Musar zu Bereschit 5:34

We find that his service was out of love and not out of fear and this is the highest service. The Creator, blessed be He, did not praise him for fearing Him, nor did he say, “The seed of Abraham who fears me or is terrified,” but he said (Isaiah 41:8), “The seed of Abraham, My friend.” We have already said that fear is contained in love. Know that the service of the Creator, blessed be He, out of fear is not the service of the truly pious, but it is the service of the wicked or the nations of the world, as He has said to the wicked (Jeremiah 5:22), “Fear ye not Me?”, and He says concerning the Egyptians (Exodus 9:20), “He that feared the word of the Lord,” for they were not doing His command out of love, but out of fear. But to the pious he says (Deuteronomy 6:5), “And thou shalt love the Lord, thy God,” and (ibid., 11:13), “To love the Lord your God.” But he says in Job (Job 1:8), “A wholehearted and an upright man, one that feareth God, and shunneth evil,” and He did not say concerning him, “a lover of God.” And similarly it is said (Psalms 34:10), “O fear the Lord, by His holy ones,” and this is said of the wicked. For when the wicked cleave to the service of God and sanctify and cleanse themselves from their uncleanliness, they are called “holy ones” as it is said (Numbers 11:18), “Sanctify yourselves against tomorrow.” Whereas of the pious ones, whose heart is pure from the first day of their existence, it is said (Psalms 31:24), “O love the Lord all ye His godly ones; the Lord preserveth the faithful.” And of Enoch, it is said (Genesis 5:22), “And Enoch walked with God,” and it is not said, “And Enoch feared God.” And concerning Noah it is said (Genesis 6:9), “Noah was in his generations a man righteous and whole-hearted.”¹⁷Job was regarded by Jewish tradition as a gentile, as were Enoch and Noah. The latter two lived prior to the time of Abraham, the founder of Judaism. Thus the service of God through fear is not like the service of God through love.

If one understands the deeper meaning of this commandment, one also gains an insight into the mysteries of Creation. We find a statement by Rabbi Eliezer in Yevamot 63 that anyone who neglects to fulfill the commandment to be fruitful is considered as having the sin of spilling innocent blood on his hands, the reason being that the Torah says in Genesis 9,6: "Whoever sheds the blood of man, by man shall his blood be shed." Since the Torah goes on to say : "Be fertile, increase, etc.," it is clear that failure to do so is considered a mortal sin. Rabbi Yaakov says: "Failure to try and have issue is a way of diminishing G–d's image in this world, since the Torah (still in verse 6 of this chapter) adds: 'For in His image did G–d make man.' Immediately afterwards follows the commandment to be fruitful." The Rabbis taught in Yevamot 64 that Numbers 10,36 ובנחה יאמר: שובה ה' רבבות אלפי ישראל, "When the ark came to rest, Moses would say 'return O Lord, You who are Israel's myriads of thousands,'" teaches that G–d's Presence is not found when Israel numbers fewer than 22000 souls." If Israel would number 21999 at any time and one of those Israelites failed to perform the מצוה of פרו ורבו, that person would be responsible for preventing the whole people from enjoying the Presence of the שכינה in their midst. We have now had three separate statements on the seriousness of failing to comply with the commandment to be fruitful. A) Failure to try and reproduce is equivalent to committing bloodshed; B) Failure to try and produce issue diminishes G–d's image in the world; C) Failure to fulfil this injunction prevents Israel from enjoying the Divine Presence in its midst. Prior to the statement quoted in the name of Rabbi Eliezer, the same Rabbi Eliezer is on record saying that a person who fails to marry is not an אדם, seeing that the Torah says of man (אדם) that "G–d created him male and female. He called their name Adam." (Genesis 5,2). You should appreciate that the statement of Rabbi Eliezer is to be understood as a general rule, whereas the subsequent statements are פרטים details, i.e. applications of the כלל. We must first understand Rabbi Eliezer.

