Halakhah sur Les Nombres 1:20

(Hay-Nun) ‘Behold man is the one’ in which there is one shrine, as we have elucidated in most of the sections of this introduction of ours. And [it is] as it is [found] in the Zohar, Parashat Korach 94 (3:176a-b), “The One only dwells among the one.” See there. And the unity that [comes] as a result of the commandments permitted the Divine Presence to dwell among Israel through the twenty-two letters of the Torah. As included in it are the six hundred and thirteen commandments – the three hundred sixty-five positive commandments and the two hundred and forty-eight negative commandments – corresponding to the sinews and limbs of a man.⁹⁷Targum Yonatan on Genesis 1:27; Zohar 1:170b. And so was it explained in Paragraph Tzaddi in explanation of the verse (Isaiah 59:2) “But your iniquities have been a barrier between you,” that [the Jews] are united through the commandments and divided one from another through sins.⁹⁸This specific verse is not explained in our text. However the topic is broached in Paragraph Tsadi, and it is possible that this is the reference here, and not Paragraph Bet, as appears in the printed editions. However, it is even more likely that the reference is to Binah Le’Etim (Drash 48) of Rabbi Azariah Figo, as per the correction found in the New York Shivelei David edition, as both the verse and the idea are found there. (Hence the notation Si. Bet, which was understood as a reference to Siman Bet, should have been S. Bet, which could mean Sefer Binah Le’Etim.) And this was the intention of Hillel who said to the convert, “[‘And you shall love your neighbor as yourself’ (Lev. 19:18)] – that is the entire Torah, and the rest is its explanation. Go study.”⁹⁹Shabbat 31a. [Its] explanation is that the other commandments are explanations of the unity through which Israel joins together and becomes one. And this is also elucidated in the midrash (Vayikra Rabbah 13:3) that says, “What does the Holy One, blessed be He care if he slaughters, etc.? Behold, [the commandments] were only given to refine (letsaref, which can also mean, unite) the creatures, as it is stated (Prov. 30:5), ‘the word of God is refined.’” [Its] explanation is that through the commandments, the Children of Israel will be unified. And also there in Midrash Rabbah on Parashat Vayechi,¹⁰⁰The reference seems to be to Bereishit Rabbah 98:3. Differing versions of the midrash are brought in several other places such as Midrash Tanchuma, Vayehi 8:2. “Yaakov said to his sons, ‘Maybe because you come from four mothers, you have a tinge of idolatry?’ They said to him, ‘It is written (Num. 1:20), “according to the house of their fathers” – just like there is only One in your heart.’” And the author of the Yafeh Toar¹⁰¹A commentary on Bereishit Rabbah by Rabbi Shmuel Yafeh Ashkenazi (Turkey, 16th century). did not know its explanation. But it appears to me that [it can be explained] according to what [Maharal] writes in Netsach Yisrael¹⁰²See Netsach Yisrael, Chapter 32 (p. 153 in London edition). – [that the] reason that Rachel gave the signs to Leah¹⁰³In Bava Batra 123a, the rabbis write that Yaakov had given Rachel a type of code (signs) in case an impostor be sent to his tent in her place on their wedding night. When Rachel found out the plot to have Leah be that impostor, she gave Leah the signs to prevent her from being embarrassed. was because she knew that it was not fitting for Yaakov to father all twelve of the tribes from one woman. And had it been so, they would have all been one, whereas that is not fitting for this lowly [world] – as its nature inclines away from the way of oneness. And this causes sin in Israel until the future to come (messianic times) speedily in our days. See there. And this is [the meaning of that which Yaakov said to his sons, “Maybe because you come from four mothers, it is impossible that you will be unified; and sin caused it, as the One can only dwell among one.” But they answered him, “It is written, ‘according to the house of their fathers’ – and there is one Father to all of us and there is One in our hearts. And God, may He be blessed, will be unified through us.” And it is as our teacher Rabbi Yitschak Abarbanel writes in explanation of the verse (Gen. 2:24), “and they shall become one flesh,” like Rashi explained – through the embryo that is created from both of them. And the portion of each one is in the many limbs. Even though the embryo loves itself; yet through this the father and the mother [also] love each other, as a branch produces love in [its] roots. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘And you shall love [the Lord your God], etc.’ (Deut. 6:5) – [that the name of the Heavens be loved through you¹⁰⁴This is the text found in the Talmud, and it is possibly what was written by the author. However, most versions of the Shev Shmat’ta have, “both of them will be beloved through the Torah scholar,” possibly relating to the mother and father.]” (Yoma 86a). And that means that the higher forces become unified, as all of them gave their portion to man and he is a branch from them – and love will sprout from the roots. And hence one should have intention for this unification before every [Torah] study [session] and good deed, as a fulfillment of the commandment of “and you shall love your neighbor, etc.” And [then] all of Israel will be one, and also all of the ones that gave birth to them will love each other and be unified.¹⁰⁵The author returns here to the theme with which he began this essay in the introductory paragraph and Paragraph Gimmel. And with what I have elucidated, their statement at the end of Tractate Eduyot is understood, “[Eliyahu] will not come to make distant or to bring close, but to make peace [among them], as it is stated (Mal. 3:23-24), ‘Behold, I will send, etc. [He shall bring back the hearts of the children to their fathers’” (Mishnah Eduyot 8:7). [This is] meaning that [the children] will be called by the name of their fathers, but there is [only] one Father to us all. And the world will then be fit for it. And then we shall see the joy of Zion and the building of Jerusalem, speedily in our days. Amen, Selah.