Chasidut על מועד קטן 32:14
Kedushat Levi
Genesis 44,18. “Yehudah came forward and said: ‘please my lord allow your servant to say something for your ears only, and do not become angry at your servant, for you are similar to Pharaoh himself.” When reading this introduction of Yehudah’s plea we are reminded of a statement in the Talmud Moed katan 16, when quoting Samuel II 23,3. [The following is misquoted in the Hebrew versions of several editions, and no Biblical source is given. Ed.]
David is speaking in his final address; אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים. “Israel’s G’d said: ‘concerning Me, Israel’s Rock: “be ruler over mankind; be righteous, be a ruler practicing the fear of the Lord.” The Talmud understands the unspoken rhetorical question of G’d as to who “rules” Him, by answering that the righteous does so when he is able to squash decrees issued by G’d. [As the author has mentioned several times already. Ed.]
This also appears to be the meaning of the verse (psalms 48,5) כי הנה המלכים נועדו, “see the kings joined forces,” (strove against one another) quoted by the Zohar I, 206. The “kings” in our verse are understood as being Joseph and Yehudah respectively; Joseph is called there קדוש ברוך, whereas Yehudah is called כנסת ישראל, “the collective soul of the Jewish people.” In our verse the Torah describes the confrontation on a spiritual level of the collective soul of the Jewish people and the individual ruler represented by Joseph. The collective soul of the Jewish people, Yehudah, confronts G’d represented by Joseph. This collective soul of the Jewish people seeks to overturn an evil decree issued by G’d by prayer (concerning the detention of Binyamin in Egypt as a slave). When the tzaddikim, i.e. people normally content to live by the stringent standards of the attribute of Justice, resort to an appeal to the attribute of Mercy, they do so when they plead on behalf of others. Hence Yehudah prefaces his words with the word בי, an appeal not to justice but to do something beyond justice. These tzaddikim are at pains not to create the impression that they have lowered their standards concerning their own conduct. The category of tzaddikim to whom such power of squashing G’d’s decrees is attributed are the ones who relate to G’d from the vantage point of אין, “naught” [explained by the author as a negation of “self,” one’s own dignity, opposite Hashem.] This total negation of self is rewarded by G’d when they intercede on behalf of others in an effort to squash or soften a negative decree.
The sages, (introduction to the Zohar 10,) when commenting on Jeremiah 10,7 כי בכל חכמי הגוים ובכל מלכותם מאין כמוך, “for amongst all the wise men of the gentile nations and amongst all their kings there is none comparable to You,” the implication is that “but amongst the Israelites” there is someone comparable to You. When the prophet Elijah as well as the prophet Elisha revived the dead, this was considered as proof that the חכמי ישראל, the wise men of Israel, can perform acts that only G’d can perform. When the just succeed in squashing decrees of G’d that were meant to kill the victims, they too compare to G’d by that same criterion, i.e. they revive those that were “dead,” were it not for the prayers of the righteous. G’d is perceived of granting life or denying life just as He provides rainfall, without which we would not survive for long; the righteous’ prayers for rain when granted achieve exactly the same result.
According to the writings of the Ari’z’al the “attribute” אין is described in the Hebrew alphabet in the Holy Scriptures as the letter כ, whereas the “attribute” יראה, “awe and reverence” is represented by the letter י. The word כי in the verse from Jeremiah quoted in the previous paragraph therefore alludes to this quality of אין, total negation of self, that characterizes some of our tzaddikim in their relationship to G’d, and in their service of Him, when they completely deny their ego, or “self.” This very denial of self, obliteration of one’s ego, is capable of resulting in a commensurate degree of התגלות ה', “revelation” of aspects of G’d’s essence. When Yehudah described Joseph as כ-פרעה, where the כ symbolizes this negation of self found in the most exalted ruler, (who does no longer need to impress his peers with his “superiority,”) who can therefore reveal a different virtue, the revelation of an attribute superior to that of Justice, the attribute of Mercy.
David is speaking in his final address; אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים. “Israel’s G’d said: ‘concerning Me, Israel’s Rock: “be ruler over mankind; be righteous, be a ruler practicing the fear of the Lord.” The Talmud understands the unspoken rhetorical question of G’d as to who “rules” Him, by answering that the righteous does so when he is able to squash decrees issued by G’d. [As the author has mentioned several times already. Ed.]
This also appears to be the meaning of the verse (psalms 48,5) כי הנה המלכים נועדו, “see the kings joined forces,” (strove against one another) quoted by the Zohar I, 206. The “kings” in our verse are understood as being Joseph and Yehudah respectively; Joseph is called there קדוש ברוך, whereas Yehudah is called כנסת ישראל, “the collective soul of the Jewish people.” In our verse the Torah describes the confrontation on a spiritual level of the collective soul of the Jewish people and the individual ruler represented by Joseph. The collective soul of the Jewish people, Yehudah, confronts G’d represented by Joseph. This collective soul of the Jewish people seeks to overturn an evil decree issued by G’d by prayer (concerning the detention of Binyamin in Egypt as a slave). When the tzaddikim, i.e. people normally content to live by the stringent standards of the attribute of Justice, resort to an appeal to the attribute of Mercy, they do so when they plead on behalf of others. Hence Yehudah prefaces his words with the word בי, an appeal not to justice but to do something beyond justice. These tzaddikim are at pains not to create the impression that they have lowered their standards concerning their own conduct. The category of tzaddikim to whom such power of squashing G’d’s decrees is attributed are the ones who relate to G’d from the vantage point of אין, “naught” [explained by the author as a negation of “self,” one’s own dignity, opposite Hashem.] This total negation of self is rewarded by G’d when they intercede on behalf of others in an effort to squash or soften a negative decree.
