Commentaire de citation sur Les Psaumes 102:26

THE EMIM ABODE THEREIN FORMERLY etc. “You [Moses] might think that this is the land of the Rephaim which I gave to Abraham¹³³Genesis 15:20. because the Emim, who are Rephaim, dwelled there formerly, but this [the land of the Moabites] is not the land [that I promised to Abraham], because I drove out those Rephaim from before the children of Lot and settled them in place of the Rephaim. Those Emim were considered Rephaim,¹³⁴In our texts of Rashi this is marked as a comment upon Verse 11: “They also were accounted Rephaim, even as the Anakim (giants).” This is interpreted by Rashi to mean: “The Emim who formerly lived in the lands of Ammon and Moab were accounted as Rephaim, that is, the Anakim, (giants). But those lands of Ammon and Moab were not the land of the Rephaim which I promised to Abraham.” Therefore Moses was not to wage war against the lands of Ammon and Moab. like Anakim (giants) who are called Rephaim [from the root raphoh — weak] because the hands of everyone who sees them become ‘weak.’ Emim [from the root eimah — fear] are so called because their ‘dread’ lays upon people.” This is Rashi’s language. And similarly he wrote [further, in connection with the land of Ammon of which Scripture states], That also is accounted a land of Rephaim:¹³⁵Further, Verse 20. “because the Rephaim dwelled there formerly, but that [land] is not what I gave to Abraham.”
But I wonder at the words of the Rabbi! Why should Scripture explain to us concerning the land of Ammon and Moab that it is not the land of Rephaim which He gave to Abraham? Was it to state that it was not due to Israel and was not part of the land which G-d swore to their fathers to give them? [That could not be the reason! On the contrary,] Scripture states only, because I have given it unto the children of Lot for a possession¹³⁶Verse 19. meaning that, although it was part of Abraham’s inheritance, the Holy One, blessed be He, gave it to the children of Lot for Abraham’s sake. As Rashi himself wrote:¹³⁷Here on Verse 5. “[The lands of] two nations [from among the ten nations originally given to Abraham — Genesis 15:19-21], I gave to the children of Lot [Ammon and Moab] as a reward because Lot went with Abraham to Egypt¹³⁸Genesis 13:1. and kept silent concerning what Abraham said about his wife, ‘she is my sister.’” Moreover, the Rabbi himself wrote with reference to Esau:¹³⁷Here on Verse 5. “[The lands of] ten nations¹³⁹Ibid., 15:19-21: the Kenite, and the Kenizzite, and the Kadmonite; and the Hittite, and the Perizzite, and the Rephaim; and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite. I gave to Abraham. Seven of them will be yours. [Concerning the lands of] the Kenite, and the Kenizzite, and the Kadmonite — which are Ammon and Moab, and Mount Seir — one [i.e., Mount Seir] belongs to Esau, and two of them to the children of Lot.” And if so, the lands of Ammon and Moab, and Mount Seir were certainly of the inheritance of Abraham; why then did the Holy One, blessed be He, say to Moses that he should not think that this [land of Ammon and Moab] is the land of Rephaim which was given to Abraham? What difference is there between [the lands of] the Kenite, and the Kenizzite, and the Kadmonite [which were promised to Abraham but given to the children of Lot and Esau], and [the land of] the Rephaim [which was also promised to Abraham]?¹⁴⁰In other words, Rashi wrote of the lands of the Kenite, etc., that, notwithstanding the fact that they were of the inheritance of Abraham, they were still given to the children of Lot for the reason stated by Rashi that Lot protected Abraham’s secret in Egypt. Similarly we could say that the land of the Rephaim, too, was originally destined for Abraham, but that G-d gave it to another nation. Therefore, on what does Rashi base his assertion that this land was not the land of Rephaim promised to Abraham? Moreover, the expression Rephaim dwelled there ‘l’phanim’ (of old)¹³⁵Further, Verse 20. indicates that it belongs to them because they dwelled there before anyone else, as in the verse ‘l’phanim’ (of old) Thou didst lay the foundation of the earth¹⁴¹Psalms 102:26. [thus raising another question on Rashi’s assertion: If the Rephaim lived there “of old,” why was this land given to the children of Lot]?
