Chasidut sur Rois 2 2:30
Kedushat Levi
More on the concept that Pinchas is identical with or equivalent to the prophet Elijah.
It is an axiom that man’s body as such is a long way from getting involved in service of the Creator. The body, by definition, is concerned with its own needs, and seeing that is it transient, mortal, cannot be expected to concentrate on the likes and dislikes of its Creator, were it not for the fact that it is inhabited by a soul of divine origin. Naturally, this soul, which feels as if in prison while it inhabits a mortal body, longs for a return to its origin. Seeing that the body does not share the soul’s lofty aspirations, it is condemned sooner or later to return to the dust from which it was formed, i.e. its destiny is the grave, interment in the earth.
This condition of the body, however, is not absolute. If the body too had been involved in service of the Lord willingly, it would not be mortal. Such a situation existed in Gan Eden before man committed the first sin.
Actually, (according to our author) Pinchas by his deed, had deliberately risked death, as the sages said in Sanhedrin 82, i.e. his body had not warned him that he was embarking on self destruction. As a reward, his body had become immortal, similar to the body of the prophet Elijah which departed from earth on a journey heavenwards (Kings II 2,1-11) According to a Midrash referred to by our author, Pinchas’s success in killing Zimri was due to his body having made itself invisible at the time.
[I must confess that the statement attributed by the editor of the version of the Kedushat Levi that I work from to Sanhedrin 82 is not to be found there. Maybe the author had a different source in mind when quoting: “our sages have said.” Ed.]
It is an axiom that man’s body as such is a long way from getting involved in service of the Creator. The body, by definition, is concerned with its own needs, and seeing that is it transient, mortal, cannot be expected to concentrate on the likes and dislikes of its Creator, were it not for the fact that it is inhabited by a soul of divine origin. Naturally, this soul, which feels as if in prison while it inhabits a mortal body, longs for a return to its origin. Seeing that the body does not share the soul’s lofty aspirations, it is condemned sooner or later to return to the dust from which it was formed, i.e. its destiny is the grave, interment in the earth.
This condition of the body, however, is not absolute. If the body too had been involved in service of the Lord willingly, it would not be mortal. Such a situation existed in Gan Eden before man committed the first sin.
Actually, (according to our author) Pinchas by his deed, had deliberately risked death, as the sages said in Sanhedrin 82, i.e. his body had not warned him that he was embarking on self destruction. As a reward, his body had become immortal, similar to the body of the prophet Elijah which departed from earth on a journey heavenwards (Kings II 2,1-11) According to a Midrash referred to by our author, Pinchas’s success in killing Zimri was due to his body having made itself invisible at the time.
[I must confess that the statement attributed by the editor of the version of the Kedushat Levi that I work from to Sanhedrin 82 is not to be found there. Maybe the author had a different source in mind when quoting: “our sages have said.” Ed.]
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Sha'ar HaEmunah VeYesod HaChasidut
Of the storm wind, the Zohar says (Pinchas, 127b), “This is the wind which agitates man’s body. Eliyahu managed to subdue the storm wind, as it is written (Melachim 2, 2:2), “And Eliyahu ascended to heaven in a storm wind.” In the Liqutei Torah of Rabbi Chayyim Vital, on the 38th chapter of Iyov, he mentions that God showed Iyov how He, may He be blessed, rules over the serpent,61Symbolizing the forces of evil. and how the storm wind performs His word.
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Kedushat Levi
This idea has been hinted at when the Talmud in Taanit 29 stated that משנכנס אדר מרבים בשמחה, normally translated as: “once the month of Adar has begun we experience an additional measure of joy in our lives.” The word אדר, is a short form of the word: אדרת, “cloak,” or mantle, a garment that envelops the wearer, a garment that the prophet Elijah is reported as having worn regularly. (Compare Kings I 19,19, Kings II 2,8, Kings I 19,13) The Talmud means that prior to the beginning of this month when the Jews tried to look at G’d, they were consumed by awe, as G’d had not draped sufficient protective “clothing” around His essence to enable those who worship Him to entertain feelings other than awe and fear.
One of the supports for such an interpretation is presumably the fact that all the miracles G’d performed for the Jewish people during that time, in the lifetime of Mordechai and Esther, were covert rather than overt miracles, i.e. G’d practiced הסתר פנים, a benevolent type of “hiding” His face, so that His creatures would not have to experience too much fear when turning to Him. The miracles performed at that time were in contrast to those performed when G’d split the sea at the time of the Exodus, using supernatural phenomena in doing so. In the Purim episode, not a single supernatural element was part of the chain of events that resulted in the salvation of the Jewish people. [It seems clear to this editor that the author chose this approach to his exegesis as this portion is read annually around the time of Purim. Ed.]