The sages, (introduction to the Zohar 10,) when commenting on Jeremiah 10,7 כי בכל חכמי הגוים ובכל מלכותם מאין כמוך, “for amongst all the wise men of the gentile nations and amongst all their kings there is none comparable to You,” the implication is that “but amongst the Israelites” there is someone comparable to You. When the prophet Elijah as well as the prophet Elisha revived the dead, this was considered as proof that the חכמי ישראל, the wise men of Israel, can perform acts that only G’d can perform. When the just succeed in squashing decrees of G’d that were meant to kill the victims, they too compare to G’d by that same criterion, i.e. they revive those that were “dead,” were it not for the prayers of the righteous. G’d is perceived of granting life or denying life just as He provides rainfall, without which we would not survive for long; the righteous’ prayers for rain when granted achieve exactly the same result.
According to the writings of the Ari’z’al the “attribute” אין is described in the Hebrew alphabet in the Holy Scriptures as the letter כ, whereas the “attribute” יראה, “awe and reverence” is represented by the letter י. The word כי in the verse from Jeremiah quoted in the previous paragraph therefore alludes to this quality of אין, total negation of self, that characterizes some of our tzaddikim in their relationship to G’d, and in their service of Him, when they completely deny their ego, or “self.” This very denial of self, obliteration of one’s ego, is capable of resulting in a commensurate degree of התגלות ה', “revelation” of aspects of G’d’s essence. When Yehudah described Joseph as כ-פרעה, where the כ symbolizes this negation of self found in the most exalted ruler, (who does no longer need to impress his peers with his “superiority,”) who can therefore reveal a different virtue, the revelation of an attribute superior to that of Justice, the attribute of Mercy.
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Kedushat Levi
Having said all this, we are faced with the question why according to Rashi, (Genesis 7,7) Noach was of a category described by our sages as קטני אמונה, “lacking in adequate faith.” How could a man be described as perfectly righteous, צדיק תמים, and at the same time display a lack of faith in the Lord? Another question we must ask is why Noach, if he did not feel that rebuking his peers would help, did not at least pray for his fellow human beings prior to the deluge?
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Noach, though aware of the many sexual perversions practiced by the people around him, and being steadfast in not copying their behaviour, is attested to by the Torah describing him as תמים היה בדורותיו, “he was perfect in his time.” Nonetheless, his loyalty to the Creator certainly did not endear him to his peers, hence “he walked with G’d”, as there was no one else “with whom to walk.” Sadly, only G’d appreciated his self-restraint, his righteousness.
Having said all this, we are faced with the question why according to Rashi, (Genesis 7,7) Noach was of a category described by our sages as קטני אמונה, “lacking in adequate faith.” How could a man be described as perfectly righteous, צדיק תמים, and at the same time display a lack of faith in the Lord? Another question we must ask is why Noach, if he did not feel that rebuking his peers would help, did not at least pray for his fellow human beings prior to the deluge?
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Rabbi Shmuel bar Nachmeni in Moed Katan 16 commenting on Samuel II 23,1 where the prophet introduces King David’s last utterances, (actually a “hymn,”) with the words: נאום דוד בן ישי ונאום הגבר הוקם על, ”words of David son of Yishai, and of the strong man who has been elevated and anointed by G’d, etc.” He continues there in verse 3: אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים, “Israel’s G’d said concerning me: ‘be ruler over mankind, be ruler over awe of G’d.’” According to Rabbi Shmuel bar Nachmeni, the somewhat enigmatic verse must be understood as follows: David, who had raised high the banner of repentance (when he said to the prophet Natan in response to his rebuke that he had been guilty of without ifs or buts in the matter of Bat Sheva) “G’d rules man, whereas the righteous rules G’d.” What is meant by “the righteous rules G’d?” Initially G’d decrees what man’s fate will be; however, the intercession of a tzaddik’s prayer” may result in G’d’s decree being cancelled.” The Talmud suggests that when a tzaddik is not only concerned with his own salvation but endeavours to bring sinners closer to G’d, his prayer can influence G’d to the extent that He will cancel a decree of death already promulgated in heaven against certain individuals or groups of people. Noach, alas, did not engage in active attempts to influence people by rebuking them.
[No doubt, whenever Noach was asked during the 120 years that he built the ark why he did so, he told his peers that G’d had instructed him to do this in order to escape the deluge that would occur. Ed.]
