Commentaire de citation sur Les Nombres 11:1

The discourse of Abraham the author: Behold, I have endeavored to speak. The One, which precedes calculation, is, from one aspect, the cause of all calculation, and from another aspect, it is all the calculation – it neither adds nor subtracts, yet it is the cause of all addition and subtraction. It does not accept multiplication or division, yet it is the cause of both. And this One is the First World relative to the worlds that are after it. This world is not corporeal, and it is called the "likeness of the glory of the LORD" on high [cf. Ezekiel 1:28]. It does not change in essence or configuration, and it has no time or place, and the honored Name is within it. And the Second World, which is the Middle one – there reside souls/forms of truth without bodies [i.e., angels], and also souls in bodies [celestial intelligences?], and their number is beyond us, as are the bodies [celestial spheres/stars]. And all of them are honored [beings], for they have no opposite, or change, or alteration in their essence, but only incidentally in the configuration of their motion. And this world is called the Holy Temple/Palace (Heikhal Ha-Kodesh), and they are the Heavens of Heavens (Shmei Ha-Shamayim). And there is the Throne of Glory (Kissei Ha-Kavod), and there are Michael and Gabriel. Therefore, Jonathan ben Uzziel translated [Isaiah 6:3, “Holy, holy, holy...”] as “Holy in the highest heavens, the house of His Shekhinah...” [Targum Jonathan on Isaiah 6:3]. And this is what [Isaiah] mentioned first: “sitting upon a throne” [Isaiah 6:1], which is the Throne of Glory, “and His train” – meaning the train/hem of the Throne – “filled the Temple” [Isaiah 6:1]. And he said, “Holy upon the earth, the work of His might...” [Targum Jonathan on Isaiah 6:3]. And behold, the two [first declarations of 'Holy'] refer to the hidden [worlds], and afterwards he mentioned “Holy forever and ever” [Targum Jonathan on Isaiah 6:3]. Know that the attribute [of holiness] does not change relative to the places [worlds], therefore the secret of his words is [in the repetition] “And one called...” [Isaiah 6:3]. And behold, the bodies of the Middle World neither begin nor end. And concerning this world it is written: “Praise Him, all His angels; praise Him, all His hosts” [Psalms 148:2], also the ministers [planets] and the two luminaries [sun and moon]. And concerning all, it says: “For He commanded and they were created. And He established them forever and ever; He gave a decree, and it shall not pass away” [Psalms 148:5-6]. Yet there is opposition/variety in their movements: some go from east to west, and the opposite [west to east]; also northward and southward; also along the equator; some are direct in their course, some retrograde, some stationary; some swift, some slow; some ascending, some descending; some visible, some hidden; the ministers [planets] alone have 120 conjunctions, and the higher ones [fixed stars?] are countless. Sometimes [they are] in opposition, sometimes in aspects of love. And I say [despite] all this, there is no [conflict] among them, but rather thus are new events generated in the Lower World, on account of their movement and their changing configurations, sometimes for good, sometimes for ill. And these matters require a lengthy explanation, and one book cannot contain the knowledge of their secret and purpose. And the Third World is beneath the firmament, and it is entirely full of bodies, both subtle and dense. And there are bodies containing souls (neshamot), also spirits (ruchot), also life-forces (nefashot). And Man alone is the secret [centerpiece] of this Lower World, and for his sake it was created, and his soul is bound to the higher souls. And because the speaker is human, and the listener is human, therefore [Scripture speaks of] the higher [realities] and the lower [realities] in human terms. Behold, it attributes majesty to the higher and diminishes them [by using physical terms], for I cannot speak [of them] unless it is done thus, and it elevates the lower [by giving them human-like attributes]. Therefore, the Sages, of blessed memory, said: “The Torah speaks in the language of human beings.” They [Scripture] say: “the top of the earth's soil” [Proverbs 8:26], “covered the eye of the land” [Exodus 10:5], “Give ear, O earth” [Isaiah 1:2], “Incline your ear” [cf. Psalms 45:11], and concerning the stone, that it heard the word of the Lord [Joshua 24:27], “And the earth opened its mouth” [Numbers 16:32], “from the ends of the earth” [Isaiah 41:9], “in the heart of the seas” [Exodus 15:8], “on the lip of the river” [Exodus 2:3], “the hand [bank] of the Jordan” [II Kings 2:7], “a helmet of salvation on His head” [Isaiah 59:17], “eyes of the LORD” [Zechariah 4:10], “in the ears of the LORD” [Numbers 11:1], “for the mouth of the LORD has spoken” [Isaiah 1:20], “by the word of Your lips” [Psalms 17:4], “My own hand founded the earth, and My right hand spread out the heavens” [Isaiah 48:13], “And the LORD said to His heart” [Genesis 8:21], “therefore My inner parts moan for him” [Jeremiah 31:19], “and under His feet” [Exodus 24:10]. And in this manner: “And the anger of the LORD burned” [Numbers 11:1], “the beloved of the LORD” [Deuteronomy 33:12], “And the LORD went” [Exodus 13:21], “The LORD sat enthroned at the Flood” [Psalms 29:10], “Behold, the LORD is riding on a swift cloud” [Isaiah 19:1], “Awake! Why do You sleep?” [Psalms 44:24], “Then the Lord awoke as from sleep” [Psalms 78:65], “I have kept silent from of old, I have been still and restrained Myself” [Isaiah 42:14]. And behold, the Prince of Persia is the one appointed over the large or the middle company/grouping [perhaps referring to a level in the celestial/angelic hierarchy]. And behold, Daniel mentioned the appointed one [Prince of Persia] using the name "angel." And the matter of the additional [statement, Daniel 11:1] confirms this, as it stems from love [mutual support between angels]. And the meaning of the 21 days [of struggle, Daniel 10:13] corresponds to the appointee over Daniel himself, for just as there are appointees over every nation, so there is over every person. And the opposition between this [individual angel] and that [national angel] is the "war" [mentioned in Daniel 10:20]. And behold, this Lower World is the world of opposition and change, in essence, in configuration, and in motion. And the form that Daniel mentioned [the man clothed in linen, Daniel 10:5] appeared to him in prophetic visions. And I have already revealed to you the secret of the holy angels briefly through hints, and there is proof for all this from the words of the Prophets, and also proofs from the external wisdoms [philosophy/science]. And know that the decrees, past and future, come from the heavens, and they are the word of God, and it is written: “Forever, O LORD, Your word stands firm in the heavens” [Psalms 119:89]. And the secret of the configurations [of the heavens] from the beginning of their creation – upon all the configurations of the heavens are the Books [of decree]. Therefore, [this explains] the secret of dreams. And now I will return to explain the words of the angel.

