אָמַר֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל לִ֥י דִבֶּ֖ר צ֣וּר יִשְׂרָאֵ֑ל מוֹשֵׁל֙ בָּאָדָ֔ם צַדִּ֕יק מוֹשֵׁ֖ל יִרְאַ֥ת אֱלֹהִֽים׃
Allah Israel berfirman, Gunung Batu Israel berbicara kepadaku: “Yang memerintah atas manusia haruslah orang benar, yang memerintah dengan takut akan Allah.”
Kedushat Levi
Genesis 44,18. “Yehudah came forward and said: ‘please my lord allow your servant to say something for your ears only, and do not become angry at your servant, for you are similar to Pharaoh himself.” When reading this introduction of Yehudah’s plea we are reminded of a statement in the Talmud Moed katan 16, when quoting Samuel II 23,3. [The following is misquoted in the Hebrew versions of several editions, and no Biblical source is given. Ed.]
David is speaking in his final address; אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים. “Israel’s G’d said: ‘concerning Me, Israel’s Rock: “be ruler over mankind; be righteous, be a ruler practicing the fear of the Lord.” The Talmud understands the unspoken rhetorical question of G’d as to who “rules” Him, by answering that the righteous does so when he is able to squash decrees issued by G’d. [As the author has mentioned several times already. Ed.]
This also appears to be the meaning of the verse (psalms 48,5) כי הנה המלכים נועדו, “see the kings joined forces,” (strove against one another) quoted by the Zohar I, 206. The “kings” in our verse are understood as being Joseph and Yehudah respectively; Joseph is called there קדוש ברוך, whereas Yehudah is called כנסת ישראל, “the collective soul of the Jewish people.” In our verse the Torah describes the confrontation on a spiritual level of the collective soul of the Jewish people and the individual ruler represented by Joseph. The collective soul of the Jewish people, Yehudah, confronts G’d represented by Joseph. This collective soul of the Jewish people seeks to overturn an evil decree issued by G’d by prayer (concerning the detention of Binyamin in Egypt as a slave). When the tzaddikim, i.e. people normally content to live by the stringent standards of the attribute of Justice, resort to an appeal to the attribute of Mercy, they do so when they plead on behalf of others. Hence Yehudah prefaces his words with the word בי, an appeal not to justice but to do something beyond justice. These tzaddikim are at pains not to create the impression that they have lowered their standards concerning their own conduct. The category of tzaddikim to whom such power of squashing G’d’s decrees is attributed are the ones who relate to G’d from the vantage point of אין, “naught” [explained by the author as a negation of “self,” one’s own dignity, opposite Hashem.] This total negation of self is rewarded by G’d when they intercede on behalf of others in an effort to squash or soften a negative decree.
The sages, (introduction to the Zohar 10,) when commenting on Jeremiah 10,7 כי בכל חכמי הגוים ובכל מלכותם מאין כמוך, “for amongst all the wise men of the gentile nations and amongst all their kings there is none comparable to You,” the implication is that “but amongst the Israelites” there is someone comparable to You. When the prophet Elijah as well as the prophet Elisha revived the dead, this was considered as proof that the חכמי ישראל, the wise men of Israel, can perform acts that only G’d can perform. When the just succeed in squashing decrees of G’d that were meant to kill the victims, they too compare to G’d by that same criterion, i.e. they revive those that were “dead,” were it not for the prayers of the righteous. G’d is perceived of granting life or denying life just as He provides rainfall, without which we would not survive for long; the righteous’ prayers for rain when granted achieve exactly the same result.
According to the writings of the Ari’z’al the “attribute” אין is described in the Hebrew alphabet in the Holy Scriptures as the letter כ, whereas the “attribute” יראה, “awe and reverence” is represented by the letter י. The word כי in the verse from Jeremiah quoted in the previous paragraph therefore alludes to this quality of אין, total negation of self, that characterizes some of our tzaddikim in their relationship to G’d, and in their service of Him, when they completely deny their ego, or “self.” This very denial of self, obliteration of one’s ego, is capable of resulting in a commensurate degree of התגלות ה', “revelation” of aspects of G’d’s essence. When Yehudah described Joseph as כ-פרעה, where the כ symbolizes this negation of self found in the most exalted ruler, (who does no longer need to impress his peers with his “superiority,”) who can therefore reveal a different virtue, the revelation of an attribute superior to that of Justice, the attribute of Mercy.
