Chasidut zu Bereschit 28:20
וַיִּדַּ֥ר יַעֲקֹ֖ב נֶ֣דֶר לֵאמֹ֑ר אִם־יִהְיֶ֨ה אֱלֹהִ֜ים עִמָּדִ֗י וּשְׁמָרַ֙נִי֙ בַּדֶּ֤רֶךְ הַזֶּה֙ אֲשֶׁ֣ר אָנֹכִ֣י הוֹלֵ֔ךְ וְנָֽתַן־לִ֥י לֶ֛חֶם לֶאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ׃
Und Jakob that ein Gelübde und sprach: Wenn Gott mit mir sein und mich behüten wird auf diesem Wege, den ich gehe, wenn er mir Brot zu essen und ein Gewand zur Bekleidung gibt,
Kedushat Levi
Genesis 28,20. “If G’d will be with me, etc.;” Nachmanides’ comment that seeing G’d had already promised Yaakov in verse 15 that He would be with him, why did Yaakov question this with the word: אם, “if?” is well known. The answer given by Nachmanides is that Yaakov was afraid that G’d’s promise would be invalid if he became guilty of a sin before it could be carried out. (compare Bereshit Rabbah 76,2 that promises made to tzaddikim concerning happenings in this life are never absolute.) [If they were they would tie G’d’s hands if the tzaddik were to become a rasha. Ed.]
The answers given by the Midrash or quoted as such by the commentators, appear to contradict the specific promise for events in this life made to Yaakov in verse 15. I quote: (translation) “Remember, I am with you; I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.” Surely, after such a promise, how could Yaakov have had any doubt that what G’d had promised would occur in this lifetime on earth? Part of this promise implies that G’d the good, Who only does good, will assist the recipient of this promise to conduct himself in a manner that will ensure that G’d will feel obliged to honour His promise.
However, we must remember two points. 1) The Torah had reported G’d’s promise as being part of a dream,” i.e. ויחלום. The Torah did not preface the dream as a vision, i.e. וירא אליו ה'; Yaakov was not at all sure that what appears here as a solid promise was not a figment of his imagination. 2) We have discussed once before the fact that G’d wishes us to pray to Him for our needs, (that is why Rivkah did not become pregnant till after 20 years of marriage when both her husband and she prayed for this). Seeing that Yaakov is not on record as having actively asked G’d to assist him in what was a pretty desperate situation, G’d, by spelling out this promise, wished to provoke Yaakov into finally praying to Him for His help. (Compare also Bereshit Rabbah 45, Sarah being angry at Avraham for not having including her in his prayer when he said to G’d, (complainingly) “here I walk on this earth childless.” (Genesis 15,2) G’d dispenses largesse without waiting to be asked, to those of His creatures whom He has not equipped with a mouth to articulate their requests. Man, who has been so equipped is expected to use his powers to address his Creator in prayer.
According to B’rachot 17 the reason why our matriarchs were originally barren is summed up in Isaiah 46,12 שמעו אלי אבירי לב הרחוקים מצדקה! “Listen to Me, you who have lost heart, who are far from righteousness.” According to one interpretation of the above verse in the Talmud, some people are granted their livelihood because they use their intelligence to ask G’d for it. Others believe in their own strength, זרוע, their ability to work for a living, and secure it through this means. The people who are devoid of intelligence will be provided for by G’d, as they are too dim witted or physically unable look out for themselves. This is the meaning of שומר פתאים ה', “the Lord looks after the fools.” (psalms 116,6) Examples of such people are children having to eat at their father’s table. When the father of such children sees that they have become capable of fending for themselves, he no longer supports them. The same holds true of our Father in heaven, when He sees that we could fend for ourselves but prefer to have Him provide for us. The righteous are supposed to support themselves by using their arms, (to do work) not violence. Those who possess intelligence and do not use it to appeal to their Creator are not supported by G’d’s charity, צדקה.
The answers given by the Midrash or quoted as such by the commentators, appear to contradict the specific promise for events in this life made to Yaakov in verse 15. I quote: (translation) “Remember, I am with you; I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.” Surely, after such a promise, how could Yaakov have had any doubt that what G’d had promised would occur in this lifetime on earth? Part of this promise implies that G’d the good, Who only does good, will assist the recipient of this promise to conduct himself in a manner that will ensure that G’d will feel obliged to honour His promise.
However, we must remember two points. 1) The Torah had reported G’d’s promise as being part of a dream,” i.e. ויחלום. The Torah did not preface the dream as a vision, i.e. וירא אליו ה'; Yaakov was not at all sure that what appears here as a solid promise was not a figment of his imagination. 2) We have discussed once before the fact that G’d wishes us to pray to Him for our needs, (that is why Rivkah did not become pregnant till after 20 years of marriage when both her husband and she prayed for this). Seeing that Yaakov is not on record as having actively asked G’d to assist him in what was a pretty desperate situation, G’d, by spelling out this promise, wished to provoke Yaakov into finally praying to Him for His help. (Compare also Bereshit Rabbah 45, Sarah being angry at Avraham for not having including her in his prayer when he said to G’d, (complainingly) “here I walk on this earth childless.” (Genesis 15,2) G’d dispenses largesse without waiting to be asked, to those of His creatures whom He has not equipped with a mouth to articulate their requests. Man, who has been so equipped is expected to use his powers to address his Creator in prayer.
