출애굽기 33:26의 Chasidut
Sha'ar HaEmunah VeYesod HaChasidut
Similarly, we find in the Midrash Sochar Tov: “How may a young man make his path pure? By serving according to Your word” (Tehillim 119), Shlomo said, “In all your ways know Him.” If you know and are conscious of God in all that you do, He will straighten the paths before you. Thus, it is said (Tehillim, 16), “Make the path of life known to me.” So too, Moshe said to God (Shemot, 33), “Now, if I have found favor in your sight, let me know Your ways.” And also (Tehillim, 25), “Lead me in Your truth, and teach me, for You are the God of my salvation.” And (Tehillim, 86), “God, teach me Your way.” And it is written (Yermiyahu, 6), “Stand on the roads and see, and ask about the ways of the world, and see which is the good way. Then walk in it, and find rest for your soul.” Look at the path that Avraham took, and look at the path that Nimrod took, and see who succeeded. So too did David say, “And you, Shlomo my son, know the God of your fathers, and serve him.”
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Mevo HaShearim
This proves that their intellect was not of human origin, but rather an expression from Above: God expressing His spirit to Israel. It is an eternal expression, initially through the prophets, then the Men of the Great Assembly, then to the Tannaim etc. Since the generations decline and God’s light becomes more and more concealed. Thus, the intellect of the Torah, which is an expression of God’s spirit, also becomes more and more minimal and constricted. Yet we do not require intellectual proofs for this, for.236R. Shapiro’s note ends here, with a closing bracket in the manuscript before the word “one” [ahat], picking up in the body of the text. It is unclear if the sentence was left unfinished, or if it was meant to segue directly into the midst of the next sentence. One of the tenets of Torah and Israel is to truly believe that Torah is from Heaven, including the Oral Law given at Sinai and revealed to us through the talmudic sages, and that they too were windows of heaven shedding light on Israel.“‘And God spoke to Moses face to face.’237Exodus 33:11. R. Isaac says, God said to Moses, ‘Moses—you and I shall explicate the Law.” (Talmud Berakhot 63) Both the primary and homiletic meanings of Torah are not merely intellectual, but are rather constituted of divine light. For through Toray [study], there exists the aspect of ‘face to Face.’
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Kedushat Levi
[Before continuing, it is important for the reader to remember that of all the sensory perceptions at our disposal, the eyes, i.e. “seeing,” are considered by the Torah as the most reliable, and therefore testimony given at court must always be based on what has been witnessed by one’s eyes. Ed.]
We need to appreciate also that there are two ways of examining what one has seen, i.e. ראיה. One is merely a category of visually perceiving the outline and colour of the object “seen,” whereas the other includes the person seeing being able to understand the deeper meaning of what his eyes have “seen.,” examining its essence, something known as ידיעה, “knowing”, understanding. This latter category of visual perception is known as בחינת אותיות, examining the “letters,” i.e. the structure of what the image consists of. When Adam had marital relations with his wife Chavah for the first time, (Genesis 4,25), the Torah describes the experience with the words: וידע אדם את אשתו, “Adam gained intimate knowledge of the essence of his wife.” Whereas “seeing” implies that one perceives from the “outside,” ידיעה, understanding the essence of something, implies a much more intimate connection to the matter which is the subject of one’s knowledge. This kind of intimate knowledge is possible only in domains that are completely spiritual, disembodied, i.e. beyond the world of the אותיות, “letters.” True “knowledge” (in the sense of identifying with the essence of the subject or object), presupposes negating any personal, ego-oriented relation to it. This also accounts for prophets appearing to act as if they had taken leave of their senses while they were receiving messages from the transcendental domains. As a result of these transcendental messages these prophets could feel greatly distressed when receiving messages concerning the gentile nations, as these messages originated in a domain that knows only “goodness,” (as we explained) so that the prophet would assume that what would be “good” for the gentiles in the long run would also be good for them in the immediate future, and therefore harmful for the people of Israel. This is one of the limitations every prophet labours under, as G’d explained to Moses in Exodus 33,20, כי לא יראני האדם וחי, i.e. that as long as the prophet’s soul is still within his mortal body, he cannot “see” i.e. completely understand what G’d is doing.
