וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
Dieu dit: "Que la lumière soit!" Et la lumière fut.
Likutei Halakhot
1. This is the aspect of (Megillah 3) "the priests in their service and the Leviim in their duchan (platform) and Israel in their midst". The essence of the Tikun of the sacrifice, by which he searches and clarifies the good point from among the waste, the aspect of animalism, is by the Priest, the man of Chesed. Because by tipping the scales to Chesed and judging to the side of merit, because of this one finds good points in all the lower rungs, and this is the aspect of the sacrifices, as explained above. Therefore, all of the Tikunei of the sacrifices are accomplished through the Kohen, the man of Chesed. He is the aspect of Avraham, as it is written (Psalms 110:4) "You are a priest forever" , as explained above. By this melodies are formed, as explained above. This is the aspect of the Leviim on their platforms, who conducted songs on the duchan (platform) while the sacrifices were offered. By the aspect of the sacrifice which is brought by the Kohen, the man of Chesed, this is the aspect of clarification and finding good by tipping the scales to Chesed, by creating melodies, as explained above. And 'Israel in their midst' who were learning Torah, this is the aspect of speech, by which there were able to elevate good to speech, which is the essence of its elevation, as explained above. Therefore the people of the watch would read the portion of Breisheet (Taanit 26a) and the portion of Ha'azinu, because the acts of Creation are the essence of the clarification of the goodness, in the aspect of "In His goodness, He renews each and every day the acts of Creation" (Weekly Morning Prayers). And this is the aspect of "For it is good" which He said on each of the six days of Creation". Before the Tikun of the acts of Creation, as it says (Genesis 1:2) "the earth being unformed and void and darkness" , this is the aspect of the strengthening of the evil that covers the good, and the Tikun [for this] is through the aspect of (Id.) "and a wind from God sweeping [over the water]". This is the spirit of Mashiach, which is the aspect of 'goodness'. Because all of the good points that are found within each and every Jew, this is the aspect of the shining of Mashiach; the essence of goodness is Mashiach, the aspect of Moshe, in the aspect of (Ruth 3:13) "Then in the morning, if he will act as a redeemer, good! let him redeem".. By the aspect of "the spirit of G-d", the spirit of goodness, the aspect of the spirit of Mashiach, by this is the essence of the subsistence and building of the world. Because of this - because of the good points that are found in the midst of "unformed and void" - (Genesis 1:3) And G-d said 'Let there be light'; and there was light". And therefore, (Id.) "G-d separated the light from the darkness". etc. By the good point one truly enters to the side of merit, and then the light is redeemed and the darkness is separated and removed from the light, the evil from the good, etc., as explained above. We find, that the essence of the Creation of the World is through finding and clarifying the good point, as explained above. And this is the aspect of (see the introduction to the tikkunim) "the color of the mishkan is the color of the works of creation"; because the Mishkan is also from the aspect of goodness that is clarified, etc, as explained above. This is what the people of the watch were involved with; they used to stand by the sacrifices with the 'acts of creation', because the sacrifice is the aspect of the 'act of creation', which is the aspect of clarification of the goodness etc as explained above. Therefore the sacrifices were brought in the Mishkan or Holy Temple, because the Mishkan and the Holy Temple were also built by the 'clarification of goodness', etc as explained above. This is the aspect of (Deuteronomy 3:25) "that good hill country" which was said of the Holy Temple. This is the aspect of the portion of Ha'azinu which the people of the watch read. Because the portion of Ha'azinu is the song that Moshe Rabbeinu promised, that by this song the Torah will not be forgotten, as it is written (Deuteronomy 31:21) "this poem shall confront them" etc. Even in absolute concealment, the aspect of (Deuteronomy 31:18) "Yet I will keep My countenance hidden" this song will be a witness, because the song hints that even if Israel is very far from Hashem Yisbarach in absolute concealment, even so they are close to Him, may He be blessed. Because He has yet found within them, even the lowliest, good points, as explained above. This is the aspect of (Deuteronomy 32:9) "For the LORD’s portion is His people, Jacob" etc. he found [us] in the desert. Even in the desert and the unformed void 'the LORD’s portion is His people'. In other words, the aspect of the good points, which are the aspect of 'the LORD’s portion is His people' etc. Therefore, they read the portion of Ha'azinu by the sacrifices, as explained above. By this the portion of Ha'azinu is called 'a song', as it is written, 'then this poem', etc. From the good points, as explained above, that are found in the desert and the unformed void, etc., as explained above, from this a melody and song are formed, as explained above. After the recitation of the passages of sacrifices and incense, which are the aspect of 'clarification and finding good points even in the lowest rungs', as explained above, after this we recite Pesukei d'Zimrah, because of the good points, as explained above, melodies ae formed, the aspect of 'I will sing [praises] to my G-d in my midst'. Specifically, 'I will sing', as explained above. This is the aspect of Pesukei d'Zimrah. which are the aspect of the songs and melodies that are formed through the clarification and finding of the good points that are in the lowest levels, as explained above. Therefore we say in the middle of Pesukei d'Zimrah the verse 'I will sing [praises] to my G-d in my midst', as seen above and explained above.
