Chasidut על ברכות 37:2
Kedushat Levi
The word כלל in the list of exegetical tools of Rabbi Yishmael, corresponds to the Divine attribute of רחום, “the Merciful One,” which the author had previously described as corresponding to the exegetical tool of גזרה שוה, whereas the Divine attribute of חנון, “tireless,” corresponds to the exegetical tool known as בנין אב, the original verse in the Torah formulating a law, may be understood as follows.
The concept that G’d’s relates to man with Mercy may be compared to the exegetical tool of גזרה שוה which involves using textural parallels that are not supported by contextual similarities nonetheless being equated halachically, i.e. being used as a guideline. G’d’s “lowering Himself,” to the level of human beings is something parallel, i.e. He equates Himself to us although basically, how can a Creator compare Himself to His creature?
The Zohar 257 on Pinchas points out that attributes of G’d such as רחום חנון דיין, “The merciful One, the patient One, the Judge,” were totally meaningless before He created the universe, as who was there to judge, or to practice mercy on? It follows that these attributes reflect His relations with His creatures after these had been created. In other words, all of the attributes are figures of speech taking into considerations that G’d had first “restrained Himself,” manifested Himself in far less than all His glory, as His creatures could not have survived “looking” at Him in all His glory. Hence, an attribute such as ארך אפים, “being able to put up with man’s sins patiently”, resulted in His being “accorded” the attribute of רחום וחנון, merciful and extremely patient, i.e. not withdrawing His grace, חן from people although they had sinned against Him.
Actually, although the Zohar is correct in principle, the attributes רחום וחנון were appropriate attributes for G’d even before He created the universe, as unless He had been prepared to be מצמצם את עצמו, “tone down, understate” His essence, as we explained repeatedly, He would have risked destroying all the creatures He was about to create at the moment these creatures “set eyes” on their “father in heaven.” The attribute of ארך אפים, however, most certainly became necessary only after creation, seeing that as long as there were no free-willed creatures, i.e. man, there was no sin that G’d had to apply this attribute to.<br.the attributes="" רחום="" וחנון="" may="" be="" understood="" as="" applying="" before="" the="" creation,="" whereas="" the="" attribute="" ארך="" אפים="" is="" the="" name="" used="" after="" the="" creation,="" when="" due="" to="" man’s="" sins="" g’d="" adjusted="" the="" manner="" in="" which="" he="" dealt="" with="" man.<br="">There is a difference in the way G’d makes allowances for sins committed by a community, and those committed by an individual. What appears like G’d’s leniency will be seen far more often in His dealings with multitudes, whereas individuals will not find Him as accommodating.
[This does not mean that looked at objectively the individual sinner is worse off; as lenience may result in the ones who are the beneficiaries of leniency misinterpreting this, thus continuing in their wicked ways, whereas the individual, because of G’d’s strictness will improve his ways thus benefiting in the long run. Ed.]
The Talmud in B’rachot, 19 cites examples of tzaddikim who had committed sins but were not immediately punished, explaining that a tzaddik, when he does sin, can be expected to repent immediately, so that this act of “leniency” worked in his favour, whereas a similar act of leniency if applied to a habitual sinner would only result in that sinner becoming more deeply enmeshed in his sinful ways. This is hinted at by Rabbi Yishmael’s category of exegesis known as כלל ופרט וכלל, referring to the community, followed by referring to the individual and thereby ultimately bringing that individual around so that he is a member of the community in good standing again.
According to our author, the word כלל is a simile for the Creator, as He combines within Himself aspects of the entire universe, i.e. the “entirety, the whole.” The word פרט on the other hand, refers to the individual worlds, each of which is being treated as “individuals,” as G’d deals with each one of them on the basis of the conditions that prevailed when they were created. To summarize: the wicked as a group, once they have departed from the righteous community will not be likely to return to it, whereas the individual sinner who has sinned not by design but through carelessness, will use any delay in punishment as a reason to do penitence immediately. The second word כלל in the exegetical tool known as כלל ופרט וכלל alludes to the “additional” time G’d allowed the “righteous” sinner to rehabilitate himself, it being understood that a righteous person even when he did sin will repent as soon as he has become is ware of his error.
Concerning the exegetical tool in the list of Rabbi Yishmael known as פרט וכלל, a specific detail appearing in the Torah prior to a generalization, that the generalization must conform to points mentioned in that detailed example, this is a simile for the Divine attribute of ארך אפים, as the process of finding grace is combined of the grace Israel has found originally in the eyes of the Lord, and the virtues practiced by the Israelites in order to warrant maintaining their state of grace. This is also the reason why the attribute רחום and חנון require two separate verses in the Torah, whereas even a “complicated” exegetical tool such as כלל ופרט וכלל is derived from a single verse.
