Musar su Zaccaria 14:78

Exodus 3,15: "This is My name and My appellation for all eternity." We find the following quote at the end of the third chapter in tractate פסחים referring to the verse in Zachariah 14,9: "On that day there shall be one Lord with one name." The Talmud asks whether prior to that day G–d was not unique? Rabbi Nachman son of Yitzchak says that the present world cannot be compared to the world of the future. In our world, G–d's name is written with the letter י and ה, but pronounced as if written with the letters א and ד. In the world after the arrival of the Messiah, His name will be read in the same way as it is spelled, i.e. with י-ה.

As a result, a person who separates himself from the community, pursuing a lifestyle not acceptable to it, divorces himself from life. As a limb detached from its body he will die. This is the meaning of the imposition of חרם, a ban, or excommunication. Such a person is on the way to Chormah, annihilation, (cf. Deut. 1, 44). This is why the numerical value of the word 248=חרם. Israel's essential advantage over the other nations is that it is a composite unit. Our sages have underlined this when they formulated the Shabbat Minchah prayer in which they emphasized that just as G–d is unique in being One, so Israel is unique in being one single unit as a people.

The missing letter ו in the name of Jacob, (which is usually written defective), was added to the name ו-יוסף, on occasions such as in Exodus 1,5 (or altogether, since that name too could have been spelled defective). The "small" ו in the word שלום, Numbers 25,12, alludes to another verse in Zachariah 8, 19: והאמת והשלום אהבו "and the truth and the peace they loved." The attribute which distinguishes Jacob is אמת, truth, whereas the attribute הברית השלום is the one that distinguishes Joseph. The Zohar has already explained how the terms ברית and גוף overlap (cf. Sullam edition Lech Lecha page 134-135). We name something or somebody because we desire the name to reveal their nature. Joseph was the "revelation" of the mystical dimension of Jacob, the secret of how the covenant between G–d and man influences the ability of determining the nature of him who is about to be born.

This is a metaphor and means that Israel walks in darkness in this world, whereas the nations of the world walk in light. The moon in this world shines only at night when it is dark. When Israel is in exile it experiences an existence similar to that of the moon. Just as the moon, despite its temporary eclipse, re-emerges and shines, so will Israel re-emerge after its exile. The blackness [absence of moonlight. Ed.] of the moon is an allusion to its being in mourning over the fate of Israel in exile. Shemot Rabbah 15,26 makes the point that there were 15 generations from Abraham to King Solomon. These generations represented the rising star of the Jewish people, similar to the first half of the month when the moon is in its ascendancy. After Solomon the star of the Jewish people began to decline, much like the moon towards the end of the month. King Tzedekiah was the 29th generation after Abraham, and it was during his life that the Temple was destroyed, that the light of the Jewish nation was eclipsed. The fact that King Tzedekiah had his eyes gouged out by the Babylonians further re-inforces the allegory between the moon and the fortunes of the Jewish people. There will come a time, however, when the light of the moon will be as brilliant as that of the sun, when the Lord and His name will be one, when a new light will shine over Zion. The formula used in our benediction when we recite the prayer for sanctification of the moon each month contains the words עטרת תפארת לעמוסי בטן. We refer to the Lord who bade the moon to renew itself, "a crown of glory to those burdened from birth, who are likewise destined to renew themselves just like the moon, and to glorify their Maker because of the glory of His kingdom." I have dealt with this in the chapter mentioned earlier.