The difference between these two levels of “seeing,” is also the difference between כלל ופרט, “a general principle and its application to a specific situation.” [The 13 methods of exegesis of the Torah composed by Rabbi Yishmael, by means of which texts in the written Torah can be understood as halachically accepted. Ed.]
Our author explains this as the difference between “category 10 and not 11,” (Mishnah 4) a term used in the Sefer Yetzirah, the oldest kabbalistic text.
We need to appreciate also that there are two ways of examining what one has seen, i.e. ראיה. One is merely a category of visually perceiving the outline and colour of the object “seen,” whereas the other includes the person seeing being able to understand the deeper meaning of what his eyes have “seen.,” examining its essence, something known as ידיעה, “knowing”, understanding. This latter category of visual perception is known as בחינת אותיות, examining the “letters,” i.e. the structure of what the image consists of. When Adam had marital relations with his wife Chavah for the first time, (Genesis 4,25), the Torah describes the experience with the words: וידע אדם את אשתו, “Adam gained intimate knowledge of the essence of his wife.” Whereas “seeing” implies that one perceives from the “outside,” ידיעה, understanding the essence of something, implies a much more intimate connection to the matter which is the subject of one’s knowledge. This kind of intimate knowledge is possible only in domains that are completely spiritual, disembodied, i.e. beyond the world of the אותיות, “letters.” True “knowledge” (in the sense of identifying with the essence of the subject or object), presupposes negating any personal, ego-oriented relation to it. This also accounts for prophets appearing to act as if they had taken leave of their senses while they were receiving messages from the transcendental domains. As a result of these transcendental messages these prophets could feel greatly distressed when receiving messages concerning the gentile nations, as these messages originated in a domain that knows only “goodness,” (as we explained) so that the prophet would assume that what would be “good” for the gentiles in the long run would also be good for them in the immediate future, and therefore harmful for the people of Israel. This is one of the limitations every prophet labours under, as G’d explained to Moses in Exodus 33,20, כי לא יראני האדם וחי, i.e. that as long as the prophet’s soul is still within his mortal body, he cannot “see” i.e. completely understand what G’d is doing.
The difference between these two levels of “seeing,” is also the difference between כלל ופרט, “a general principle and its application to a specific situation.” [The 13 methods of exegesis of the Torah composed by Rabbi Yishmael, by means of which texts in the written Torah can be understood as halachically accepted. Ed.]
Our author explains this as the difference between “category 10 and not 11,” (Mishnah 4) a term used in the Sefer Yetzirah, the oldest kabbalistic text.
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Kedushat Levi
On the other hand, the wicked people on this earth, i.e. the overwhelming majority of the gentile nations, if and when they become exposed to an intensity of light that they are not accustomed to, will be blinded by it and will die. The Talmud alludes to this when saying that someone “set his eyes on him,” [in that case the teacher, Ed.] as a result of which the person concerned died from overexposure to light of an intensity for which he had not been prepared.
When the Torah, in describing the impact of the plague of darkness on the Egyptians, speaks of וימש חשך the word ימש was used in the sense of ”a removal,” withdrawal, of the protective screen we humans enjoy against overpowering brilliant light. [The word ימש will be familiar to the reader in that sense from Exodus 33,11 where Joshua’s not departing from Moses’ tent is described as יהושע בן נון נער לא ימיש מתוך האוהל, as well as from Joshua 1,8 where Joshua is commanded never to be without a Torah scroll with the words: לא ימיש ספר התורה הזאת מפיך והגית בו יומם ולילה, “this Book of the Torah must not be removed from your lips, but you shall recite from it daily, etc.” Ed.] We can now understand why the Talmud describes the result of the protective screen consisting of his Torah knowledge, etc. being withdrawn from the student mentioned in the Talmud, being that this student turned into a heap of bones, his body having been burned in a flash from the excessive brightness to which he had become exposed. In light of what we have just explained it is also easy to understand why the Torah chose to describe the situation of the Israelites during the period of this plague as being one that enjoyed light in their dwellings. They continued being protected by the screen against excessive light that people who deserve the appellation בני ישראל, “Children of Israel,” are entitled to by their birthright, by being descended from the patriarchs.