The concept that G’d’s relates to man with Mercy may be compared to the exegetical tool of גזרה שוה which involves using textural parallels that are not supported by contextual similarities nonetheless being equated halachically, i.e. being used as a guideline. G’d’s “lowering Himself,” to the level of human beings is something parallel, i.e. He equates Himself to us although basically, how can a Creator compare Himself to His creature?
The Zohar 257 on Pinchas points out that attributes of G’d such as רחום חנון דיין, “The merciful One, the patient One, the Judge,” were totally meaningless before He created the universe, as who was there to judge, or to practice mercy on? It follows that these attributes reflect His relations with His creatures after these had been created. In other words, all of the attributes are figures of speech taking into considerations that G’d had first “restrained Himself,” manifested Himself in far less than all His glory, as His creatures could not have survived “looking” at Him in all His glory. Hence, an attribute such as ארך אפים, “being able to put up with man’s sins patiently”, resulted in His being “accorded” the attribute of רחום וחנון, merciful and extremely patient, i.e. not withdrawing His grace, חן from people although they had sinned against Him.
Actually, although the Zohar is correct in principle, the attributes רחום וחנון were appropriate attributes for G’d even before He created the universe, as unless He had been prepared to be מצמצם את עצמו, “tone down, understate” His essence, as we explained repeatedly, He would have risked destroying all the creatures He was about to create at the moment these creatures “set eyes” on their “father in heaven.” The attribute of ארך אפים, however, most certainly became necessary only after creation, seeing that as long as there were no free-willed creatures, i.e. man, there was no sin that G’d had to apply this attribute to.<br.the attributes="" רחום="" וחנון="" may="" be="" understood="" as="" applying="" before="" the="" creation,="" whereas="" the="" attribute="" ארך="" אפים="" is="" the="" name="" used="" after="" the="" creation,="" when="" due="" to="" man’s="" sins="" g’d="" adjusted="" the="" manner="" in="" which="" he="" dealt="" with="" man.<br="">There is a difference in the way G’d makes allowances for sins committed by a community, and those committed by an individual. What appears like G’d’s leniency will be seen far more often in His dealings with multitudes, whereas individuals will not find Him as accommodating.
[This does not mean that looked at objectively the individual sinner is worse off; as lenience may result in the ones who are the beneficiaries of leniency misinterpreting this, thus continuing in their wicked ways, whereas the individual, because of G’d’s strictness will improve his ways thus benefiting in the long run. Ed.]
The Talmud in B’rachot, 19 cites examples of tzaddikim who had committed sins but were not immediately punished, explaining that a tzaddik, when he does sin, can be expected to repent immediately, so that this act of “leniency” worked in his favour, whereas a similar act of leniency if applied to a habitual sinner would only result in that sinner becoming more deeply enmeshed in his sinful ways. This is hinted at by Rabbi Yishmael’s category of exegesis known as כלל ופרט וכלל, referring to the community, followed by referring to the individual and thereby ultimately bringing that individual around so that he is a member of the community in good standing again.
According to our author, the word כלל is a simile for the Creator, as He combines within Himself aspects of the entire universe, i.e. the “entirety, the whole.” The word פרט on the other hand, refers to the individual worlds, each of which is being treated as “individuals,” as G’d deals with each one of them on the basis of the conditions that prevailed when they were created. To summarize: the wicked as a group, once they have departed from the righteous community will not be likely to return to it, whereas the individual sinner who has sinned not by design but through carelessness, will use any delay in punishment as a reason to do penitence immediately. The second word כלל in the exegetical tool known as כלל ופרט וכלל alludes to the “additional” time G’d allowed the “righteous” sinner to rehabilitate himself, it being understood that a righteous person even when he did sin will repent as soon as he has become is ware of his error.
Concerning the exegetical tool in the list of Rabbi Yishmael known as פרט וכלל, a specific detail appearing in the Torah prior to a generalization, that the generalization must conform to points mentioned in that detailed example, this is a simile for the Divine attribute of ארך אפים, as the process of finding grace is combined of the grace Israel has found originally in the eyes of the Lord, and the virtues practiced by the Israelites in order to warrant maintaining their state of grace. This is also the reason why the attribute רחום and חנון require two separate verses in the Torah, whereas even a “complicated” exegetical tool such as כלל ופרט וכלל is derived from a single verse.
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