There is an interesting Midrash on Psalms 2,2, יתיצבו מלכי ארץ, "The kings of the earth will take their stand, and regents will intrigue together against G–d and His anointed." Rabbi Berechyah quotes Rabbi Levi as saying that the wicked are cursed, since they conspire against Israel. Each one claims to outdo the other in his devious plot. Esau describes Cain as having been foolish, since he killed Abel during Adam's lifetime, enabling Adam to replace Abel with other children. He, Esau was going to wait to kill Jacob until after his father had died and Jacob could no longer be replaced by Isaac siring any other children (Genesis 27,41). Pharaoh considered Esau as having been foolish, since he had overlooked the fact that while he waited, Jacob himself had a chance to sire many children, thus ensuring survival of the Jewish nation. He, Pharaoh, would not go about in in this way, but he would kill the Jewish males as soon as they emerged from their mother's womb (Exodus 1,22). Haman, on the other hand, considered that even Pharaoh had been foolish, since the latter had not realised that when the Jewish girls would marry they would multiply, the children being considered Jewish in Jewish law. Hence he decreed death for all Jews (Esther 3,13). In the future Gog and Magog will consider all former enemies of the Jews as having been fools for having ignored the fact that the Jews have a Patron in Heaven who may come to their rescue. Hence Gog and Magog plan to first contend with said Patron of the Jews, i.e. G–d, and only afterwards to attack Israel itself. This is why the verse in Psalms we quoted, reads "against G–d and His Messiah." G–d is reported as smiling, saying to Gog and Magog that their undertaking is both foolish and arrogant, since they have no idea how heavily outnumbered they will be when G–d employs His lightning, etc. After all, it is written (Isaiah 42,13): "G–d will go forth like a warrior, like a fighter. He will awaken His jealousy like a man of war." It also says (Zachariah 14,9) that "G–d will be king over the entire universe" (after having battled Gog and Magog).

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.

There is another aspect to equating Pinchas with Elijah the prophet. I have explained this when discussing the meaning of our saying the line: אמן יהא שמיה רבא מבורך, “Amen, may His great name be blessed,” a formula we use daily when reciting the Kaddish prayer. This can be applied to the name אליה"ו הנבי"א by spelling the name אליהו with the letter ו, and writing each letter as a word in either of the four possible versions called מילואים. These are the methods of writing the Ineffable Name of G–d practiced by Kabbalists. I have explained this on several occasions, notably in my commentary on Parshat Bamidbar, when I discussed the symbolism of the measurements of the tablets on which the Ten Commandments were inscribed. The result of such spelling is that the Ineffable Name amounts to 72, 63, 45 or 52 respectively, depending on whether the letters י, ה or א are used to write these letters as words. The name אליהו הנביא, spelled by using primarily the letter ה in order to convert letters into words, results in 52, (one of the ways of spelling the normally four-lettered Ineffable Name of G–d). By manipulating other letters in the combination, the other numerical values we know for the Ineffable Name can be obtained. Having combined the letters I have highlighted, the remaining letters of the word הנביא, i.e. נביא, equal 63, or another one of the numerical values of the Ineffable Name. The first two letters of the word אליהו, [the ones in front of what I have highlighted Ed.] are אל, and allude to the full-worded spelling of the Ineffable Name of 63, since that spelling contains 3 times the letter י, and one א, making a total of 31. The Ineffable Name spelled so that its numerical value totals 45 contains three times the letter א, plus once the letter י, equaling 13, or the numerical value of אחד. Put differently, we have here an allusion to El Echad, G–d is One. This is a veiled reference to Zachariah 14,9: "On that day, G–d will be One and His Name will be One. The prophet means that the Ineffable Name at that time will be complete in all its possible spellings, מילואיו. It follows that anyone who pronounces the line of אמן יהא שמיה רבא awakens in G–d an awareness of His people's exile, and of the need for their Redemption. Such a person will be assured of a share in the World to Come. Evil decrees pending over him may be cancelled; he also causes G–d to shake His head and say: “Hail to the One whose subjects praise Him in such a fashion” (Berachot 3, Shabbat 119, Berachot 57). When you combine the remaining totals of the other two מילואים of the Ineffable Name, namely 45 and 72, and add the numerical value of אמן, i.e. 91, you will get 208, i.e. the numerical value of the name פינחס.

G–d answered that lightning and other frightening experiences had accompanied the revelation at Mount Sinai, and had produced the desired effect on Israel then. Similarly, during the frightening experience of the war against Gog and Magog, these very experiences will soften and purify the Jewish people into doing penitence. That experience will not be comparable to the time of Nebuchadnezzar or to times when the afflictions were in the nature of punishments and therefore interfered with Torah study. Any repentance then was of an inferior quality, being due to fear. During the Gog and Magog war the afflictions will be viewed as expressing G–d's love, they will cause more Torah study, deeper knowledge and understanding כי מלאה הארץ דעה את ה', until the whole earth is filled with the knowledge of G–d (Isaiah 11,9). At that time G–d will reign supreme on earth.