These considerations also help us understand a statement in נדרים 8, לעתיד לבא יוציא הקב'ה את חמה מנרתיקה צדיקים מתרפאים בה ורשעים נדונין בה, “in the future (messianic or post messianic times) G’d will take the sun out of is usual orbit, as a result of which the righteous (who are sick) will be healed, whereas the wicked will be judged by this (burned to death)." The word נרתיק in the Talmud there is an allusion to the protective screening against excess light/heat that G’d had provided when He created the universe.
When the Torah, in describing the impact of the plague of darkness on the Egyptians, speaks of וימש חשך the word ימש was used in the sense of ”a removal,” withdrawal, of the protective screen we humans enjoy against overpowering brilliant light. [The word ימש will be familiar to the reader in that sense from Exodus 33,11 where Joshua’s not departing from Moses’ tent is described as יהושע בן נון נער לא ימיש מתוך האוהל, as well as from Joshua 1,8 where Joshua is commanded never to be without a Torah scroll with the words: לא ימיש ספר התורה הזאת מפיך והגית בו יומם ולילה, “this Book of the Torah must not be removed from your lips, but you shall recite from it daily, etc.” Ed.] We can now understand why the Talmud describes the result of the protective screen consisting of his Torah knowledge, etc. being withdrawn from the student mentioned in the Talmud, being that this student turned into a heap of bones, his body having been burned in a flash from the excessive brightness to which he had become exposed. In light of what we have just explained it is also easy to understand why the Torah chose to describe the situation of the Israelites during the period of this plague as being one that enjoyed light in their dwellings. They continued being protected by the screen against excessive light that people who deserve the appellation בני ישראל, “Children of Israel,” are entitled to by their birthright, by being descended from the patriarchs.
These considerations also help us understand a statement in נדרים 8, לעתיד לבא יוציא הקב'ה את חמה מנרתיקה צדיקים מתרפאים בה ורשעים נדונין בה, “in the future (messianic or post messianic times) G’d will take the sun out of is usual orbit, as a result of which the righteous (who are sick) will be healed, whereas the wicked will be judged by this (burned to death)." The word נרתיק in the Talmud there is an allusion to the protective screening against excess light/heat that G’d had provided when He created the universe.
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Kedushat Levi
Exodus 31,12. “Hashem said to Moses, to say: but you are to observe My Sabbath days for the Sabbath is a sign between Me and you, etc;” our sages in the Talmud Beytzah 16 learned from this verse that when one gives a gift to one’s fellow man one needs to inform him of this fact; they quote the fact that G’d gave the Jewish people the gift of the Sabbath, but made a point of informing them beforehand. In the parlance of our sages, G’d told the people that He had kept a valuable gift hidden in His treasure chamber, a gift called Sabbath. What did G’d mean by referring to the Sabbath as a valuable gift? He referred to the light and the holiness that emanates from the celestial regions and supplies people with something we loosely refer to as רוח הקודש, holy spirit, also known as ערבות, a name for pleasurable sensations as experienced in the celestial regions.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
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Sha'ar HaEmunah VeYesod HaChasidut
At the time when the Torah was given to Israel, the pshat (simple meaning) and the sod (secret) were given together. Each person understood the pshat and the sod according to his particular level. This is as it is written in the Zohar (Yitro, 83b): All of the various meanings, secrets, mysteries, decrees, and punishments, were all given as an inheritance to all of Israel. This is learned from the words preceding the Ten Commandments (Shemot 20:1), “and God spoke all of these words,” (meaning the pshat and the sod, for the specific purpose,) “to say” (meaning in order to be said and given as an inheritance to all of Israel). The knowledge of the Torah increased in the generation of the desert, for we call this generation the, “dor de’ah” meaning, the generation of knowledge, or the generation of the consciousness of the Torah. With the death of Moshe Rabeynu, the light of the written Torah receded, as it is written in the Zohar (Terumah, 156a), “At the time Moshe died, the sun was darkened in the midst of the day, and the written Torah, which is the aspaclaria d’meira (illuminating mirror),63אספקלריא דמאירה – “A clear lens” means a perfectly lucid source of illumination, a level of clarity unique to the prophecy of Moshe Rabeynu, as the verse says (Shemot 33:11): “And God spoke to Moshe face to face.” This is contrasted with the אספקלריא דאינה מאירה – an unclear lens, or imperfect source of illumination, which is the level of all subsequent prophets, who received their prophecies in visions and dreams, and expressed them using metaphors. Nor were they consciously aware of their own prophecy, as was Moshe. was sealed and locked.” The sanctity of the prophets is inferior to the sanctity of the Torah. This was the beginning of the illumination of the Torah She’ba’al Peh (oral tradition). The Torah She’ba’al Peh is compared to the moon which receives its light from the sun. As long as the sun is shining, we do not see the light of the moon. When the sun sets, then the light of the moon is revealed. The prophets illuminated the light of the Torah She’ba’al Peh. This is as it is written in the Zohar (Kedoshim, 82b): There is a difference between receiving from one’s master, and receiving from the messenger of one’s master. What is the difference? It is written in the beginning of the Pirkei Avot, “Moshe received the Torah at mount Sinai and delivered it over to Yehoshua.” He received it, and then afterwards, transmitted it to everyone. When one receives from another, it is like the reception of the moon from the sun. The light of the moon is entirely a received illumination of the light of the sun.
