Musar zu Bereschit 15:26

The eighth quality: The pious man would not worry about the laughter of those who scoff and the shame of those who would shame him. Our sages have said that from his earliest youth, our father, Abraham, peace be upon him, began to cleave to the service of God, blessed be He. Though the men of his generation reviled him, he did not pay any attention until finally they cast him into the fiery furnace¹⁹Our Hebrew Text reads: Holeechuhu. However, the British Museum MS Add. 27, 174 reads Hishleechuhu as does the Cracow edition p. 5a.. And the Creator, blessed be He, saved him, as it is said (ibid., 15:7), “I am the Lord that brought thee forth out of Ur of the Chaldees.”

The tenth quality: The love of the pious man for God, blessed be He, is not dependent upon anything or given in order to receive a reward. And because Abraham sought no reward for his service to God, therefore God, blessed be He, said to him (Genesis 15:1), “Thy reward shall be exceedingly great.” For such is the way of God, blessed be He, with His pious ones. When they serve Him, not for the sake of receiving a reward, He doubles their reward and gives them a double portion of goodness. As He said to King Solomon, peace be upon him, (1 Kings 3:11), “Because thou hast asked this thing, and hast not asked for thyself long life, neither has asked riches for thyself.” And it is written after this (ibid., 3:13), “And I have also given thee that which thou has not asked, both riches and honor.”

The Arizal explains the reason that the Torah (Deut. 20,16) has demanded that the Jewish people kill every member of these seven Canaanite nations: לא תחיה כל נשמה. When the Torah instructs us how to relate to other nations (such as שעיר, i.e. אדום, עמון, and מואב however), it only commanded (Deut. 2,9 et al) the Jewish people under Moses not to make war against those nations. The seven Canaanite nations represent seven קליפות, i.e. שבעה כלים שנשברו, negative aspects of the seven emanations which comprise what we called בנין, the constructive forces enabling the creation of a perfect physical universe. Although, as we explained in connection with the name "Samael," even Satan had his root in something holy, i.e. א-ל, the spiritual decline of these descendants of the original Canaan, the cursed, was such that no vestige of sanctity was left in them. This meant automatically that no נשמה, spiritually elevated soul of theirs, would survive. The other three nations whose land G–d had promised as part of ארץ ישראל still retained vestiges of holiness. These were the קיני, קניזי and קדמוני, whose lands G–d had also promised Abraham (Genesis 15,19) when He promised us the Holy Land. These nations had their origin in the "upper" three emanations. The promise that we will inherit their lands in the future can be fulfilled when the last vestiges of sanctity will have vanished from these three nations. At such a time the commandment not to let a soul survive will also be applicable to those three nations. The Arizal wants to equate the three nations Edom, Ammon and Moab with the Keynee, Kenizi and Kadmoni respectively. The very names of these three nations allude to their having had a superior origin, שעיר alludes to Deut. 33,2, where G–d is portrayed as coming from Se-ir to give Israel the Torah. The name Moab means "from the אב, "the father," another allusion to the higher emanation חכמה, seat of undiluted holiness. The name Ammon is close to the word נועם, an allusion to the emanation בינה. שעיר is none other than אדום. The seven kings whom the Torah describes in the Torah (Genesis 36,31-39) as having ruled in the land of Edom before Israel had a king were not part of that nation. Apparently they had subjugated the country. This is why the Torah, when telling us that a particular king ruled over Edom, informs us of his country of origin. We are told in 2,20: והעמונים קראו להם זמזומים, that the Ammonites called the Refa-im Zamzumim. The word זמזום is derived from זמם, planned, thought out. In other words these רפאים had the "superior" emanation חכמה somewhere in their background. Their descendants were the mixed multitude who joined the Jewish people at the Exodus and converted to Judaism. This explains why they still had enough of a spark of sanctity in them to recognize the spiritual rejuvenation that was taking place at the time of the Exodus. On the other hand, anyone who plans something evil and uses his superior intelligence negatively, is similarly descended from them. The name סיחון, one of the kings of the Canaanite nations, suggests the word סייח, a young ass. The Hebrew word for donkey is חמור, the same letters as חומר, matter. The Canaanites were concerned with matter to the exclusion of the spirit. The name Og, king of Bashan, evokes similar considerations. The Arizal concludes that because the lands of these kingdoms were situated East of the river Jordan which symbolized the foundation of the feminine aspect in the emanations, these kingdoms could not have been subdued by anyone but Moses. Spiritually speaking, Moses represented the "middle" line between the left (feminine) side of the diagram of the emanations and the right (masculine) side. Moses was the carrier of the symbol of the Holy Covenant. He broke the tablets and salvaged the sanctity contained in them. When the Torah describes the defeat of the שני מלכי האמורי, "the two kings of the Emorite" (3,8), the first letters of these three words form the name משה. G–d said to Moses (2,31): ראה החילותי תת לפניך את סיחון, "See, I have begun to hand over to you Sichon, etc." This means that the patron of this kingdom, the שר, had been subjugated by Moses. The land of Israel is perceived as the "feminine" part of the union between the people of Israel and its land. Taking possession of the land of Israel, ביאת הארץ, is a euphemism for the union between Israel and its land as husband and wife. [I have rephrased some of this. Ed.]

Avraham, who was so beloved to his Maker such that scripture testifies of him "Avraham, My beloved" (Isaiah 41:8). Even so, he did not escape from judgment for slight words which he was not meticulous in, namely, for merely saying "with what will I know?" (Gen. 15:8), G-d replied to him: "by your life, you will know that your descendants will be foreigners [in Egypt]" (Nedarim 32a). And similarly for forging a covenant with Abimelech without being commanded by G-d, the Holy One blessed be He, replied to him: "by your life, I will delay the rejoicing of your sons for seven generations" (Gen. Raba 54:5).

Another difficulty is the commentary of our sages quoted by Rashi on 22,5, where Abraham said to the lads accompanying him ואני והנער נלכה עד כה, "I and the lad will go until there." This is interpreted as a severe criticism of G–d by Abraham who queried, "I want to see where is G–d's promise of כה יהיה זרעך, thus (i.e. so numerous) will be your descendants" (Genesis 15,5). At first glance it appears as if Abraham questioned that G–d would fulfil His promise. How do we reconcile this with G–d's reported rebuke to Moses in Exodus 6,2 describing G–d as having appeared to the patriarchs as א-ל שדי, meaning that G–d did not have any need to justify Himself, seeing that the patriarchs accepted all of G–d's commands without the slightest question (compare Shemot Rabbah 6,4). G–d's comment that He is sorry that the likes of the patriarchs no longer exist seems totally out of place in view of Rashi's interpretation of the words עד כה!

For the Creator, blessed be He, who created the evil inclination also created the Torah as its antidote as our sages of blessed memory have stated: "I have created the evil inclination, and I have created the Torah as its antidote" (Kidushin 30b).

