Musar zu Schemuel II 8:13

It is nonetheless true that G–d personally performed these judgments on the firstborn of Egypt. The distinction of both Moses and the Jewish people at that time was that the people were prepared to become G–d's people, i.e. army, and that the שכינה was ready to resume residence on earth because by their absorption of Torah precepts and their performance of good deeds, the people of Israel had repaired the damage that had previously caused the שכינה to withdraw. Service to G–d is something that is "needed" by G–d, as we know from the Zohar's comment on ועשיתם, read attem. When someone performs all the commandments, G–d considers this as if that someone had in a sense "made Him." Our sages have stated, that when Israel performs the will of G–d, it adds strength to the גבורה in the Celestial Regions. We find such a concept applicable in Samuel II 8,13: ויעש דוד שם, "David made a Name." One can add lustre to someone's name; this is another way of "making" such a person. This is the very reverse of what a רשע, evil person, does by this wickedness. Such a person is described as נקב השם, having pierced or perforated the Shem, name of G–d, as we know from Leviticus 24,11. Cursing G–d is tantamount to perforating His image. This דרש is lengthy, and I shall explain it in its proper place.

In any event the term Elohim used in these two verses refers to Moses whom G–d had elevated to such a position. The reference to the Jewish people becoming His people refers to their appointment as G–d's צבאו, "army." The words: לשים לו שם, are to be understood in the same way as the verse in Samuel II 8,13, which speaks about David making a "name," in line with the Zohar which describes performing G–d's commandments as making a "name" for G–d, i.e. ועשיתם אותם-ועשיתם אתם. The words לעשות לכם הגדולה ונוראות, refer both to G–d and to Israel. As far as G–d is concerned, we are already familiar with the hints contained in the line ועשיתם אתם that such performance is tantamount to "making G–d," hence the word "הגדולה," "the (known) greatness." As far as the people of Israel is concerned, the word: ונוראות alludes to the spiritual elevation achieved by Israel as mentioned in Exodus 34,10: וראה כל העם אשר אתה בקרבו את מעשה השם כי נורא הוא אשר אני עושה עמך, "And the whole nation among whom you are will see the work of the Lord that I am about to do with you, that it is awesome."

Rabbi Acha understands the words ועשיתם אתם according to a Kabbalistic interpretation that performance of the Sacrificial Service is something required by Heaven. This is based on the perception that by performing מצות Israel enhances the honour and glory of G–d. This is also the approach followed by the Zohar in its commentary on the words ועשיתם אתם. The following is a quotation from that passage in the Zohar, (Sullam edition page 7) on Bechukotai: G–d says: "If someone performs the commandments and walks in My paths, it is as if he had made the heavens, had made ME and preserved ME." This is derived from the defective spelling of Otam without the letter ו, so that the reading is "you have made (them) yourselves," i.e. you have constructed the fabric of the Name of G–d which is Torah. Rabbi Shimon explained Samuel II 8,13: ויעש דוד שם בשובו מהכותו את ארם בגיא מלח, "David made a name when he returned from defeating Aram at the valley of salt." Did David "make a name?" The meaning is that because David complied with G–d's instructions and walked in His paths, he made a name for G–d. No other king in the world achieved this merit. David used to rise from his bed at midnight singing the praises of G–d, until G–d Himself, i.e. His Holy Name arose on His throne at dawn, a reference to the emanation מלכות. We have learned in Leviticus 24,11 that the reverse is possible also, when the Torah says, ויקוב בן האשה הישראלית את השם ויקלל "The son of the Israelite woman made a hole in the name (of G–d) by cursing it." This source is the reason we can interpret the verse in Samuel as we did. This is also why the Torah writes in Leviticus 26,3 ועשיתם אתם, meaning that if you perform them (the commandments), the result will be that you improve His Name. Thus far the Zohar.

[The author continues to see additional symbolisms in the juxtaposition of certain vowels in the words מגדול, מגדל. I have decided to omit those. According to these symbolisms it was David's task to rescue mankind from the effects of the Tower מגדל בבל, and this is why we have these various spellings of the word מגדל in the Book of Samuel. Ed.] The result of G–d's dispersing the people who had built the מגדל, Tower, in Genesis 11,5 was to create seventy nations. It will be the task of the Messiah, i.e. David reincarnate, to repair the damage caused at the time that Tower was built. He will conquer all those nations and he alone will rule. We find an allusion to this when the people of the generation of the Tower justified their action by saying: נעשה לנו שם, "Let us make a name for ourselves." We also find that it is said of David: ויעש דוד שם, "David made a name for himself" (Samuel II 8,13).

In the case of David we find the reverse process. David, who always tried to involve G–d in all that goes on here on earth, tried to build a sanctuary to provide G–d with a permanent abode here on earth, and thereby to reverse any separation between man and G–d. This is the deeper significance of the מגדל דוד … בנוי לתלפיות, "the tower of David built as an ornament" (Song of Songs 4,4). The Temple was the structure that all mankind is meant to turn to as a symbol of G–d's Presence on earth. Despite David's intentions and endeavors, G–d's ultimate Sanctuary has not yet been built on earth; a structure built by humans would not endure. This is what the Psalmist means when he says אם ה' לא יבנה בית שוא עמלו בוניו בו, "if G–d Himself does not build the house, its builders labor in vain with it" (Psalms 127,1).