Bereshit Rabbah 24,6 comments on Genesis 5,1 זה ספר תולדת אדם, "This is the book of the descendants of man," that those mentioned now are descendants, whereas the previous ones were not descendants. What then were the earlier ones? Were they deities perhaps? [sarcastically] The answer given is that the generations אדם-שת-אנוש were indeed תולדות. [The Midrash goes on to elaborate on all the changes that took place on earth during Enosh's lifetime, indicating a radical decline in man's spirituality. Ed]

Esau ridiculed this, saying that Adam had been able to reproduce other human beings of whom the Torah testifies that they were "in His image and form," i.e. of equal or greater worth. Thereby he had restored the damage Cain had wrought (Genesis 5,3). This occurred when Shet was born, who provided the strain of mankind that survived the deluge. Esau vowed not to repeat Cain's mistake, but to ensure that no one could be sired by Isaac to replace Jacob. He particularly wanted to destroy one of the pillars supporting the universe, i.e. the Torah, which was represented by Jacob, the יושב אוהלים, the dweller in tents (a euphemism for Torah academies). On Genesis 25, 27, Rashi explains the plural as comprising the academies of Shem and Ever respectively. Esau reasoned that during the days of mourning for their father Isaac Jacob would have to interrupt his Torah study and the angel of death, Esau's guardian angel, would be able to claim him at such a time. We know from king David that the angel of death could not touch David while he was immersed in Torah study. He had to be distracted so that the angel of death could claim his soul. The Talmud relates a similar occasion when the angel of death tried to claim the soul of Rabbah. The latter had to be distracted through some tremendous noise (Baba Metzia 86).

Regarding involuntary manslaughter, discussed in 21,13, the penalty of exile to a city of refuge parallels Adam's expulsion from Eden. Adam's sin had been due to the serpent's power to seduce. This had resulted in death being introduced in the universe (Genesis 2,17). When the Torah writes here מכה איש, when a man kills, it means Adam who was the first איש, individual, to cause death. Anyone who causes death is subject to "you are dust and to dust you shall return" (Genesis 3,19). The repetition of the expression מות תמות, in Genesis 2,17, is our clue to transmigration of souls, to the concept that several re-incarnations may be necessary for man to achieve his תכלית, his allotted task on earth. However, the principal meaning of the line was never that death would occur immediately after the sin had been committed. After all, Adam was 930 years old before he died (Genesis 5,5). His sin was comparable to an inadvertently committed act since it had been due to the outright seduction by the serpent. This is the reason a person guilty of involuntary manslaughter only has to be exiled to a city of refuge.

The above proves that the approach we have taken is based on ancient tradition. But I would like to suggest a mystical approach: We do not find that any person had enjoyed G–d's "light" from the time of Adam until the appearance of Chanoch whom G–d took from this earth and made into an angel (Genesis 5,24), the one usually referred to as Matatron. During the ten generations that elapsed between Adam and Noach, the latter was the outstanding צדיק of his time, refined enough to become the instrument of man's survival as a species. This is why the Torah reminds us that נח, whose name is half of that of חנוך, is referred to by the words זה ינחמנו, "This one will comfort us" (Genesis 5,29). His name also amounts to half the name of the angel מטטרון, Matatron, since the first three letters in that name equal 58, i.e. the same as the numerical value of נח. The remaining letters in the name of that angel spell נור, a burning light, to signify that חנוך had been turned into a flame of fire and become that angel. What had remained of חנוך after the 58=חן had been removed is וך, i.e. 26, a number equaling the numerical value of the Ineffable Name of G–d. Of the name מטטרון we are left with נור), a form of אש, fire, an allusion that "the Lord your G–d is אש אוכלה, a fire that consumes" (Deut. 9.3). We note that though there was an element of the quality of חנוך about נח, this was still שקר, deception, as it was not a true quality, seeing that even the "beauty" of אדם הראשון was only הבל, vain, since he had pursued values that are vain.