So too in our case, for no one recognizes the illness of the evil inclination and its powers except for the Creator who created it. And He Himself cautioned us that the only remedy for it is Torah. Who then will abandon it, take something else instead and expect to live? Certainly the darkness of the physical will advance and strengthen over him level after level, without his realizing it until he finds himself immersed in evil, so distantly far from the truth that even thoughts of seeking [the truth] will not enter his heart.

Here is an instance that shows that the sequence in which the Torah reports events is not necessarily the chronological order in which things occurred. Remember that Abraham was seventy years old at the time of the covenant between the pieces in 15,18 (as we know on the authority of סדר עולם). Our sages also consider the count of the four hundred years that the Torah mentions in that covenant (15,13) as commencing with the birth of Isaac. When Exodus 12,40 mentions a period of 430 years that the Israelites "resided" in Egypt, our sages compute that period as having commenced at the ברית בין הבתרים "the covenant between the pieces," i.e. when G–d revealed Himself to Abraham in 15,1. [Rashi's commentary that this number includes the years spent elsewhere as strangers by Abraham and his descendants, may be based on the letter ו (and), before the word מושב in 12,40. Ed.]

Rabbi Yochanan concentrates on the other -Noach-like- aspect of serving G–d, i.e. waiting till one is inspired by G–d. He uses a metaphor describing input from above, i.e. the gaze of a shepherd on his flock. This always originates from a higher vantage point but is benevolent at the same time, much as when G–d said in Exodus 33,19: "I will be gracious to whom I will be gracious." This means that the recipients did not have a claim on G–d's grace. The very fact that Rabbi Yochanan uses dumb animals as the subjects in his metaphor shows that he speaks of a lower class of spiritual motivation.

This is what Rashi has in mind when he explains that the word ואלה as in Exodus 21,1, introduces matters related to what had been discussed previously. Thus in our case the Torah tells us that just as Sinaitic legislation is binding on us, so the judgments pronounced by properly constituted judges are equally binding; hence the details pertaining to each and every commandment are just as essential as the overall nature of the מצוה. The author quotes an unnamed source as stating that the expression אלוהים, by its very definition is in the genitive (i.e. סמוכים). [I have found in the introduction of the כתב והקבלה of Rabbi Mecklenburg that G–d is always in some relationship to His creation, does not dwell in solitary isolation. This may well be what the author has in mind when quoting the line אין אלוקים בכל מקום אלא סמוכים. Ed.] When we said that G–d decided to co-opt the מדת הרחמים, this must not be construed as G–d having abandoned the idea of a world based on the מדת הדין, attribute of Justice. If that were so, it would pose the problem of G–ds omniscience. Rather, G–d decided to apply the attribute of Justice only to those who are equipped with "superior" souls, whose souls originate in the region souls come from. This is why G–d is so strict with people of the calibre of Moses, etc Anyone who has attained the level of being a שותף של הקדוש ברוך הוא, a "partner" of the Almighty in construction of the universe, is judged by these more exacting standards. We have a tradition that anyone who pronounces true judgment becomes a partner of the creation (Tanchuma Shoftim 8). I have explained this elsewhere at greater length. This is also what is meant when G–d told Moses that He had not needed to reveal Himself to the patriarchs in His aspect of the מדת הרחמים, His attribute of Mercy (compare Rashi on Exodus 6,3). The exile in Egypt actually represented a punishment of Abraham for having questioned במה אדע, demanded proof of G–d's promise being fulfilled (Genesis 15,8). Since such exceptional people maintain בראשית, i.e. מעשה בראשית, these people who are the ראשית, the leading, superior people, are judged by the attribute that called the universe into existence.

Therefore, all of the Torah is completely enclosed in faith, as it is written, "But the righteous shall live by his faith" (Hab. 2:4). And concerning Abraham, it is said : "And he believed in the Lord and He counted it to him for righteousness" (Gen. 15:6). And concerning all other good qualities such (a reward) is not written in Scripture.

Aaron alluded to this when he told Moses who was about to bring his wife and children to Egypt, על הראשונים אנו מצטערים ואתא בא להוסיף, that it was sad enough that Israel found itself enslaved and tortured on account of a minor sin of Abraham. Why did Moses want to bring his sons to share the people's misery? The people referred to as having the משפטים set before them, i.e. the judges, are therefore added (ואלה) to the group that had been called ראשית, i.e. superior people, qualifying for being judged by the attribute of Justice. Moses himself would be viewed as ראשית הראשונים, the first of the elite.

I have explained this elsewhere and especially on Genesis 15,12, that "a great darkness and fear overcame Abraham." Rabbi Yitzchak Luria (Ari zal) writes that the word אימה, fear, in that verse refers to the generation of Enosh during which the ocean flooded one third of the earth's surface. The word חשכה, darkness, refers to the generation of the deluge which represented a failure of the sun and moon to perform normally. The word גדולה refers to the tower of Babel, Moses' stammer and speech impediment being equivalent to the confusion of language which occurred at that time. His being placed in the basket smeared with clay is reminiscent of the clay used to make the bricks for the tower of Babel. His being cooped up without seeing anything in the basket amid the reeds of the Nile river is comparable to the blindness the men of Sodom had been smitten with. The word נופלת, was falling, refers to the destruction of Sodom. By being exposed to water Moses and the Jewish people atoned for the generation of Enosh part of whom were drowned whereas part survived. Every difficulty Moses experienced was in some way a means of atoning for other past generations' shortcomings. Moses' experience in Egypt paralleled that of mankind up to that point; i.e. he suffered to achieve mankind's rehabilitation.

The principle אין מוקדם ומאוחר בתורה, that the Torah is not bound by a rule to report events in chronological order, also enables us to explain the question how Genesis 15,12 can speak about the "sun being about to set," when the Torah had reported previously that G–d asked Abraham to try to count the stars in the sky, clear proof that it must have been night at that time (15,5).

We must try and understand why Rabbenu Bachyah was so selective in his comparison of the creation with the construction of the Tabernacle. He could have cited additional parallels. A look at a lengthy Midrash in Shemot Rabbah 33,4 quotes Rabbi Berechyah as presenting a long list of parallels between the Tabernacle and מעשה בראשית. The list includes many items found in the heavens such as ערפל, זבול, עצי שטים, כרובים, אופנים and many others. In each case Rabbi Berechyah demonstrates that the Tabernacle contained something parallel.

But he also alludes hereby to an awesome phenomenon. And that is: If a man does not do evil to himself, who can do evil to him? For the truth is that everything that happens to a man in this world, both for the good or for the bad, is brought about by the man himself. As it relates to our subject, the descent to Egypt, its first cause was Abraham's saying [to the Holy One Blessed be He] (Genesis 15:8): "How do I know that I will inherit it?" and His responding (Ibid. 13): "You will surely know, for your seed will be a stranger in the land [Egypt], etc." And Chazal have said (Shabbath 89b): "Jacob should have gone down to Egypt in iron chains, but his merit availed him to be honored by being brought honorifically to his son who reigned in Egypt.