If the salvation, i.e. פקד is mentioned prior to the enslavement, i.e. צרה, or וימררו, then this confirms that G–d arranges for the רפואה, cure, already before He inflicts the מכה, affliction. It proves that when the afflictions do occur, they must not be viewed as caused by an enemy, but as something designed to refine our character so that we will emerge as innocent as Adam before the sin. Then G–d's whole name can be revealed, the one that has been desecrated amongst mankind due to our sins. When that day arrives, He and His name will be one, i.e. ברוך השם לעולם אמן ואמן.

The Torah provides a strong hint of the perfection of such a future world when it describes Abraham as "standing over the angels under the tree while they ate" (18,8). We read in Kohelet 11,3 מקום שיפול העץ שם יהוא, "wherever the tree will fall, there it remains." [The following is based on the word יהוא meaning יהיה-הו. At least this is the spelling of the word in that verse adopted by Avodah Zara 31. Ed.] In this instance Abraham is described as והוא עומד as opposed to having fallen. We find in Zachariah 14,9: ביום ההוא יהיה ה' אחד ושמו אחד, "on that day G–d will be One and His name will be One; this is an allusion to a perfect world when G–d's name will be complete, not as in our imperfect world where G–d appears only with half His name as we are told in Exodus 17,16 כי יד על כס י-ה מלחמה לה' בעמלך, "that as long as G–d has to make war against Amalek, a hand is raised against His throne which is described as כס instead of as כסא. Also, His name is only י-ה, instead of י-ה-ו-ה. We have explained that the first two letters in G–d's Ineffable Name represent more of the attribute of Mercy than the last two letters. In the future as described in Zachariah not only will G–d's name be complete, but the last two letters will equal the first two letters. The name will then be as if it were spelled יהיה. This is the real meaning of "on that day G–d and His name will be One."

King David held on to the קו המלכות, i.e. the fourth "line." This is what is commonly known as מגן דוד, the shield of David. [קוים is an expression used in Kabbalah to describe the conversion of concepts into a practical effect in our lives. The concept חסד becomes רחמים, i.e. applied חסד, by means of such a קו, line. Ed.] The Zohar (Sullam edition page 70), commenting on Genesis 29,35 "she stopped bearing children," explains that the word ותעמד is a reference to the establishment of this fourth leg of G–d's throne, and that anyone who challenges the kingdom of David is considered as challenging the שכינה, the reason being that the fourth leg of the throne is supplied by the kingdom of David on earth. David is the מרכבה, carrier of G–d's Glory down here in our domain. Once that fourth leg has been contributed to G–d's Throne, His name י-ה-ו-ה will be complete. The root of the line חסד is the letter יוד. The root of the line דין is the first ה"א in that Name, whereas the line רחמים is the letter ו"או. These three lines together, formed through the attributes of the patriarchs, form a מרכבה. By adding the last letter ה"א of the Ineffable Name, G–d's name is made complete, whole. Once the Kingdom of David will flourish as that of the Messiah, once the prediction: והיתה לה' המלוכה (Ovadiah 1, 21) will be realized, the other half of that prophecy ביום ההוא יהיה ה' אחד ושמו אחד will be fulfilled also (Zachariah 14,9). The final letter in each of the last three words of that latter prophecy together spell דוד. A close look at the name יהודה will reveal some remarkable allusions. Firstly, it contains the letters of the Ineffable Name plus the letter ד. That letter, or rather the number 4 that it represents, is an allusion to the fourth leg of G–d's Throne.

I have explained earlier how Abraham is the source of the fulfilment of G–d's Name becoming י-ה-י-ה instead of י-ה-ו-ה, and how this is alluded to in the name Abraham called Mount Moriah, i.e. השם יראה.

