Chasidut su Proverbi 17:35
Sha'ar HaEmunah VeYesod HaChasidut
It is written in the Zohar, Parshat Shlach (166a): "Rabbi Shimon opened the discussion and said, “Better is the man who is lightly esteemed and has a servant than one who primps himself and lacks bread.” (Mishlei, 12:9) One who lacks bread, lacks faith, as it is written (Vayikra, 21:22), ‘the bread of God.’”"221Interestingly enough, this verse is mentioned in the Torah’s discussion of the blemished Cohen, who, though he may not offer sacrifices in the Temple, may nevertheless eat of the sacrifices, the “bread of God.” Deficiency does not prevent man from the connection of faith, to the contrary, it can strengthen it. If a person is whole in his emunah, then his fear and love of God are also whole.222We explained above that one who fears God becomes whole in his character traits. Here, we see the reverse: wholeness of faith leads to wholeness of fear. On the other hand, a deficiency in faith would lead to fallen fear, or idolatry. On the other hand, deficiency in emunah is called “heartless.” Of this, the Zohar writes (Kedoshim, 80a): "What is “heartless?” It is one who lacks faith. One who does not learn the Torah has no faith and is thoroughly blemished." Shlomo HaMelech had this in mind when he asked (Mishlei, 17:16), “What is the value of wisdom in the hands of a fool, seeing as he lacks a heart?” Emunah contains the fear of God. When a man has emunah that God is the source and root of all, he then possesses the knowledge that was expressed by the members of the Great Assembly in the prayer, “You, God, existed before the world was created, and You exist after the world was created.”223This prayer is found in the introduction to the morning service, in the Adon Olam prayer. That is, from God’s point of view there is no difference between before the world was created and afterward.224That is, faith is that which transcends the limited vessels with which God created the world, as discussed above.
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Kedushat Levi
Genesis 24,1. “and Avraham had become old, while G’d had blessed him in everything.” According to the Talmud Baba Metzia 87 the concept of ”old age,” was unknown to mankind until Avraham’s being described here in such terms. [According to the Talmud, the statement refers to external features of elderly people stamping them as having lived for many years. This was why up until then anyone looking at Avraham or Yitzchok could not be sure whether he was looking at the father or the son. Ed.]
[If I understand the Talmud correctly, what is meant is that when the Torah had described Adam as having begotten a son in his own image (Genesis 5,3) as opposed to his first two sons, the resemblance between fathers and sons continued unabated until the time when Avraham was described as having aged. Ed.]
The point the Talmud makes is that beneficial largesse provided from the celestial regions for the lower regions of the universe manifests itself in one of two ways. It may be measured in terms familiar to us in this part of the universe, or it may be described in terms of concepts applicable in the celestial regions, seeing that these two domains each have their own set of rules. When this beneficial largesse originates directly in the celestial spheres close to the Creator, it had not become subject to limitations applicable in the parts of the world we live in. [As an example, we may distinguish between nourishment provided by G’d through the earth giving its yield, when such nourishment is subject to limitations that apply on our planet, whereas when G’d fed the Jewish people with manna, such limitations did not apply, as the manna originated directly in one of the seven layers of heaven. Ed.] This latter method of benefiting from G’d’s largesse is reserved exclusively for the Jewish people. The Jewish people have become privy to this (on occasion) due to their having clung to their Creator with such devotion.
The other nations sharing this planet with us, receive whatever largesse G’d provides for them only through “nature,” which “processes” such gifts from G’d before it reaches its recipients. This is what is meant when the Torah wrote in Genesis 25,12-15 ואלה תולדות ישמעאל שנים עשר נשיאים לאומתם, “and this is the line of Ishmael, son of Avraham……12 chieftains, etc.” The word: לאומתם is derived from אמה, “mother;” when a mother measures her son she uses measuring devices used in our parts of the universe. The Torah (Genesis 25,13, and again in verse 16) adds: בשמותם לתולדותם and בחצריהם ובטירותם, “by their names, in the order of their births, and by their villages and their encampments;” these words describe the parameters within which they were privy to G’d’s benevolent largesse. The contrast with which the Torah describes a similar description of the development of the Jewish people can be seen in the words למשפחותם לבית אבותם, “according to their family, their respective father’s house”. The word אבותם in this instance is derived from אבה, as in לא אבה יבמי, “he did not want to perform levirate marriage with me.” (Deuteronomy 25.7) The word אבה is a synonym for רצון, “will, desire.” The widow describes that her brother-in-law does not wish to fulfill the will of heaven in maintaining his deceased brother’s name alive.
