Musar su Genesi 22:11

Let me explain the plain meaning of this section of the Midrash before concentrating on the allusions contained therein. One can ask why does the Midrash raise the problem of G–d also speaking to Adam, Noach and Abraham? Why should this bother us? Our verse in Leviticus did not state that Moses had an exclusive on being called upon by G–d? Furthermore, why did the Midrash quote a verse in which Abraham was addressed by G–d through an angel instead of bringing a verse from an earlier incident (Genesis 22,11) when the angel is specifically mentioned as calling from Heaven? Another difficulty is that the statements seem self-contradictory. First the Midrash says that G–d did not call upon Abraham, whereas immediately afterwards it qualifies the manner in which G–d called upon Abraham! If G–d never called upon Abraham, how can the Midrash qualify the nature of such a call?

Concerning the fourth expression of endearment listed, the use of the word אליו, this too had been used in connection with Abraham (Genesis 22,11), and one cannot answer that it did not represent an expression of fondness since it was not coupled with וידבר לאמור. The absence of the extra word לאמור in Genesis 22,1, is more than compensated for by the repeated use of Abraham's very name! The answer is that Abraham had to personally prepare himself spiritually in order to receive a communication from G–d. Moses did not need such spiritual preparation. He was ready at all times to perform his task as a prophet. We know this from Numbers 9,8 where some of the people asked Moses why people who had been ritually impure through no fault of their own could not perform the Passover sacrifice at the appointed time. Moses told the people: "Stand by and let me hear what G–d will command concerning situations such as yours!" There was no need for Moses to prepare himself to speak to G–d. We now understand the abbreviated form of the קריאה reported at the opening of the book of Leviticus, i.e. why the Torah did not even bother to identify the caller, and immediately wrote: "He called." Had the introduction "G–d called" been used by the Torah, there would not have been room for error, no one could have argued that it was the angel Mattatron who had addressed Moses and invited him to ready himself spiritually, that it was not G–d Who had addressed him directly. Why then did the Torah take a chance and omit defining who called Moses? We are forced to conclude that the Torah used this form of introduction to demonstrate how fond G–d was of Moses, that G–d was both the caller and the speaker, as distinct from Abraham where the fourth endearing term אליו is used in G–d's address (Genesis 22,11). This is the plain meaning of the paragraph in the Midrash.

This is described in verse 14 where the prophet says: כאשר שממו עליך רבים כן משחת מאיש מראהו ותוארו מבני אדם. "Just as the many were appalled at him, so marred was his appearance, unlike that of man, his form beyond human semblance." The מראהו מאיש the appearance unlike man that the prophet speaks of refers to Moses. The תוארו, "semblance" refers to Moses after his forehead radiated light. Alas, during the many generations which form the subject of the verse described by the prophet he was אחד מן העם, just like one of the common people. The whole of chapter 53 in Isaiah commencing with מי האמין refers to Moses and graphically describes his experiences; he even shared a grave outside the Holy Land as did the wicked people of the generation of the Exodus. When verse 12 speaks of: לכן אחלק לו ברבים this is an allusion to Moses' being involved in the סוד העיבור "the secret of possible existence" [my translation. Ed.] of all these generations who were "wicked people" compared to him. Moses will receive some reward in respect of each of these generations because of his share in whatever merits any generation accumulated. This is how we must understand the Mechilta Beshalach 15,1: that Moses was "equal" to all of the people of Israel. He provided spiritual input into every generation following him because G–d involved him in the סוד העיבור. When Isaiah 53,12 speaks about: ואת עצומים יחלק שלל, "He shall receive the powerful ones as his spoils," the meaning is none other than that G–d directly will give Moses his reward, whereas the other righteous people will receive it by way of Moses. The prophet goes on to say: תחת אשר הערה למות נפשו, "because he exposed himself to death," i.e. in each and every one of the generations since he died until the advent of the Messiah. Perhaps the fact that G–d repeated his name during their first encounter at the burning bush (Exodus 3,4) [unlike when the angel called to Abraham in Genesis 22,11, where the Torah has a line separating the two names i.e. אברהם৷ אברהם. Ed.] maybe an indication that there will be a "Moses" in every generation. When Isaiah continues: ואת פשעים נמנה, והוא חטא רבים נשא ולפשעים יפגיע, "and he was numbered among the sinners, whereas he bore the guilt of many and made intercession for sinners," this means that the final forgiveness of these sinners will be achieved through Moses' intercession. Thus far the comments in the writings of Rabbi Chayim.

It is quite possible that the altar that he built on that mountain was exactly on the site on which the Jewish people later on would offer the incense-offering in the inner sanctum of the Holy Temple. This would be most appropriate, seeing that of all the sacrifices the incense-offering is the one most beloved by G–d. Similarly, the offering of Isaac was the act to which G–d responded with more love than any other before or after. When discussing the meaning of 22,11: "An angel of the Lord called to Abraham from the Heaven and said …do not touch the lad," a Midrash explains that the angel's voice came from between the "two cherubs," i.e. the traditionally holiest spot within the Inner Sanctum. It is evident from this that Isaac is perceived as having been bound on the מזבח הפנימי, the altar within the Sanctuary. The angel's voice then called out to him from very nearby. Put differently, this means that "Heaven" was very nearby. Every offering, when accepted, is described as being ריח ניחוח, "a sweet smelling fragrance for G–d." We also find that when the Tabernacle was consecrated that G–d's voice did not penetrate beyond the walls of that structure.