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Mareh Yechezkel on Torah
But it appears that [it is because] the world was created with the joining of the attribute of mercy to the attribute of strict judgement. Hence His wisdom, may His name be blessed, decreed that the reward for [fulfilling] a commandment not be paid in this world under any circumstance, so that one’s reward for [fulfilling] commandments be saved for him in its entirety for the world to come. And that which the Holy One, blessed be He, has goodness flow upon a man in this world is [only] from the angle of kindness; and it is a gift that He gives to him. And perhaps this is the meaning of that which the Holy One, blessed be He, said to Moshe (Exodus 33:15), “I will make all My goodness pass over you” – its understanding is that all of the reward for [fulfillment of] commandments will be preserved and saved for the world to come; but in this world, He will have [that] reward pass over him, such that ‘there is none in this world.’ And that [good] which He has flow in this world is a free gift – and that is the meaning of “and the grace that I grant.” And that is from that which “I will proclaim before you the name, Lord” – that is the trait of mercy (traditionally associated with that name) that the Lord, may He be blessed, uses in this world. And according to that which the Sages, may their memory be blessed, said (Berakhot 7a) that the question of Moshe, peace be upon him, was why is there a righteous person that has bad occur to him – the Holy One, blessed be He, answered that it is because I give a free present to the completely righteous, to the one that I can give [a full] reward in the next world (as he has no sins that require a deduction from the full reward). But regarding one who is not completely righteous, it is mercy if I punish him a little in this world, in order that I can have mercy upon him (and give him a full reward) in the world to come.
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Kedushat Levi
Exodus 33,23. “You will see My back, but My face is not visible (to any creature).” In addition to the fact that of course, G’d’s “back” is also invisible, as He is not corporeal, the author quotes two verses from Job and Proverbs respectively, which require further clarification. We read in Proverbs 15,20: בן חכם ישמח אב, ”a wise son causes joy to the father.” We also read in Job 28,14: והחכמה מאין תמצא “but where does wisdom come from?“ We know that the most important ingredient of wisdom is acquired by man when he looks (with his mental eye) at the concept of אין, i.e. the “nothingness” from which the (perceptible) phenomena of the universe came into existence, emanated. When man trains himself to cleave ever more to the roots of his life, i.e. to the Creator, this aspect is known as אצל הבורא, being next to the Creator, Who Himself is garbed in a “garment,” i.e. a protective shield that prevents the powerful rays of light emanating from Him from harming those exposed to this. The prophet Isaiah 23,18 alludes to this when he said: ולמכסה עתיק (יומין) “dressed in primeval (of prehistoric origin) garments” (compare Talmud Pessachim 119) This is also the meaning of the allusion in the Talmud Chagigah 7 that Israel provides G’d with His “parnassah,” livelihood, basing itself on the word לבוש being used in that context, so that חכמה, “wisdom” in many instances refers to the אור חוזר, the “reflected light,” emanating from Israel in response to G’d’s largesse, as it requires חכמה, “wisdom or ingenuity,” for the original light beamed at His creatures by G’d to be aimed back accurately at its source. This is also referred to by way of allusion in Job 33,32, ואאלפך חכמה “I shall teach you wisdom.” The letters א-ל-פ when reversed spell פלא, miracle, something supernatural, as in the word נפלאות, and hint at the fact that the ability to reattach oneself to the original source that has given one life is something beyond man’s innate ability, and cannot be achieved without direct Divine intervention. The process by which this is achieved is known as תנועה, normally translated as “motion,” meaning in this context that G’d sets in motion some part of the word תנועה.
