Chasidut su Deuteronomio 30:9
וְהוֹתִֽירְךָ֩ יְהוָ֨ה אֱלֹהֶ֜יךָ בְּכֹ֣ל ׀ מַעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָתְךָ֖ לְטוֹבָ֑ה כִּ֣י ׀ יָשׁ֣וּב יְהוָ֗ה לָשׂ֤וּשׂ עָלֶ֙יךָ֙ לְט֔וֹב כַּאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ׃
E l'Eterno, il tuo DIO, ti renderà troppo abbondante in tutta l'opera della tua mano, nel frutto del tuo corpo e nel frutto del tuo bestiame e nel frutto della tua terra, per sempre; poiché l'Eterno si rallegrerà di nuovo per te, quando si rallegrerà dei tuoi padri;
Kedushat Levi
30,9. “and then the Lord your G’d will make you over-abundant in all the work of your hands, the fruit of your womb and the fruit of your domesticated animals for good; for the Lord will again rejoice over your success as He has done for your forefathers.”
In order to truly understand the unusual expression והותירך, “He will make you overabundant,” it will help to look at Avot 3,15: הכל צפוי והרשות נתנה ובטוב העולם נידון, “everything is foreseen yet freedom [of choice] is given and the world is judged according to the good;” one of the difficulties in that Mishnah is that the word נידון “is judged,” which refers to the word עולם, is in the masculine mode, although the word עולם which it defines is a feminine noun, so that we would have expected the author of the Mishnah to have said נידונה, in the feminine mode.
However, we can explain this masculine mode of the word נידון seeing that in our prayers on New Year’s day and Yom Kippur, the days on which G’d sits in judgment when He hopefully decides to provide us with an abundance of blessings and good things in the year just beginning. Our author quotes Tikkuney Hazohar 68 according to which on New Year’s Day all of mankind implores G’d for His largesse to be generous in the year just commencing. There are, however, two classes of human beings who ask for this, i.e. those who truly deserve it on the basis of past performance, and those who in the past did not deserve it, but on the basis of their promise to improve their ways in the year commencing, expect to receive this largesse of G’d “on credit,” as it were.
When the souls of the Jewish people “line up” to be judged on New Year’s Day, G’d derives a great deal of satisfaction from the ones immediately inscribed for a good year. G’d’s pleasure is described in a proverb cited in Pessachim 112 which says that the mother cow is more anxious to provide its new born calf with milk than the calf is to suckle it. The Zohar II 32 describes the following scenario, (Kings I 22,19) where Michayoh, the only true prophet in the Northern Kingdom advises King Achav against trying to recapture Ramat Gilad, as it would cost the king’s life. We read there: ראיתי את ה' יושב על כסאו וכל צבא השמים עומד מימינו ומשמאלו, “I have seen a vision of G’d sitting on His throne whereas all the heavenly hosts stood above Him.” [not around him. Ed.] The unusual phrase of the angels being above G’d, prompt the Zohar to understand this verse as the angels being about to “judge” G’d. This also makes more plausible something that we have read in a book reportedly given to Adam by the angel רזיא'ל in which G’d is referred to as מלך עלוב, “a king in a miserable, wretched frame of mind.” [more about this angel in מלאכי עליון by Rabbi Reuven Margolies. Ed.]
In order to truly understand the unusual expression והותירך, “He will make you overabundant,” it will help to look at Avot 3,15: הכל צפוי והרשות נתנה ובטוב העולם נידון, “everything is foreseen yet freedom [of choice] is given and the world is judged according to the good;” one of the difficulties in that Mishnah is that the word נידון “is judged,” which refers to the word עולם, is in the masculine mode, although the word עולם which it defines is a feminine noun, so that we would have expected the author of the Mishnah to have said נידונה, in the feminine mode.
However, we can explain this masculine mode of the word נידון seeing that in our prayers on New Year’s day and Yom Kippur, the days on which G’d sits in judgment when He hopefully decides to provide us with an abundance of blessings and good things in the year just beginning. Our author quotes Tikkuney Hazohar 68 according to which on New Year’s Day all of mankind implores G’d for His largesse to be generous in the year just commencing. There are, however, two classes of human beings who ask for this, i.e. those who truly deserve it on the basis of past performance, and those who in the past did not deserve it, but on the basis of their promise to improve their ways in the year commencing, expect to receive this largesse of G’d “on credit,” as it were.
When the souls of the Jewish people “line up” to be judged on New Year’s Day, G’d derives a great deal of satisfaction from the ones immediately inscribed for a good year. G’d’s pleasure is described in a proverb cited in Pessachim 112 which says that the mother cow is more anxious to provide its new born calf with milk than the calf is to suckle it. The Zohar II 32 describes the following scenario, (Kings I 22,19) where Michayoh, the only true prophet in the Northern Kingdom advises King Achav against trying to recapture Ramat Gilad, as it would cost the king’s life. We read there: ראיתי את ה' יושב על כסאו וכל צבא השמים עומד מימינו ומשמאלו, “I have seen a vision of G’d sitting on His throne whereas all the heavenly hosts stood above Him.” [not around him. Ed.] The unusual phrase of the angels being above G’d, prompt the Zohar to understand this verse as the angels being about to “judge” G’d. This also makes more plausible something that we have read in a book reportedly given to Adam by the angel רזיא'ל in which G’d is referred to as מלך עלוב, “a king in a miserable, wretched frame of mind.” [more about this angel in מלאכי עליון by Rabbi Reuven Margolies. Ed.]
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