One of the reasons that he did not pray for his fellow man may have been that he felt inadequate to be able to cancel a decree that G’d had told him He had issued. He may have been motivated by considerations we encounter in connection with Neuchadnezzar (Sanhedrin 92). We are told there that when throwing Chananyah, Michael and Azaryah into a fiery furnace from which all three were saved, G’d also commanded Ezekiel to revive the dead bones of the Jews that had been killed by Nevuchadnezzar when he destroyed Jerusalem and burned the Temple. One of the newly revived was instructed to touch Nevuchadnezzar on his forehead and to identify himself as one of the many thousands who had been resurrected. Nevuchadnezzar was so impressed that he began to compose songs of praise extolling the Almighty. Thereupon an angel shut Nevuchadnezzar’s mouth to prevent him from continuing. Had the angel not done so, all the hymns composed by King David would have lost in value when compared to the songs composed by Nevuchadnezzar.
The word used by the Talmud to describe what would have occurred is לגנות, “to denigrate, or defame.” When reminding ourselves of the tzaddik’s ability, under certain conditions to reverse a decree that originated from the Attribute of Justice, and to cause it to become a beneficial decree, we can understand why Nevuchadnezzar had begun to sing the Lord’s praises; [after all he had deliberately destroyed G’d’s Temple on earth. Ed.] When he noticed that Ezekiel’s prayers had resulted in an army of people being resurrected, he became afraid that another prayer by the same person, or persons like him, would result in his life’s work, the destruction of the Temple, being reversed also. In order to pre-empt any prayer by any tzaddik being able to achieve this, he tried to pre-empt anyone from offering such a prayer and being granted his request, by extolling G’d’s greatness in even more glowing terms than David had done in the Book of Psalms.
Noach, far from being a boastful individual, proclaiming himself as a major deity, was the very opposite, a humble person, to whom it would not have occurred that a prayer of his would influence G’d to reverse a decree which He had certainly not arrived at without first having agonized over it. [He even told Noach that He would delay execution of this decree for up to 120 years, this is why He told Noach when he was 480 years old to start building the ark. Ed.] It was because he did not consider himself as especially righteous, that he reasoned that just as he would be saved, so there must be numerous other people of similar stature who would also be saved. When G’d noticed this, He told Noach (Genesis 6,13) that He would have to proceed with His intention to destroy the human race as there was no one who had tried to intercede on their behalf. Nonetheless, He made plain to Noach, that although he had not interceded on behalf of his fellow humans, He would maintain the existing covenant between G’d and mankind through Noach and his family. (Genesis 6,18).
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Noach, though aware of the many sexual perversions practiced by the people around him, and being steadfast in not copying their behaviour, is attested to by the Torah describing him as תמים היה בדורותיו, “he was perfect in his time.” Nonetheless, his loyalty to the Creator certainly did not endear him to his peers, hence “he walked with G’d”, as there was no one else “with whom to walk.” Sadly, only G’d appreciated his self-restraint, his righteousness.
Having said all this, we are faced with the question why according to Rashi, (Genesis 7,7) Noach was of a category described by our sages as קטני אמונה, “lacking in adequate faith.” How could a man be described as perfectly righteous, צדיק תמים, and at the same time display a lack of faith in the Lord? Another question we must ask is why Noach, if he did not feel that rebuking his peers would help, did not at least pray for his fellow human beings prior to the deluge?
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Rabbi Shmuel bar Nachmeni in Moed Katan 16 commenting on Samuel II 23,1 where the prophet introduces King David’s last utterances, (actually a “hymn,”) with the words: נאום דוד בן ישי ונאום הגבר הוקם על, ”words of David son of Yishai, and of the strong man who has been elevated and anointed by G’d, etc.” He continues there in verse 3: אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים, “Israel’s G’d said concerning me: ‘be ruler over mankind, be ruler over awe of G’d.’” According to Rabbi Shmuel bar Nachmeni, the somewhat enigmatic verse must be understood as follows: David, who had raised high the banner of repentance (when he said to the prophet Natan in response to his rebuke that he had been guilty of without ifs or buts in the matter of Bat Sheva) “G’d rules man, whereas the righteous rules G’d.” What is meant by “the righteous rules G’d?” Initially G’d decrees what man’s fate will be; however, the intercession of a tzaddik’s prayer” may result in G’d’s decree being cancelled.” The Talmud suggests that when a tzaddik is not only concerned with his own salvation but endeavours to bring sinners closer to G’d, his prayer can influence G’d to the extent that He will cancel a decree of death already promulgated in heaven against certain individuals or groups of people. Noach, alas, did not engage in active attempts to influence people by rebuking them.
[No doubt, whenever Noach was asked during the 120 years that he built the ark why he did so, he told his peers that G’d had instructed him to do this in order to escape the deluge that would occur. Ed.]
