Chasidut su Genesi 40:26
Likutei Halakhot
2. In accord with the lesson on Chanukah LM II #2: there he explains that via acknowledging thanks, the aspect of four [categories of people] need to recite the thanksgiving prayer, which is the aspect of the bliss of the Coming World, which then will be days of thanksgiving to H"Y, the aspect of halakhoth/Torah way, as explained there. Thereby the truth will shine, through three names, which are the aspect of Torah, Prayer, and Matchmaking and Matrimony into speech. Namely to complete the four facets of speech, the four divisions of speech, which are [1] penitent speech, [2] charitous speech, [3] the speech of the rich who are close to Malkhuth — the aspect of the "hasheloshah serigim/three branches" [Gen. 40:10] etc., and [4] the aspect of Malkhuth, the mouth etc.; see there. And thereby the sanctity of Shabbath is drawn to the six mundane days. And thereby all the various actions/events are drawn into the Simple Unity etc.; see there. Which, this is the aspect of "Halakhah kerabim/The law follows the majority;" take a good look there regarding all this.
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Kedushat Levi
Genesis 40,10. “and there were three branches on the vine.” According to one (Rabbi Eleazar hamodai) of numerous allegorical explanations in Chulin 92, the vine is symbolic of Jerusalem; whereas the three branches are symbolic of the Temple, the King, and the High Priest, respectively. The words: והיא כפורחת עלתה נצה הבשילו אשכלתיה ענבים, usually translated as: “it had barely blossomed when out of it came its blossoms and its clusters ripened into grapes,” is understood allegorically by the Talmud. The reference is to the young priests who will mature and offer libations in the Temple. In order to explain this somewhat far fetched allegory, although the one preferred by the Talmud, our author quotes Yuma 29 where the rhetorical question of why Queen Esther has been compared to an אילה, a gazelle, hind, the Talmud defining the gazelle in psalms 22,1 as אילת השחר, Queen Esther as being like a gazelle in the morning, i.e. at the end of the night, sees in Esther and her experiences the last chapter belonging to the period of history described in the Bible. No overt miracles in Jewish history have been reported in the Bible subsequent to her period.
What did the Talmud have in mind when suggesting that after Mordechai and Esther, [in whose time these ”miracles,” were already not overt, Ed.] no more miracles occurred?
We must distinguish between two kinds of wars. Usually, when we speak of “war,” we refer to an armed confrontation between warring nations.
The second type of “war,” is one that originated in G’d subjecting the Jewish people to attacks by external enemies, in order to strengthen their faith in Him when He would save them from a fate which they were powerless to escape by any other means. Psalms 91,2 refers to the psalmist acknowledging such miraculous escapes of the Jewish people. It is remarkable that the psalmist, in referring to his trust in the Lord, does so in the future tense, i.e. אלוקי אבטח בו, “my G’d in Whom I will put my trust,” instead of, as we would have expected, “in Whom I have put my trust.” The psalmist acknowledges that he now understands the purpose of the “war” that had befallen his people as having been a test, teaching the Jewish people to put their trust only in the Lord. The same theme is found in psalms 118,10 כל גויים סבבוני בשם ה' כי אמילם, “all nations have surrounded me; by the name of the Lord I will surely cut them down.” The psalmist does not predict what he is about to do, but refers to what G’d had in mind by allowing His people to face such impossible odds, i.e. to strengthen their faith when they will be saved by Him. The psalmist makes it even plainer In verse 21 of the same psalm, when the words אודך כי עניתני ותהי לי לישועה, must be understood as: “I will express my thanks to You for having afflicted me so that You could demonstrate how You will be my salvation.”
When G’d “rescues” the Jewish people, this occurs in either of two ways. The most easily recognizable way are overt miracles in which His mastery over nature is demonstrated by His breaking all the “rules” that scientists have taught us are inviolate. The best known examples of this are the 10 plagues G’d visited upon the Egyptians, crowned by the splitting of the sea of reeds in which the Egyptian army drowned to a man, while the Israelites crossed the bottom of that sea safely. Although in the song of thanks by the Jewish people after the drowning of the Egyptians the text is full of G’d being lauded for His performing “wonders,” (Exodus 15,11) what are “wonders” performed by G’d in our eyes, are, of course, nothing extraordinary when viewed from His vantage point, seeing that He had made the rules, He is certainly able to suspend them when it suits Him. The Jewish people praised Him not so much for what He had done, but for having found the Jewish people worthy to be saved by such spectacular means, involving the undoing of what G’d had done during the six days of creation.
What did the Talmud have in mind when suggesting that after Mordechai and Esther, [in whose time these ”miracles,” were already not overt, Ed.] no more miracles occurred?
We must distinguish between two kinds of wars. Usually, when we speak of “war,” we refer to an armed confrontation between warring nations.
The second type of “war,” is one that originated in G’d subjecting the Jewish people to attacks by external enemies, in order to strengthen their faith in Him when He would save them from a fate which they were powerless to escape by any other means. Psalms 91,2 refers to the psalmist acknowledging such miraculous escapes of the Jewish people. It is remarkable that the psalmist, in referring to his trust in the Lord, does so in the future tense, i.e. אלוקי אבטח בו, “my G’d in Whom I will put my trust,” instead of, as we would have expected, “in Whom I have put my trust.” The psalmist acknowledges that he now understands the purpose of the “war” that had befallen his people as having been a test, teaching the Jewish people to put their trust only in the Lord. The same theme is found in psalms 118,10 כל גויים סבבוני בשם ה' כי אמילם, “all nations have surrounded me; by the name of the Lord I will surely cut them down.” The psalmist does not predict what he is about to do, but refers to what G’d had in mind by allowing His people to face such impossible odds, i.e. to strengthen their faith when they will be saved by Him. The psalmist makes it even plainer In verse 21 of the same psalm, when the words אודך כי עניתני ותהי לי לישועה, must be understood as: “I will express my thanks to You for having afflicted me so that You could demonstrate how You will be my salvation.”
When G’d “rescues” the Jewish people, this occurs in either of two ways. The most easily recognizable way are overt miracles in which His mastery over nature is demonstrated by His breaking all the “rules” that scientists have taught us are inviolate. The best known examples of this are the 10 plagues G’d visited upon the Egyptians, crowned by the splitting of the sea of reeds in which the Egyptian army drowned to a man, while the Israelites crossed the bottom of that sea safely. Although in the song of thanks by the Jewish people after the drowning of the Egyptians the text is full of G’d being lauded for His performing “wonders,” (Exodus 15,11) what are “wonders” performed by G’d in our eyes, are, of course, nothing extraordinary when viewed from His vantage point, seeing that He had made the rules, He is certainly able to suspend them when it suits Him. The Jewish people praised Him not so much for what He had done, but for having found the Jewish people worthy to be saved by such spectacular means, involving the undoing of what G’d had done during the six days of creation.
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