According to B’rachot 17 the reason why our matriarchs were originally barren is summed up in Isaiah 46,12 שמעו אלי אבירי לב הרחוקים מצדקה! “Listen to Me, you who have lost heart, who are far from righteousness.” According to one interpretation of the above verse in the Talmud, some people are granted their livelihood because they use their intelligence to ask G’d for it. Others believe in their own strength, זרוע, their ability to work for a living, and secure it through this means. The people who are devoid of intelligence will be provided for by G’d, as they are too dim witted or physically unable look out for themselves. This is the meaning of שומר פתאים ה', “the Lord looks after the fools.” (psalms 116,6) Examples of such people are children having to eat at their father’s table. When the father of such children sees that they have become capable of fending for themselves, he no longer supports them. The same holds true of our Father in heaven, when He sees that we could fend for ourselves but prefer to have Him provide for us. The righteous are supposed to support themselves by using their arms, (to do work) not violence. Those who possess intelligence and do not use it to appeal to their Creator are not supported by G’d’s charity, צדקה.
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Kedushat Levi
Genesis 31,13. “I am the G’d of Betel to Whom you have vowed, etc.” The spelling of the word ביתאל both here and in 35,1 suggests that a house may serve more than one function. It may serve a person to dwell in, just as clothing serves the body as a “house” to surround him with a feeling of security and familiarity. When you see the clothes a person wears, this serves as a preparation to making the acquaintance of the personality behind these clothes. When you see the house a person lives in, you get an initial impression of what kind of a person lives in such a house.
When a person prepares to “meet” his Creator, in prayer, etc., he also has to prepare himself for what to expect, by performing certain commandments that serve his soul, much as his clothing serves his body. One of the most appropriate “introductions” prior to addressing G’d is to do so in a house designated for this purpose, i.e. a synagogue. The type of “preparations” used, depend on the importance of the “interview” one expects to have with one’s Creator. Issues involving life and death, obviously deserve a more careful preparation.
In psalms 84,2 and 84,3 respectively, the authors (sons of Korach) describe their yearning for entering either the dwellings of G’d on earth, or at least to be allowed to enter the courtyards of these dwellings. They speak of both their body (flesh) and their “heart,” (spirit) yearning for this. They hope that admission to these sites will enable them to shout for joy to the living G’d. Their yearnings reflect the fact that they are in exile, and they pray that they not be treated worse than birds that always can return to their nest. They are aware that in order to really come close to G’d, they must first make the appropriate preparations, i.e. build a Temple with the courtyards surrounding it. The psalmist clearly suggests, at the end of verse 3, that only after these preparations have been made can his heart and body rejoice having come closer to His Creator. He can then approach G’d being certain that he, on his part, has made the appropriate preparations.
Our author sees in the word נכספה at the beginning of verse 3 an additional spiritual plus of the psalmist, as he made plain that he had made the necessary preparations that would entitle him to have the desired “interview” with Hashem, but he emphasizes, that contrary to performing such a commandment as putting on phylacteries, an act that does not involve pleasurable sensations of his body, what he did when building a courtyard and temple for G’d involved him emotionally on the highest level. He was literally yearning for the spiritual experience no less than the body on occasion yearns for satiating physical urges.
On folio 40 in Kidushin 40, where the Talmud deals with the relative moral/ethical value of appropriate intentions when compared to performance, but not necessarily with appropriate intentions, we are told that if someone planned sincerely to perform a certain commandment but was prevented from carrying out his intention by forces beyond his control, he is credited with having performed the commandment. In emphasizing the value of a constructive attitude, the Talmud adds that planning to commit a transgression, and carrying it out, brings in its wake a penalty only for the execution, not for the planning that preceded carrying out the foul deed. [The planning of idolatry is the only exception to this rule. ibid. Ed.]