One of the reasons that he did not pray for his fellow man may have been that he felt inadequate to be able to cancel a decree that G’d had told him He had issued. He may have been motivated by considerations we encounter in connection with Neuchadnezzar (Sanhedrin 92). We are told there that when throwing Chananyah, Michael and Azaryah into a fiery furnace from which all three were saved, G’d also commanded Ezekiel to revive the dead bones of the Jews that had been killed by Nevuchadnezzar when he destroyed Jerusalem and burned the Temple. One of the newly revived was instructed to touch Nevuchadnezzar on his forehead and to identify himself as one of the many thousands who had been resurrected. Nevuchadnezzar was so impressed that he began to compose songs of praise extolling the Almighty. Thereupon an angel shut Nevuchadnezzar’s mouth to prevent him from continuing. Had the angel not done so, all the hymns composed by King David would have lost in value when compared to the songs composed by Nevuchadnezzar.
The word used by the Talmud to describe what would have occurred is לגנות, “to denigrate, or defame.” When reminding ourselves of the tzaddik’s ability, under certain conditions to reverse a decree that originated from the Attribute of Justice, and to cause it to become a beneficial decree, we can understand why Nevuchadnezzar had begun to sing the Lord’s praises; [after all he had deliberately destroyed G’d’s Temple on earth. Ed.] When he noticed that Ezekiel’s prayers had resulted in an army of people being resurrected, he became afraid that another prayer by the same person, or persons like him, would result in his life’s work, the destruction of the Temple, being reversed also. In order to pre-empt any prayer by any tzaddik being able to achieve this, he tried to pre-empt anyone from offering such a prayer and being granted his request, by extolling G’d’s greatness in even more glowing terms than David had done in the Book of Psalms.
Noach, far from being a boastful individual, proclaiming himself as a major deity, was the very opposite, a humble person, to whom it would not have occurred that a prayer of his would influence G’d to reverse a decree which He had certainly not arrived at without first having agonized over it. [He even told Noach that He would delay execution of this decree for up to 120 years, this is why He told Noach when he was 480 years old to start building the ark. Ed.] It was because he did not consider himself as especially righteous, that he reasoned that just as he would be saved, so there must be numerous other people of similar stature who would also be saved. When G’d noticed this, He told Noach (Genesis 6,13) that He would have to proceed with His intention to destroy the human race as there was no one who had tried to intercede on their behalf. Nonetheless, He made plain to Noach, that although he had not interceded on behalf of his fellow humans, He would maintain the existing covenant between G’d and mankind through Noach and his family. (Genesis 6,18).
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Kedushat Levi
It is also significant that the Torah describes Aaron as descending from the altar on which the sin offering, the total offering and the peace offering had been presented, whereas when reporting Moses and Aaron “leaving” before blessing the people, the Torah does not mention what they had been doing inside the Tabernacle before leaving it.
Before answering our question it is necessary to explain a Mishnah in Avot 2,1 in which the author of the tractate Rabbi Yehudah hanassi answers his rhetorical question: “what is the correct course in life that a person must walk?” (how must he organize his daily life), The Rabbi answered: כל שהיא תפארת לעושיה ותפארת לו מן האדם, “he should only do what reflects credit (distinction) upon himself who adopts it as well as confers credit upon himself in the eyes of other people.”
We know from psalms 135,4 that the Jewish people achieved great distinction when we read כי יעקב בחר לו קה ישראל לסגולתו, “for G’d chose Yaakov for Himself, Israel as His treasured possession.” We also know how highly esteemed are the righteous in His eyes who make it their primary concern to serve Him with a sincere heart, so that in the parlance of our sages they are considered as exercising a dominating influence on G’d Himself, as we know from Moed Katan 16 where the Talmud views the source of the righteous dominating influence on G’d as his very fear and awe of G’d. This position of the Jewish people, collectively, is perceived as a higher rank in the celestial regions than that accorded to the angels, and this is why the prophet Isaiah (Isaiah 61,10) was able to say שוש אשיש בה', “I greatly rejoice in the Lord,” seeing that Solomon had said in Proverbs 10.1 בן חכם ישמח אב, “a wise son provides his father with joy,” and we, the Jewish people, have been called G’d’s children in Deuteronomy 14,1 where the Torah writes: בנים אתם לה' אלוקיכם, “you are the children of the Lord your G’d.” From this it follows that the righteous child (son) who serves His Father sincerely and meticulously provides G’d with true pleasure.
Let us describe our relationship to G’d in terms of a parable of a father who has a son and this son is so perfect that he does not lack for anything, seeing that his father is blessed with unlimited material wealth and the son provides his father with constant pleasure as he watches his development to manhood. In other words, the father is completely happy. G’d in His capacity of being our “father,” is in a similar position when we serve Him as He deserves to be served, seeing that our obedience and love are the only assets in the universe over which He did not exercise absolute control from the moment they came into existence. Similarly, there is no greater satisfaction for the son than to serve his father lovingly as he is aware that this is the only gift that his father could not have given himself. This is why the prophet Isaiah chose the expression שוש אשיש, “I will rejoice and cause joy”, (אשיש, in the causative mode) emphasizing the reciprocal relationship between us and our father in heaven. Isaiah describes the great joy the Jewish people feel for being privileged to provide this feeling of satisfaction that G’d has when one or more of His free-willed creatures relates to Him in this way. Thousands of angels that obediently carry out G’d’s orders cannot provide Him with a similar feeling of joy, as the angels have not been equipped with a freedom of will, and have to do His bidding regardless of feeling so inclined or not.
