Pensamiento judío sobre Malaquías 1:2

The references to man as beloved of G'd do not mean that the love of G'd was demonstrated before its recipient had demonstrated some personal accomplishment in the field of yir-at shamayim, fear of Heaven. All men are created with equal opportunity in this respect, though G'd provides blandishments to attract those who choose His way, whereas no incentives are provided for the potential sinner. The fact that we find ba-aley teshuvah, repentant sinners on the one hand and on the other hand one encounters people who have lived a devout life most of their years only to suddenly forsake that path, shows clearly that we are all free agents in this respect. The initial amount of Divine love each person is endowed with at birth, is augmented as man pursues the path of righteousness. emet me-eretz titzmach, truth grows from the earth. (Psalms 85,12) This means the recognition of truth is rooted in our world. "Righteousness however, is subsequently looking down from above." Solomon's prayer at the beginning of his career, (Kings I 3,6) is the best illustration of our contention. Solomon said: "You have done great kindness with Your servant David my father, when he walked before You in truth and righteousness and with upright heart; You preserved this kindness for him, and gave him a son who sits on his throne as of this day." Solomon talks of two acts of kindness by G'd. The first is the kindness extended to all men at birth, the second that which accrued due to David's personal conduct. In chapter sixteen we have explained in detail why in the case of Abraham, G'ds special love is reported before we know of Abraham's good deeds. The initial endowment of man by G'd at birth can be divided into three categories. 1) The physical aspect; the gift of life, a sound body. 2) Endowment with certain character tendencies that will help to smooth his path in life. 3) Endowment with certain intellectual powers. When we quoted the Talmud in Makkot at the outset, the three types of decrees the rabbis instituted may reflect these three categories. (1) The reading of the megillah annually, is an act of appreciation that our physical lives had been preserved at the time of Haman. When Jews found that this basic gift of G'd had become endangered, they did penitence, a gift G'd had granted mankind prior to man having been created. This act therefore awakens the bond that links man to G'd. By fasting, i.e. denying oneself the needs of the body, Jews atoned for having indulged their bodies at the feast of Ahasverus some years previously. (2) When the Rabbis expanded the tithes legislation, they imposed restraints on certain character traits, primarily greed. The giving of alms is proof that one is able to restrain one's natural greed. Once man makes a move in this direction, he can be sure that G'ds kindness will respond in equal or even far greater measure. Also, the dispensation of alms, tithes, on a regular basis, eventually results in such acts of kindness becoming part of our very nature. When one observes good deeds being performed, one cannot always be sure of the motive of the person performing such good deeds. It may be an outgrowth of a mature personality, or it may still be motivated by ulterior considerations. The only criterion that offers guidance in this respect is the donor's facial expression at the time he performs the deed of kindness. If he seems to genuinely enjoy performing the deed, we can be sure he has attained the personality level when this mitzvah has become a natural for him. Such a person is called nadiv, generous, the other kind is merely called noten, a donor. David expressed this thought very clearly in Chronicles I 29,17. After having acknowledged that all the silver and gold man has amassed is in truth G'ds, he continues "and I am aware my Lord that you examine the heart, that you are desirous of uprightness; I have donated all these items from the uprightness of my heart; and now Your people present here, I have observed that they donate for You joyfully." G'd can tell motivation by examining the heart. David only has the venue of watching people's faces when they make their donations to tell how genuine their motivation may be. The verse commencing with the words asser te-asser, tithe repeatedly, (14,22) just like the words naton titten, give repeatedly, (14, 10) reminds us that only repeated action of that kind leads to generous gestures becoming second nature to us. Alternately, the repetition could mean that for every act of generosity we perform, a compensating act is performed in Heaven.

The paragraph commencing with the words "the Lord came from Sinai," (33,2) exemplifies that already prior to that event, nations such as Ishmael and Edom had proved unwilling to accept the Torah. Israel's acceptance was unique among the nations, since no one else was ready to accept the authority of Heaven. This act of voluntary submission made Israel into the "chosen people" even though G'd had displayed fondness for other nations also. See 33,3, "He has fondness for nations, but holiness is all concentrated within you." (Israel) Also the other way around. He is beloved by some people among the nations, converts to Judaism, but on a collective basis as distinct from an individual basis, holiness is found only in Israel. tukku leraglecha, you have submitted to G'd en masse. In turn, you were lifted up by "Your commandments." This is a reference to martyrdom for their religion displayed by Jews when confronted by the chance to save their lives through conversion to Christianity etc. morasha kehillat Yaakov.

"I HAVE LOVED YOU, SAYS THE L-RD. AND YOU SAY: IN WHAT HAVE YOU LOVED US? IS ESAU NOT JACOB'S BROTHER, SAYS THE L-RD. AND YET I HAVE LOVED JACOB AND I HAVE HATED ESAU…" (MALACHI 1:2-3)