David is speaking in his final address; אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים. “Israel’s G’d said: ‘concerning Me, Israel’s Rock: “be ruler over mankind; be righteous, be a ruler practicing the fear of the Lord.” The Talmud understands the unspoken rhetorical question of G’d as to who “rules” Him, by answering that the righteous does so when he is able to squash decrees issued by G’d. [As the author has mentioned several times already. Ed.]
This also appears to be the meaning of the verse (psalms 48,5) כי הנה המלכים נועדו, “see the kings joined forces,” (strove against one another) quoted by the Zohar I, 206. The “kings” in our verse are understood as being Joseph and Yehudah respectively; Joseph is called there קדוש ברוך, whereas Yehudah is called כנסת ישראל, “the collective soul of the Jewish people.” In our verse the Torah describes the confrontation on a spiritual level of the collective soul of the Jewish people and the individual ruler represented by Joseph. The collective soul of the Jewish people, Yehudah, confronts G’d represented by Joseph. This collective soul of the Jewish people seeks to overturn an evil decree issued by G’d by prayer (concerning the detention of Binyamin in Egypt as a slave). When the tzaddikim, i.e. people normally content to live by the stringent standards of the attribute of Justice, resort to an appeal to the attribute of Mercy, they do so when they plead on behalf of others. Hence Yehudah prefaces his words with the word בי, an appeal not to justice but to do something beyond justice. These tzaddikim are at pains not to create the impression that they have lowered their standards concerning their own conduct. The category of tzaddikim to whom such power of squashing G’d’s decrees is attributed are the ones who relate to G’d from the vantage point of אין, “naught” [explained by the author as a negation of “self,” one’s own dignity, opposite Hashem.] This total negation of self is rewarded by G’d when they intercede on behalf of others in an effort to squash or soften a negative decree.
The sages, (introduction to the Zohar 10,) when commenting on Jeremiah 10,7 כי בכל חכמי הגוים ובכל מלכותם מאין כמוך, “for amongst all the wise men of the gentile nations and amongst all their kings there is none comparable to You,” the implication is that “but amongst the Israelites” there is someone comparable to You. When the prophet Elijah as well as the prophet Elisha revived the dead, this was considered as proof that the חכמי ישראל, the wise men of Israel, can perform acts that only G’d can perform. When the just succeed in squashing decrees of G’d that were meant to kill the victims, they too compare to G’d by that same criterion, i.e. they revive those that were “dead,” were it not for the prayers of the righteous. G’d is perceived of granting life or denying life just as He provides rainfall, without which we would not survive for long; the righteous’ prayers for rain when granted achieve exactly the same result.
According to the writings of the Ari’z’al the “attribute” אין is described in the Hebrew alphabet in the Holy Scriptures as the letter כ, whereas the “attribute” יראה, “awe and reverence” is represented by the letter י. The word כי in the verse from Jeremiah quoted in the previous paragraph therefore alludes to this quality of אין, total negation of self, that characterizes some of our tzaddikim in their relationship to G’d, and in their service of Him, when they completely deny their ego, or “self.” This very denial of self, obliteration of one’s ego, is capable of resulting in a commensurate degree of התגלות ה', “revelation” of aspects of G’d’s essence. When Yehudah described Joseph as כ-פרעה, where the כ symbolizes this negation of self found in the most exalted ruler, (who does no longer need to impress his peers with his “superiority,”) who can therefore reveal a different virtue, the revelation of an attribute superior to that of Justice, the attribute of Mercy.
Kedushat Levi
Having said all this, we are faced with the question why according to Rashi, (Genesis 7,7) Noach was of a category described by our sages as קטני אמונה, “lacking in adequate faith.” How could a man be described as perfectly righteous, צדיק תמים, and at the same time display a lack of faith in the Lord? Another question we must ask is why Noach, if he did not feel that rebuking his peers would help, did not at least pray for his fellow human beings prior to the deluge?
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Noach, though aware of the many sexual perversions practiced by the people around him, and being steadfast in not copying their behaviour, is attested to by the Torah describing him as תמים היה בדורותיו, “he was perfect in his time.” Nonetheless, his loyalty to the Creator certainly did not endear him to his peers, hence “he walked with G’d”, as there was no one else “with whom to walk.” Sadly, only G’d appreciated his self-restraint, his righteousness.