G’d Himself has stated in Genesis 8,21 that man is exposed to evil urges from the day he is born, כי יצר לב האדם רע מנעוריו, and that the evil urge lies in wait for him before he sets foot outside his home, לפתח חטאת רובץ, so that He certainly makes allowance for this when comparing man serving Him with the angels serving Him. He, as man’s Creator, is familiar with the obstacles man has to overcome in order to become not only a loyal servant of His, but one who is overjoyed to have been granted the privilege to demonstrate this. Man’s greatest achievement is to humble the evil urge [or better, the urge predisposed to lead man into becoming evil, as being G’d’s creature this urge cannot be evil per se. Ed.]
Before answering our question it is necessary to explain a Mishnah in Avot 2,1 in which the author of the tractate Rabbi Yehudah hanassi answers his rhetorical question: “what is the correct course in life that a person must walk?” (how must he organize his daily life), The Rabbi answered: כל שהיא תפארת לעושיה ותפארת לו מן האדם, “he should only do what reflects credit (distinction) upon himself who adopts it as well as confers credit upon himself in the eyes of other people.”
We know from psalms 135,4 that the Jewish people achieved great distinction when we read כי יעקב בחר לו קה ישראל לסגולתו, “for G’d chose Yaakov for Himself, Israel as His treasured possession.” We also know how highly esteemed are the righteous in His eyes who make it their primary concern to serve Him with a sincere heart, so that in the parlance of our sages they are considered as exercising a dominating influence on G’d Himself, as we know from Moed Katan 16 where the Talmud views the source of the righteous dominating influence on G’d as his very fear and awe of G’d. This position of the Jewish people, collectively, is perceived as a higher rank in the celestial regions than that accorded to the angels, and this is why the prophet Isaiah (Isaiah 61,10) was able to say שוש אשיש בה', “I greatly rejoice in the Lord,” seeing that Solomon had said in Proverbs 10.1 בן חכם ישמח אב, “a wise son provides his father with joy,” and we, the Jewish people, have been called G’d’s children in Deuteronomy 14,1 where the Torah writes: בנים אתם לה' אלוקיכם, “you are the children of the Lord your G’d.” From this it follows that the righteous child (son) who serves His Father sincerely and meticulously provides G’d with true pleasure.
Let us describe our relationship to G’d in terms of a parable of a father who has a son and this son is so perfect that he does not lack for anything, seeing that his father is blessed with unlimited material wealth and the son provides his father with constant pleasure as he watches his development to manhood. In other words, the father is completely happy. G’d in His capacity of being our “father,” is in a similar position when we serve Him as He deserves to be served, seeing that our obedience and love are the only assets in the universe over which He did not exercise absolute control from the moment they came into existence. Similarly, there is no greater satisfaction for the son than to serve his father lovingly as he is aware that this is the only gift that his father could not have given himself. This is why the prophet Isaiah chose the expression שוש אשיש, “I will rejoice and cause joy”, (אשיש, in the causative mode) emphasizing the reciprocal relationship between us and our father in heaven. Isaiah describes the great joy the Jewish people feel for being privileged to provide this feeling of satisfaction that G’d has when one or more of His free-willed creatures relates to Him in this way. Thousands of angels that obediently carry out G’d’s orders cannot provide Him with a similar feeling of joy, as the angels have not been equipped with a freedom of will, and have to do His bidding regardless of feeling so inclined or not.
G’d Himself has stated in Genesis 8,21 that man is exposed to evil urges from the day he is born, כי יצר לב האדם רע מנעוריו, and that the evil urge lies in wait for him before he sets foot outside his home, לפתח חטאת רובץ, so that He certainly makes allowance for this when comparing man serving Him with the angels serving Him. He, as man’s Creator, is familiar with the obstacles man has to overcome in order to become not only a loyal servant of His, but one who is overjoyed to have been granted the privilege to demonstrate this. Man’s greatest achievement is to humble the evil urge [or better, the urge predisposed to lead man into becoming evil, as being G’d’s creature this urge cannot be evil per se. Ed.]
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Kedushat Levi
The Torah writes in 33,20: ויקרא לו א-ל אלוקי ישראל, “He (G’d) called him ‘a G’d Who is the G’d of Yisrael.’” (Compare Megillah 18) How do we know that G’d bestowed such a “title” on Yaakov? Does it not almost sound blasphemous? [Rabbeinu Bachya, see my translation page 519 already deals with this problem. Ed.]
In order to explain this puzzling verse, we must state categorically that the word א-ל is most certainly not meant to convey that the bearer of that title should be regarded as someone to be worshipped. We need to answer why the Torah chose this occasion for bestowing such a strange sounding title on Yaakov/Yisrael, and if so why only on this occasion? The word אל generally refers to someone powerful and aggressive.