(Ibid. 14): "And he [Jacob] sent him [Joseph] from Emek Chevron" — "from the deep [(alluded to by "Emek")] counsel of that tzaddik [Abraham] buried in Chevron, in fulfillment of what was stated (Ibid. 15:13): 'for your seed will be a stranger in a land that is not theirs.'" The meaning here (in my humble opinion) is that Egypt was the "nakedness of the land," an extremely impure place, for which reason it was ordained in the beginning that one of the sons of Jacob would come to publicize there [in Egypt] belief in the Divine providence, as it is written (Ibid. 41:25): "What G-d is to do He has shown to Pharaoh." For a similar reason Joseph commanded afterwards that they [the Egyptians] circumcise themselves — all to weaken the power of impurity, so that it would be fit afterwards for Israel to sojourn there.

The principle I have outlined is confirmed by Tosaphot in Berachot 7b who address themselves to the statement in the Talmud that up until Genesis 15,8 when Abraham said: א-ד-נ-י אלוקים במה אדע כי אירשנה, "O G–d, the Master, how will I know that I shall inherit it?" no one had ever called G–d by the appellation Master. Tosaphot explain that the reason the Talmud did not quote the verse in 15,2, in which Abraham uses the same appellation when addressing G–d is, that verse eight may well have been spoken before verse two seeing that the Torah is not bound by rules requiring it to report chronologically. The paragraph commencing with the words: אחר הדברים האלה, which follows the report about the war between the four and the five kings respectively, and Abraham's intervention on behalf of Lot, must have occurred when Abraham was about 73 years of age. The city of Sodom existed only for a total of 52 years as we know from Shabbat 10. Deduct 12 years from the 52 during which the Sodomites were vassals of King Kedor-Leomer, (14,4) and 13 years of rebellion, and there now remain 26 years during which the city functioned normally. When the city was destroyed Abraham was 99 years old, since Isaac was born a year after that. By deducting 26 years from Abraham's age we arrive at the figure 73 as being his age when the battles between the combined kingdoms of the valley and the forces of Amrafel/Kedor-Leomer took place. It follows that the "covenant of the pieces" preceded that war by three years, though the latter paragraph concludes with the words ויחשביה לו צדקה, "G–d considered it as an act of righteousness for him (Abraham)." This verse forces the Torah to report events contrary to their chronological order. Tosaphot conclude by resolving Rashbam's objection how 15,12 can speak about sunset, when we have previously heard about the stars in the sky in 15,5, by stressing that the two parts of this chapter could not have occurred at the same time. According to this calculation the ברית בין הבתרים came first, followed by Abraham's immigration into the land of Canaan, followed by the commandment to circumcise himself and his male household members.

The reason all the מצות are called גזרות, "pieces," or "sections," is that they are like the souls, each one of which is a "section" of the Divine though separated from G–d Himself. Similarly then מצוות are like the egg laid by a hen that is about to be slaughtered for human consumption (compare Beitzah 2A). In other words, the commandments are an integral part of G–d though separated from Him. The word גזר is used in this way in Psalms 136,13: "Who divided the sea into pieces." We have the same meaning in Genesis 15,17, at the "covenant between the pieces, "where G–d (a pillar of fire) is described as passing between הגזרים, the pieces. We learn there what the כריתת הברית, making of the covenant between G–d and Abraham, G–d laying phylacteries, robing Himself in ציצית, studying Torah, etc., is all about. All these activities which our sages attribute to G–d are not merely symbolisms, but reflect the fact that we, our souls, are part of the Divine, and that what we are asked to do in this physical world is basically no different from what G–d does in the spiritual counterpart of our world. It is wrong to attribute the legislation of chasing away the mother-bird to considerations involving the welfare of the bird. What G–d wishes to teach us by means of the מצות, is something for our sake, something that makes it easier for us to operate on His "wavelength." We are to train ourselves to wear "His garments," to adopt His attributes. It is not surprising then that these גזרות are difficult to understand, and the same applies to the restrictive ordinances, גזרות, imposed by Rabbinic law which are designed to prevent our infringing Sinaitic law. We sometimes fail to see the rationale in some of these ordinances.

We now understand why the promise of the land of Israel to Abraham and his descendants is repeated three times in our פרשה, each time including a dimension not previously revealed. The first promise was made at the ברית בין הבתרים. At the beginning of the story of creation the eventual four exiles of the Jewish people had been hinted at according to the view of Rabbi Shimon ben Lakish in Bereshit Rabbah 2,4. He understands the words והארץ היתה תהו as a reference to the Babylonian exile; the word בהו refers to the exile of the Medes; the word חשך refers to the exile under the Greeks, and the words על פני תהום refer to an exile that has no limit, whereas the words ורוח אלוקים מרחפת, refer to G–d's spirit, i.e. the era of the Messiah. In our portion, too, G–d hinted to Abraham during the covenant of the pieces that his descendants would undergo four periods of exile, as indicated by the words: אימה, חשיכה גדולה נופלת עליו "fear, great darkness, descending upon him"(15,12). The word אימה refers to Babylonia, the word חשיכה to the exile under the Medes; the word גדולה refers to the exile under the Greeks, and the word נופלת refers to the exile under the Romans, all according to Bereshit Rabbah 44,17.

We can better understand the reason that the Torah permits Edomites and Egyptians (of the third generation after conversion) to become fully fledged members of the Jewish people if we take a look at the historical development of Abraham, the first convert to Judaism. Both the second generation after Abraham, i.e. Isaac-Ishmael, and the third generation, i.e. Jacob-Esau, still contained a considerable amount of פסולת, spiritual refuse. Only the fourth generation of Abraham's descendants, Jacob's sons, were completely pure and had divested themselves of their spiritual waste. Esau actually became the means that Jacob received the blessing. As a recognition of this the third generation of converts descended from Esau/Edom are admitted as full fledged members. The Torah acknowledges this in 23,8: "Do not despise Edom for he is your brother;" this means that after living as a Jew for the third generation Esau once more qualifies as a brother of Jacob not only biologically but also spiritually. The same law applies to the absorption of Egyptians into the community of the Jewish nation. Our exile in Egypt actually commenced at the time G–d foretold Abraham about it at the covenant of the pieces in Genesis 15,13. Abraham was told that the fourth generation of his descendants would return to the land of Canaan. While in Egypt, the souls of the Jewish people were refined to the extent that they were able to become a nation comprising over 600,000 men of military age, a people that qualified for the title "Israel," the honorific title bestowed by G–d on Jacob. It is appropriate therefore that the third generation of an Egyptian convert to Judaism should enjoy full equality with other Jews just as Jacob who was the third generation counting from Abraham's conversion, was pure and had shed all the spiritual פסולת which had remained from the pollutant of the serpent. Israel, too, had remained גרים, strangers, in Egypt for three generations. The prohibition of bringing the wages of harlotry to the altar of G–d is explained simply by the fact that the harlot is beholden to Lilith, the antithesis of the שכינה. It is a domain where the dogs cry out because the angel of death is constantly around. This is why David prayed in his Psalm 22,21: "Save my life from the sword, my precious life from the clutches of a dog."