The above proves that the approach we have taken is based on ancient tradition. But I would like to suggest a mystical approach: We do not find that any person had enjoyed G–d's "light" from the time of Adam until the appearance of Chanoch whom G–d took from this earth and made into an angel (Genesis 5,24), the one usually referred to as Matatron. During the ten generations that elapsed between Adam and Noach, the latter was the outstanding צדיק of his time, refined enough to become the instrument of man's survival as a species. This is why the Torah reminds us that נח, whose name is half of that of חנוך, is referred to by the words זה ינחמנו, "This one will comfort us" (Genesis 5,29). His name also amounts to half the name of the angel מטטרון, Matatron, since the first three letters in that name equal 58, i.e. the same as the numerical value of נח. The remaining letters in the name of that angel spell נור, a burning light, to signify that חנוך had been turned into a flame of fire and become that angel. What had remained of חנוך after the 58=חן had been removed is וך, i.e. 26, a number equaling the numerical value of the Ineffable Name of G–d. Of the name מטטרון we are left with נור), a form of אש, fire, an allusion that "the Lord your G–d is אש אוכלה, a fire that consumes" (Deut. 9.3). We note that though there was an element of the quality of חנוך about נח, this was still שקר, deception, as it was not a true quality, seeing that even the "beauty" of אדם הראשון was only הבל, vain, since he had pursued values that are vain.

The root of all these considerations are the four letters in the ineffable name of G–d. The four חיות described in Ezekiel's famous vision in (Ezekiel chapter one) as supporting G–d's Throne all derive from that concept. The idea underlying the four camps of the Israelites are the twelve constellations, מזלות. Six of these are viewed as "rising" and the other six as "descending." They are represented by the offerings of the princes, i.e. "six covered wagons and twelve oxen" (7,3). Nachshon, leader of the tribe of Yehudah, was the first to present his offering, on the first day of Nissan, the month which is under the zodiac sign of the lamb. The word וקרבנו, indicates that his offering was related to others. Since the Torah first mentioned the word ראשון, the problem is that the conjunctive letter ו is out of place. When we describe a "circle", (something that recurs constantly) i.e. the 12 signs of the zodiac however, there is really no such thing as "ראשון," first. The "silver bowl" mentioned in verse 13 as part of that offering represents the globe. The weight of 130 shekel given for this bowl is an allusion to the 130 years that Adam lived until he sired Seth (Genesis 5,3). The Midrash Hagadol and others have a number of interesting observations on what occurred during these 130 years. Many of these comments concern themselves with Adam spending those years atoning for the harm he had previously caused in this world. Every one of those 12 princes had his own personal considerations, as Bamidbar Rabbah 12, explains. This is why their identical offerings are listed in the Torah separately. The common denominator of their intentions was to restore the equilibrium in the world which had been upset when Adam sinned. The completion of the Tabernacle here on earth caused the establishment of the corresponding Sanctuary in the Celestial Regions. Their offerings were to correspond to the patriarchs and matriarchs who are the pillars of the universe.