We have mentioned on several occasions that the tzaddik is powerful enough to bring about cancellation of decrees issued by G’d. (Compare also Moed Katan 16 on the subject where G’d Himself is quoted as saying: מי מושל בי? צדיק “Who has the power to rule over me? the righteous.”) This “ruling” over G’d, is restricted to the ability of the righteous to cancel evil decrees directed at the people of Israel by G’d. Accordingly, our verse answers the question: “who is it who called Yaakov “el,” i.e. someone righteous enough to be able to overturn harmful decrees against the Jewish people?” Answer; אלוקי ישראל, “the G’d of Israel.”
In order to explain this puzzling verse, we must state categorically that the word א-ל is most certainly not meant to convey that the bearer of that title should be regarded as someone to be worshipped. We need to answer why the Torah chose this occasion for bestowing such a strange sounding title on Yaakov/Yisrael, and if so why only on this occasion? The word אל generally refers to someone powerful and aggressive.
We have mentioned on several occasions that the tzaddik is powerful enough to bring about cancellation of decrees issued by G’d. (Compare also Moed Katan 16 on the subject where G’d Himself is quoted as saying: מי מושל בי? צדיק “Who has the power to rule over me? the righteous.”) This “ruling” over G’d, is restricted to the ability of the righteous to cancel evil decrees directed at the people of Israel by G’d. Accordingly, our verse answers the question: “who is it who called Yaakov “el,” i.e. someone righteous enough to be able to overturn harmful decrees against the Jewish people?” Answer; אלוקי ישראל, “the G’d of Israel.”
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Kedushat Levi
Exodus 19,6. “and you will be for Me a kingdom of priests.” This statement can best be understood in connection with a statement in the Talmud Moed Katan 16 where the rhetorical question of: “who rules over Me, (G’d) is answered with the word: צדיק, “the righteous, the Just.” The Talmud reveals that G’d’s people comprise people of the stature of Royalty, people who are able by their very stature to overturn evil decrees made by G’d in heaven and turn their effect into blessings. [The major function of the priests is to channel blessings to the Jewish people either by their words or by their sacrificial service on behalf of the people. Ed.]. The exact wording in the Talmud is: לי דבר צור ישראל וגו', “concerning Me the Rock of Israel said, etc.” The Talmud understands the wordלי : there as עלי, “over Me,” implying that someone has “power” to overrule Gd. The word עלי implies overturning, superseding Me.” Just as G’d’s function as Patron of the Jewish people is to overturn evil decrees by the gentiles in our favour, so the function of the righteous amongst us is to overturn G’d’s evil decrees aimed at the Jewish people. The power of the righteous does not extend however, to an ability to overturn G’d’s decrees that are favourable to us. In other words, the concept of ממלכת כהנים, “a Kingdom of priests,” emphasizes the limitation of that “kingdom.”
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Kedushat Levi
Genesis 47,19. “and provide us with seed so that we may live and not die.” See Rashi’s commentary on this verse who explains that since the arrival of Yaakov in Egypt and his blessing, the people had begun to sow seed again although the famine had been predicted to last for seven years. Compare also the answer to the question of Nachmanides how Yaakov was able to annul an interpretation given by his son of Pharaoh’s dream according to which the famine would last for seven years. After all, Joseph had spoken in the name of G’d when he had told Pharaoh: את האלוקים עושה הגיד לפרעה, “G’d has revealed to Pharaoh that which He is about to do.” (Genesis 41,28) Joseph had implied that no tzaddik could interfere with this decree of G’d, although the Talmud in Moed Katan 16 told us of the ability of the tzaddik through his prayer to bring about a cancellation of harmful decrees. We must answer that what Joseph had told Pharaoh at that time concerned the existing circumstances, when there was no tzaddik in Egypt whose prayer could influence G’d to rescind part or all of His decree. With the arrival of Joseph’s father in Egypt, circumstances had changed, as there now was a tzaddik of sufficient caliber to bring about a cessation of this decree. This is why Joseph could hand out seed and this was not a waste.
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Kedushat Levi
Another exegesis of why G’d commenced the Ten Commandments with the declaration that He had taken the Jewish people out of Egypt, instead of first telling them that it was He Who had created the universe, a question Nachmanides has already raised. Perhaps the answer to this question is related to the overriding rule governing Judaism is that we must believe in two Torahs, the written and the oral Torah, the Torah that had been communicated to Moses orally The written Torah was transmitted to us by Moses, G’d’s trusted servant. It is referred to by our sages as a “letter engraved on the Tablets in black fire on white fire.” The oral Torah that had also been given to Moses is comprised of the “explanatory notes”
Any mature scholar who is able to “reveal” a new aspect of the Torah, one that had been forgotten by one and all for some reason, is entitled to feel that he has had a direct part in revealing the Torah to our people. (Compare Jerusalem TalmudPeyah 2,6) This is a tremendous power that G’d has granted to us, i.e. that the righteous people who will in different generations reveal these “new” aspects of the Torah will become an integral part of the Torah. The fact that G’d gave us (the representatives of Torah exegesis ) this power is evidence of how much He loves His people, according to the degree of love they have shown for His Torah. This is also the meaning of the Talmud in Moed Katan 16 where G’d is described as issuing various decrees, but the tzaddik in his generation “annulling” such decrees. There are two different categories of serving Hashem. One is based on the creature being aware of the supremacy of the Creator as alluded to by the Pessikta rabbati we quoted that at the time of the revelation on Mount Sinai, G’d appeared to the people as a venerable sage, whereas at the time of the Exodus He appeared to them in the guise of a youthful but powerful warrior. If one serves the Lord because of one’s recognition of His superiority in all things, then any largesse of G’d one experiences on earth is so meaningless to the servant of Hashem that it does not influence the worshipper at all; this attitude is described variously by our sages as serving and worshipping G’d with מוחין דגדלות, “a mature intellect.”
