Musar zu Amos 7:78

Since we are already on the subject of the relative importance of the sun and the moon, I will now proceed to explain the discussion in Chulin 60b described as having taken place between the moon and G–d. So many commentators, and especially Kabbalists, have written on this subject that all I want to do is deal with it on the most fundamental basis, i.e. the פשט. I believe that the sun and moon in the story are to be accepted at face value; they may, however, be symbols of the relationship between study and performance at the same time. Just as the moon depends on the sun, so performance depends on the knowledge of what is to be performed, when it is to be performed, and where it is to be performed. The wording of the statement of Rabbi Shimon ben Pezzi in the Talmud illustrates this point. The Rabbi questioned the verse in Genesis 1,16 according to which G–d made "two large luminaries, the great luminary to dominate by day and the small luminary to dominate by night." In order to deal with the apparent contradiction of there being two great luminaries, the Rabbi tells us a parable in which the moon complained to G–d about two kings not being able to wear one single crown (to rule simultaneously). G–d thereupon invited the moon to reduce itself in size. The moon replied that it could not see why it should be punished for having made a valid observation. Thereupon G–d told the moon to dominate (shine) by day as well as by night. To this the moon replied that there was no point in shining by day since its light would not be noticed (after the sun already shone by day). G–d then consoled the moon by telling it that in the future Israel would base its calendar on the lunar cycles. The moon responded that Israel would not count its days according to the lunar cycles because the Torah already stated in Genesis 1,14 that the luminaries would determine the seasons, i.e. solstices. G–d then told the moon that the righteous, i.e. Jacob would share its adjective "small" also with Samuel and David, all of whom would be called "small" in the Bible, (cf. Amos 7,5, and Samuel I 17). When G–d realized that the moon was still not satisfied He told the Jewish people to offer a sin-offering on His behalf on every New Moon in order to expiate for His having reduced the moon in size.

Sanctification of the body, i.e. refining the body is a preliminary for attaining sanctity of the spirit, for coming close to G–d. This is achieved through separating oneself from physically pleasurable experiences even when these are permissible, as we know from the statement of our sages קדש עצמך במותר לך, "if you wish to sanctify yourself do it by refraining from that which is permissible" (Yevamot 20). There are different kinds of "holiness;" all of them refine the body, prevent it from being something gross, and enable the person who is so sanctified to achieve mastery of mind over matter. When carried to the maximum extent possible, the body becomes an insignificant part of the total personality. When the Torah (Deut. 7,7) describes the reason G–d liked the Jewish people as כי אתם המעט מכל העמים "For you are the smallest of all the nations," the word המעט refers to the relative insignificance of the body of the Jew when compared to his mind, his soul. This is also the reason Amos 7,2 describes Jacob as קטן, small. Compared to Esau the part the body plays in Jacob's total personality is insignificant, small. When Esau first emerged from his mother's womb, his body was full of the pollutants of the original serpent. By that time this pollutant had left the body of Rebeccah and Jacob emerged; he was predominantly spiritual and only marginally tainted with the remaining pollutant. The impurity of the menstruating woman is none other than the residual pollutant first absorbed by Eve when the serpent mated with her. Esau's being אדמוני, reddish looking, is a reflection of the quantity of the blood of menstruation. The liver is all blood. Pursuing one's physical desires, giving in to the "fire" of one's passions originates in the liver. "Fire" is synonymous with destruction. The reason such an unrefined person cannot come close to G–d is that the state of his body makes his contact with fire an experience that consumes him rather than one which "warms" him.