We now understand why the promise of the land of Israel to Abraham and his descendants is repeated three times in our פרשה, each time including a dimension not previously revealed. The first promise was made at the ברית בין הבתרים. At the beginning of the story of creation the eventual four exiles of the Jewish people had been hinted at according to the view of Rabbi Shimon ben Lakish in Bereshit Rabbah 2,4. He understands the words והארץ היתה תהו as a reference to the Babylonian exile; the word בהו refers to the exile of the Medes; the word חשך refers to the exile under the Greeks, and the words על פני תהום refer to an exile that has no limit, whereas the words ורוח אלוקים מרחפת, refer to G–d's spirit, i.e. the era of the Messiah. In our portion, too, G–d hinted to Abraham during the covenant of the pieces that his descendants would undergo four periods of exile, as indicated by the words: אימה, חשיכה גדולה נופלת עליו "fear, great darkness, descending upon him"(15,12). The word אימה refers to Babylonia, the word חשיכה to the exile under the Medes; the word גדולה refers to the exile under the Greeks, and the word נופלת refers to the exile under the Romans, all according to Bereshit Rabbah 44,17.

Great is charity — it is this quality for which the Holy One, Blessed be He, will be praised when he brings salvation to Israel, as it is said, "I that speak in victory, mighty to save" (Is. 63:1). Great is charity — it brings honor and life to those who practice it, as it is said "He that followeth after righteousness and mercy, findeth life, prosperity and honour" (Prov. 21:21). Great is charity — with this quality, the Holy One, Blessed be He, will redeem Israel, as it is said, "Zion shall be redeemed with justice and they that return of her with righteousness" (Is. 1:27). Great is charity — with this quality Abraham, our father, was praised, as it is said, "And he trusted in God and He reckoned it to him for righteousness" (Gen. 15:6), and it is said further, "For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice" (Gen. 18:19). Great is charity — with this quality, David, King of Israel, was praised, as it is said, "And David executed justice and righteousness unto all his people" (II Sam. 8:15). Great is charity — with this quality King Solomon was praised, as it is said. "Blessed be the Lord thy God, who delighted in thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore made He thee king, to do justice and righteousness" (I Kings 10:9). Great is charity — it reaches up to the very Throne of Glory, as it is said, "Righteousness and justice are the foundation of Thy throne" (Ps. 89:15). Great is charity — through it Israel was praised, as it is said, "And it shall be righteousness unto us" (Deut. 6:25). Great is charity — with it, the Holy One, Blessed be He, will in future be praised on the Day of Judgment, as it is said, "But the Lord of hosts is exalted through justice, and God the Holy One, is sanctified through righteousness" (Is. 5:16). Great is charity — it accompanies those who practice it at the hour of their departure from the world, as it is said, "And thy righteousness shall go before thee, the glory of the Lord shall be thy reward" (Is. 58:8). Great is kindness — with it the world was built, as it is said, "The world on mercy is built" (Ps. 89:3). Wherefore a man should cleave to the quality of generosity which brings about all these good things (Mekhilta on Ex. 15:13).

Abraham expressed the fear that his slave Eliezer would inherit him (Genesis 15,2). G–d told him: "Not this one will inherit you, but someone who is your very own issue will inherit you" (15,3). The message was that a different servant, i.e. Israel My servant will inherit you.

Abraham expressed the fear that his slave Eliezer would inherit him (Genesis 15,2). G–d told him: "Not this one will inherit you, but someone who is your very own issue will inherit you" (15,3). The message was that a different servant, i.e. Israel My servant will inherit you.

As there are 70 ways to explain the Torah, we are are permitted to approach these problems from a different angle. We will do so by referring to a different Midrash. Commenting on Song of Songs 4,8: תשורי מראש אמנה, Tanchuma Beshalach 10 states that the redemption of the Jews was triggered by G–d's knowledge that they would compose the song of gratitude and extol G–d's virtues as recorded in our portion. In turn the merit that enabled Israel to proclaim this song originally was Abraham's for he had expressed faith in G–d as reported in the Torah (Genesis 15,7) that he believed the promise that he would have children and that their children would inherit the land of Canaan.

As there are 70 ways to explain the Torah, we are are permitted to approach these problems from a different angle. We will do so by referring to a different Midrash. Commenting on Song of Songs 4,8: תשורי מראש אמנה, Tanchuma Beshalach 10 states that the redemption of the Jews was triggered by G–d's knowledge that they would compose the song of gratitude and extol G–d's virtues as recorded in our portion. In turn the merit that enabled Israel to proclaim this song originally was Abraham's for he had expressed faith in G–d as reported in the Torah (Genesis 15,7) that he believed the promise that he would have children and that their children would inherit the land of Canaan.

The Torah writes in 11,33, הבשר עודנו בין שניהם טרם יכרת, ואף ה' וכו'. "The meat was still between their teeth, had not been chewed up yet, when the anger of the Lord was kindled, etc." We know that the world is based on תורה ועבודה, Torah study and service of the Lord. I have found an interesting commentary by the Rekanati on Song of Songs 6,6. We find in that verse that the teeth are described as שכולם מתאימות, "all of them like twins,” and in the next half of the verse ושכלה אין בהם, "none of them has suffered a bereavement.” The overall description is that of a flock of ewes which these teeth are compared to. A similar verse in Song of Songs 4,2, compares these teeth to a flock that has come up from being well washed. The verses are understood to describe aspects of Torah and Avodah. When Abraham had asked G–d: “How will I know that I will inherit it? (Genesis 15,8), he was told that the merit of the sacrifices or even the recital of the sacrificial service when there is no Temple would ensure that G–d could fulfil His promise (compare Megillah 31b). It is a scientific fact that every Jew has 32 teeth, 16 upper ones and 16 lower ones. The statement that שניך כעדר הרחלים, "your teeth are like a flock of ewes,” refers to the 16 public offerings consisting of sheep that were offered in the holy Temple every week, 12 on weekdays and the regular 2 plus an extra 2 on the Sabbath. This is what we call עבודה.

Avraham: after he went out to assist his nephew Lot who had been taken captive, was afraid and told himself perhaps his deeds were not completely pure, as our sages explained on the verse: "do not fear Avraham" (Gen.15:1) - "Rabbi Levi said: 'because Avraham was afraid and said to himself, among all those soldiers I killed in battle, perhaps there was among them a righteous or G-d fearing person?'. Therefore, he was told (Gen.15:1): 'do not fear Avraham'" (Genesis Raba 44:4). And our sages said in Tana D'Bei Eliyahu (Rabba 25): "a person is not told 'do not fear' unless he is G-d fearing in truth".