The second category of servants of the Lord are the ones motivated by awareness of G’d’s largesse for His creatures, by proof of G’d’s rescuing His servants from dangerous and intolerable situations. Examples of this kind of serving the Lord are the Children of Israel at the sea of reeds, or whenever they were in need of something that could be expected to be supplied only by supernatural means, by a miracle orchestrated by the Creator. People serving G’d from such motivations are described as serving Him due to מוחין דקטנות, “immature intellectual development.” The interesting fact that during the entire paragraph dealing with the giving of the Torah, the letter ט, an allusion to טובות G’d’s largesse, does not even occur once, serves as a reminder of the lofty intellectual and spiritual level of the people at that time, a level that enabled them to relate to their Creator without the slightest concern for their physical needs. Anyone serving the Lord based on מוחין דגדלות, “intellectual maturity,” also does not fear any phenomenon in the universe considered threatening by other inhabitants of our universe. Such people have so much confidence in their Creator that they can concentrate exclusively on trying to please Him without petitioning Him for anything. This is in total contrast to people serving the lord based on less lofty motivations; such people, as soon as they perceive any development in their habitat that appears threatening to them personally, or to their families, become filled with fear; as soon as they have given way to such feelings, the evil urge can target them with a chance of success seeing that they have not attained the spiritual level that would make them immune to the efforts of the evil urge to make them turn to more visible symbols of succor, although there are none such unless they had been pointed as such by the Creator. [If Esther and Mordechai turned to King Achashverosh for help, they had prayed that this man would prove to be G’d’s instrument of the Jewish people’s salvation. Ed.]
Any mature scholar who is able to “reveal” a new aspect of the Torah, one that had been forgotten by one and all for some reason, is entitled to feel that he has had a direct part in revealing the Torah to our people. (Compare Jerusalem TalmudPeyah 2,6) This is a tremendous power that G’d has granted to us, i.e. that the righteous people who will in different generations reveal these “new” aspects of the Torah will become an integral part of the Torah. The fact that G’d gave us (the representatives of Torah exegesis ) this power is evidence of how much He loves His people, according to the degree of love they have shown for His Torah. This is also the meaning of the Talmud in Moed Katan 16 where G’d is described as issuing various decrees, but the tzaddik in his generation “annulling” such decrees. There are two different categories of serving Hashem. One is based on the creature being aware of the supremacy of the Creator as alluded to by the Pessikta rabbati we quoted that at the time of the revelation on Mount Sinai, G’d appeared to the people as a venerable sage, whereas at the time of the Exodus He appeared to them in the guise of a youthful but powerful warrior. If one serves the Lord because of one’s recognition of His superiority in all things, then any largesse of G’d one experiences on earth is so meaningless to the servant of Hashem that it does not influence the worshipper at all; this attitude is described variously by our sages as serving and worshipping G’d with מוחין דגדלות, “a mature intellect.”
The second category of servants of the Lord are the ones motivated by awareness of G’d’s largesse for His creatures, by proof of G’d’s rescuing His servants from dangerous and intolerable situations. Examples of this kind of serving the Lord are the Children of Israel at the sea of reeds, or whenever they were in need of something that could be expected to be supplied only by supernatural means, by a miracle orchestrated by the Creator. People serving G’d from such motivations are described as serving Him due to מוחין דקטנות, “immature intellectual development.” The interesting fact that during the entire paragraph dealing with the giving of the Torah, the letter ט, an allusion to טובות G’d’s largesse, does not even occur once, serves as a reminder of the lofty intellectual and spiritual level of the people at that time, a level that enabled them to relate to their Creator without the slightest concern for their physical needs. Anyone serving the Lord based on מוחין דגדלות, “intellectual maturity,” also does not fear any phenomenon in the universe considered threatening by other inhabitants of our universe. Such people have so much confidence in their Creator that they can concentrate exclusively on trying to please Him without petitioning Him for anything. This is in total contrast to people serving the lord based on less lofty motivations; such people, as soon as they perceive any development in their habitat that appears threatening to them personally, or to their families, become filled with fear; as soon as they have given way to such feelings, the evil urge can target them with a chance of success seeing that they have not attained the spiritual level that would make them immune to the efforts of the evil urge to make them turn to more visible symbols of succor, although there are none such unless they had been pointed as such by the Creator. [If Esther and Mordechai turned to King Achashverosh for help, they had prayed that this man would prove to be G’d’s instrument of the Jewish people’s salvation. Ed.]