An additional reason may be that around this time, nature that had denuded itself and presented itself to us as awesome during the winter months, once again bedecks itself with foliage, arousing new hope and joy in the hearts of the people who have just experienced a harsh winter.
Quoting Genesis 49,11 where Yaakov blesses his son Yehudah, and zeroing in on the words: עירה ולשרקה, the author sees in the apparently extraneous letters ה at the end of the word עירה and שרקה, a mystical meaning based on the concept of צירוף אותיות, the ability to divine the deeper meaning of why certain letters have been combined, [an art that according to our sages enabled Betzalel, the master-builder of the Tabernacle to carry out his task, Ed]. The use of the two letters ה where they do not appear to be needed, is an allusion to the abundance of G’d’s largesse for His creatures in the universe, whereas the letters י and ו allude to looking at the overwhelming brilliance of light experienced when looking at the Creator. These four letters, of course, are the letters forming the tetragram of the holy name of G’d, י-ה-ו-ה. The system has been explained further by Shaar Hayichud vehaemunah in the writings of Tanya, (Rabbi Shneer Zalman of Ladii).
[Many of my readers are familiar with a mystical poem appearing before the recital of לכה דודי commencing with the line אנא בכח, where we find the respective first letters of each line printed separately at the end of that line. This is one of the best known examples of the system of צירוף אותיות having found its way into prayer books even of the Ashkenazi (Charedi) community which normally refrains from including passages that the average worshipper cannot understand. The reader may also be interested to know that this is the reason why in most Ashkenazi communities the entire portion of the Friday night service known as kabbalat Shabbat, and commencing either with the saying of לכו נרננה or the preparatory saying individually of the entire scroll of Song of Songs, was for hundreds of years resisted; even when and where accepted, the chazan recites it on the platform from which the Torah is read, to remind the congregation that this was not part of the original Friday night service, Ed.]
One of the supports for such an interpretation is presumably the fact that all the miracles G’d performed for the Jewish people during that time, in the lifetime of Mordechai and Esther, were covert rather than overt miracles, i.e. G’d practiced הסתר פנים, a benevolent type of “hiding” His face, so that His creatures would not have to experience too much fear when turning to Him. The miracles performed at that time were in contrast to those performed when G’d split the sea at the time of the Exodus, using supernatural phenomena in doing so. In the Purim episode, not a single supernatural element was part of the chain of events that resulted in the salvation of the Jewish people. [It seems clear to this editor that the author chose this approach to his exegesis as this portion is read annually around the time of Purim. Ed.]
An additional reason may be that around this time, nature that had denuded itself and presented itself to us as awesome during the winter months, once again bedecks itself with foliage, arousing new hope and joy in the hearts of the people who have just experienced a harsh winter.
Quoting Genesis 49,11 where Yaakov blesses his son Yehudah, and zeroing in on the words: עירה ולשרקה, the author sees in the apparently extraneous letters ה at the end of the word עירה and שרקה, a mystical meaning based on the concept of צירוף אותיות, the ability to divine the deeper meaning of why certain letters have been combined, [an art that according to our sages enabled Betzalel, the master-builder of the Tabernacle to carry out his task, Ed]. The use of the two letters ה where they do not appear to be needed, is an allusion to the abundance of G’d’s largesse for His creatures in the universe, whereas the letters י and ו allude to looking at the overwhelming brilliance of light experienced when looking at the Creator. These four letters, of course, are the letters forming the tetragram of the holy name of G’d, י-ה-ו-ה. The system has been explained further by Shaar Hayichud vehaemunah in the writings of Tanya, (Rabbi Shneer Zalman of Ladii).
[Many of my readers are familiar with a mystical poem appearing before the recital of לכה דודי commencing with the line אנא בכח, where we find the respective first letters of each line printed separately at the end of that line. This is one of the best known examples of the system of צירוף אותיות having found its way into prayer books even of the Ashkenazi (Charedi) community which normally refrains from including passages that the average worshipper cannot understand. The reader may also be interested to know that this is the reason why in most Ashkenazi communities the entire portion of the Friday night service known as kabbalat Shabbat, and commencing either with the saying of לכו נרננה or the preparatory saying individually of the entire scroll of Song of Songs, was for hundreds of years resisted; even when and where accepted, the chazan recites it on the platform from which the Torah is read, to remind the congregation that this was not part of the original Friday night service, Ed.]
