Chasidut su Genesi 33:13
וַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֙עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כָּל־הַצֹּֽאן׃
Ed egli gli disse: Il mio signore sa, che i figliuoli sono teneri, ed io ho meco (anche) le femine del bestiame minuto e del bovino, in istato di allattanti. Se vengono spinte innanzi (anche) un solo giorno, tutto il bestiame minuto morrebbe.
Kedushat Levi
The prophet Isaiah 40,10-11 teaches us something about different levels of holiness. The prophet writes as follows: הנה א-דוני אלוקים בחזק יבוא וזרועו משלה לו, הנה שכרו אתו ופעולתו לפניו. כרועה עדרו ירעה בזרועו יקבץ טלאים ובחיקו ישא עלות ינהל.. ”Behold, the Lord G’d comes in might, and His arm wins triumph for Him; see, His reward is with Him, His recompense before Him. Like a shepherd He pastures His flock; He gathers the lambs in His arms, and carries them in His bosom, He drives the mother sheep.”
When we conduct ourselves in a holy spirit then all the largesse of the Lord that we experience contains holiness, so that in effect, even when eating our daily bread, we are participating at a meal served on a celestial table, the table of He Who owns the earth and all there is on it.
Even though, as we have learned (based on a Midrash on Genesis 33,13) Yaakov and Esau agreed to divide the universe between them, Esau becoming heir to the earth and all its material blessings, while Yaakov reserved for himself the world to come a world of disembodied creatures, this did not mean that G’d cannot provide largesse of a material kind for His people to be enjoyed while their souls inhabit their bodies. When the prophet says: “Behold the Lord comes in might,” he refers to G’d giving us the Jewish people something that according to the division of Esau and Yaakov we did not have a legal claim to. [Esau is not being deprived by anything that G’d gives to us the Jewish people, through His largesse. Ed.] The simile of the shepherd used by the prophet, is reminiscent of a statement in the Talmud Baba Metziah 5 according to which it is natural for a shepherd who tends sheep that are his own, to treat them with even more care than he does the sheep belonging to others. There is therefore no reason why G’d should not treat His people with especial concern.
When we conduct ourselves in a holy spirit then all the largesse of the Lord that we experience contains holiness, so that in effect, even when eating our daily bread, we are participating at a meal served on a celestial table, the table of He Who owns the earth and all there is on it.
Even though, as we have learned (based on a Midrash on Genesis 33,13) Yaakov and Esau agreed to divide the universe between them, Esau becoming heir to the earth and all its material blessings, while Yaakov reserved for himself the world to come a world of disembodied creatures, this did not mean that G’d cannot provide largesse of a material kind for His people to be enjoyed while their souls inhabit their bodies. When the prophet says: “Behold the Lord comes in might,” he refers to G’d giving us the Jewish people something that according to the division of Esau and Yaakov we did not have a legal claim to. [Esau is not being deprived by anything that G’d gives to us the Jewish people, through His largesse. Ed.] The simile of the shepherd used by the prophet, is reminiscent of a statement in the Talmud Baba Metziah 5 according to which it is natural for a shepherd who tends sheep that are his own, to treat them with even more care than he does the sheep belonging to others. There is therefore no reason why G’d should not treat His people with especial concern.
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