Musar su Salmi 75:78

By following this approach we can also understand the Midrash in Eichah Rabbati, 2,6, on Lamentations 2,3: "He has cut down in blazing anger כל קרן ישראל, all the might of Israel." The Midrash comments that there are ten קרנות, i.e. "strongholds" termed Keren. Abraham is one such קרן; he is referred to in Isaiah 5,1, as כרם היה לידידי בקרן בן שמן, "My beloved had a vineyard on a fruitful hill." Isaac is also known as a קרן, in Genesis 22,13 נאחז בסבך בקרניו, "caught in the thicket by its horns." We find a reference to Joseph as קרן in Deut. 33,17 where his קרן is described as וקרני ראם קרניו וכו' "He has thorns like the horns of a wild ox." Moses is referred to as קרן in Exodus 34,29: כי קרן עור פניו, "for the skin of his face emitted rays (like a horn)." The Torah is also described as קרן, since we read in Chabakuk 3,4: קרנים מידו לו, "it gives off rays of light in every direction." Priesthood is referred to as קרן, in Psalms 112,9, קרנו תרום בכבוד, "his horn is exalted in honor." (Possibly the word כבוד, used here which is also used in connection with the garments of the High Priest, is the reason the Midrash interprets this verse as alluding to the priesthood.) The Levites collectively are referred to as קרן in Chronicles 1 25,5: כל אלה בנים להימן חוזה המלך בדברי האלוקים להרים קרן. [The chapter traces the genealogy of the tribe of Levi Ed.] Prophecy is called קרן, in Samuel I 2,6: רמה קרני בה'. (Hannah prophesies about Samuel's future). The Holy Temple is also described as קרן, as in Psalms 22,22: מקרני רמים עניתני. Israel itself is also described as קרן in Psalms 148,14: וירם קרן לעמו. Some people add that the קרן of the Messiah should also be included, per Samuel I 2,10: ויתן עוז למלכו, וירם קרן משיחו. The Midrash continues that all of these "horns" were placed on the heads of the Jewish people, but they forfeited them due to their sins. This is alluded to in the verse we quoted earlier from Lamentations 2,3 that in His blazing anger G–d cut down every קרן of Israel. These "horns" subsequently were given to the Gentile nations, as is written in Daniel 7,20: ועל קרניא עשר די בראשה ואחרי די סלקת ונפלו מן קדמיה. "About the ten horns which were on its head, and the other one which came and fell." In verse 24 of the same chapter Daniel speaks about ten kings and kingdoms arising from the fallen horns. Provided Israel repents, G–d will restore these horns to their rightful place viz. Psalms 75,11: "And I will cut off all the horns of the wicked, but the horns of the righteous will be lifted up." This refers to the horns that the “Righteous One of the world,” i.e. G–d, had cut off. When is the time that He will restore them to their righful position? It is when G–d will raise the horn of His anointed: "He will raise the horn of His anointed" (Samuel I 2,10). Thus far the Midrash in Eychah Rabbati.