Mareh Yechezkel
Sermon on Parashat Bereshit
In Midrash Tehillim, it says, “’The beginning of Your words gives light’ (Psalms 119:130) – the beginning of Your words in the Creation was (Genesis 1:3), ‘Let there be light’; From there, ‘You make the fools understand,’ and they will begin with words of Torah” – and Rashi on Psalms cites this midrash. And it appears that his words can be elucidated according to the Mishnah (Avot 5:1), “With ten utterances the world was created, etc.” And see the book, Orchot Tzaddikim, as he explains that the teacher [of this mishnah] had two questions: One is, what was the benefit of having informed us that the world was created with ten utterances? And also, why was it created with ten utterances? And he answered about the first question, that an evildoer should know to be careful not to sin – for his punishment will be great, since he is destroying the world that was created with ten utterances. And about the second question, he answered that it is to give a goodly reward to the righteous. But that itself is difficult – why should the evildoer be punished with a severe punishment? As what does it matter that it was created with ten utterances, was He not able to have created it with one utterance? For if a craftsman makes a utensil in ten days that he could have made in a day, is his payment any greater as a result; and does one who breaks it have to pay any more? Likewise is it difficult – why should the righteous receive any more reward [as a result of this]? And see what he writes.
In Midrash Tehillim, it says, “’The beginning of Your words gives light’ (Psalms 119:130) – the beginning of Your words in the Creation was (Genesis 1:3), ‘Let there be light’; From there, ‘You make the fools understand,’ and they will begin with words of Torah” – and Rashi on Psalms cites this midrash. And it appears that his words can be elucidated according to the Mishnah (Avot 5:1), “With ten utterances the world was created, etc.” And see the book, Orchot Tzaddikim, as he explains that the teacher [of this mishnah] had two questions: One is, what was the benefit of having informed us that the world was created with ten utterances? And also, why was it created with ten utterances? And he answered about the first question, that an evildoer should know to be careful not to sin – for his punishment will be great, since he is destroying the world that was created with ten utterances. And about the second question, he answered that it is to give a goodly reward to the righteous. But that itself is difficult – why should the evildoer be punished with a severe punishment? As what does it matter that it was created with ten utterances, was He not able to have created it with one utterance? For if a craftsman makes a utensil in ten days that he could have made in a day, is his payment any greater as a result; and does one who breaks it have to pay any more? Likewise is it difficult – why should the righteous receive any more reward [as a result of this]? And see what he writes.
Kedushat Levi
Another approach to the last paragraph. it is the duty of every Jew to serve his Creator at all times from feelings of awe and fear and to look at fellow Jews with a benevolent attitude, interpreting actions that appear inappropriate in a favourable light, and not to harm any fellow Jew; the first step in serving G’d is always based on fear, awe. Man’s awe when serving G’d results in a mixture of awe and satisfaction, pleasure. Moses had attained this level of possessing wisdom while at the same time remaining in awe of the Creator, as we know from psalms 111,10 ראשית חכמה יראת ה', “all wisdom has its beginning in a feeling of awe and respect of G’d,” and is therefore symbolic of יראה, while Aaron’s name contains the letters נהר א, i.e. the letter אלף of the word יראה, and the letters spelling “water” in the sense of a blissful stream, providing irrigation, the first such water that we find in Genesis 2,10 i.e. ונהר יוצא מעדן, “and a river originated from Eden, and irrigated, etc.” Awe and fear lead to satisfaction תענוג. Seeing that the term יראה, awe, cannot be an attribute of the Creator, and תענוג, the feeling of pleasurable satisfaction preceded the dispensation by G’d of His largesse to Israel, (the process being comparable to what our sages meant when they said that “the cow is more intent of nursing the calf than the calf is consciously looking for its mother’s milk,”) when it comes to the results of Moses and Aaron intervening in the process of preparing Pharaoh to release the Israelites, Moses is mentioned first when the Torah writes: הם המדברים אל פרעה מלך מצרים להוציא את בני ישראל ממצרים, “they were the ones speaking to Pharaoh to permit the Children of Israel to leave Egypt.”[By mentioning Aaron last, the Torah associated him with the execution directly; he was mentioned immediately before the word להוציא, “to release,” i.e. the type of largesse about to be dispensed by G’d to the Jewish people. Ed.].