But the interpretation of the verses is the opposite of the Rabbi’s [Rashi’s] words. It was because the Holy One, blessed be He, said to Moses, Be not at enmity with Moab etc. because I have given Ar unto the children of Lot for a possession,¹⁴²Verse 9. Scripture tells that the land was indeed due to the seed of Abraham except that He gave it to the children of Lot. Scripture further says that in that land there dwelled of old a people great, and many, and tall, as the Anakim,¹⁴³Verse 10 before us. and, therefore, the Moabites called them ‘Emim’¹⁴⁴Verse 11. because of the great “dread” which they cast upon those who saw them. Now G-d, in honor of Abraham, performed a miracle for the children of Lot. They defeated [the Emim] and drove them from before them; it is therefore not proper to take from them by force the land which G-d gave them through a miracle. ‘Yeichashvu’ [They were also ‘yeichashvu’ Rephaim]¹⁴⁴Verse 11. is an expression of importance and esteem, similar to the following: he was despised, and we did not ‘chashavnuhu’ (esteem him);¹⁴⁵Isaiah 53:3. who shall not ‘yachshovu’ (regard) silver?;¹⁴⁶Ibid., 13:17. for how little is he ‘nechshav’ (esteemed)?¹⁴⁷Ibid., 2:22. and so many others. And in the language of the Sages we find the expression adam chashuv (an esteemed person).¹⁴⁸Berachoth 19a.
This is why Scripture placed the statements in proximity to [the verse that discussed the lands of Ammon and Moab, the children of Lot]. And in Seir the Horim abode formerly.¹⁴⁹Verse 12. It declares that for the same reason He stated [for restraining Israel from attacking] Moab, He likewise withheld them [Israel] from attacking the land of Seir. Because formerly it also belonged to the Horim, and it was part of the gift to Abraham — for the Horite is identical with the Hivite, and they [the Hivites] were of the children of Canaan, as it is said, Esau took his wives of the daughters of ‘Canaan’ etc. and Oholibamah the daughter of Anah, the daughter of Zibeon ‘the Hivite’¹⁵⁰Genesis 36:2. and Zibeon was of the sons of Seir ‘the Horite,’ the inhabitants of the land.¹⁵¹Ibid., Verse 20. So, also, wherever the inheritance of Israel is mentioned, the Hivite is always included with the Canaanite among the seven nations,¹⁵²See further, 7:1, etc. because the Hivite is enumerated as the sixth son among the children of Canaan.¹⁵³See Genesis 10:17. You will also see this in the narrative of the war of Amraphel which he fought against the kings of Sodom, Gomorrah, Admah, Zebaiim, and Zoar,¹⁵⁴See ibid., 14:8-9. who were Canaanite kings. They [Amraphel and his associates] smote ‘the Rephaiim’ in Ashteroth-karnaim,¹⁵⁵Ibid., Verse 5. and ‘the Horite’ in their mountain, Seir,¹⁵⁶Ibid., Verse 6. for the Horite and the Rephaim belonged to the Canaanite kings.
It is possible that [the Horite] was called Hivite [from the term chivi — a snake] because he was like a serpent in the way.¹⁵⁷Ibid., 49:17. He was also called the Horite from the noun ‘chor’ (the hole of) the asp.¹⁵⁸Isaiah 11:8. For names [like Horite, Hivite] preserve the meaning and change letters, like Zerach (Zerah)¹⁵⁹Numbers 26:13. The Hebrew word Zerach means “shining.” and Tzochar (Zohar),¹⁶⁰Exodus 6:15. Tzochar and Zerach both are names for the same son of Simeon. of the expression: and ‘tzochar’ (white) wool;¹⁶¹Ezekiel 27:18. ‘tzchoroth’ (white) asses,¹⁶²Judges 5:10. Ramban thus shows that the names Zerach and Tzochar (from the words “shining” and “white”) both refer to the same person although the letters in the names interchange. [and in the case of the Horite and Hivite, the names were chosen to suggest the treacherous, snake-like nature of the people]. They also assign new names to praise [someone]. Thus the name Ya’akov (Jacob), an expression of guile or of deviousness,¹⁶³Genesis 27:36. — Ibid., 32:29 [Jacob’s name changed to Israel]. was changed to Israel [from the word sar (prince)] and they called him Yeshurun (Jeshurun)¹⁶⁴Further, 32:15. from the expression whole-hearted ‘v’yashar’ (and upright).¹⁶⁵Job 1:1.