Let us illustrate by an example more familiar to all of us. A potter intends to create a vase of a certain shape and colour. Before setting out to shape the clay he has a definite image of the finished product in his mind’s eye. This image is known as מחשבה, or אב הפעולה, “the father of the finished product.” The רצון, the will to create a vase, is called אב, father, as it precedes even the sculptor’s vision of the final shape and colour of the product is about to embark on creating. The eventual product is known as בני בנים, euphemism for “grandchildren.” [In relation to the רצון the initial will to create something. Ed.]
Israel’s drawing down G’d’s largesse to itself is somewhat similar. The process begins with this celestial largesse entering the domain of the physical universe, גבולין. [A domain defined by borders both dimensionally and directionally. Ed.] The various shapes and forms this largesse assumes once it has entered our part of the universe is known as בני בנים, “grandchildren.” The original רצון, G’d’s intention to provide this largesse, is called זקן, “an old man.”
When Solomon in Proverbs 17,6 speaks about עטרת זקנים בני בנים, loosely translated as “grandchildren are the crown of their elders,” the meaning of this line on a deeper level, is: “the largesse that has been received by Israelites as a result of G’d’s benevolence, is rooted in the will of G’d,” i.e. from this רצון to the world known as בני בנים.
[If I understand the Talmud correctly, what is meant is that when the Torah had described Adam as having begotten a son in his own image (Genesis 5,3) as opposed to his first two sons, the resemblance between fathers and sons continued unabated until the time when Avraham was described as having aged. Ed.]
The point the Talmud makes is that beneficial largesse provided from the celestial regions for the lower regions of the universe manifests itself in one of two ways. It may be measured in terms familiar to us in this part of the universe, or it may be described in terms of concepts applicable in the celestial regions, seeing that these two domains each have their own set of rules. When this beneficial largesse originates directly in the celestial spheres close to the Creator, it had not become subject to limitations applicable in the parts of the world we live in. [As an example, we may distinguish between nourishment provided by G’d through the earth giving its yield, when such nourishment is subject to limitations that apply on our planet, whereas when G’d fed the Jewish people with manna, such limitations did not apply, as the manna originated directly in one of the seven layers of heaven. Ed.] This latter method of benefiting from G’d’s largesse is reserved exclusively for the Jewish people. The Jewish people have become privy to this (on occasion) due to their having clung to their Creator with such devotion.
The other nations sharing this planet with us, receive whatever largesse G’d provides for them only through “nature,” which “processes” such gifts from G’d before it reaches its recipients. This is what is meant when the Torah wrote in Genesis 25,12-15 ואלה תולדות ישמעאל שנים עשר נשיאים לאומתם, “and this is the line of Ishmael, son of Avraham……12 chieftains, etc.” The word: לאומתם is derived from אמה, “mother;” when a mother measures her son she uses measuring devices used in our parts of the universe. The Torah (Genesis 25,13, and again in verse 16) adds: בשמותם לתולדותם and בחצריהם ובטירותם, “by their names, in the order of their births, and by their villages and their encampments;” these words describe the parameters within which they were privy to G’d’s benevolent largesse. The contrast with which the Torah describes a similar description of the development of the Jewish people can be seen in the words למשפחותם לבית אבותם, “according to their family, their respective father’s house”. The word אבותם in this instance is derived from אבה, as in לא אבה יבמי, “he did not want to perform levirate marriage with me.” (Deuteronomy 25.7) The word אבה is a synonym for רצון, “will, desire.” The widow describes that her brother-in-law does not wish to fulfill the will of heaven in maintaining his deceased brother’s name alive.