ויחל העם, “the people profaned themselves.” The word ויחל means to profane something which previously was sacred, holy. We encounter the same word in connection with Noach (Genesis 9,2), when Noach planted a vineyard and became drunk. Judaism describes people who are meticulous in their sexual mores as ”holy,” whereas those that are not are considered as “profane.” Whenever the Torah refers to the Israelites simply as העם, this term implies a criticism of their spiritual level (at that time). The Following are some examples of the Torah using this terminology: Numbers 11,1: “the people were looking for something to complain about.” Numbers 20,3: “the people quarrelled.” Numbers 21,5: “the people spoke out against G’d.” On the other hand, whenever the people of Israel are referred to as עמי, this is to be taken as a complimentary term; examples are: Psalms 81,14: “if only My people would listen to Me.” Exodus 7,4: “I will take out the hosts of My people.” Isaiah 40,1: “comfort, comfort My people.”

HIS GREATNESS, HIS MIGHTY HAND, AND HIS OUTSTRETCHED ARM. Rabbi Abraham ibn Ezra commented: “[His greatness etc.] to bring you out from Egypt; and the signs²⁷⁹Mentioned in Verse 3. and wonders, which He did to Pharaoh; and what He did unto you in the wilderness,²⁸⁰Verse 5. in the matter of the manna.” But in my opinion it is incorrect, for now he [Moses] speaks only of the chastisement with which G-d admonished those who transgressed His will; [instead, the correct interpretation of the verse is as follows:] His greatness in that He exalted and elevated Himself when saying, Have thou this glory over me;²⁸¹Exodus 8:5. These are Moses’ words to Pharaoh to make the plague of frogs cease on the day fixed by Pharaoh. By tomorrow shall this sign be;²⁸²Ibid., Verse 19. And I will distinguish [between My people and thy people];²⁸²Ibid., Verse 19. that thou mayest know that the earth is the Eternal’s.²⁸³Ibid., 9:29. And His mighty hand [refers to], And I will put forth My hand, and smite Egypt;²⁸⁴Ibid., 3:20. the great work which the Eternal did [upon the Egyptians].²⁸⁵Ibid., 14:31. “Work” — literally: “hand.” And His outstretched arm [means] that He did not give the Egyptians relief and deliverance from the moment His hand was stretched out upon them, and He hath not withdrawn His hand from consuming²⁸⁶Lamentations 2:8. until He destroyed them. And what He did unto you in the wilderness,²⁸⁰Verse 5. [means] that He smote you [Israel] in the affair of the calf,²⁸⁷Exodus 32:35. in the fire that burned at Taberah,²⁸⁸Numbers 11:1-3. [in the affair of] the fiery serpents,²⁸⁹Ibid., 21:6. Kibroth-hattaavah,²⁹⁰Ibid., 11:35. the plague at Shittim,²⁹¹Ibid., 25:9. and the decree in the affair of the spies so that the hand of G-d was upon them until they came to this place. He [Moses] shortened, however, the account of the punishments that He inflicted upon them. And if so, Therefore shall ye keep all the commandment etc. that ye may be strong,²⁹²Verse 8. for His mighty hand strengthens those who keep His commandments, neither will He uphold the evildoers.²⁹³Job 8:20.

ויפל על פניו [AND WHEN MOSES HEARD IT,] HE FELL UPON HIS FACE because of the rebellion, for this was already the fourth offence on their part: when they sinned by worshipping the Golden Calf, it states, (Exodus 32:11) "And Moses besought [the Lord]”; in the case of the “people who complained”, (Numbers 11:1) it states: “and Moses prayed”; at the incident of the “spies”, (Numbers 14:13) “And Moses said unto the Lord, ‘When the Egyptians shall hear it ... [and now I beseech Thee etc.]”; but now at the rebellion of Korah, his hands sank down (he felt himself powerless) A parable! This may be compared to the case of a prince who sinned against his father and for whom his (the father’s) friend gained forgiveness once, twice, three times. When he offended for the fourth time the friend felt himself powerless, for he said, “ How long can I trouble the king? Perhaps he will not again accept advocacy from me!” (Midrash Tanchuma, Korach 4).