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Sha'ar HaEmunah VeYesod HaChasidut
Indeed, we find various distinctions and levels in the miracles performed by various prophets and their awakenings, based upon the level to which they prepared their souls. The miracles performed by Moshe could actually transform things to their very opposite, as the Midrash teaches us (Beshalach), “‘And God showed him a tree’ (Shemot, 15:25). It was a bitter branch, and the bitter sweetened the bitter.”393Shortly after passing through the sea, the Children of Israel camped at an oasis called Marah – named so because its waters were bitter and undrinkable. G-d told Moshe to throw a tree into the waters, to sweeten them. According to the Midrash, this tree was itself bitter. So too with the brass serpent, which healed the snakebites.394In Numbers 21, the Children of Israel complain unnecessarily about the hardship of their travels. G-d is angered, and sends poisonous serpents to bite them. The people repent, and G-d commands Moses to forge a snake made of brass, and place it atop a pole. Whoever was bitten by a snake, yet looked upon the brass snake, would be healed. Again, that which kills and that which heals is the same. Also with the splitting of the Red Sea, where the waters congealed against the laws of nature, where (Shemot 15:8), “the depths congealed in the heart of the sea.” This, too, also an example of opposites, because water usually begins to freeze at the surface, and here it began in the middle of the sea, which, according to nature, would be the last place to freeze. The miracle of the splitting of the sea happened in the exact opposite way nature would have had it. Thus, with all of Moshe’s miracles, things were changed to their complete opposite. Moshe’s level of prophecy was greater than all of the other prophets, for he would see the Divine form at once. This is written in the Midrash Tanhuma (Hayei Sara) and in the Tikkunei Zohar (Tikkun 18, 32a).395God has no form. However, prophets receive their prophecy through a vision of the Divine body. All of the other prophets would behold a vision of a part of the Divine body. Moshe differed, in that he could see the King in His entirety. Therefore the miracles associated with him would change a thing over to its complete opposite. Similarly, with Yeshayahu, we find a miracle within a miracle, and the transformation of one thing to its complete opposite. As he said (38:21), “Take a lump of figs, and smear it on the boil, and he shall recover.” The Midrash tells us that it is the nature of figs to cause the wound to rot. Yeshayahu knew that this would have the opposite effect. This is because Yeshayahu’s prophecy had an aspect of Moshe’s prophecy. It is said in the Midrash on Tehillim (90), “Rabbi Elazar said in the name of Rav Yossi ben Zimra, all of the prophets would prophesize, and not be conscious of their prophecy. This was not so for Moshe and Yeshayahu. Moshe said (Devarim, 32), ‘My doctrine shall drop as the rain.’ And Yeshayahu said (Yeshayahu, 8:18), ‘Behold, I and the children whom God has given me are for signs and tokens in Israel from the Lord of Hosts who dwells in mount Zion.’ Rabbi Elazar said in the name of Rabbi Yossi, even Shmuel, the master of prophets, would speak prophecy, and not know what prophecy he was speaking. This is as it is said (Shmuel 1, 12), ‘And God sent you Yeruval and Badan and Yiftah and Shmuel.’396He was speaking to the people, and as he was not aware of what he was saying, he said, “Shmuel,” instead of “me.” This is because he was not aware that he was speaking.” On the other hand, the miracles performed by Elisha occurred mostly through an awakening of salvation through prayer. That is, his miracles were answers to his prayer. Most of them were effected through hints contained in his prayer to heal the waters of Yericho, as he said (Melachim 2, 2), “Bring me a new bowl and put salt in it.” As it is said in the tractate Berachot, “Just as salt will sweeten meat, so will it sweeten water.” Elisha also said (Melachim 2, 4), “Take flour and put it in the bowl.” He was praying, “God who said flour will be man’s food, so shall He say that these fields will bring forth food.” And also (Melachim 2, 6), when one of the sons of the prophets lost his axe in the river, Elisha cut down a branch and threw it in the river. His prayer was, “The one who said wood floats can also tell the iron to float.” For Elisha to perform various miracles at various times, he had to prepare his heart for each situation. In this way, he was showing how God’s miraculous governance is hidden within nature.397The implication is that because Elisha’s prophecy was on a lesser, more concealed level than Moshe’s, his prayers did not achieve a total uprooting of nature, but merely an extension of natural laws.
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