What we learn from all this is how careful we must be when we reside in a land that enjoys G–d's daily personal supervision. We must conduct ourselves submissively vis a vis G–d. King David expressed this sentiment when he said גר אנכי בארץ , "I am merely a stranger in the land (of Israel)" (Psalms 119,19) David considered himself as at most possessing the status of a stranger in that land. When G–d told Abraham in Genesis 15,13: "Know that your descendants will be strangers in a land that is not theirs,” we must ask why He added the words "in a land that is not theirs?" Is it not clear that one can only be a stranger in a land that one does not own? Rashi addresses this problem and says that this expression includes the times when Abraham's descendants would also at times be strangers in countries other than the land of Egypt, during the 400 years which start with the birth of Isaac. Other commentators see in this expression an allusion to the fact that Israel would reside in Goshen, i.e. not Egypt proper, the expression לא להם, referring to the Egyptians who did not "own" Goshen, seeing it had been given to Sarah by Pharaoh. Alternately, it could refer to the resettlement policy of the Egyptians which Joseph had initiated in Genesis 47,21, where Rashi explains that as a result none of the Egyptians themselves had a real claim to the land they were settled on It is clear in our context, that Abraham's descendants, i.e. Israel, were meant to become strangers and subsequently slaves to Pharaoh in Egypt. At a later stage in their history they would become strangers in their own country. This is why G–d emphasized that during these first four hundred years or part thereof they would be strangers in someone else's country. Afterwards they would be strangers just as David described himself as a stranger in ארץ ישראל.

Thus, we see that just like much contemplation is the way to acquire constant fear, so too interruption of thought and idleness of study is its greatest detriment, whether this is due to preoccupations or will - every interruption of thought is a nullification of the constant fear.

Anyone while dwelling in ארץ ישראל must take to heart the lesson that he must be like a stranger in that land; only in such a way will he merit his place in the World to Come. This is what is meant by Ketuvot 111 that anyone who walks a distance of four cubits in the Holy land is assured of his share in the Hereafter. The significance of the "four cubits" is that someone progresses within the ארבע אמות של הלכה; he who has made his guiding principle in life the adherence to Halachah will enjoy such a future. G–d Himself is described by our sages as having retained only the four cubits of Halachah on earth ever since the destruction of the Holy Temple (Berachot 8). A person who conducts himself in that fashion merits an abode in the ארץ ישראל העליונה, about which it is written ועמך כולם צדיקים לעולם יירשו ארץ, Your people are all righteous, they will inherit the earth forever" (Isaiah 60,21). The reference is to the Hereafter, a region "opposite" the ארץ ישראל on earth. G–d told Abraham these glad tidings when He said to him (Genesis 15,15) ואתה תבא אל אבותיך בשלום, תקבר בשיבה טובה, "And you will join your fathers in peace and be buried in a ripe old age." The word שלום refers to Abraham entering the World to Come immediately after his death on this earth, whereas the word טובה is an allusion that the earth, the country he will be buried in, is a "good" land, i.e. ארץ ישראל. The reason it is called "good" is that anyone buried in that land will be spared the wanderings of the bones of his body until they come to rest in ארץ ישראל (Ketuvot 111). All of the aforesaid was revealed to Abraham in the first recorded communication to him from G–d when he was seventy years old. We have previously referred to this period as ראשית הבריאה, the "beginning" of creation, i.e. the first "day."

The spies commenced their report very deviously by referring to Amalek, whom they described as inhabiting the South of the land (13,29), thereby hinting at the role promised Joshua at the time he had led the battle against Amalek. What they meant to convey was that since Moses was alive and well, it was clear that the time to attempt to dislodge Amalek had not yet come, since that was to be Joshua's task only after Moses had died. Another reason they did so was that the very name of Amalek conjured up the time Israel had sinned when they had questioned G–d's presence in their midst, as a result of which Amalek had attacked them (see Rashi on Exodus 17,8). By mentioning Amalek they hinted that Israel was too enmeshed in sin to emerge victorious at this time from an encounter with Amalek. Concerning the Canaanites themselves the spies reported that they were אנשי מדות, i.e. people of considerable virtues, as we shall explain. Since G–d had told the people that the conquest of the land would not be on account of Israel's superior virtues, but on account of the inhabitants' moral inferiority, it was clear that the sin of the Emorite which was the precondition of successful battle against them had not yet reached the desired measure (comp. Genesis 15,16, and Deut. 9,5).

When G–d revealed Himself to Abraham at the ברית בין הבתרים, the Torah reports that He took Abraham "outside," showed him the stars, and challenged him to "count them" (Genesis 15,5). The Zohar (immediately following the part we have quoted previously), states, that this verse means that Abraham was told to free himself from the limitations which his astrological studies up to that point in his life had imposed upon him. When G–d asked him at the beginning of chapter 12 to leave his father's house, the message is that "as long as you adhere to part of your traditional philosophy you will not achieve further philosophical/spiritual success. In order to gain further insights, you must go אל הארץ אשר אראך, to the land I will show you." G–d told him that he would not be able to make this "Aliyah" under his own steam. [Why else would G–d need to show Abraham the way to a land in which he Himself had revealed Himself to Abraham already five years earlier? Ed.] The promise ואעשך לגוי גדול is the reason we say in our daily prayers that G–d is אלוקי אברהם; the word ואברכך is the reason we say אלוקי יצחק; the words ואגדלה שמך, is the reason we recite אלוקי יעקב. The final words in that verse והיה ברכה, are equivalent to a signature, and that is why we conclude the first benediction in our daily עמידה prayer with the words מגן אברהם.