Thus Scripture is stating that the Horites [whose land was] given to Abraham¹⁶⁶Since the Horites are identical with the Hivites, as explained above, and the Hivites were children of Canaan, and the Canaanite is among the ten nations whose lands were given to Abraham (Genesis 15:21), it follows that the land of the Horites was given to Abraham. dwelled formerly in Seir, and the children of Esau who are of the seed of Abraham succeeded them and dwelled in their stead by a miraculous event. The Horites were a populous nation in their land and the children of Esau came to dwell there and overpowered them just as Israel did to the remaining nations [in the land that was] promised to Abraham, that G-d gave them in His great power. Thus G-d divided [the lands of] all these [ten] nations among the seed of Abraham — one to Esau, and the balance to Israel who was the firstborn son.¹⁶⁷See Exodus 4:22. It is therefore not proper to steal from Esau what G-d caused him to inherit, since G-d would be angry with anyone who would forcibly take from him [Esau] the inheritance that He, blessed be He, caused him to inherit, just as He would be wroth with him who would forcibly take the Land from Israel after He caused him [Israel] to inherit it, just as it says, As for all Mine evil neighbors, that touch the inheritance which I have caused My people Israel to inherit.¹⁶⁸Jeremiah 12:14. This is the sense of the expression mentioned here, as Israel ‘did’ unto the Land of his inheritance,¹⁶⁹Verse 12. This would seem to indicate that at the time that Esau conquered his land, Israel had already conquered theirs. But Israel had, at that time, not taken possession of any land. when it was not yet done! [But the meaning thereof is as explained: that just as G-d would be wroth with him who would rob Israel of his inheritance after He will have given it to him, in the same way, He does not give Israel the right to take the land of Esau after having given it to him.]
Similarly He further said with reference to [the land of] the children of Ammon that it is of the land of the Rephaim [which G-d gave to Abraham]¹⁷⁰Genesis 15:20. for that, too, belonged first to the Rephaim. The Ammonites called them Zamzummim,¹⁷¹Further, Verse 20. from the expression ‘z’mamo (his evil scheme) do not further,¹⁷²Psalms 140:9. except that [the letters zayin and mem] are doubled [in the name “Zamzummim”], which thus indicates “the people from whom nothing is withheld which they purpose to do.”¹⁷³See Genesis 11:6.

A kabbalistic approach: These two verses contain allusions to the entire history of this terrestrial universe, i.e. its existence of a total of 7,000 years. The hint consists of the seven times the letter א which is equivalent to אלף, 1,000, appears in these two verses. This is parallel to the very first verse in the Torah (Genesis 1,1) in which the letter א also appears seven times. [Actually in Genesis the letter א appears only 6 times in that verse, giving rise to the statement of the sages that the universe G’d created at that time was to endure in its present form for 6,000 years. (Compare Rosh Hashanah 31)]. After these 6,000 years there will be another 1,000 years during which the universe will be in ruins. We have to understand that seeing the entire Torah is built on the premise of creation ex nihilo, that just as the universe came into existence, had a beginning, it will also have an end. This is what is meant by Isaiah 44,6 quoting G’d as saying: “I am the first and therefore I am the last.” The prophet meant that just as G’d was first, i.e. before any creatures, so He will survive all creatures. This verse in Isaiah is proof that the terrestrial universe as we know it will have an end. If there would be a single surviving creature in the universe, how could G’d describe Himself as being the last?
David explained this in greater detail when he said (Psalms 102, 26-27): “of old You established the earth; the heavens are the work of Your hands. They shall perish but You shall endure; they shall all wear out like a garment; You change them like clothing and they pass away. But You are the same and Your years never end.”
