מִשְׁלֵ֗י שְׁלֹ֫מֹ֥ה (פ) בֵּ֣ן חָ֭כָם יְשַׂמַּח־אָ֑ב וּבֵ֥ן כְּ֝סִ֗יל תּוּגַ֥ת אִמּֽוֹ׃
Amsal-amsal Salomo. Anak yang bijak menggembirakan ayahnya, tetapi anak yang bebal mendukakan ibunya.
Kedushat Levi
Let us first deal with a question raised by most commentators, i.e. the reason why Moses’ name has not been mentioned in this portion. In Proverbs 10,1 we read בן חכם ישמח אב, “a wise son brings joy to his father.” What precisely is this “wisdom” Solomon speaks of in that verse? Furthermore, what is the nature of “wisdom” that Job speaks of in Job 28,28 where we read הן יראת א-דוני היא חכמה, “here the awe of G’d is wisdom!”
We must remember that the Creator created all the phenomena in all the parts of His universe, and that when His creatures look at the world and realize that they themselves are totally powerless, they look at their own “lives” and are overcome by a feeling of awe for this Creator.
They also realize that the Creator in His wisdom has created phenomena that are direct opposites of one another such as fire and water, night and day, wind (air) and earth. When reflecting on this they realize that even these opposites possess a common denominator, they emerged into existence as an expression of the will of the One and only Creator. It follows that they should perceive themselves as being part of one great whole.
The word הן as explained by Rashi on Genesis 3,22 refers to man in the lower universe being as unique as G’d is unique in the higher universe. In Greek the word for “one, uniformity,” is also “hina” (compare ערוך). Unity in our world is the result of the recognition that we all share the same root. The fear inspired by this realization inspires unity, or at least should inspire unity, the common goal of all of G’d’s creatures being to serve the Creator. The well known verse, (Job 25,2):עושה שלום במרומיו הוא יעשה שלום עלינו וגו', “He who makes peace in His lofty heights may He also make peace among us, etc.;” alludes to the peace in the higher worlds being the result of the creatures in that world having realized that they are all part of the same root, something that alas, we on earth have so far failed to realize, or at least we have failed to let our actions reflect that realization.
Our sages (Bamidbar rabbah 12,7) when commenting on this verse says that the archangel Michael is made of snow whereas the archangel Gavriel is made of fire. In spite of this neither angel causes any harm to his colleague or celestial counterpart.
We must remember that the Creator created all the phenomena in all the parts of His universe, and that when His creatures look at the world and realize that they themselves are totally powerless, they look at their own “lives” and are overcome by a feeling of awe for this Creator.
They also realize that the Creator in His wisdom has created phenomena that are direct opposites of one another such as fire and water, night and day, wind (air) and earth. When reflecting on this they realize that even these opposites possess a common denominator, they emerged into existence as an expression of the will of the One and only Creator. It follows that they should perceive themselves as being part of one great whole.
The word הן as explained by Rashi on Genesis 3,22 refers to man in the lower universe being as unique as G’d is unique in the higher universe. In Greek the word for “one, uniformity,” is also “hina” (compare ערוך). Unity in our world is the result of the recognition that we all share the same root. The fear inspired by this realization inspires unity, or at least should inspire unity, the common goal of all of G’d’s creatures being to serve the Creator. The well known verse, (Job 25,2):עושה שלום במרומיו הוא יעשה שלום עלינו וגו', “He who makes peace in His lofty heights may He also make peace among us, etc.;” alludes to the peace in the higher worlds being the result of the creatures in that world having realized that they are all part of the same root, something that alas, we on earth have so far failed to realize, or at least we have failed to let our actions reflect that realization.
Our sages (Bamidbar rabbah 12,7) when commenting on this verse says that the archangel Michael is made of snow whereas the archangel Gavriel is made of fire. In spite of this neither angel causes any harm to his colleague or celestial counterpart.