Midrash Shemuel on Avot quotes the opinion of Rabbi Shimon ben Tzadok to the effect that the Rabbi Shimon who told us about the advantages of silence in the above quoted Mishnah was one of the Ten Martyrs. All these martyrs sanctified not only their souls but also their bodies. There are two methods of sanctifying the body. 1) The way of Rabbi Akiva and his colleagues who died on קדוש השם, a martyr's death.This kind of holiness is referred to in the Torah as: והייתם קדושים (11,45). The second method of achieving holiness of the body is referred to in the Torah as: אני ה' מקדשם (21,23). Nadav and Avihu acquired holiness of the body via the second method, i.e. their souls were burned whereas their bodies remained intact. Their departure from this world was similar to that of Chanoch (Genesis 5,24), and Elijah (Kings II 2,11). This is why I believe that the reason their bodies remained intact was that their death was due to the intimacy they had established with G–d. When Rabbi Shimon said that he had not found anything better for the body than silence, he alluded to the instruction given to Rabbi Akiva and the other Martyrs to be silent and accept G–d's decree without question. Only after having made this point does Rabbi Shimon explain in detail what this silence is all about. The Talmud (Berachot 61b) reports that when he was about to die, Rabbi Akiva told his students that he had wanted to fulfill the instruction (Deut. 6,5) to "love your G–d with all your heart, all your soul and all your might," as we recite three times daily. He had wondered when he would finally be able to fulfill the part of "loving G–d with all your soul." By dying a martyr's death he was satisfied that he had finally been granted the opportunity to also fulfill that dimension of loving G–d. It was in this connection that Rabbi Shimon – who was also to become a martyr – said: "study is not of the essence whereas practice is." He referred to the difference between displaying one's love for G–d in theory and displaying it in practice. He also wanted to teach that when the practical opportunity to die a martyr's death does not arise (as in 99% of all lives), G–d will consider the intention to do so, i.e. the fact that one has mentally and emotionally prepared oneself to love G–d to the point where one is ready to die for His Name, as if one had actually done so. This is the deeper meaning of: אני ה' מקדשם "I, the Lord, sanctify them."

Kabbalists know that the agent (שר העולם) whom G–d appointed to be in charge of this universe is Mattatron (Chagigah 15 et al). It is said that Psalms 37,25: נער הייתי גם זקנתי, "I have been young; now I am old," must have been said by this angel, that he referred to the length of time he had been in the service of the Lord (Yevamot 16). This angel is reputed to have the keys to Heaven, and Kabbalists see some allusion to the identity of this נער, in Proverbs 22,6: חנוך לנער. They perceive חנוך as being Mattatron. Tosaphot query how this Mattatron could be described as שר הבריאה, in charge of the universe, seeing that חנוך did not live till long after the universe was created, and they therefore solve the problem in a different way. [This problem is discussed in Tosaphot Yevamot 16, and relates to part of the liturgical poetry in the morning prayer of שמחת תורה. Ed.] I do not think that there is really any substance in the query posed by Tossaphot for all those who have been granted some insight. The שר הבריאה certainly existed ever since the בריאה itself, and he is called Mattatron, since it is his function to guard over everything that reflects G–d's expressed will. The word מטרה is the translation of the Hebrew word שומר, guardian. חנוך performed a similar function on earth until G–d decided to remove him from earth while alive (Genesis 5,24). While on earth, he performed what the Kabbalists call the בחינה התחתונה, the "minor" function of Mattatron on earth. This "minor" function is known as מנעל, shoe. The force in charge of such activities is called Sandalphon, from the Hebrew סנדל, a sandal. Solomon sings the praises of such people when he says in Song of Songs 7,2: מה יפו פעמיך בנעלים, "How lovely are your footsteps when shod in pilgrim's sandals."

Laban became aware of this, and this is why he protested in 31,43: הבנות בנותי, והבנים בני והצאן צאני וכל אשר אתה רואה לי הוא. "The daughters are mine, the sons are mine, the flocks are mine; all that you see around is mine!" I have already mentioned that we are called צאן while we are in exile. We also have scriptural proof for this from Psalms 44,23 נחשבנו כצאן טבחה, "We are regarded as sheep to be slaughtered." When we are on a high spiritual level, however, we are referred to as אדם, as we have shown. There is a difference, however, between אדם when referred to as a male, and between אדם when referred to as female. When G–d first created the human species, the Torah says of G–d's work זכר ונקבה בראם, ויקרא את שמם אדם. "He created them male and female, and He named them Adam" (Genesis 5,2). All the redemptions which we have experienced in the past have always been associated with the female element inherent in אדם; this is why our gratitude was always expressed by שירה חדשה, "a new song (feminine term) instead of as שיר חדש. When the redemption of the future materializes, however, we shall give thanks to the Lord with a שיר חדש, acknowledging the additional dimension of that redemption.