This is also the meaning of Deuteronomy 6,6: והיו הדברים האלה אשר אני מצוך היום על לבבך, “these matters that I command you this day shall be on your heart.” Even commandments that are not capable of being fulfilled in exile should remain part of our constant consciousness through discussion between father and son, pupil and teacher, so that we are not deprived of receiving a reward for them as if we had actually performed them. The desire to be able to perform the respective commandments in reality is the principal criterion used by G’d to judge our mitzvah performance. Even King David in Chronicles I 22,14 already referred to this when he said (concerning his desire to build a Temple) והנה בעניי הכינותי לבית ה' זהב ככרים מאה אלף כסף וגו', “and here through denying myself, I have set aside for the house of the Lord one hundred thousands talents of gold, and one million talents of silver, etc;” what David meant was that the commandment of charity cannot only be fulfilled by the actual handing out of sums of money, but can also be carried out by preparing such monies to be ready when the need arises. David adds that even while he was not able to hand out sums that were needed because he was temporarily short of even bare essentials for himself, i.e. בעניי, his sincere desire to be of help would be accounted for him as if he had actually carried out his desire, as we know from psalms 119,106 נשבעתי ואקימה לשמור משפטי צדקך, “I have sworn to keep Your just rules.” [As soon as the opportunity will arise. Ed.] Yaakov had similar thoughts when he vowed that if G’d would be with him and grant him even minimal comforts he would turn what is now merely a stone into a building designed to serve G’d. G’d reminds him (31,13) of this vow by describing Himself as אנכי הא-ל ביתאל, saying that His presence will not only be with him in his heart, but that he can now carry out his desire to convert the stone he had anointed into a house of G’d.
When a person prepares to “meet” his Creator, in prayer, etc., he also has to prepare himself for what to expect, by performing certain commandments that serve his soul, much as his clothing serves his body. One of the most appropriate “introductions” prior to addressing G’d is to do so in a house designated for this purpose, i.e. a synagogue. The type of “preparations” used, depend on the importance of the “interview” one expects to have with one’s Creator. Issues involving life and death, obviously deserve a more careful preparation.
In psalms 84,2 and 84,3 respectively, the authors (sons of Korach) describe their yearning for entering either the dwellings of G’d on earth, or at least to be allowed to enter the courtyards of these dwellings. They speak of both their body (flesh) and their “heart,” (spirit) yearning for this. They hope that admission to these sites will enable them to shout for joy to the living G’d. Their yearnings reflect the fact that they are in exile, and they pray that they not be treated worse than birds that always can return to their nest. They are aware that in order to really come close to G’d, they must first make the appropriate preparations, i.e. build a Temple with the courtyards surrounding it. The psalmist clearly suggests, at the end of verse 3, that only after these preparations have been made can his heart and body rejoice having come closer to His Creator. He can then approach G’d being certain that he, on his part, has made the appropriate preparations.
Our author sees in the word נכספה at the beginning of verse 3 an additional spiritual plus of the psalmist, as he made plain that he had made the necessary preparations that would entitle him to have the desired “interview” with Hashem, but he emphasizes, that contrary to performing such a commandment as putting on phylacteries, an act that does not involve pleasurable sensations of his body, what he did when building a courtyard and temple for G’d involved him emotionally on the highest level. He was literally yearning for the spiritual experience no less than the body on occasion yearns for satiating physical urges.
On folio 40 in Kidushin 40, where the Talmud deals with the relative moral/ethical value of appropriate intentions when compared to performance, but not necessarily with appropriate intentions, we are told that if someone planned sincerely to perform a certain commandment but was prevented from carrying out his intention by forces beyond his control, he is credited with having performed the commandment. In emphasizing the value of a constructive attitude, the Talmud adds that planning to commit a transgression, and carrying it out, brings in its wake a penalty only for the execution, not for the planning that preceded carrying out the foul deed. [The planning of idolatry is the only exception to this rule. ibid. Ed.]
This is also the meaning of Deuteronomy 6,6: והיו הדברים האלה אשר אני מצוך היום על לבבך, “these matters that I command you this day shall be on your heart.” Even commandments that are not capable of being fulfilled in exile should remain part of our constant consciousness through discussion between father and son, pupil and teacher, so that we are not deprived of receiving a reward for them as if we had actually performed them. The desire to be able to perform the respective commandments in reality is the principal criterion used by G’d to judge our mitzvah performance. Even King David in Chronicles I 22,14 already referred to this when he said (concerning his desire to build a Temple) והנה בעניי הכינותי לבית ה' זהב ככרים מאה אלף כסף וגו', “and here through denying myself, I have set aside for the house of the Lord one hundred thousands talents of gold, and one million talents of silver, etc;” what David meant was that the commandment of charity cannot only be fulfilled by the actual handing out of sums of money, but can also be carried out by preparing such monies to be ready when the need arises. David adds that even while he was not able to hand out sums that were needed because he was temporarily short of even bare essentials for himself, i.e. בעניי, his sincere desire to be of help would be accounted for him as if he had actually carried out his desire, as we know from psalms 119,106 נשבעתי ואקימה לשמור משפטי צדקך, “I have sworn to keep Your just rules.” [As soon as the opportunity will arise. Ed.] Yaakov had similar thoughts when he vowed that if G’d would be with him and grant him even minimal comforts he would turn what is now merely a stone into a building designed to serve G’d. G’d reminds him (31,13) of this vow by describing Himself as אנכי הא-ל ביתאל, saying that His presence will not only be with him in his heart, but that he can now carry out his desire to convert the stone he had anointed into a house of G’d.
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