The letter relating to the sixth millennium is the letter א in the word אלפי of the sequence רבבות אלפי ישראל. This is the sixth word in that verse. The seventh word, i.e. ישראל, in this instance alludes to a withdrawal of the forces which had kept the universe a going concern during the previous six thousand years, and a hint that during that millennium there would be ruin. This millennium is the one of which the Talmud said חד חריב, “one which is desolation.” We also find an interesting anomaly in Hoseah 9,12 where the prophet writes the word בשורי מהם spelling the word with the letter sin instead of with the shin. The idea is that the “turning away by G’d from Israel” will not be total. Seeing that the wordישראל can depict the absence of positive forces or the presence of positive forces depending on the context in which the word appears, it is possible that just as on occasion that word alludes to destruction, it may allude to reconstruction on occasion, i.e. a marshaling of positive, constructive forces. The word in our verse would therefore also allude to a rebuilding of the universe including the people of Israel. This is the mystical dimension of Psalms 24,2 על נהרות יכוננה, “He founded it on subterranean streams.” The psalmist did not write כוננה, “He founded it,” in the past, parallel to the word יסדה, in the same line where we read: “for He founded it on the oceans,” כי הוא על ימים יסדה, but יכוננה, “He will found it,” in the future. This reflects that at the beginning of this psalm David spoke about the fact that eventually the whole universe would return to the state it was in before the Creator created light. All of this proves that G’d had originated the universe not merely improved it or expanded it.
You will also find that in the hymn dedicated to the Sabbath (Psalms 92,1) David said in verse 13: “the righteous bloom like the date-palm,” an allusion to an existence after the Sabbath (the seventh millennium). This is the mystical dimension of the verse in Genesis 2,3. I have already mentioned this concept when commenting on that verse commencing with the words ויכלו השמים והארץ, a verse which concludes with אשר ברא אלו-הים לעשות, “which the Lord had created in order to continue to perfect it.” The time when this will occur is “after the Sabbath,” i.e. after the seventh millennium. When David said in Psalms 72,7 that יפרח צדיק בימיו ורב שלום עד בלי ירח, “the righteous will bloom in his days and there will be much peace (well-being) until the cessation of the moon,” the meaning is that the world as we know it will continue until the great Yovel at which time the forces of nature as we know them will cease to exist. This cessation of the forces of nature will include the function of the sun and the moon. At that time the earth will revert to its state of Tohu Vavohu prior to G’d having given the directive: “let there be light.” As to the verse in Genesis 8,22: “as long as the earth will exist, seed-time, harvest-time, cold and heat, summer and winter, shall not cease” is concerned, this is merely confirmation that there is a time limit to the phenomena mentioned in that verse. The time set for these phenomena expires during the great Yovel, i.e. the seventh millennium. This is also the opinion of Solomon who said in Kohelet 1,4 “and the universe continues forever.” The word עולם used by Solomon in that verse is the עולם היובל, the “world” as perceived of as a cycle of seven Shemittah cycles followed by a year of Yovel as spelled out in Leviticus 25,8-10, where the microcosm is discussed, whereas Solomon referred to the macrocosm. All of this is due to the principle that things which have a beginning must be perceived to have an end. Solomon’s father David was of the same opinion as his son when he wrote about G’d’s handiwork perishing in Psalm 102, 26-7 whereas G’d Himself would endure.
There are some verses in Psalms which at first glance appear to contradict the concept we have outlined, such as Psalms 145,1, 65-6 or Psalm 104,5 When the psalmist speaks about the phenomena mentioned enduring forever, he does not mean that they will actually endure forever but that they have been so constructed that they would not disintegrate on their own unless by an act of G’d.