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Kedushat Levi
Another aspect of why the Torah tells us that Yitzchok chose to stroll in the field, is provided by the additional detail of the time of day when this occurred, i.e. shortly before sunset, i.e. לפנות ערב. Our sages (Pessachim 119) give some examples of how G’d’s viewing matters differs from the way His creatures, human beings, view the same matters. Example: When one of G’d’s creatures suffers a defeat, he reacts by being saddened and becoming depressed. G’d, on the other hand, is overjoyed when one of His creatures prevails in a discussion with Him. When G’d had originally suggested that Moses become a substitute for the Jewish people whom He intended to destroy after the episode with the golden calf, and Moses pointed out to him that this would not be a good idea, as the chances of a new Jewish people with only one founding father, himself, being better than the previous Jewish people who had three founding fathers were very slim, G’d was overjoyed to accept Moses’ argument as superior to His own. (Compare psalms 4,1 where David alludes to this) The Midrash (Tanchuma Ki Tavo 1) takes this thought even further by generalizing that ”G’d issues decrees and the righteous on earth cancel these decrees.”
When G’d was guiding His universe before having created man, He did so all by Himself. He did not need to take into consideration how His creatures would view His actions, i.e. His will reigned supreme. Once He had created free willed human beings, He had to seriously consider how the righteous among them would view His actions. Our sages allude to this when they said: (Bereshit Rabbah 19,7 עקר שכינה בתחתונים, (loosely translated) “G’d’s presence is occupied primarily with His creatures in the ‘lower’ part of the universe,” [i.e. He has to justify Himself to the righteous people on earth. Ed.]
This principle of G’d’s involvement in man’s pursuits not merely being restricted to viewing it from the celestial regions, is documented in Exodus 19,20 וירד ה' על הר סיני, “Hashem descended on Mount Sinai., etc.” What was the reason that G’d saw fit to leave the lofty spheres of heaven? He prepared to act in accordance with what the צדיקים, the righteous expected from Him. Being able to set the minds of His righteous at rest is the greatest satisfaction that G’d, their Creator, can experience.
In our portion, this is alluded to when the Torah describes Yitzchok as meditating in “the field,” or, [in the words of our sages ] “Avraham viewed G’d as ‘a mountain;’ Yitzchok viewed Him as a ‘field,’ whereas Yaakov viewed Him as a ‘house;’ this is why he promised to build a “house for Him.” The tzaddikim learned to become progressively more familiar with G’d. [The anecdotes about our author that are appended to his commentary on the Torah, reflect the fact that the author was no exception to this rule. Ed.] Being able to feel close to G’d, i.e. on the field, enabled Yitzchok, whose very name symbolized joy, laughter, to become more intimate with his Creator. The word שדה is also known as חקל, “(as in חקלאות the pursuit of agriculture.) [The author describes the righteous as being described as שדה חקל, but I have not been able to find the source for this.
When G’d was guiding His universe before having created man, He did so all by Himself. He did not need to take into consideration how His creatures would view His actions, i.e. His will reigned supreme. Once He had created free willed human beings, He had to seriously consider how the righteous among them would view His actions. Our sages allude to this when they said: (Bereshit Rabbah 19,7 עקר שכינה בתחתונים, (loosely translated) “G’d’s presence is occupied primarily with His creatures in the ‘lower’ part of the universe,” [i.e. He has to justify Himself to the righteous people on earth. Ed.]
This principle of G’d’s involvement in man’s pursuits not merely being restricted to viewing it from the celestial regions, is documented in Exodus 19,20 וירד ה' על הר סיני, “Hashem descended on Mount Sinai., etc.” What was the reason that G’d saw fit to leave the lofty spheres of heaven? He prepared to act in accordance with what the צדיקים, the righteous expected from Him. Being able to set the minds of His righteous at rest is the greatest satisfaction that G’d, their Creator, can experience.
In our portion, this is alluded to when the Torah describes Yitzchok as meditating in “the field,” or, [in the words of our sages ] “Avraham viewed G’d as ‘a mountain;’ Yitzchok viewed Him as a ‘field,’ whereas Yaakov viewed Him as a ‘house;’ this is why he promised to build a “house for Him.” The tzaddikim learned to become progressively more familiar with G’d. [The anecdotes about our author that are appended to his commentary on the Torah, reflect the fact that the author was no exception to this rule. Ed.] Being able to feel close to G’d, i.e. on the field, enabled Yitzchok, whose very name symbolized joy, laughter, to become more intimate with his Creator. The word שדה is also known as חקל, “(as in חקלאות the pursuit of agriculture.) [The author describes the righteous as being described as שדה חקל, but I have not been able to find the source for this.
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Kedushat Levi
Exodus 17,9. “and G’d’s staff will be in my hand.” Moses meant that just as G’d is the “staff” of the universe, doing as He pleases with His universe, so the staff that the G’d had given him enables him to work wonders at will for benefit of his people.” Moses alluded to what the Talmud in Moed Katan 16 stated, quoting G’d: “who rules over Me? The righteous.” The reference is to the staff G’d had entrusted to Moses, the one by means of which he performed the miracles. G’d had entrusted Moses with this staff, allowing him to use it at his discretion.
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