Pensée juive sur Les Psaumes 119:73

The Second piece of evidence is from the collection of parts and the composition of chapters, and it is that I observed the rain being composed of connected parts and the chapters being intricate, and in them, a sign of the act of creation and innovation was evident to me. Afterward, I thought, "Perhaps these chapters and connections are only in the small rains," meaning the sensory and vegetative rains. I narrowed down my thought to the earth, and behold, it is indeed so, for it consists of dust, stones, sand, and similar particles gathered together. I ascended to the heavens and observed many categories of celestial bodies, some of them within others. Among them are categories of luminous bodies called stars, varying in size, some large and some small, some with abundant light and some with little light, all composed within those celestial spheres. As the grouping, connecting, and composition became clear to me, which are innovations in the rain of the heavens and others, I affirmed through this evidence that the heavens and all that is in them are renewed. I found the scriptural statement saying that the dispersion of the parts of living beings and their composition indicates their renewal, as it says (Psalm 119:73), "Your hands made me and established me," and it says about the earth (Isaiah 45:18), "He fashioned it and made it," and it says about the heavens (Psalm 8:4), "When I see Your heavens, the work of Your fingers, the moon, and the stars that You set in place." The Third evidence is from specific instances. I found that all the rains will not escape.

(5) The changing of the priestly garments must be mentioned so that we will know that certain actions are not considered as falling within the definition of avodah; service. For instance, reading from the Torah in public on that occasion by the High Priest, is not avodah in the strict sense of the word. The purpose of the fast and the discomfort to be experienced, is to make the need for such a day redundant, as we read in Isaiah 58,3-14, G'd wishes that He could replace all fast days with days of joy instead. (Zachariah 8,18-19) The fasting by itself is no accomplishment. Also, fasting is not in order to attain our requests from G'd, but to cleanse us of our sins which we committed because of the enjoyment that indulging in such sins has afforded us. Compensating with discomfort for comfort obtained illegally previously, does not constitute any entitlement on our part. The word tzom, derived from the root tzamtzem, limiting oneself, can have three meanings when applied to man. This "restriction" can apply to all three parts of man, his physical functions, his emotional functions, and his intellectual functions. (6) The fact that this innuy, discomfort, affliction, is mentioned three times then, is to ensure that we understand that the Day of Atonement fulfils its function optimally only when we appreciate all the dimensions of the fast, (see comment in Parshat Emor) The fact that our sages in Yoma 81, explain the repetitions as relating to multiple discomfort such as washing, not wearing leather shoes, etc. in no way conflicts with our explanation, as the Talmudic commentary is halachah mi-Sinai, i.e. not based on any conceptual understanding of the legislation. (9) The Torah connects the prohibition of work with the fasting, to illustrate that no other activity is to interfere with our concentration on the purpose of the fast and what it stands for. That is also the reason for the word nefesh. The whole personality must be involved in the fasting process, not merely the body. The penalty for not involving the entire personality in the innuy, discomfort, is karet, since it revealed misunderstanding of the purpose of the fast. This penalty embraces the whole personality in all its three aspects, as discussed. When the Torah speaks of the work prohibition however, unconnected with the innuy aspect (as in chapter 23,31), the penalty is not spelled out. The reason for repeating the work prohibition at all, may be in order to stress the difference between mechanical offences, and those that involve one's personality. When coupled with Yom Kippur, Day of Atonement, and the specific demands of Yom Kippur, such offence invalidates the spirit of the day completely, and constitutes a grave error. This is the only holyday which demands a complete work-prohibition like the Sabbath, including all food preparation. (7) The innuy, discomfort, commences on the ninth of the month in the evening, though the effects may not be noticeable till the morning of the tenth of the month. In order for that discomfort to be felt on the tenth, it has to be commenced by abstention already on part of the ninth. (8) The word ach, in chapter twenty three, is employed to establish the connection with the avodah, sacrificial service legislation outlined in chapter seventeen of our Parshah.

The psalm continues: the moon and the stars that You established. [When mentioning the moon and the stars, the psalmist] changes the word used, stating that You established. [Thus,] the work of Your fingers, stated beforehand, is not sufficient [when discussing the moon and the stars. Hence,] this phrasing implies that the moon and stars are not merely described as the work of Your fingers, but as having been “established”. [The word] “establishing” represents a stage of development beyond “work” (מעשה). After “work” is completed, [the object produced by the work is then] “established.” This is reflected by the phrases,³⁴Devarim 32:6. “He has made you (עשך) and established you,” and “Your hands made me (עשוני) and established me.”³⁵Tehillim 119:73. [A similar motif applies with regard to] the moon and the stars. [After being made, they were established, for the moon] did not remain in the same state as [it was] originally created [i.e., “made”]. Thus, the moon was [originally] the same size as the sun, [but then] it had its size diminished. After [being made, the moon] was “established” in a different form than it was originally. Similarly, the stars were made and then established. [For as part of the] conciliatory [gestures granted the moon], its hosts were increased. [According to the conception that] the stars had already been created, [as part of the gestures to the moon,] God decreed that they would appear and disappear with [the moon], as our Sages stated.³⁶It appears that the citation in the Hebrew text, Bava Basra, is in error and the intent is Bereishis Rabbah 6:4. How much more so [does this apply] if [the stars] were created [only] after [the moon was] diminished and not earlier, thus their very existence serves as an “establishment” of the moon. [Thus, since the moon was established] in this manner, the psalmist said, “Since I see the moon and the stars as they have been established, I declare: What (מה) is man…!”