Seeing that we cannot perceive of the sequence of Shemittah cycles followed by the Yovel as being something which continues indefinitely, this small paragraph is encapsulated in the inverted letters נ, to indicate that such a progression as we experience will come to an end after 50 cycles. The great Yovel occurs at the end of 1,000 generations at which time the earth will revert to a state of chaos. The reason why the letter נ has been reversed is that just as when letters are written in the normal manner this is an indication of matters described by these letters continuing to exist, when you turn the letter upside down you are giving notice that what had been perceived as continuing indefinitely does in fact come to an end. In order to reinforce our appreciation of what these inverted letters mean the Torah wrote two of them in order to drive home the point, as well as in order to hint that not only earth as we know it will undergo the metamorphosis described but heaven will too. [‎After all, heaven was created on the second day, after the light. Ed.] The reason that the Torah wrote the word ויהי “it came to pass,” each time after one of these inverted letters נ appears is to convince us that there will be a new existence after the great Yovel during which this metamorphosis will occur. The Torah wanted us to appreciate these concepts. In order for this to become easier for us it legislated in the microcosm, i.e. in our life cycles the Shemittah and Yovel legislation concerning the sale of slaves, return of land which had been sold as the result of the owner’s distress, etc., etc. Once concepts such as Shemittah and Yovel, both of which represent different degrees of reversals of natural processes have become part of our daily lives, the macrocosmic principles which we described are much easier to visualize. Let me now try and explain to you the underlying reason for these cataclysmic events which will occur at the end of each cycle of 6,000 years and again at the end of 49,000 years. It is generally known that six of the ten emanations were active during the six days of creation. The first day was under the aegis of the emanation בינה, whereas the second day was under the aegis of the emanation חסד. The third day was associated with the emanation גבורה, and so on until the seventh day, the Sabbath, was under the aegis of the emanation יסוד. This emanation commenced its work which was to provide עונג ומנוחה, Sabbath entertainment and creative rest. The rest provided by this emanation was both in respect of the Sabbath itself and in respect of the preceding six days. When the emanation יסוד was at rest on the Sabbath, all the other emanations were at rest also. This is the meaning of Exodus 20,11 כי ששת ימים עשה ה' את השמים ואת הארץ וינח ביום השביעי, “for during (a unit of) six days the Lord made heaven and earth and on the seventh day He rested.” The words ששת ימים describe the six emanations which G’d created and employed to do His work; the “rest” occurred on the seventh day by means of the emanation יסוד. Something similar will occur at the end of the six thousand years when the cycle will repeat itself with the interval being a period corresponding to the rest of the original Sabbath. Each millennium will be under the aegis of the respective six emanations we already referred to. Seeing that every emanation has completed its work at the end of one thousand years, it follows that the world will then become chaotic seeing all the emanations are inactive.
This means that in our terrestrial, or “lower” world, a world governed by the relatively low emanation בינה, continuity has come to an end, all the “lower” emanations striving to return to the emanation בינה, their immediate origin. Once this has occurred the cycle renews itself; this whole cycle of 6,000 plus 1,000 years repeats itself six times until at the end of the seventh such cycle we come to the “great” Yovel. One of the reasons that during the first six such cycles there was a relative חורבן at the end of each 6,000 years is that the emanations תפארת and כבוד which govern the orbits of sun and moon respectively, return to their immediate origin the emanation בינה, and terrestrial earth cannot function unless both sun and moon are active in their orbits. Nonetheless the seventh millennium during these six cycles does not mean total chaos, i.e. תהו ובהו, seeing that these forces will rejuvenate themselves forthwith after having received input from the emanation בינה. At the end of the seventh such cycle all emanations including the ones above בינה revert to the אין סוף, G’d’s essence, necessitating a return to total תהו ובהו in the process. This is what Isaiah referred to when he wrote: “all the host of heaven shall molder, the heavens shall be rolled up like a scroll and all their host shall wither like leaf withering on a vine, etc”. Another verse in Isaiah 51,6 describes something similar happening to earth. The reason for these phenomena is the withdrawal of sun and moon, i.e. the emanation תפארת and כבוד.
This subject was revealed to David in Psalm 24 where he speaks about “the earth being the Lord’s as well as all that it contains, the world and its inhabitants.” The author proceeds to show that verses 7 and 9 in that hymn describe the developments which we have been describing. [Since the author himself imposes restrictions upon himself in going into details, I will also refrain from translating the remainder of his comments on that psalm. Ed.]