Although all the patriarchs have been described as the מרכבה, they are all included when Abraham is mentioned; he, being the "father" of them all, represents them also. This is the reason that the first benediction in the daily עמידה prayer concludes with the signature מגן אברהם, "shield of Abraham." The term "shield" is used to describe those who support the מרכבה, namely חסד, גבורה, תפארת. This too is the deeper meaning of the words (15, 1) אנכי מגן לך שכרך הרבה מאד, "I am your shield, your reward is very great." Malki Tzedek, king of Shalem, alludes to something similar in Bereshit (14, 19-20): ויברכהו, ויאמר: ברוך אברם לא-ל עליון קונה שמים וארץ וברוך א-ל עליון אשר מגן צריך בידך. "He blessed him saying: Blessed be Abraham of G–d Most High, Owner of Heaven and Earth. And blessed be G–d Most High, who has delivered your foes into your hand." The Zohar on that verse understands this as a reference to the daily עמידה prayer when we say very similar sounding words in the first benediction. If one examines the composition of that benediction closely one can view the words אלוקי אברהם, אלוקי יצחק, אלוקי יעקב as corresponding to the words ברוך אברהם. The words א-ל עליון גומל חסדים טובים correspond to the words וברוך א-ל עליון. The words קונה הכל corresponds to Malki Tzedek's words קונה שמים וארץ. We find similar wording in the repetition of the Friday night עמידה. Finally, the signature of that first benediction of the daily עמידה is מגן אברהם, corresponding to the last words in Malki Tzedek's blessing אשר מגן צריך בידך. It is true that we also encounter the formula in מגן דוד, "shield of David." The difference is that whereas מגן אברהם includes the other carriers of the מרכבה as we have explained, David is the recipient of the foregoing including the parts of the מרכבה that Abraham comprises, seeing that he, David, personifies מלכות. As such David provides the "fourth leg" of that four- cornered מרכבה that we have described as the מרכבה ארג"מן. At any rate, the significance of the promise to Abraham in 12,2 והיה ברכה, "be a blessing," is that בך חותמים, "they will conclude the benediction using your name," is clear. We shall come back later to the meaning of מגן דוד.

Abravanel disagrees with this contention of Maimonides in the beginning of his work Ma'ayeney HaYeshuah, citing Seder Olam, an ancient history book, which includes Daniel in the list of prophets enumerated. Besides, he reasons "how is it possible to exclude Daniel when we consider the numerous and profound prophecies recorded by him?" He feels that, on the contrary, this is proof of his standing, seeing that his companions did not see any of these visions! He says that when the Talmud calls the companions "prophets," this only means they had been instructed by G–d to transmit certain messages to the Jewish people. The word נביא, "prophet," has its root in the Hebrew expression ניב שפתים, "heartening, comforting words" (Isaiah 57,19). When Aaron is described as Moses' prophet, ואהרון אחיך יהיה נביאך, "and your brother Aaron will be your prophet," the point made is that he will be Moses' mouthpiece (Exodus 7,1). Although Daniel had achieved superior status, he had not been instructed to impart these messages to Israel; this is why the Talmud does not refer to him as a prophet. Should you ask why he was not chosen to convey these messages to the Jewish people, the answer is that the three prophets mentioned returned to the Holy Land with the Israelites who went to settle there again and to build the second Temple. There was a need therefore, to become G–d's messengers, which was not the case with Daniel who did not make עליה. The Torah reports in Genesis 15,1, והנה דבר ה' אל אברהם במחזה לאמור, "here the word of G–d came to Abraham in a vision to say, etc." The meaning seems to be that Abraham was on the level of prophecy. If nonetheless he is not numbered among the prophets, this is only because G–d had not sent him with a message to His people. This is the approach of the Abravanel to our problem. It is my personal view that both Maimonides and Abravanel are on the right track, אלו ואלו דברי אלוקים חיים. Daniel was indeed a prophet, but he belonged to the category that we previously described as סוף נבואה. This was still part of the domain of רשימו.

Moses did not need to be separated from the source of his visions by any window-pane, as it is said of him (Numbers 12,8): ותמונת ה' יביט, "He is able to behold a picture drawn by G–d." Daniel 8,2 on the other hand, described himself as seeing himself in Shushan, though in his vision he actually stood on the banks of the river Ulai. Hoseah 12,11 may have referred to the difference between these two kinds of prophetic visions when he said: ודברתי על הנביאים ואנכי חזון הרביתי, "And I (G–d), spoke to the prophets, having granted many visions." Surely the verse should have said עם הנביאים instead of על הנביאים if the meaning is that G–d spoke with or to other prophets. [Kittel brings a version which has the word אל instead of על (as in our texts). The author may have had such a version of the Bible since he dwells on the meaning of the word אל as opposed to על. Ed.] When you understand the meaning of the word אל, you will understand that we are dealing here with a type of prophecy which exceeds in clarity of vision all other types of prophecy and which is referred to in our literature as אספקלריא דנהרא, clear vision. This kind of prophecy was granted to none other than Moses, the father-figure for all subsequent prophets. The Torah (Numbers 12,8) says of him: "I speak to him mouth to mouth, etc." The very word חזון is a reminder of the expression הוגד לי חזות קשה, "a harsh prophecy has been revealed to me "(Isaiah 21,2). We also find this expression used in the type of prophecy Abraham received before he was circumcised, such as in Genesis 15,1.

The second type of prophetic visions which G–d employed to communicate with other prophets, חידות, riddles, are mentioned to indicate that the visions were not as clear. G–d also employed parables and images. All this was required because the prophets in question needed to be separated from the origin of the Divine vision by one or several layers of screens. It is this latter type of prophetic insights that G–d refers to in the verse quoted from Hoseah. When G–d added (Hoseah 12,11) וביד הנביאים אדמה, "I would appear in different guises to the prophets," the meaning is that each prophet was granted the level of communication he could absorb without suffering harm from exposure to G–d's proximity. The reason G–d (the prophet) employs the word יד, is an allusion to אם לא תמצא ידה, "If she (the mother who has just given birth and is required to bring an offering) cannot afford it." (Leviticus 12,8).

The answer to this is that, although G–d is well aware of what goes on within the heart of man, man is nonetheless required to declare his innocence through prayer. By doing so he evokes the goodwill of the attribute of Justice. Ever since earth had become tainted the attribute of Justice can be reconciled only through the prayers of the righteous. The goodwill of that attribute is secured in direct proportion to the efforts of the righteous to lead exemplary lives. The Zohar describes that the state of guilt in which the world finds itself because of the deeds of the wicked, can be set right only through the removal from earth of a number of righteous people who will atone for the state of the world in the Celestial Regions. Our sages (Bereshit Rabbah 44,5) comment on Genesis 15,1: אנכי מגן לך, where G–d promises to act as shield for Abraham [after he had defeated the four most powerful kings with the help of supernatural intervention on his behalf. Ed.] that G–d said to Abraham that ever since the generation of Noach He had not used the righteous as protectors for their respective generation, but that starting with Abraham's generation He would do so. Moreover, whenever Abraham's descendants would become deeply involved in wickedness, G–d would focus on a righteous person in that generation who would confront the attribute of Justice calling out "enough" and offer himself as atonement for the sins of his contemporaries, [a synopsis of the principle of זכות אבות. Ed.].This is the meaning of the statement: "give Satan a limb as a bargaining chip." This is the meaning of Job 16,11: יסגירני א-ל אל אויל ועל ידי רשעים ירטני, "G–d hands me over to an evil one, thrusts me into the clutches of the wicked." It is considered better that a righteous person confront Satan rather than that the wicked should be the ones who goad him. Thus far the comment on Genesis 15,1. [I believe the author portrays Job as complaining that he the innocent has been treated as the scapegoat for the wicked. Ed.] This is also the meaning of the statement by our sages in Baba Kama 60 that "once G–d has given free rein to Satan to punish the guilty, Satan no longer distinguishes between the guilty and the innocent. At such a time the righteous are invariably his first victims." [Cf. Rashi on Exodus 10,22. Ed.] On the same folio Rav Joseph quotes biblical proof for this thesis from Ezekiel 21,8: "I shall cut off from you the righteous and the wicked alike." Additional support comes from Exodus 22,5: "If a fire is started and the stacked corn is consumed and it spreads to thorns, etc." The Talmud says that the only time a fire "spreads" beyond the confines of one's own property is when the גדיש, "stacked corn" (simile for the righteous) has already been consumed i.e. נאכל instead of ואכל. Afterwards the "thorns," i.e. the wicked, are also consumed by such a fire [seeing that there are no more righteous people to step into the breach. Ed.]. This is yet another description of the principle of בקרובי אקדש, "I will be sanctified by those who are closest to Me," which we discussed in connection with the death of Aaron's two sons Nadav and Avihu. Another occasion when our sages focus on this phenomenon of G–d's justice is Ezekiel 9,6: וממקדשי תחלו, "And begin from My Sanctuary." Rav Joseph suggests that the reading should be ממקדושי, from those that are holy to Me. This means that destruction will commence with the righteous. [In that connection the righteous are seen as guilty for not having sufficiently protested the wickedness. Ed.]