Let us illustrate by an example more familiar to all of us. A potter intends to create a vase of a certain shape and colour. Before setting out to shape the clay he has a definite image of the finished product in his mind’s eye. This image is known as מחשבה, or אב הפעולה, “the father of the finished product.” The רצון, the will to create a vase, is called אב, father, as it precedes even the sculptor’s vision of the final shape and colour of the product is about to embark on creating. The eventual product is known as בני בנים, euphemism for “grandchildren.” [In relation to the רצון the initial will to create something. Ed.]
Israel’s drawing down G’d’s largesse to itself is somewhat similar. The process begins with this celestial largesse entering the domain of the physical universe, גבולין. [A domain defined by borders both dimensionally and directionally. Ed.] The various shapes and forms this largesse assumes once it has entered our part of the universe is known as בני בנים, “grandchildren.” The original רצון, G’d’s intention to provide this largesse, is called זקן, “an old man.”
When Solomon in Proverbs 17,6 speaks about עטרת זקנים בני בנים, loosely translated as “grandchildren are the crown of their elders,” the meaning of this line on a deeper level, is: “the largesse that has been received by Israelites as a result of G’d’s benevolence, is rooted in the will of G’d,” i.e. from this רצון to the world known as בני בנים.
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Kedushat Levi
Exodus 10,21. “stretch out your hand in the direction of the sky and there will be darkness in the land of Egypt; Moses did so, and there was palpable darkness in Egypt, whereas in all the dwellings of the Israelites there was light.” Rashi already concentrates on the meaning of the words וימש חושך, “the darkness was tangible,” we also need to examine why the Torah emphasized that all the dwellings of the Israelites continued to enjoy normal daylight. Why did the Torah not merely write that the Israelites were not struck by darkness?
The phraseology used by the Torah may become clear when we read Sh’mot Rabbah 14,2 where the Midrash examines whence this darkness originated. Rabbi Yehudah there claims that the “darkness” originated in the celestial regions, quoting psalms 18,12 as proof that such a phenomenon exists. The psalmist says there (referring to G’d) ישת חשך סתרו סביבותיו, “He makes darkness be His screen.” We need to understand why the darkness decreed in Egypt had to be of the kind mentioned in psalms. This “darkness” is an allusion to a hidden kind of light. We must now understand the concept underlying this “concealed light.” The Talmud in Shabbat 34 deals with an incident when a great Talmudic scholar killed an outstanding student for having violated a basic rule of not revealing discussions that had occurred within the walls of academy. The method of killing that student is described as “he set his eye upon him and he turned into a heap of bones.”
What precisely does the Talmud mean when it refers to נתן עיניו בו, “He set his eyes on him?” Moreover, in light of Proverbs 17,26 גם ענוש לצדיק לא טוב, “also it is not good to punish the righteous,” [meaning that when a judge takes an especially harsh line with a person reputed to be a tzaddik, as he should have served as a model for the community, this, in Solomon’s view is not an appropriate approach. Ed.], how could the teacher of the student in Shabbat 34 have been so harsh
In order to understand all this we must remember that the brightness surrounding the Creator was so overpowering that in order to create a universe in which the creatures could live without dying from exposure to so much light, He had to impose limitations not only on Himself, but also on the brightness surrounding Him. This “light” had to be adjusted in accordance with the ability of the creatures in the universe to tolerate it without coming to harm thereby. Various regions of the universe therefore were provided with light of differing degrees of intensity, tolerable for beasts, inert objects, etc., so that even in the regions populated by angels the light that was the norm there was not of the intensity of the light that had surrounded the Almighty prior to His creating the universe. Different categories of angels lived in different celestial regions, each of which was illuminated in a manner that corresponded to their ability to tolerate that light’s intensity. These angels have not been allowed to glimpse “higher” regions in the celestial spheres than those inhabited by them, so as not to blind them through exposure to overpowering brightness. Similarly, they were not allowed to look into regions that were less brightly illuminated. These details of what goes on in the celestial regions have been referred to in Isaiah’s vision (Isaiah 6,2) where the prophet describes the angels as using two of their six wings to cover their faces with the words: בשתים יכסה פניו ובשתים יכסה רגליו יעופף “and with two he would cover his feet, and with two he would fly.” [Covering his feet, presumably is an allusion to not looking into lower regions beneath his habitat. Ed.] Israelites, as distinct from the angels, due to having been given the Torah and the commandments it contains, are able to use these very commandments as protective “clothing” so that they can be at home in different regions, exposed to different intensities of light.