Having said all this, we are faced with the question why according to Rashi, (Genesis 7,7) Noach was of a category described by our sages as קטני אמונה, “lacking in adequate faith.” How could a man be described as perfectly righteous, צדיק תמים, and at the same time display a lack of faith in the Lord? Another question we must ask is why Noach, if he did not feel that rebuking his peers would help, did not at least pray for his fellow human beings prior to the deluge?
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Rabbi Shmuel bar Nachmeni in Moed Katan 16 commenting on Samuel II 23,1 where the prophet introduces King David’s last utterances, (actually a “hymn,”) with the words: נאום דוד בן ישי ונאום הגבר הוקם על, ”words of David son of Yishai, and of the strong man who has been elevated and anointed by G’d, etc.” He continues there in verse 3: אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים, “Israel’s G’d said concerning me: ‘be ruler over mankind, be ruler over awe of G’d.’” According to Rabbi Shmuel bar Nachmeni, the somewhat enigmatic verse must be understood as follows: David, who had raised high the banner of repentance (when he said to the prophet Natan in response to his rebuke that he had been guilty of without ifs or buts in the matter of Bat Sheva) “G’d rules man, whereas the righteous rules G’d.” What is meant by “the righteous rules G’d?” Initially G’d decrees what man’s fate will be; however, the intercession of a tzaddik’s prayer” may result in G’d’s decree being cancelled.” The Talmud suggests that when a tzaddik is not only concerned with his own salvation but endeavours to bring sinners closer to G’d, his prayer can influence G’d to the extent that He will cancel a decree of death already promulgated in heaven against certain individuals or groups of people. Noach, alas, did not engage in active attempts to influence people by rebuking them.
[No doubt, whenever Noach was asked during the 120 years that he built the ark why he did so, he told his peers that G’d had instructed him to do this in order to escape the deluge that would occur. Ed.]
One of the reasons that he did not pray for his fellow man may have been that he felt inadequate to be able to cancel a decree that G’d had told him He had issued. He may have been motivated by considerations we encounter in connection with Neuchadnezzar (Sanhedrin 92). We are told there that when throwing Chananyah, Michael and Azaryah into a fiery furnace from which all three were saved, G’d also commanded Ezekiel to revive the dead bones of the Jews that had been killed by Nevuchadnezzar when he destroyed Jerusalem and burned the Temple. One of the newly revived was instructed to touch Nevuchadnezzar on his forehead and to identify himself as one of the many thousands who had been resurrected. Nevuchadnezzar was so impressed that he began to compose songs of praise extolling the Almighty. Thereupon an angel shut Nevuchadnezzar’s mouth to prevent him from continuing. Had the angel not done so, all the hymns composed by King David would have lost in value when compared to the songs composed by Nevuchadnezzar.
The word used by the Talmud to describe what would have occurred is לגנות, “to denigrate, or defame.” When reminding ourselves of the tzaddik’s ability, under certain conditions to reverse a decree that originated from the Attribute of Justice, and to cause it to become a beneficial decree, we can understand why Nevuchadnezzar had begun to sing the Lord’s praises; [after all he had deliberately destroyed G’d’s Temple on earth. Ed.] When he noticed that Ezekiel’s prayers had resulted in an army of people being resurrected, he became afraid that another prayer by the same person, or persons like him, would result in his life’s work, the destruction of the Temple, being reversed also. In order to pre-empt any prayer by any tzaddik being able to achieve this, he tried to pre-empt anyone from offering such a prayer and being granted his request, by extolling G’d’s greatness in even more glowing terms than David had done in the Book of Psalms.
Noach, far from being a boastful individual, proclaiming himself as a major deity, was the very opposite, a humble person, to whom it would not have occurred that a prayer of his would influence G’d to reverse a decree which He had certainly not arrived at without first having agonized over it. [He even told Noach that He would delay execution of this decree for up to 120 years, this is why He told Noach when he was 480 years old to start building the ark. Ed.] It was because he did not consider himself as especially righteous, that he reasoned that just as he would be saved, so there must be numerous other people of similar stature who would also be saved. When G’d noticed this, He told Noach (Genesis 6,13) that He would have to proceed with His intention to destroy the human race as there was no one who had tried to intercede on their behalf. Nonetheless, He made plain to Noach, that although he had not interceded on behalf of his fellow humans, He would maintain the existing covenant between G’d and mankind through Noach and his family. (Genesis 6,18).