In order to appreciate the dimension of holiness Isaac represented, it is fitting that we first see what the Zohar says on the subject of the עקדה. When Abraham was about to slaughter Isaac, the latter's soul flew away to be replaced later by a holy spirit from the Celestial Regions. It follows then that Isaac's life after the עקדה, was the life of a human being who had not originated from a drop of semen. We must view Isaac as someone re-born in consequence of that experience: a totally new creature. G–d had applied the strictest yardstick to him by letting him die, and subsequently by infusing him with a new soul. He had also sanctified his body; from that time on Isaac's body resembled that of אדם הראשון, also not the product of a drop of semen. Now we understand also why the ram which Abraham sacrificed in lieu of Isaac was not the product of natural procreation, i.e. through semen, but was created during the period of dusk on the sixth day of Creation as reported in Avot 5,6. When Genesis 22,13 describes this ram as והנה איל אחר נאחז וכו' "and here a ram after was caught, etc.," this means that this ram was created after all the other mammals had already been created and had procreated. The word אחר therefore is to be understood in the same sense as the same word when Abraham said to the angels אחר תעבורו. Isaac teaches us about G–d's very first objective when He set out to create this universe which would develop to become as perfect as He envisaged it.

On 12,6 "Abraham traversed the land," Rashi comments נכנס לתוכה, "he entered into it." This is most appropriate, since Abraham began to understand the inner significance of ארץ ישראל. Later on we read in 12, 10 that Abraham descended (into Egypt) and subsequently (13, 1) that he ascended from Egypt. The Torah teaches that one does not recognise the advantage of light over darkness until one has experienced the latter. This was Abraham's experience in Egypt, [when he came from Charan his arrival in the land of Canaan is described only as "Abraham went…..they came to the land of Canaan (12,4/5), not a word about an עליה, an ascent. Ed.]. Egypt was considered a secondary מרכבה, as is alluded to in Genesis 41,43 when Joseph rides in מרכבת המשנה, "Pharaoh's number two state coach." Our sages understand these words as referring to the fact that next to the land of Israel, Egypt serves as an alternate מרכבה for G–d's Presence. The Zohar (Sullam edition Parshat Mikeitz page 23) describes it thus: G–d has a מרכבה עליונה and a מרכבה תחתונה. The latter one is called מרכבת המשנה, "the secondary carrier." Abraham utilized all the great wisdom he had acquired while he was in Egypt. Afterwards he ascended "southward" (13,1). Our sages have taught us the principle that "anyone who wishes to acquire wisdom should turn southward" (Baba Batra 28). Thus when Abraham returned to the "South" of the land of Canaan he began to learn the "real" wisdom, an appreciation of Jewish theology. It was then that he began to appreciate the real advantage of spiritual light over spiritual darkness.

The first method of exegesis is based on an understanding of איזהו חסיד? המתחסד עם קונו, Who is a pious person? He who practises piety with His Maker (Zohar Mishpatim 114). This means that such an individual performs the commandments of G–d with more love and goodwill than he is obliged to. Abraham demonstrated this by binding Isaac in anticipation of slaughtering him as a sacrifice. Abraham could have based himself on strict legality, and challenged G–d's command by saying that he believed in the promise of G–d that 15,5) כה יהיה זרעך), as well as on 21,12 or 17,19, both of which promise that Isaac would have seed and that his seed would perpetuate Abraham's name. In order to make certain that G–d's earlier promise would indeed come true, Abraham could have argued that he was under orders not to slaughter Isaac. Bereshit Rabbah 56,10, commenting on why Abraham called the site of the Akeydah. 22,14) ,ה' יראה) i.e. "G–d will see," quotes Rabbi Yochanan: O G–d, at the time You told me to take my first born, the one I love, I could have remonstrated saying that You Yourself had told me only "yesterday" that my seed would be perpetuated through Isaac. I carefully refrained from becoming guilty of such an argument. I rather suppressed my natural feelings of pity for my son than not to comply with Your will."

All these matters are alluded to in the word הזה in Genesis 28,17. Bereshit Rabbah 63,8, commenting on Genesis 25,22, where Rebeccah complained about the fetuses within her quarreling, by saying: אם כן למה זה אנכי, quotes Rabbi Nechemiah as saying that Rebeccah had sufficient merit to become the mother of twelve tribes, in accordance with the numerical value of the letters in the word זה; seven corresponding to the letter ז, and five to correspond to the letter ה. Did Rabbi Nechemyah think that we could not count to twelve and had to have this calculation broken down for us? I believe the Midrash wanted to stress why the number twelve here is composed of a combination of 7+5, and not of, say, 8+4 or 9+3. Why did the Midrash have to see in that number a reference to the twelve tribes? The Torah does not mention anything about that number of children! Maybe the number twelve refers to something else?

"I shall make your descendants to be like the sand (on the beaches) of the sea, which cannot be counted because there is so much of it." The reference to the sand of the sea is to the increase of Jacob's seed in this world, whereas the words: אשר לא יספר, is a reference to the stars in heaven which cannot be counted, and to which G–d had compared the descendants of Abraham at the ברית בין הבתרים in Genesis 15, 5. This was an allusion to the stars and their power.