Next, G–d proceeded to the stage of ויהי. The creation of the original raw material, the אין or hiyuli in Greek. Next, came the transformation of this hiyuli into what we call יש, i.e. "something." Last, there occurred the transformation of one kind of יש, something, into a whole variety of יש. When we examine it more closely, we will find that the first two categories i.e. רשימו and חקיקה, are actually much like twin brothers in that they are both parts of a totally abstract, spiritual world. In order to be converted into a physical, pulsating world such as we inhabit and perceive, the energies of these abstract spiritual worlds were transformed through the insertion of a layer of what we call the עולם הגלגלים, the world of the planets. The מצות, too, are divided into four different "worlds." Some are of a totally rational, functional nature, which even the nations of the world are not only able but willing to perform. Examples are legislation against stealing, murdering, adultery, the duty of honoring father and mother and others. Similarly we find Gentile philosophers postulating ethical mores, virtues to be acquired, etc. The rationale underlying all those philosophies is known, available to all, in other words "revealed." Those מצות are the ones we consider as belonging to the category of עשיה. Secondly, we have the category of מצות that contain symbolisms though performance of specific deeds is commanded. They include such commandments as the Passover lamb legislation, the eating of unleavened bread, the eating of bitter herbs, the building of and dwelling in huts on the festival of Tabernacles, etc. These commandments fall under the heading חציבה. The third category are other commandments which we cannot understand in their entirety, or even their essence. These are the category called חקיקה דק מאד, "legislation of a spiritually very refined nature." Finally, there is the fourth category, the law of פרה אדומה, the meaning of which has not been revealed to any person while alive with the exception of Moses and Rabbi Akiva. This is what is known as רשימו. The latter must be described as דק היטב הדק, "something infinitely refined." Rabbi Yossi son of Rabbi Chaninah in his commentary Bamidbar Rabbah 19,6, explains the words in 19,3: "they shall take to you an unblemished red heifer,” as meaning that G–d had said to Moses: "To you I shall reveal the deeper meaning of this law, whereas to others it shall remain a חק. He bases this on an interpretation by Rav Huna of Psalms 75,3: "At the time I choose, I will judge equitably." It is also written in Zechariah 14,6: "On that day there shall be neither sunlight nor cold moonlight." Since the prophet does not say קפאון, but וקפאון, and the spelling is יקפאון, this is an indication that matters which are concealed from you in this world will be revealed to you when the time arrives which the prophet discusses in that paragraph. This is in line with Isaiah 42,16: "I shall guide the blind by a road they did not know, and I will make them walk by paths they never knew." The same verse continues: "These are the things I have done [promised] and I will not forsake them." The remarkable thing is that the prophet, i.e. G–d, does not speak about אעשה, i.e. "I shall do," but he speaks about עשיתם, "I have done them." What is meant is that G–d had already done this for Rabbi Akiva and the likes of him. [revealed the mystery of the red heifer legislation]. Matters that I have not revealed to Moses, I have revealed to him, and he has seen everything that is precious to Me. So far Rabbi Yossi son of Rabbi Chanina.

Only that it is not the efforts (hishtadlut) that help. Rather, the efforts are necessary, but once one has put in some effort, he has already discharged his obligation and there is place for the blessing of Heaven to rest upon him, and he need not consume his days in exertion and labor. This is what king David said: "For not from the east or from the west, nor from... but it is G-d who executes judgment, [putting down one and lifting up another]" (Tehilim 75:7-8), and king Shlomo said: "Do not weary yourself to grow rich; cease applying your understanding" (Mishlei 23:4).

When we examine closely, we will find that Humility is dependent both on thought and deed. For at first, a person needs to become humble in his thoughts and only afterwards, can he conduct himself in the ways of the Humble.

Due to what he lacks: this is evident, for it is impossible for a man, whatever level of perfection he may have reached, to not have many deficiencies, whether due to his nature, or due to his family and relatives, due to certain events that happened to him, or due to his own deeds. For "there is no righteous man on earth who does good and sins not" (Kohelet 7:20). All these are blemishes on a person which allow him no room whatsoever to become haughty. Even if he has attained many virtues, nevertheless these deficiencies are enough to obscure them.

Eve was the reason that death came into our world, as we know. Vayikra Rabbah 20,2 on Psalms 75,5 states: "I said to wanton men: 'do not be wanton.'" Elisheva, daughter of Aminadav, did not rejoice in spite of five joyous events on the same day: The appointment of her husband as High Priest, the appointment of her brother-in-law Moses as king, her brother Nachshon as prince, her sons Eleazar and Itamar as deputy High Priests, and her nephew's Pinchas elevation to the priesthood. In spite of all this, her sons Nadav and Avihu entered the Sanctuary with אש זרה resulting in their death and turning her joy into mourning. This is why David warns us in the Psalm not to indulge in excessive joys. It is not given to the righteous to experience so much joy in this life. The Midrash mentions that G–d does not rejoice anymore in this world since He had to withdraw His שכינה due to Eve's sin but will rejoice only in the World to Come as we know from ישמח ה' במעשיו, that "G–d will once again rejoice in His accomplishments" (Psalms 104,31) [as He did when He completed the universe. Ed.]. In this world only the wicked experience true joy. There are several difficulties in this Midrash. Why does the author speak about Elisheva's having seen five joyous events on that day instead of the same joyous events "seen" by her husband Aaron? Did not her husband experience even greater joy on that day when he personally was elevated to the position of High Priest? He saw his brother crowned as king, his sons installed as deserving children, as mentioned in the Torah by the words למשפחותם לבית אבותם, "belonging to their families because they are descended from the house of their respective fathers," meaning that his sons are compared to him even more than to their mother? His sons became his deputies which demonstrated how closely they resembled their father in character traits. Some people want to answer our question by referring to the Talmud in Avodah Zarah 31 which regards the wife of a חבר, a pious person, as being equal to her husband. This means that she experienced that her sons regarded themselves as related to their mother as intimately as to their father. This is in line with the advice of our sages (Baba Batra 110a) who counsel a person to examine the brothers of a prospective bride to see what character traits he may expect to find in his bride. When the Torah reports the marriage of Aaron to Elisheva in Exodus 6,23, it stresses that Elisheva was Nachshon's sister. This proves that he was influenced by the character qualities of Nachshon. Still, I regard this answer as somewhat forced.

