Commentaire de citation sur Le Deutéronome 6:15

אסון, a mishap brought about either by man or by direct heavenly intervention, a natural disaster, for instance. Yaakov’s fear was based on a mishap having befallen Joseph at the time (as he had been led to believe). The Talmud in Ketuvot 30 describes mishaps caused by “man” as thorns and thistles, and the like. [based on Proverbs 22,5. The assumption appears to be that such “mishaps” are preventable by man being careful.] We may well ask why Yaakov was afraid of a mishap that might befall Binyamin while he was on the way more than he was afraid of a mishap which might befall him at home? The answer is that mishaps which befall people on a journey are statistically far more frequent than those that befall a person while he is at home. Wild animals, bandits, etc., are usually roaming on much traveled routes. Due to the likelihood of encountering such hazards while traveling, even righteous people who have no reason to fear G’d’s retribution for any wrongs they may have committed, need to be especially careful in any situation which is known to be especially hazardous, and they must not ignore such dangers by relying on G’d to keep them safe. Even if they would be saved from some danger through a miracle G’d would perform for them, their accumulated merits would be diminished thereby. Our sages have found an allusion to all this in Deuteronomy 6,15 לא תנסו את ה' אלוקיכם, “do not cause the Lord your G’d to have to perform a miracle for you.” We find proof that even an outstanding man such as the prophet Samuel when sent to anoint a successor to King Sha-ul and setting out on the way to Chevron to anoint one of Yishai’s sons, was afraid and said so to G’d. G’d Himself told him what precautions to take. (Samuel I 16,2) In view of the above it is not surprising therefore that Yaakov was especially concerned about Binyamin’s safety during the journey.

What is the meaning of that covenant? The word שלום is to be understood as "complete, whole." The first covenant G'd concluded with the first Jew Abraham in Genesis 15, 1-21 contained the promise that Abraham's descendants would take possession of the lands of 10 nations all of which are named in that chapter. Even at the time when the prophet Elijah was active on earth for the first time, the lands of no more than seven of these nations had been given to the Jewish people. When G'd said in our verse הנני נותן לו את בריתי שלום, He hinted that Pinchas/Elijah would preside over the completion of the part of G'd's promise to Abraham which was still outstanding. The vision of Maleachi includes the vision of Isaiah 11,7 and 9 concerning a period when the lion will lie down with the lamb without harming it, etc. In the latter verse Isaiah predicts that from that time onwards "nothing evil or vile shall be done, for the land will be filled with devotion to the Lord, etc. etc."The reason that in our verse G'd does no longer speak of Pinchas' descendants is that when Elijah will return at that time it will be Pinchas' final appearance on earth, his task will not have to be completed by his offspring. The Torah mentions that the covenant G'd concludes with Pinchas also comprises the priesthood, giving a reason for this second covenant which is an everlasting one. By using the introductory word תחת, the Torah refers to Pinchas as also qualifying for this latter covenant on account of two things he had done or was still going to do, i.e. the jealousy he would display on behalf of G'd during the reign of Achav when the Israelites worshiped the Baal and abandoned their G'd. The reason that the Torah added the word לאלקיו here is that it alludes to the sin of idol worship. We know from Deut. 6,15 that the sin of idol worship arouses G'd's jealousy. When Elijah demonstrated the miracles of G'd on Mount Carmel in Kings I 18,39, he did not conclude until the people had exclaimed that the Lord G'd is the true G'd. This is the reason why when Elijah will appear once more prior to the coming of the Messiah it will be during a period which the prophet Maleachi described as a time when "G'd and His name will be one," the mystical dimension of "the Lord G'd is the true G'd."

You have to appreciate that the meaning of the word בקרבי is derived from קרב, “battle;” its numerical value is the same as that of שדי, i.e. 314. In other words, when this attribute of G’d withdrew the Jewish people lost the battle.
I believe that wherever we find the word בקרב or similar in the Torah there is an allusion in that word to the “awakening” of the attribute of Justice. The root of all this is to be found in Exodus 23,21 כי שמי בקרבו, “for My name is within it” [the angel representing the attribute of Justice]. Other examples are: Genesis 48,16 וידגו לרוב בקרב הארץ, “may they proliferate abundantly like fish, in the midst of the land.” The beginning of that verse referred to the המלאך הגואל אותי מכל רע, “the angel who has redeemed me from all harmful influences,” a clear reference to the attribute of Justice. Other verses in which the word בקרב is clearly indicative of an association with the attribute of Justice are: Exodus 10,1 למען שתי אותותי אלה בקרבו, as well as Exodus 8,18: כי אני ה' בקרב הארץ, or Deut. 15,11: כי לא יחדל אביון מקרב הארץ, “there will not cease to be someone who is destitute in the midst of the land.” The author extends the list; [I will omit further examples in the interest of brevity. Ed.]