I have heard in the name of my revered teacher Rabbi Dov Baer from Mezerich that he explained Proverbs 10,1 בן חכם משמח אב, “a wise son brings joy to his father,” as Solomon paraphrasing the relationship between Jews loyal to Torah and their Father in heaven. When a Jew serves his Father in heaven he causes Him satisfaction and joy. Similarly, when someone makes complimentary remarks about fellow Jews, G’d also derives pleasure from such compliments. We are not to serve G’d for selfish reasons at all, such as the reward we have been promised for doing this. We must strive to provide G’d with satisfaction from our service to Him. This is so although there are a few benedictions in the 19 benedictions of the amidah, the central prayer, in which we ask for something for ourselves, such as intelligence to serve G’d properly, the ability to repent our sins, and a cure for our diseases. Seeing that G’d derives pleasure from our prayers, even these benedictions in which we turn to Him for help, also give Him pleasure. G’d derives pleasure from the very fact that we, His people, enjoy our existence on earth. This is what the sages had in mind when they responded to the question (Bereshit Rabbah 3,4) ,מהיכן נבראת האורה “from where did the light in which G’d garbed Himself originate?” The word for “light” in that Midrash is אורה as opposed to אור, the light G’d had created on the first day (Genesis 1,3) [There the word for “light” was in the masculine mode, whereas in the Midrash it is in the feminine mode, reminding us that it was something passive, received. Ed.] The answer given by Rabbi Shmuel ben Nachman in that Midrash is that it originates from the site on which the Holy Temple was built. The Talmud, pursuing this subject also asked whence the light originated from.
[I have not been able to authenticate what follows, supposedly in the Talmud. Ed.]
The Talmud wonders whence the light in which G’d drapes Himself originates. Seeing that the word אורה used for “light,” is in the feminine mode it must have been created at some time, having been the recipient of input from another source. Seeing that man needs to serve the Lord for the sake of providing Him with pleasurable satisfaction, תענוג, as opposed to our receiving blessings and material benefits in the earthly part of the universe, the question is logical. The answer given in the Talmud to the question posed is that G’d derives pleasure from man’s service which enables Him to dispense His largesse to man. He even enjoys prayer when it is offered as a means to secure this largesse. The reason He does so is because the very fact that He has reason to dispense this largesse is a source of satisfaction for Him.
I have heard in the name of my revered teacher Rabbi Dov Baer from Mezerich that he explained Proverbs 10,1 בן חכם משמח אב, “a wise son brings joy to his father,” as Solomon paraphrasing the relationship between Jews loyal to Torah and their Father in heaven. When a Jew serves his Father in heaven he causes Him satisfaction and joy. Similarly, when someone makes complimentary remarks about fellow Jews, G’d also derives pleasure from such compliments. We are not to serve G’d for selfish reasons at all, such as the reward we have been promised for doing this. We must strive to provide G’d with satisfaction from our service to Him. This is so although there are a few benedictions in the 19 benedictions of the amidah, the central prayer, in which we ask for something for ourselves, such as intelligence to serve G’d properly, the ability to repent our sins, and a cure for our diseases. Seeing that G’d derives pleasure from our prayers, even these benedictions in which we turn to Him for help, also give Him pleasure. G’d derives pleasure from the very fact that we, His people, enjoy our existence on earth. This is what the sages had in mind when they responded to the question (Bereshit Rabbah 3,4) ,מהיכן נבראת האורה “from where did the light in which G’d garbed Himself originate?” The word for “light” in that Midrash is אורה as opposed to אור, the light G’d had created on the first day (Genesis 1,3) [There the word for “light” was in the masculine mode, whereas in the Midrash it is in the feminine mode, reminding us that it was something passive, received. Ed.] The answer given by Rabbi Shmuel ben Nachman in that Midrash is that it originates from the site on which the Holy Temple was built. The Talmud, pursuing this subject also asked whence the light originated from.
[I have not been able to authenticate what follows, supposedly in the Talmud. Ed.]
The Talmud wonders whence the light in which G’d drapes Himself originates. Seeing that the word אורה used for “light,” is in the feminine mode it must have been created at some time, having been the recipient of input from another source. Seeing that man needs to serve the Lord for the sake of providing Him with pleasurable satisfaction, תענוג, as opposed to our receiving blessings and material benefits in the earthly part of the universe, the question is logical. The answer given in the Talmud to the question posed is that G’d derives pleasure from man’s service which enables Him to dispense His largesse to man. He even enjoys prayer when it is offered as a means to secure this largesse. The reason He does so is because the very fact that He has reason to dispense this largesse is a source of satisfaction for Him.