[I confess that from this point on I have not understood the author’s allusions on this subject based on the meaning of the vowels underneath the consonants. Ed.]
[I confess that from this point on I have not understood the author’s allusions on this subject based on the meaning of the vowels underneath the consonants. Ed.]
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Sha'ar HaEmunah VeYesod HaChasidut
It seems quite clear from several places that the Rambam had possession of a clear tradition of the mysteries of the Torah. Another example is the following. He wrote in the Guide in chapter 45 of the second section, that the eleventh level of prophecy involves, “seeing an angel speaking to one in a vision, as experienced by Avraham Avinu during the binding of Yitzhak. In my opinion this is the highest of the degrees of the prophets – with the exception if Moshe Rabeynu - whose states are attested by the prophetic books, provided he has, as reason demands, his rational faculties fully developed.” In this the Rambam is saying that the level of prophecy experienced by Avraham is the highest degree of prophecy. It follows that the prophecy (of Avraham) recorded in the Torah is of the highest degree known to mankind, save that of Moshe himself, who possessed the absolute highest prophetic perceptions ever. This is what is meant when God describes Moshe by saying (Bamidbar, 12:8), “I will speak to him mouth to mouth,” which attests to the fitness and worthiness of Moshe’s soul. The Mishnah Torah further explains the difference between the prophecy of Moshe and all other prophets.113See Mishnah Torah, Hilchot Yesodei HaTorah (7:6), which spells out the difference between Moshe and other prophets. According to the Rambam, the difference lay in the degree to which the imaginative faculty played a role. When other prophets experienced God speaking to them, they did so through the power of the imagination. Moshe, however, had a direct, intellectual perception of the Divine, without the intermediary of the imaginative faculty, as the verse implies: “And God spoke to Moshe face to face…” (Shemot 33:11) When studying the passages of the Torah concerning prophecy, it is understood that the highest level of prophecy is that which is emanates from the supreme source of prophecy. This is in line with the following passage in the Zohar (Idrat Nasso, 130a), “We have leaned that the name of Atika (the Ancient Holy One)114Atika is one of the highest of the Divine Partsufim (modes of God’s governance) representing absolute and total compassion, beyond the distinctions of good and evil. is hidden above all the rest. It is nowhere explained in the Torah save one place. This is in God’s promise to Avraham (Bereshit, 22:17), where the Lord says, ‘I swear on Myself, saith the Lord.’ Myself is Atika, meaning Ze’ir Anpin115Ze’ir Anpin is the lower more accessible of the Divine Partsufim. It is a level where God’s concealment is broken only through the performance of Mitsvot, prayer, and ethical behavior. swore on Atika.” This is explained in the Beit Yaakov (haKollel, parshat Vayeira, sec. 57).
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Likutei Halakhot
Dawidh had no vitality at all, for he ought to have been a Nefel/miscarriage/fallen-out. But Adam haRishon [A"hR] gave him seventy of his own years, as our rabbis z"l have said. For, the life of A"hR was drawn from the aspect of Arikh Anpin [A"A, the Supernal “Long Face”], which is the aspect of arikhath apayim/forbearance [lit. lengthening of nose], the aspect of the aforementioned stories of shanim qadhmoniyoth [ancient years, ancient aspects] etc. And as transmitted in the [Arizal’s] writings, that the vitality of the first generations was from there, from the aspect of A"A; and therefore they would live very long lives. And all the stories that the Torah tells about the first generations, are all from the aspect of stories of shanim qadhmoniyoth, which are the aspect of hadrath panim/honorable face, as all the seventy faces of the Torah receive from it. And therefore the Torah began from these holy stories, before it explains the mitzwoth of the Torah. For, all the mitzwoth of the Torah, which consist of the aspect of the seventy faces of the Torah, need to receive from the aspect of hadrath panim, the aspect of shufreih de’Adam/Man’s beauty, the aspect of stories of shanim qadhmoniyoth and the essential holy vitality that is drawn from there. This renews his vitality at all times; each moment he begins living anew, which is the aspect the (Ps. 2), “Ani hayom yelidhtikha/ Today I have begotten you,” that is said of the Mashiach [Anointed to Kingship] Dawidh. Namely, Dawidh Mashiach merited that it was reversed to good, from one