Chasidut su Esodo 15:18
יְהוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃
Il Signore regnerà perpetuamente.
Kedushat Levi
Exodus 15,18. “the Lord will reign forever.”
In psalms 146,10 David rephrases this by saying: ימלוך ה' לעולם אלוקיך, “the Lord shall reign forever, your G’d.” Moses mentions the subject first, whereas David mentions the subject’s activity, i.e. “reigning,” first. In the Zohar I 148 we find the following commentary on psalms 132,9 כהניך ילבשו צדק וחסידיך ירננו, “Your priests are clothed in righteousness, whereas Your pious ones sing for joy.” The Zohar substitutes the word לוויך, “Your Levites,” for the word חסידיך, “Your pious ones.” He justifies this by claiming that the psalmist, David, considers himself the “entertainer” of the King (G’d). Seeing that he had become qualified to “invite the King,” i.e. selecting a site for the Temple, where G’d was to reside, he realized that it was not enough for the King to be “entertained,” i.e. hosted, by an ordinary Israelite, and thus elevated himself to the status of the Levite, as only the priests and the Levites were ministering to the King’s needs, i.e. performing service in the Temple.
However, there is still another dimension to this parable. It is that even though the good fortune was a daily routine for the rich person in our parable, he did not take his good fortune for granted or as proof of his being worthy of this, but he did not lose sight of the origin of his good fortune and remained aware that he had no claim to it. Perhaps, this is even more noteworthy than the songs presented to G’d by the poor person in our story. The rich person realized that rather than his enjoying his good fortune personally, i.e. his ego thanking the Lord, he understood that it was his task to ensure that G’d will enjoy his prayers of thanksgiving, and that he had afforded him an opportunity to provide Him with a feeling of נחת רוח, “pleasurable satisfaction” at having created the person who had the option of feeling smug about his good fortune instead.
In psalms 146,10 David rephrases this by saying: ימלוך ה' לעולם אלוקיך, “the Lord shall reign forever, your G’d.” Moses mentions the subject first, whereas David mentions the subject’s activity, i.e. “reigning,” first. In the Zohar I 148 we find the following commentary on psalms 132,9 כהניך ילבשו צדק וחסידיך ירננו, “Your priests are clothed in righteousness, whereas Your pious ones sing for joy.” The Zohar substitutes the word לוויך, “Your Levites,” for the word חסידיך, “Your pious ones.” He justifies this by claiming that the psalmist, David, considers himself the “entertainer” of the King (G’d). Seeing that he had become qualified to “invite the King,” i.e. selecting a site for the Temple, where G’d was to reside, he realized that it was not enough for the King to be “entertained,” i.e. hosted, by an ordinary Israelite, and thus elevated himself to the status of the Levite, as only the priests and the Levites were ministering to the King’s needs, i.e. performing service in the Temple.
However, there is still another dimension to this parable. It is that even though the good fortune was a daily routine for the rich person in our parable, he did not take his good fortune for granted or as proof of his being worthy of this, but he did not lose sight of the origin of his good fortune and remained aware that he had no claim to it. Perhaps, this is even more noteworthy than the songs presented to G’d by the poor person in our story. The rich person realized that rather than his enjoying his good fortune personally, i.e. his ego thanking the Lord, he understood that it was his task to ensure that G’d will enjoy his prayers of thanksgiving, and that he had afforded him an opportunity to provide Him with a feeling of נחת רוח, “pleasurable satisfaction” at having created the person who had the option of feeling smug about his good fortune instead.
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