The period in the future described is the one of which the prophet says: ביום ההוא יהיה ה' אחד ושמו אחד, "On that day G–d will be One and His name will be One" (Zachariah 14,9). The missing letters in the name of G–d are the letters of the word ההוא. As long as Amalek has not been wiped out, G–d's throne is described as incomplete, i.e. as כס instead of as כסא. The usual name of G–d in our incomplete world is the two-lettered one י-ה, instead of י-ה-ו-ה. The other missing element is the one in ה-זה, instead of זה, which alludes to the missing five manifestations of G–d's Presence since the destruction of the first Temple, as we explained earlier. The numerical value of ההוא equals that of הזה. The שכינה is viewed as having departed from the Jewish people since the end of the period described as הזה, not to return till the advent of the period called ההוא.

When that time comes, the תיקון, "repair work" will have been completed and the world will be as good as at the time it was created when both body and soul were on an equally elevated level. It was said of Adam in Psalms 49, 13: אדם ביקר בל ילין; נמשל כבהמות נדמו, "Man does not even spend a single night on his pedestal; he is like the beasts that perish." This was the Psalmist's description of Adam's spiritual descent to the level of the ox. Our sages have said that the ox that Adam sacrificed had his horns protruding in front of his legs (Avodah Zarah 8). Had Adam not sinned, he could have lived up to the ideal described in Leviticus 1, 2: אדם כי יקריב מכם קרבן לשם, "when you Adam will offer yourself as an offering to G–d." Adam, endowed with everlasting life, would then have cleaved to G–d in the same manner as the righteous nowadays are described as doing after their death. We are told that the angel Michael, in his capacity as the High Priest in the Celestial Sanctuary, "sacrifices" the souls of the צדיקים. The repair-work was begun by the "ox" as an extension of Joseph whom the Torah describes as בכור שור, firstling ox (Deut. 33,19). The repair will be completed by the "lion," i.e. Yehudah. When that has been accomplished, Israel will be transported "on wings of eagles," in contrast to the time of the destruction, when the prophecy of Deut. 28,49: "G–d will bring a nation against you from afar, from the end of the earth, etc.," was fulfilled. In the future the blessing of Deut. 32,11 in which G–d is described as taking Israel under His wing like an eagle, will come true. We observe that the different גלגולים, wanderings of the Jewish people, follow the pattern of the animals Ezekiel saw in his vision of the מעשה מרכבה, in Ezekiel 1, where the Chashmal is described as equipped with the features of man, ox, lion and eagle. At that time Israel will achieve an unparalleled degree of unity and not only the Lord will be One, but His name will be One. The last letters in the words אחד ושמו אחד combine to make the name דוד. When that has come to pass all the participants will have achieved ever-lasting life as had been intended by the Creator from the beginning.

As soon as the kingdom of the Messiah will be established, the remarkable feature will be that his former enemies will make peace with him, i.e. the קליפה will then be purified, and all the Gentile nations will acknowledge the truth. That is the day when G–d and His name will be One. Even the erstwhile נחש will be turned into חשן, (breastplate of the High Priest). The color red, which typified Esau, will turn white, completely pure.

Boaz also erred. He thought that the arrival of a human redeemer in the guise of the משיח בן דוד was quite superfluous, and that G–d Himself would orchestrate the ultimate redemption as indicated by the prophecy: והיה ה' למלך, "G–d Himself will become king" (Zachariah 14,9). We know that Boaz was not the only person who thought in those terms; the prophet Samuel severely criticized the Jewish people for demanding to be led by a human king instead of by G–d Himself. (Samuel I ch. 8). Neither Samuel nor Boaz had realized that: a) G–d has a desire to have a residence on earth, b) that a kingdom headed by a king of flesh and blood may, under the right conditions, be truly representative of G–d's Kingdom in Heaven. In fact, only when such a kingdom exists on earth can all the channels of G–d's goodness be open to us. If Boaz had been aware of the complimentary view the Torah took of his treatment of Ruth, he would have fed her fattened calves in order to fulfill the מצוה in the best possible fashion. The reason that the paragraphs dealing with the sale of Joseph and the union of Yehudah and Tamar are recorded in the Torah side by side is to teach us that both events served the same purpose (in G–d's plan), and that the sale of Joseph laid the groundwork for the eventual eminence of the kingdom of Yehudah.