The phraseology used by the Torah may become clear when we read Sh’mot Rabbah 14,2 where the Midrash examines whence this darkness originated. Rabbi Yehudah there claims that the “darkness” originated in the celestial regions, quoting psalms 18,12 as proof that such a phenomenon exists. The psalmist says there (referring to G’d) ישת חשך סתרו סביבותיו, “He makes darkness be His screen.” We need to understand why the darkness decreed in Egypt had to be of the kind mentioned in psalms. This “darkness” is an allusion to a hidden kind of light. We must now understand the concept underlying this “concealed light.” The Talmud in Shabbat 34 deals with an incident when a great Talmudic scholar killed an outstanding student for having violated a basic rule of not revealing discussions that had occurred within the walls of academy. The method of killing that student is described as “he set his eye upon him and he turned into a heap of bones.”
What precisely does the Talmud mean when it refers to נתן עיניו בו, “He set his eyes on him?” Moreover, in light of Proverbs 17,26 גם ענוש לצדיק לא טוב, “also it is not good to punish the righteous,” [meaning that when a judge takes an especially harsh line with a person reputed to be a tzaddik, as he should have served as a model for the community, this, in Solomon’s view is not an appropriate approach. Ed.], how could the teacher of the student in Shabbat 34 have been so harsh
In order to understand all this we must remember that the brightness surrounding the Creator was so overpowering that in order to create a universe in which the creatures could live without dying from exposure to so much light, He had to impose limitations not only on Himself, but also on the brightness surrounding Him. This “light” had to be adjusted in accordance with the ability of the creatures in the universe to tolerate it without coming to harm thereby. Various regions of the universe therefore were provided with light of differing degrees of intensity, tolerable for beasts, inert objects, etc., so that even in the regions populated by angels the light that was the norm there was not of the intensity of the light that had surrounded the Almighty prior to His creating the universe. Different categories of angels lived in different celestial regions, each of which was illuminated in a manner that corresponded to their ability to tolerate that light’s intensity. These angels have not been allowed to glimpse “higher” regions in the celestial spheres than those inhabited by them, so as not to blind them through exposure to overpowering brightness. Similarly, they were not allowed to look into regions that were less brightly illuminated. These details of what goes on in the celestial regions have been referred to in Isaiah’s vision (Isaiah 6,2) where the prophet describes the angels as using two of their six wings to cover their faces with the words: בשתים יכסה פניו ובשתים יכסה רגליו יעופף “and with two he would cover his feet, and with two he would fly.” [Covering his feet, presumably is an allusion to not looking into lower regions beneath his habitat. Ed.] Israelites, as distinct from the angels, due to having been given the Torah and the commandments it contains, are able to use these very commandments as protective “clothing” so that they can be at home in different regions, exposed to different intensities of light.
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Kedushat Levi
Exodus 13,1. “Hashem said to Moses, saying; sanctify for me every firstborn, etc.”
In order to better understand the subject introduced here by the Torah it is well to go back to Exodus 4,22 where G’d for the first time refers to the Jewish people as: בני בכורי ישראל, “My firstborn son, Israel.” [G’d had referred to the Jewish people as “My people,” already in Exodus 3,7, but He had not referred to this people being G’d’s “firstborn.” Ed.]
The following parable may help us understand the difference between the two descriptions of the Jewish people. There are people who devote time to the study of Torah and after a certain number of hours of daily study they turn their attention to business in order to earn a living to support their families. This group of people may be divided into 2 separate categories. A member of category one, due to lack of understanding, considers his preoccupation with trade and commerce his principal occupation and purpose, whereas a member of the second category is well aware that preoccupation with the study of Torah, performing its commandments, and performing deeds of loving kindness for his peers, is his principal duty in life, but seeing that he does not want to depend on miracles for supporting his family, he sets aside time to secure his livelihood with G’d’s support, of course, during the time required for this.
