תנא משמיה דרבי יהושע בן חנניא כל החותם מקדש ישראל והמבדיל בין קודש לחול מאריכין לו ימיו ושנותיו
R'Jose B'R'Judah said: He concludes, 'Who sanctifiest Israel.' Now if this is correct, surely no distinction is mentioned [in the Torah] between the sea and the dry land?<span class="x" onmousemove="('comment',' I.e., no phrase with the express term 'distinction');"><sup>13</sup></span> - Delete 'between the sea and the dry land' from this. If so, [you must] also [delete] 'between the seventh day and the six working days'?<span class="x" onmousemove="('comment',' For no phrase states that God made a 'distinction' between the seventh day etc.');"><sup>14</sup></span> - That corresponds to the conclusion,<span class="x" onmousemove="('comment',' And is therefore not counted.');"><sup>15</sup></span> Then there is one less' so there are not seven?<span class="x" onmousemove="('comment',' Whereas the purpose of this Baraitha is to enumerate the seven formulas of distinction referred to above.');"><sup>16</sup></span> -I will tell you: [who made a distinction between] Priests, Levites and Israelites is two formulas. between Levites and Israelites [is one], as it is written, At that time lord made distinct the tribe of Levi.<span class="x" onmousemove="('comment',' Deut. X, 8.');"><sup>17</sup></span> Between Priests and Levites [is another], as It is written, The sons of Amram: Aaron and Moses; and Aaron was made distinct that he should be sanctified as most holy.<span class="x" onmousemove="('comment',' I Chron. XXIII, 13.');"><sup>18</sup></span> How does he conclude it? - Rab said: 'Who sanctifiest Israel.' While Samuel said: 'Who makest a distinction, between holy and non-holy,' Abaye, - others state, R'Joseph - denounced<span class="x" onmousemove="('comment',' Lit., 'cursed'.');"><sup>19</sup></span> this [ruling] of Rab. It was taught in the name of R'Joshua B'Hanania: When one concludes, 'Who sanctifiest Israel and makest a distinction between holy and non-holy,' his days and years are prolonged.
Shenei Luchot HaBerit
Humility can also be viewed as something that applies to one's body, to one's financial dealings and to one's mind or soul respectively. The highest level of humility is that of the mind, i.e. when a person such as Moses, the wisest of men and greatest prophet remains unassuming both in speech, manner and his heart. This is what may be termed as the "Torah" level of humilityץ The next level of humility comprises humility of the body. This may be compared to the "Prophets" level of humility. The aptness of this comparison is based on the fact that all the prophecies recorded in the Books of Prophets concern only a physical future of man, an era up to and including what our sages call the ימות המשיח, the Messianic age on earth. At that time the body will regain the perfection possessed by Adam's body before the sin. Our sages (Yuma 9) have said that since the deaths of Chagai, Zecharyah and Malachi (the last three prophets) the "white glass" has disappeared. Rabbi Alkabetz explained that the expression "white glass" is a metaphor for refinement of matter. The prophecies comprise the mystical dimension of the Holy Spirit. In order to qualify for the recording of such writings in the Hagiographa one must first have achieved this refinement of matter (the material which makes up one's body). The way to achieve this is through שלימות הממון, one's absolute integrity in matter of money. Our sages (Avodah Zarah 51) illustrated this when they said that Rabbi Menachem bar Sima'i was called "the son of holy people" because he had never even looked at a coin. People who display this kind of disregard for money merit a measure of "Holy Spirit." We find a similar definition for such people in Psalms 15: "Who may sojourn in Your holy mountain? He who lives without blame, who does what is right, and in his heart acknowledges the truth….who considers the virtue of humility as minor,…who honors those who fear the Lord; who has not ever lent money at interest nor accepted a bribe." We see that the way one handles money is an indispensable part of the definition of a person who wishes to be at home on the Mountain of G–d" One may summarize: The lower one's profile on earth the higher one's profile in a world of purely spiritual values.
Ask RabbiBookmarkShareCopy