This leaves us with the meaning of Abraham's saying עד כה, which had been interpreted as Abraham wondering how the promise of כה יהיה זרעך could now be fulfilled. Instead of understanding this as a degree of doubt on Abraham's part, we must understand this as Abraham hoping that Isaac would really be able to live up to the highest expectations one can make of human beings. He prayed that כה, "thus", i.e. of such superior calibre, would be his descendants. If G–d had meant that hyperbole in Genesis 15,5 to describe the physical dimensions of Abraham's offspring, He should have compared them to the dust of the earth or the sand on the beaches of the sea, as we repeatedly read. G–d, however, referred to the spiritual dimension, and that is why He told Abraham to look towards heaven, and chose the hyperbole of "like the stars in heaven."

The subject matter this Midrash concentrated on is the קליפה, peel, that was created by Adam's sin, which caused the brilliant light prevailing at the time of Creation to be withdrawn, and which can only be regained through efforts to refine oneself and to repair the damage done by Adam. The means to achieve such refinement is the series of exiles. Once having lived through these exiles, Israel's sins will be expiated, the Messiah will arrive and the world will once again be bathed in the brilliant light that prevailed when Adam and Eve wore clothes woven of light. The experience of the Jewish people in Egypt was of a similar nature. Israel, which still suffered from a degree of pollutants absorbed through the serpent, was cleansed and left Egypt with its head held high. All the judgments visited upon the Egyptians were in the nature of what our sages call חידוש העולם, a renewal of universal dimensions. The phenomena displayed testified to the fact that it was G–d who had created the universe and who could work His will upon it. We have explained all this in its appropriate place. G–d had already alluded to the other exiles at the time he concluded the original covenant with Abraham reported in לך לך chapter 15. The operative words at the time were: אימה, חשיכה גדולה נופלת עליו.

There are numerous references to this in our Midrashic literature. Shemot Rabbah 30,11, quoting Job 23,3-4, "would that I could find Him, reach His dwelling place, I would set out my case, משפט, before Him, fill my mouth with arguments," explains this in the following parable. A drunken prison guard rebelled, opened the gates to let the prisoners escape, cursed the picture of the ruler, and demanded to see the king, threatening that he would tell the king to his face what he thought true justice should be. He even went as far as stoning the king's image. He was shown the ruler sitting on a platform, dispensing punishment to a lady of aristocratic bearing, he observed the king handing down a verdict against his provincial governor, etc. At that point the palace guard became frightened and apologised, explaining that his drunken stupor had been the reason for his outrageous conduct, which included not recognising his king when he saw him. Similarly Job 23,4. When Job cursed the day he was born (Job 3,3/4) he in fact cursed the angel in charge of who will be born when and under what mazzal. This angel is called לילה. Later on Job reflected how G–d had punished Miriam for speaking out against Moses (Numbers 12,10); he further observed how G–d had punished Moses not allowing him to enter the Holy Land because he had struck the rock instead of merely speaking to it (Numbers 20,12). He also noted that G–d had blinded Isaac (for having loved the wicked Esau), see Genesis 27,1. He realised moreover that G–d had punished Abraham for having asked: "how do I know that I will inherit?" (Genesis 15,8) G–d had responded by telling Abraham that his descendants would be slaves in a foreign land for four hundred years before being liberated (Genesis 15,13). G–d had also קרב קיסין, struck at Jacob with a piece of wood, causing the latter to limp as a result of the nocturnal encounter with the שרו של עשו, the guardian angel of Esau, to use the words of the Midrash. When Job had reflected on all this, he begged G–d's forgiveness for having spoken out rebelliously, and he excused himself by having been drunk. This is why it says in Job 19,4: “ואף אמנם שגיתי, אתי תלין משוגתי,” If indeed I have erred, my error stays with me overnight." All of this, because he did not realise the power of דין. So far the Midrash.

There are numerous references to this in our Midrashic literature. Shemot Rabbah 30,11, quoting Job 23,3-4, "would that I could find Him, reach His dwelling place, I would set out my case, משפט, before Him, fill my mouth with arguments," explains this in the following parable. A drunken prison guard rebelled, opened the gates to let the prisoners escape, cursed the picture of the ruler, and demanded to see the king, threatening that he would tell the king to his face what he thought true justice should be. He even went as far as stoning the king's image. He was shown the ruler sitting on a platform, dispensing punishment to a lady of aristocratic bearing, he observed the king handing down a verdict against his provincial governor, etc. At that point the palace guard became frightened and apologised, explaining that his drunken stupor had been the reason for his outrageous conduct, which included not recognising his king when he saw him. Similarly Job 23,4. When Job cursed the day he was born (Job 3,3/4) he in fact cursed the angel in charge of who will be born when and under what mazzal. This angel is called לילה. Later on Job reflected how G–d had punished Miriam for speaking out against Moses (Numbers 12,10); he further observed how G–d had punished Moses not allowing him to enter the Holy Land because he had struck the rock instead of merely speaking to it (Numbers 20,12). He also noted that G–d had blinded Isaac (for having loved the wicked Esau), see Genesis 27,1. He realised moreover that G–d had punished Abraham for having asked: "how do I know that I will inherit?" (Genesis 15,8) G–d had responded by telling Abraham that his descendants would be slaves in a foreign land for four hundred years before being liberated (Genesis 15,13). G–d had also קרב קיסין, struck at Jacob with a piece of wood, causing the latter to limp as a result of the nocturnal encounter with the שרו של עשו, the guardian angel of Esau, to use the words of the Midrash. When Job had reflected on all this, he begged G–d's forgiveness for having spoken out rebelliously, and he excused himself by having been drunk. This is why it says in Job 19,4: “ואף אמנם שגיתי, אתי תלין משוגתי,” If indeed I have erred, my error stays with me overnight." All of this, because he did not realise the power of דין. So far the Midrash.

How does this Midrash fit in with the opening words of our portion, ואלה המשפטים? Besides, why did the Midrash bring so many (5) examples of people who were punished, and why is the order in which those people are listed so peculiar? The order Miriam, Moses, Isaac, Abraham, Jacob, certainly needs some explanation! One cannot say that the punishments listed represent some ascending or descending order of severity, since "blinding" is certainly less severe than banishing Moses from entry into the Holy Land! Most commentators are also agreed that Genesis 15,13, is a prediction of what is to come, not a punishment for Abraham whose faith had not wavered. It is rather a promise that his descendants through the experience in Egypt would qualify for liberation and possession of the Holy Land after they had experienced the revelation at Mount Sinai and had accepted the Torah. Jacob's "punishment" was certainly quite minor and brief, since Genesis 32,32, tells us that the "sun shone for him because he was limping," i.e. he was cured by Divine intervention.

Concerning Abraham: It is well known that Israel's enslavement in Egypt was not a punishment by G–d for sins committed but an emergency they found themselves in. G–d wanted to demonstrate His existence, His power, etc. Israel had become the means for G–d to do so and to bring about a new world order, i.e. חדוש העולם. We have explained this at length in our commentary on Parshat Shemot, שובבים ת"ת. All of this was demonstrated by Israel's exile and subsequent redemption.