신명기 28:8의 Chasidut
יְצַ֨ו יְהוָ֤ה אִתְּךָ֙ אֶת־הַבְּרָכָ֔ה בַּאֲסָמֶ֕יךָ וּבְכֹ֖ל מִשְׁלַ֣ח יָדֶ֑ךָ וּבֵ֣רַכְךָ֔ בָּאָ֕רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃
여호와께서 명하사 네 창고와 네 손으로 하는 모든 일에 복을 내리시고 네 하나님 여호와께서 네게 주시는 땅에서 네게 복을 주실 것이며
Kedushat Levi
Deuteronomy 28,8. “the Lord will ordain blessings for you for your barns.”
Seeing that it is G’d’s custom to dispense largesse and blessings for His people Israel, the method G’d employs to do this varies according to circumstances. It may be גלוי, manifest, i.e. it becomes immediately clear to all the onlookers that an act of great benefit for the Jewish people has been performed by G’d. Often this takes the form of a miracle being performed. On the other hand, when G’d uses covert means to dispense His largesse for His people, it may often not appear to be such at the outset, although in the course of time it will prove to have been planned as such by G’d already much earlier than the effect being felt.
When Moses speaks about G’d ordaining (nature) to bestow its blessings on the Jewish people, he refers to blessings due to the Jewish people themselves having roused themselves spiritually, as a result of which their barns filled with produce at harvest time. Moses refers to something, whose benefit to the recipient does not become apparent (at the time when he ploughs and sows) but only after most of a year has passed at harvest time. When G’d asked Avraham to offer him his beloved son, Avraham was not immediately aware of the great benefits that would result from this. [At the time he may have considered the “test” by G’d as having been masterminded by the attribute of Justice rather than the attribute of Mercy. Ed.] It was only after the successful conclusion of that “test,” that he recognised in it the hand of Hashem rather than the hand of elokim. Compare Genesis 22,14.
Seeing that it is G’d’s custom to dispense largesse and blessings for His people Israel, the method G’d employs to do this varies according to circumstances. It may be גלוי, manifest, i.e. it becomes immediately clear to all the onlookers that an act of great benefit for the Jewish people has been performed by G’d. Often this takes the form of a miracle being performed. On the other hand, when G’d uses covert means to dispense His largesse for His people, it may often not appear to be such at the outset, although in the course of time it will prove to have been planned as such by G’d already much earlier than the effect being felt.
When Moses speaks about G’d ordaining (nature) to bestow its blessings on the Jewish people, he refers to blessings due to the Jewish people themselves having roused themselves spiritually, as a result of which their barns filled with produce at harvest time. Moses refers to something, whose benefit to the recipient does not become apparent (at the time when he ploughs and sows) but only after most of a year has passed at harvest time. When G’d asked Avraham to offer him his beloved son, Avraham was not immediately aware of the great benefits that would result from this. [At the time he may have considered the “test” by G’d as having been masterminded by the attribute of Justice rather than the attribute of Mercy. Ed.] It was only after the successful conclusion of that “test,” that he recognised in it the hand of Hashem rather than the hand of elokim. Compare Genesis 22,14.
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