We should remember that Aaron represented the mystical dimension of Adam. If this was so it is reasonable to regard his wife Elisheva as equivalent to the mystical dimension of Adam's wife Eve. Eve sinned primarily by allowing her eyes to seduce her. The Torah emphasises that "she saw that the tree was good as food, pleasant to behold, etc." This is simply a description of the urge to become honoured. This urge brings about the קליפה that women behave arrogantly. In explaining the verse in Psalms 75,5, the Midrash describes Elisheva's joys as the root of her experiencing some haughtiness. When the Midrash emphasises "Elisheva saw her husband elevated, etc.," it wishes to draw our attention to the fact that in contrast to his wife, Aaron did not "see," did not become haughty on account of the honours and joys he experienced on that day. Aaron acted as if he had not seen these honours which could have caused him to become haughty. When Nadav and Avihu died Elisheva suffered a similar disappointment to the one Eve experienced when death was decreed on mankind, i.e. on her sons and descendants. The Midrash begins with the word תדע, "Know!" meaning that if you want to understand the whole occurrence you would do well to study the chapter of Eve's seduction in גן עדן.

It is stated, “When I celebrate the appointed Festival; I will judge [its theme] with fairness” (Tehillim 75:3). King Dovid was prompted to write these words because he recognized that our way is not that of the nations of the world, nor is our custom like theirs. For on their festive days they eat and drink to intoxication and go dancing in their public houses and commit other undesirable acts. But this is not the case with Israel, for although they also eat and drink and rejoice in the performance of the commandments, they are careful to spend half the day in prayer, expanding the service with special liturgies, after which they engage in study. All this is hinted at in the word “uprightly” [meisharim], as King Dovid said, “I will judge uprightly.” The mem [the numerical value of which is 40] of meisharim alludes to the forty days during which the Torah was given. And although Israel also rejoices on the Shabbos and Yom Tov, they do not neglect the three prayer services, morning, afternoon and evening. These are hinted at in the shi’en of meisharim [a shi’en is comprised of three vertical lines connected at the bottom]. And sometimes a shi’en is written with four heads [a four- headed shin appears on the side of the head tefillin]. This hints at the four prayers that are said on the festivals: morning, additional [mussaf], afternoon and evening. Moreover, we extend our prayers with additional poems and with the liturgical verses of the Krovetz [interspersed with the blessings of the Amidah on special occasions]. The word Krovetz itself is an acronym for the verse, Kol rinah viyshuah be’ohalei tzaddikim — “The voice of rejoicing and salvation in the tents of the righteous” (Tehillim 118:15). This is hinted at in the letters reish and yud of the word meisharim, which stand for rinah and yeshuah — “rejoicing and salvation.” The final mem of meisharim hints at the future redemption, which is alluded to in the phrase, lemarbei hamisrah — “for the increase of the realm” (Yeshayahu 9:6; the mem of lemarbei is uncharacteristically a final mem). This is to tell you that although we are filled with gladness and rejoicing on our festivals, nevertheless we pray for the promised redemption. For our happiness will only be complete when the Holy One Blessed is He rejoices with Tziyon and Yerushalayim.