opposite to the other. For, just as initially he had no vitality at all and really ought to have been a Nefel, the thing was reversed and he merited to live seventy years from A"hR’s years, and merited to live all the seventy years in the aspect of new life at all times, as if he had still never lived at all, but was just born today. And he, at all times was like a miscarriage that was born now, which has no life and has to receive, by Hashem’s graces, new life. And so on, at every time and moment. And thus he lived all his seventy years, which is the essence of life, as mentioned above. Until he merited through his devotion and effort in this aspect — trying and toiling all his days without sleeping his days away, but rather adding holiness and consciousness at all times — to renew his vitality at every hour. Until he merited thereby to live long, everlasting life for ever and ever, in the aspect of “Dawidh Melekh Yisrael Chai Vekayam/Dawidh, King of Yisrael, is alive and enduring,” as mentioned. And this is the aspect of tefillin, as mentioned. For teFiLYn are a term for (Ex. 33:16), “VeniFLiYnu ani ve`amekha/ and I and Your people are distinguished,” which was said when Hashem Yithbarakh revealed to him the Thirteen Attributes of Mercy, which are the aspect of the light of the tefillin, which is the aspect of the “Ve'raitha eth-achorai/ and you shall see My back” stated there, which is the tefillin knot (Berakhoth 7), which is where the root of Dawidh-Mashiach’s soul is, as mentioned, as he ought to have been Nefel as mentioned, but now he merited the thing being reversed to good and living new life at all times, as if he was born today, which is the aspect of tefillin, the aspect of “Venifliynu ani ve`amekha,” for the thing becomes reversed, as mentioned, and is made from the aspect of Nefel into the aspect of Venifliynu, which is the aspect of tefillin, which is the aspect of the aforementioned long life/longevity of Dawidh as mentioned. And therefore Mashiach is called “Bar Nifli/ My Distinguished Son” [Sanh. 96b on Amos 9:11] for Mashiach will attain that life, which is the aspect of the “Ani hayom yelidhtikha” that is said of Mashiach, and as mentioned above.
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Kedushat Levi
Genesis 31,48. “whereas Yaakov named it Galed.” This verse contains an allusion to the thirty third day of the counting of the Omer, [significant to us only since the time of Rabbi Akiva, Ed.] The subject is elaborated on in Pessikta rabbati, chapter 21. The letters in the word גל, numerical value 33, symbolizes the first 33 days after the Exodus during which G’d is supposed to have appeared to the Jewish people as if a young man, a mighty warrior, whereas at the giving of the Torah He is supposed to have appeared to them in the guise of an aged scholar. The parable is meant to describe a young child whose father takes him by the hand when he brings him to school and his father trains him to like school by presenting school as an image of something he knows the child longs for. As the child learns more Torah his spiritual horizon expands so that when in his early youth the image of a young man had the greatest appeal for him, gradually he aspires to become like a revered elderly scholar. [The Midrash endeavours to explain the expression פנים בפנים דבר ה' עמכם, “G’d spoke to you once with one face and once with another face.” (Deut. 5,4.) Ed.]
The 33rd day of counting the Omer represents the point at which the Jewish people after having experienced G’d performing a string of supernatural miracles began to experience a longing for the Holy Torah, after receipt of which they could serve the Lord with all their hearts having gained more insight into His thinking after they would study His Torah. As of then their service would be whole-hearted. By naming the pile of stones גל עד, “the thirty third would serve as witness,” Yaakov alluded to an event in the future, just as he did many more times, especially when he blessed his children before his death. The word עד also is derived from עדי, עדיים, as in Ezekiel 16,7 where it signifies puberty, adolescence, or as in Exodus 33,4 עדיו, “its jewelry,” where the phylacteries are described as the Jewish people’s jewelry, and having sinned grievously against the Torah they were not allowed to display that jewelry which symbolized Torah. In other words, until the 33rd day after the Exodus the people were still primarily under the influence of the events accompanying the redemption, whereas from that time on, [probably including the partial Torah legislation at Marah, Ed.] they were under the impending revelation of G’d’s Torah at Mount Sinai. This stage is hinted at in the letters עד of the word גלעד.