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Noach, though aware of the many sexual perversions practiced by the people around him, and being steadfast in not copying their behaviour, is attested to by the Torah describing him as תמים היה בדורותיו, “he was perfect in his time.” Nonetheless, his loyalty to the Creator certainly did not endear him to his peers, hence “he walked with G’d”, as there was no one else “with whom to walk.” Sadly, only G’d appreciated his self-restraint, his righteousness.
Having said all this, we are faced with the question why according to Rashi, (Genesis 7,7) Noach was of a category described by our sages as קטני אמונה, “lacking in adequate faith.” How could a man be described as perfectly righteous, צדיק תמים, and at the same time display a lack of faith in the Lord? Another question we must ask is why Noach, if he did not feel that rebuking his peers would help, did not at least pray for his fellow human beings prior to the deluge?
We must refer once more to the distinction between the two categories of righteous people. One category has earned the title “tzaddik” because he serves only the one and only true G’d, the Creator, and believes that this Creator is all powerful and guides the universe in accordance with His wishes.
Rabbi Shmuel bar Nachmeni in Moed Katan 16 commenting on Samuel II 23,1 where the prophet introduces King David’s last utterances, (actually a “hymn,”) with the words: נאום דוד בן ישי ונאום הגבר הוקם על, ”words of David son of Yishai, and of the strong man who has been elevated and anointed by G’d, etc.” He continues there in verse 3: אמר אלוקי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלוקים, “Israel’s G’d said concerning me: ‘be ruler over mankind, be ruler over awe of G’d.’” According to Rabbi Shmuel bar Nachmeni, the somewhat enigmatic verse must be understood as follows: David, who had raised high the banner of repentance (when he said to the prophet Natan in response to his rebuke that he had been guilty of without ifs or buts in the matter of Bat Sheva) “G’d rules man, whereas the righteous rules G’d.” What is meant by “the righteous rules G’d?” Initially G’d decrees what man’s fate will be; however, the intercession of a tzaddik’s prayer” may result in G’d’s decree being cancelled.” The Talmud suggests that when a tzaddik is not only concerned with his own salvation but endeavours to bring sinners closer to G’d, his prayer can influence G’d to the extent that He will cancel a decree of death already promulgated in heaven against certain individuals or groups of people. Noach, alas, did not engage in active attempts to influence people by rebuking them.
[No doubt, whenever Noach was asked during the 120 years that he built the ark why he did so, he told his peers that G’d had instructed him to do this in order to escape the deluge that would occur. Ed.]
One of the reasons that he did not pray for his fellow man may have been that he felt inadequate to be able to cancel a decree that G’d had told him He had issued. He may have been motivated by considerations we encounter in connection with Neuchadnezzar (Sanhedrin 92). We are told there that when throwing Chananyah, Michael and Azaryah into a fiery furnace from which all three were saved, G’d also commanded Ezekiel to revive the dead bones of the Jews that had been killed by Nevuchadnezzar when he destroyed Jerusalem and burned the Temple. One of the newly revived was instructed to touch Nevuchadnezzar on his forehead and to identify himself as one of the many thousands who had been resurrected. Nevuchadnezzar was so impressed that he began to compose songs of praise extolling the Almighty. Thereupon an angel shut Nevuchadnezzar’s mouth to prevent him from continuing. Had the angel not done so, all the hymns composed by King David would have lost in value when compared to the songs composed by Nevuchadnezzar.
The word used by the Talmud to describe what would have occurred is לגנות, “to denigrate, or defame.” When reminding ourselves of the tzaddik’s ability, under certain conditions to reverse a decree that originated from the Attribute of Justice, and to cause it to become a beneficial decree, we can understand why Nevuchadnezzar had begun to sing the Lord’s praises; [after all he had deliberately destroyed G’d’s Temple on earth. Ed.] When he noticed that Ezekiel’s prayers had resulted in an army of people being resurrected, he became afraid that another prayer by the same person, or persons like him, would result in his life’s work, the destruction of the Temple, being reversed also. In order to pre-empt any prayer by any tzaddik being able to achieve this, he tried to pre-empt anyone from offering such a prayer and being granted his request, by extolling G’d’s greatness in even more glowing terms than David had done in the Book of Psalms.