Kedushat Levi
Let us now explore what caused the scholars who claimed that these two sons of Aaron were drunk on the occasion mentioned in Leviticus 10,1-3, to arrive at that conclusion.. At first glance one shudders how these scholars could accuse these אצילי בני ישראל, “these noble souls” amongst the Israelites of having been guilty of such conduct when the Torah had not spelled it out! ? Had not the Torah in Leviticus 10,8-11 spelled out that entry into the Tabernacle in a state of inebriety is a capital sin? How could these sons of Aaron have ignored this?
I believe we can find the answer to this question by examining the text in Leviticus 10 more closely.
The words: זה הדבר אשר צוה ה' לעשות וירא אליכם כבוד ה', “this is the thing that you must do in order that the glory of Hashem will appear to you,” in that paragraph appear to be superfluous, or at least not connected to the subject under discussion. (Leviticus 9,6)
Rashi, in commenting on Leviticus 9,23 near the end of this paragraph where the Torah writes: ויצאו ויברכו את העם, “they came out (Moses and Aaron from the Tabernacle) and blessed the people,” writes that during the seven preceding days of the consecration rites for the Tabernacle the Shechinah had not manifested itself so that the people had complained why they had gone to such lengths to build the Tabernacle if after all this G’d had not seen fit to take up residence among them. Moses told them what they must do in order to merit that the Shechinah would manifest itself amongst them again as proof that the sin of the golden calf had been forgiven. He explained that seeing that his brother Aaron, who was the High Priest was more worthy than he, until Aaron had presented sacrifices in the Tabernacle, G’d’s glory would not become manifest. This is why in verse 24 we are told that Aaron performed his duties as a result of which the Shechinah manifested itself in that heavenly fire consumed the portions of the sacrifices on the altar. There does not appear to be an allusion to all this in the text of the Torah, so where did Rashi take his exegesis from?
When man serves his Creator he experiences a feeling of great pleasure as he is aware that he thereby provides pleasure for his Creator. This is the allegorical meaning of Proverbs 10,1 בן חכם ישמח אב, “that an intelligent son provides pleasure for his father.” This pleasure or joy is not limited to one domain in the universe but spreads throughout the universe. A call goes out in all parts of the universe to honour the person who, through his devoted service to his Creator, has provided so much pleasure in the whole universe. There is no greater pleasure than this.
However, seeing that we are aware of this, this reduces our service to the Lord to one that is tied to the expectation of reward. Maimonides in his hilchot teshuvah chapter 10 goes so far as calling such service of G’d as being שלא לשמה, “keeping Torah commandments for ulterior motives.” The principal purpose of pure service of the Lord is that it is performed in recognition of the greatness of the Creator Who provides all forms of life in this universe and Who has endowed us with souls that contain Divine qualities.
We may well ask why no mention is made in the Torah of any reward for performance of the Torah’s commandments that accrues to the doer in the world beyond death of the body. Reward in the עולם הבא, the world to come, while discussed at length by our sages, is not dealt with in the written Torah at all. [The conclusion of the author’s paragraph is missing.]
I believe we can find the answer to this question by examining the text in Leviticus 10 more closely.
The words: זה הדבר אשר צוה ה' לעשות וירא אליכם כבוד ה', “this is the thing that you must do in order that the glory of Hashem will appear to you,” in that paragraph appear to be superfluous, or at least not connected to the subject under discussion. (Leviticus 9,6)
Rashi, in commenting on Leviticus 9,23 near the end of this paragraph where the Torah writes: ויצאו ויברכו את העם, “they came out (Moses and Aaron from the Tabernacle) and blessed the people,” writes that during the seven preceding days of the consecration rites for the Tabernacle the Shechinah had not manifested itself so that the people had complained why they had gone to such lengths to build the Tabernacle if after all this G’d had not seen fit to take up residence among them. Moses told them what they must do in order to merit that the Shechinah would manifest itself amongst them again as proof that the sin of the golden calf had been forgiven. He explained that seeing that his brother Aaron, who was the High Priest was more worthy than he, until Aaron had presented sacrifices in the Tabernacle, G’d’s glory would not become manifest. This is why in verse 24 we are told that Aaron performed his duties as a result of which the Shechinah manifested itself in that heavenly fire consumed the portions of the sacrifices on the altar. There does not appear to be an allusion to all this in the text of the Torah, so where did Rashi take his exegesis from?