The 33rd day of counting the Omer represents the point at which the Jewish people after having experienced G’d performing a string of supernatural miracles began to experience a longing for the Holy Torah, after receipt of which they could serve the Lord with all their hearts having gained more insight into His thinking after they would study His Torah. As of then their service would be whole-hearted. By naming the pile of stones גל עד, “the thirty third would serve as witness,” Yaakov alluded to an event in the future, just as he did many more times, especially when he blessed his children before his death. The word עד also is derived from עדי, עדיים, as in Ezekiel 16,7 where it signifies puberty, adolescence, or as in Exodus 33,4 עדיו, “its jewelry,” where the phylacteries are described as the Jewish people’s jewelry, and having sinned grievously against the Torah they were not allowed to display that jewelry which symbolized Torah. In other words, until the 33rd day after the Exodus the people were still primarily under the influence of the events accompanying the redemption, whereas from that time on, [probably including the partial Torah legislation at Marah, Ed.] they were under the impending revelation of G’d’s Torah at Mount Sinai. This stage is hinted at in the letters עד of the word גלעד.
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Kedushat Levi
Genesis 31,48. “whereas Yaakov named it Galed.” This verse contains an allusion to the thirty third day of the counting of the Omer, [significant to us only since the time of Rabbi Akiva, Ed.] The subject is elaborated on in Pessikta rabbati, chapter 21. The letters in the word גל, numerical value 33, symbolizes the first 33 days after the Exodus during which G’d is supposed to have appeared to the Jewish people as if a young man, a mighty warrior, whereas at the giving of the Torah He is supposed to have appeared to them in the guise of an aged scholar. The parable is meant to describe a young child whose father takes him by the hand when he brings him to school and his father trains him to like school by presenting school as an image of something he knows the child longs for. As the child learns more Torah his spiritual horizon expands so that when in his early youth the image of a young man had the greatest appeal for him, gradually he aspires to become like a revered elderly scholar. [The Midrash endeavours to explain the expression פנים בפנים דבר ה' עמכם, “G’d spoke to you once with one face and once with another face.” (Deut. 5,4.) Ed.]
The 33rd day of counting the Omer represents the point at which the Jewish people after having experienced G’d performing a string of supernatural miracles began to experience a longing for the Holy Torah, after receipt of which they could serve the Lord with all their hearts having gained more insight into His thinking after they would study His Torah. As of then their service would be whole-hearted. By naming the pile of stones גל עד, “the thirty third would serve as witness,” Yaakov alluded to an event in the future, just as he did many more times, especially when he blessed his children before his death. The word עד also is derived from עדי, עדיים, as in Ezekiel 16,7 where it signifies puberty, adolescence, or as in Exodus 33,4 עדיו, “its jewelry,” where the phylacteries are described as the Jewish people’s jewelry, and having sinned grievously against the Torah they were not allowed to display that jewelry which symbolized Torah. In other words, until the 33rd day after the Exodus the people were still primarily under the influence of the events accompanying the redemption, whereas from that time on, [probably including the partial Torah legislation at Marah, Ed.] they were under the impending revelation of G’d’s Torah at Mount Sinai. This stage is hinted at in the letters עד of the word גלעד.
The 33rd day of counting the Omer represents the point at which the Jewish people after having experienced G’d performing a string of supernatural miracles began to experience a longing for the Holy Torah, after receipt of which they could serve the Lord with all their hearts having gained more insight into His thinking after they would study His Torah. As of then their service would be whole-hearted. By naming the pile of stones גל עד, “the thirty third would serve as witness,” Yaakov alluded to an event in the future, just as he did many more times, especially when he blessed his children before his death. The word עד also is derived from עדי, עדיים, as in Ezekiel 16,7 where it signifies puberty, adolescence, or as in Exodus 33,4 עדיו, “its jewelry,” where the phylacteries are described as the Jewish people’s jewelry, and having sinned grievously against the Torah they were not allowed to display that jewelry which symbolized Torah. In other words, until the 33rd day after the Exodus the people were still primarily under the influence of the events accompanying the redemption, whereas from that time on, [probably including the partial Torah legislation at Marah, Ed.] they were under the impending revelation of G’d’s Torah at Mount Sinai. This stage is hinted at in the letters עד of the word גלעד.
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