Noach, far from being a boastful individual, proclaiming himself as a major deity, was the very opposite, a humble person, to whom it would not have occurred that a prayer of his would influence G’d to reverse a decree which He had certainly not arrived at without first having agonized over it. [He even told Noach that He would delay execution of this decree for up to 120 years, this is why He told Noach when he was 480 years old to start building the ark. Ed.] It was because he did not consider himself as especially righteous, that he reasoned that just as he would be saved, so there must be numerous other people of similar stature who would also be saved. When G’d noticed this, He told Noach (Genesis 6,13) that He would have to proceed with His intention to destroy the human race as there was no one who had tried to intercede on their behalf. Nonetheless, He made plain to Noach, that although he had not interceded on behalf of his fellow humans, He would maintain the existing covenant between G’d and mankind through Noach and his family. (Genesis 6,18).
Me'or Einayim
And to understand: what kind of Da’at draws into the world of delight? It is known from what the prophet said (Isaiah 58:14): "For the mouth of God has spoken"—that everyone who speaks words of Torah or prayer, after entering the gate of fear and accepting upon himself the yoke of His fear, must know and believe that his own mouth speaking the words is truly the mouth of God, which is a portion of God Himself—the Divine Name of Adnut (Master), which dwells within every complete Jew, is what speaks these words with the power of the Divine portion. As it is said (Psalms 51:17): "My Master, open my lips," which refers to the world of speech compressed into the human mouth, as explained elsewhere. And once he knows this with complete faith, then immediately a great delight comes upon him—for this knowledge is the complete Da’at, which brings him to spiritual delight and his intellect becomes expanded, and he unites through that Da’at the fear he accepted earlier into the world of delight. Through this, he exits the Meitzar Yam—as Da’at increases and exits from the narrowness and smallness, and through this unification, all harsh judgments (dinim) are sweetened, because judgments reside in constriction and smallness—like in Egypt, where the Da’at was in Meitzar and Katnut (constriction and smallness) and so there was exile, which is judgment. Through an increase of Da’at, they exited poverty in general. And so it is with every person and at all times. That is what they meant when they said, "In every generation a person is obligated to see himself as if he exited Egypt"—in particular, when a person casts himself and his Da’at into Meitzar Yam and smallness, he is in a place of judgment. When he accepts upon himself fear—the gate, which is the place of judgment—and through Da’at, as mentioned, he believes that the mouth of God speaks through him, then he comes to the supreme delight, the world of delight, the world of freedom, which is the world of Binah (understanding)—from which judgments are aroused. Then he connects fear into the world of delight, and judgments are sweetened at their root, for judgments can only be sweetened at their root, as is known. And this is the meaning of "in the place of joy, there shall be trembling"—that trembling, which is fear, must be in the place of joy, connecting it into the world of delight through the above-mentioned Da’at, and lifting it to a place where there is no effect of judgment. Because even though from Binah judgments are aroused, nonetheless, it is compassionate, since it is the world of joy, and in the place of joy, there are no judgments. And this is the saying of our Sages on the verse (II Samuel 23:3): "A righteous one rules in the fear of God." And our Sages said: "Who rules over Me? The righteous person— for the Holy One, blessed be He, decrees a decree, and he (the righteous) nullifies it." The Zohar asked: Can there be an accuser (kitruga) of the Master Himself, that would change the will of the Creator, as it were? But according to what was said above, the truth is that everything is by the Holy One, blessed be He, because the wicked, whose Da’at has not come out of Egypt, cast the world into smallness and narrowness, which is the place of judgments, because their service is not in delight, which is the expansion of Da’at. But the righteous connects the world and unifies himself with all creations, as Onkelos translated (I Chronicles 29:11): "For all is in the heavens and the earth"—meaning, he who is unified in the heavens and the earth, for the righteous connects the lower levels upward, and serves with abundant Da’at and broad delight, and raises the world of fear into the world of delight, which is the heritage without boundaries, where there are no judgments. And all this is through the Da’at, through which he knows with faithful knowledge that "the mouth of God speaks in him", and through this he raises the world of speech and fear above, and removes the world from judgments. And it turns out that it is by Him, blessed be He, for truly, He is the One who acts through the divine portion within the righteous, which speaks the words, and through this, the decree is nullified, for the righteous believes that the mouth of God speaks through him, and through this, he elevates the world of speech and fear, as explained. Understand this.