When man serves his Creator he experiences a feeling of great pleasure as he is aware that he thereby provides pleasure for his Creator. This is the allegorical meaning of Proverbs 10,1 בן חכם ישמח אב, “that an intelligent son provides pleasure for his father.” This pleasure or joy is not limited to one domain in the universe but spreads throughout the universe. A call goes out in all parts of the universe to honour the person who, through his devoted service to his Creator, has provided so much pleasure in the whole universe. There is no greater pleasure than this.
However, seeing that we are aware of this, this reduces our service to the Lord to one that is tied to the expectation of reward. Maimonides in his hilchot teshuvah chapter 10 goes so far as calling such service of G’d as being שלא לשמה, “keeping Torah commandments for ulterior motives.” The principal purpose of pure service of the Lord is that it is performed in recognition of the greatness of the Creator Who provides all forms of life in this universe and Who has endowed us with souls that contain Divine qualities.
We may well ask why no mention is made in the Torah of any reward for performance of the Torah’s commandments that accrues to the doer in the world beyond death of the body. Reward in the עולם הבא, the world to come, while discussed at length by our sages, is not dealt with in the written Torah at all. [The conclusion of the author’s paragraph is missing.]
Kedushat Levi
We hope to justify Akavyah’s using the language the Mishnah recorded. Akavyah posits that a person in evaluating himself, taking stock of himself, is tempted to look at a list of his achievements first. If that person is a good person, Akavyah reminds him that seeing that he is “descended” from an evil smelling drop of semen he does not really have anything to boast about. If he is a morally weak or inferior person, he is reminded of his superior ancestors as his origin, something which should make him ashamed for not living up to his forefathers’ standards. Akavya was aware that there are two levels of “fear of the Lord.” The lower level is called “fear of punishment,” whereas the higher level is called יראת הרוממות “the awe of the overwhelming superiority of the Creator.” He therefore addresses both categories of individuals, assuming that each category finds it difficult on occasion to resist the evil urge so that he may commit a transgression. True יראת השם is only this latter category of “awe and reverence of the Lord.” This is the level of יראת שמים of the righteous, seeing that the צדיק always focuses on the concept of the אין סוף, “G’d as personification of infinity.” In Job 18,12 we have been taught that חכמה , “true wisdom,” is only found in the realm described as מאין, same letters as אין in אין סוף. The tzaddik always keeps reflecting on the fantastic concept of the infinity of the Creator and how He is in charge of millions of different categories of holy angels and a universe the extent of which boggles the imagination. He thinks of how all these angels are in constant awe of Him so that through his preoccupation with such thoughts he does not fall victim to the urge to taste the physical pleasures offered by the region into which we have been placed by our fate. These physical urges, after all, have become part of him only by genetic transmission from his father and mother, whereas his divine soul, G’d’s contribution to every human being as an integral part of Him, is supplied by Him Who, most certainly is not subject to such urges. It was Moses’ ability to concentrate on that “third” of his ancestry, i.e. the אין סוף, that resulted in his being described as איש האלוקים, a “godly man.” (Deuteronomy 33,1) He had attained this status by becoming what the Torah called: “the most humble man on earth.” (Numbers 12,3) It follows from the Torah’s definition of his personality that he had concentrated on the closest possible connection with what was concealed from him, (as well as from any living human being) i.e. G’d’s essence, so that he considered himself as אין, as if non-existent, immaterial.