The relationship between the gentile nations and the Jewish nation is parallel to the above, in that the gentiles by and large also devote some of their time to duties prescribed by their respective religions. However, except for a minute fraction, who devote their lives to their deities as priests of some type, they consider the demands made upon them by “life” on earth as paramount. Seeing that the entire universe including the gentiles were created in order to somehow serve as an appendix to the Jewish people, this people must not copy the gentiles by seeing in the mundane tasks to be performed daily the essence of their existence. Israel’s destiny is to serve as a holy nation, and anyone wishing to sanctify itself with a mirror like replica of G’d’s holiness, will in the process draw down from the celestial domain not only G’d’s attribute of Mercy, but also His largesse in helping to make the mundane tasks such people have to perform becoming crowned with success. By being accorded the title: בני בכורי, “My firstborn son,” G’d brings home to us that we are the principal reason that G’d undertook the creation of the universe. The author suggests that the meaning of the word רחם in פטר כל רחם, usually translated as “each first opening of the womb,” should be understood as a reference to the task of the Jewish people to ensure that the source of Mercy, רחמים, be opened through the Jewish people’s prayers so that all of mankind will be provided with its needs, be it directly or indirectly through G’d’s largesse. He quotes Proverbs 17,14 פוטר מים ראשית, as an allusion to this idea by Solomon. [possibly linked to Reshit Chochmah, Teshuvah 7,14. Ed.]
In order to better understand the subject introduced here by the Torah it is well to go back to Exodus 4,22 where G’d for the first time refers to the Jewish people as: בני בכורי ישראל, “My firstborn son, Israel.” [G’d had referred to the Jewish people as “My people,” already in Exodus 3,7, but He had not referred to this people being G’d’s “firstborn.” Ed.]
The following parable may help us understand the difference between the two descriptions of the Jewish people. There are people who devote time to the study of Torah and after a certain number of hours of daily study they turn their attention to business in order to earn a living to support their families. This group of people may be divided into 2 separate categories. A member of category one, due to lack of understanding, considers his preoccupation with trade and commerce his principal occupation and purpose, whereas a member of the second category is well aware that preoccupation with the study of Torah, performing its commandments, and performing deeds of loving kindness for his peers, is his principal duty in life, but seeing that he does not want to depend on miracles for supporting his family, he sets aside time to secure his livelihood with G’d’s support, of course, during the time required for this.
The relationship between the gentile nations and the Jewish nation is parallel to the above, in that the gentiles by and large also devote some of their time to duties prescribed by their respective religions. However, except for a minute fraction, who devote their lives to their deities as priests of some type, they consider the demands made upon them by “life” on earth as paramount. Seeing that the entire universe including the gentiles were created in order to somehow serve as an appendix to the Jewish people, this people must not copy the gentiles by seeing in the mundane tasks to be performed daily the essence of their existence. Israel’s destiny is to serve as a holy nation, and anyone wishing to sanctify itself with a mirror like replica of G’d’s holiness, will in the process draw down from the celestial domain not only G’d’s attribute of Mercy, but also His largesse in helping to make the mundane tasks such people have to perform becoming crowned with success. By being accorded the title: בני בכורי, “My firstborn son,” G’d brings home to us that we are the principal reason that G’d undertook the creation of the universe. The author suggests that the meaning of the word רחם in פטר כל רחם, usually translated as “each first opening of the womb,” should be understood as a reference to the task of the Jewish people to ensure that the source of Mercy, רחמים, be opened through the Jewish people’s prayers so that all of mankind will be provided with its needs, be it directly or indirectly through G’d’s largesse. He quotes Proverbs 17,14 פוטר מים ראשית, as an allusion to this idea by Solomon. [possibly linked to Reshit Chochmah, Teshuvah 7,14. Ed.]
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