Chasidut zu Bereschit 25:25

I thank God with all my heart,³This opening is based on the verse in Tehillim (111:1). In the counsel⁴“Sod,” in Hebrew, means both counsel and mystery. “In the counsel of those who remain,” “b’sod hanisharim” in Hebrew, is a play on the words of Psalm 111, “b’sod yesharim,” “in the mystery of the upright of heart.” This leads us to the simple principle that the unknown becomes known through proper counsel, which is the aim of this treatise. It is also an allusion to the four major works penned by this author, collectively called Sod Yesharim, as mentioned in the introduction. As is often the case regarding the titles of Hasidic works, the numerical equivalent of the phrase, “sod yesharim,” is “Gershon Henokh.” (=630) It may be that this equation is the least significant of the mysteries contained in the pages of this book. of those who remain⁵“Those who remain and those who love,” refers to members of each generation who yearn for Divine truth. It is as though, at this point in the opening of the work, the author is inviting the souls of the great Torah masters of the past; for he is entering into a battle of the spirit, and not going alone. His polemic is not only armed and positioned with a regiment of prophetic spirits, but with the prophets themselves and the One who speaks to them. All God fearing men who enter into a dialogue with the soul and the “penimiyut,” or internal aspect of the Torah are a part of the counsel, and all who revere the message and morals of prophets and kabbalists and are worthy of the mystery. and those who love, ⁶cf. Megilla 6b, “אוהבי שרידים יושבי רקת”. According to Rashi, “lovers of Israel.” Those who thirst for God’s word, Those love His Torah with truth and wholeness. They do not learn the Torah as a woodsman sharpens his axe, in order to earn a living.⁷See Pirkei Avot, 4:5, Nedarim 62a, where the Sages speak sharply against those who use the Torah in order to gain honor or riches. Nor do they adorn themselves in it like a fur coat.⁸כאדרת שער, cf. Bereshit 25:25, “And the first came out all red, like a hairy garment.” Esav, the hunter, the man of the field, would put on the act of righteous to win his father, Yitzhak’s favor. Those who, “adorn themselves in the Torah as one wears a fancy coat,” were religious men whose saintliness was more an expression of self-aggrandizment than inner dedication. The author was known as a bold fighter, and not afraid to compare many of the self-styled scholars and holy men of his generation to Eisav. Yet they bend their ears to hear the words of the sages. Their hearts yearn to know the truth.