example being the saying in B’rachot 64: כל הדוחק את השעה השעה דוחק אותו, “whosoever tries to advance the timetable for events destined to occur later, will find that it proves to have been counterproductive.”
Concerning the appropriate time for the coming of the messiah, the prophet Isaiah had predicted in Isaiah 51,4 כי תורה מאתי תצא , “for a teaching will come forth from Me, etc.” The prophet refers to a teaching which prior to that era could not have been understood at all by man, [as his spiritual horizons had not been sufficiently expanded. Ed.] This “Torah” will be called superior to all.
Besides, how is it possible to hasten the end of the exile, seeing that if all of Israel‘s virtues are the result of emulating G’d’s attributes, it follows that everything the Israelites do is pattered on the Torah, so how could they possibly be able to influence G’d’s timetable for the coming of the Messiah then? The answer is that by conferring on Yaakov the title א-ל, (Genesis 35,10, 33,20), He had conferred on him (and subsequent tzaddikim) some of His powers so that He had to warn them not to abuse these powers by making them take an oath. This complimentary title that G’d bestowed on Yaakov and other zaddikim after him was conditioned on his regarding the Torah and its laws inviolate. G’d had decided on His timetable for the coming of the messiah either at the same time as when He bestowed the title א-ל on Yaakov, or even earlier, so that his “powers” did not extend to overriding this. How could man then interfere with G’d’s decree? If man, i.e. the tzaddik could not interfere, why would the בנות ישראל, “chronologically later generations of Israelites,” have to swear an oath concerning something that was beyond their power to do anyways?
The apparent contradiction is resolved by an interesting commentary on Song of Songs 2,10, (a few verses after the verse in which G’d beseeches the “daughters of Jerusalem” to swear the abovementioned oath); we read there, concerning G’d: הנה זה עומד אחר כתלנו משגיח מן החלונות מציץ מחרקים, “here He is standing behind our walls looking down through the windows, peering through the blinds.” This verse describes G’d, Who, on the one hand is לעילא מן כל, “towering high above all,” as also on occasion retreating so far into the background that He only peers through the lattices. The verse alludes to the varying degrees of light that emanates from Him, tailored to what the situation requires. On occasion, if warranted, the tzaddik can override G’d’s plan; seeing that this is so, G’d had to protect His ultimate program for mankind by making the בנות ירושלים swear that they would not interfere with certain of His plans.
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