출애굽기 8:36의 Chasidut
Kedushat Levi
Exodus 8:4 “and this is how the lampstand (candlestick) was made, etc.” [I have not figured out, why our author suddenly quotes a verse from Numbers 8,4, instead of using a verse from our portion. Ed.]
We have a rule that there are three types of “love” in the universe, (objects of love). 1) The most common object of love are tangible phenomena. The Torah warns not to “love” certain tangible phenomena. 2) There are some tangible phenomena, which at first glance appear as permissible objects to be loved, but which on closer examination are only symbols of what is permitted to love, i.e. not the object itself but the concepts which the object represent. Therefore, the third type of love is our love for the essence behind the external symbols, the mitzvoth, in this instance, i.e. our love for Hashem.
When we love G’d in this manner, we succeed in helping the “sparks” to return to their original habitat as part of the Sh’chinah, (as explained in our translation on pages 21-23.)
It is not permissible for us to ever claim that there exist phenomena in our universe that are totally apart from their origin, from their holy roots. It is up to us to try and find behind phenomena that appear totally divorced from their holy roots, the point of contact through which such a thread, however slender, still exists. According to our author, the פנימיות, inner essence, of any phenomenon, is a reflection of this “love.” In order to serve the Lord properly, the worshipper must get hold of this “love” and use it as the vehicle with which he relates to his Creator. He considers that other מדות, attributes, virtues, must be used in a similar manner. He claims that there are a total of seven such מדות, virtues, and that the seven arms of the lampstand, or candlestick in the Tabernacle, symbolized these seven virtues. He considers Numbers 8,2 as the key phrase in the Torah referring to this concept, when the Torah writes: בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות, “when you elevate the lights of the lampstand they shall be focused on the center shaft so that all seven lamps will be providing light.” The “centre shaft” symbolizes the Sh’chinah, presence of G’d.
At that point the Torah continues with the words: וזה מעשה המנורה מקשה, “and this is the essential ingredient of this lampstand, it is hammered out of a single piece (of gold)”. This verse teaches that true Judaism when it is practiced with all the required virtues, will result in a completely unified, harmonious personality of the worshipper. It is our task in this multifaceted material universe, to reflect the unity of the Creator by emulating His virtues to the best of our knowledge and ability.
The Torah underlines this by adding: עד ירכה, “to its physical foundation;” this is an allusion to physically permitted love when it serves duly married couples to engage in marital intercourse for the purpose of “uniting” their input through bringing into this universe a child that combines the parents’ best qualities in a single body. [Some of these words are mine, but I trust they reflect the author’s meaning. Ed.]
When the Torah relates how G’d set about creating the first human being, (Genesis 1,26) נעשה אדם בצלמנו, “let Us make man in our image, etc.” the words בצלמנו כדמותנו, “in our image, similar to Our likeness,” are parallel to the description of the candlestick being out of one chunk of gold, עד ירכה עד פרחה, colloquially speaking “from head to toe,” i.e. all of it. Although the human being contains parts difficult to associate with sanctity and holiness, as their function is to turn excess food into excrement, for instance, in the final analysis even dung is connected and remains connected to its Creator in heaven. We are asked to relate with love to that aspect of the phenomenon even if its exterior disgusts us. The word פרחה in Numbers 8,4 whose numerical value is 288, clearly is a hidden reference to the 288 sparks of which we wrote on pages 21-23. The words מקשה היא are an allusion to the ultimate unity of the Sh’chinah, when all of these sparks have returned to its holy origin.
We have a rule that there are three types of “love” in the universe, (objects of love). 1) The most common object of love are tangible phenomena. The Torah warns not to “love” certain tangible phenomena. 2) There are some tangible phenomena, which at first glance appear as permissible objects to be loved, but which on closer examination are only symbols of what is permitted to love, i.e. not the object itself but the concepts which the object represent. Therefore, the third type of love is our love for the essence behind the external symbols, the mitzvoth, in this instance, i.e. our love for Hashem.
When we love G’d in this manner, we succeed in helping the “sparks” to return to their original habitat as part of the Sh’chinah, (as explained in our translation on pages 21-23.)
It is not permissible for us to ever claim that there exist phenomena in our universe that are totally apart from their origin, from their holy roots. It is up to us to try and find behind phenomena that appear totally divorced from their holy roots, the point of contact through which such a thread, however slender, still exists. According to our author, the פנימיות, inner essence, of any phenomenon, is a reflection of this “love.” In order to serve the Lord properly, the worshipper must get hold of this “love” and use it as the vehicle with which he relates to his Creator. He considers that other מדות, attributes, virtues, must be used in a similar manner. He claims that there are a total of seven such מדות, virtues, and that the seven arms of the lampstand, or candlestick in the Tabernacle, symbolized these seven virtues. He considers Numbers 8,2 as the key phrase in the Torah referring to this concept, when the Torah writes: בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות, “when you elevate the lights of the lampstand they shall be focused on the center shaft so that all seven lamps will be providing light.” The “centre shaft” symbolizes the Sh’chinah, presence of G’d.
At that point the Torah continues with the words: וזה מעשה המנורה מקשה, “and this is the essential ingredient of this lampstand, it is hammered out of a single piece (of gold)”. This verse teaches that true Judaism when it is practiced with all the required virtues, will result in a completely unified, harmonious personality of the worshipper. It is our task in this multifaceted material universe, to reflect the unity of the Creator by emulating His virtues to the best of our knowledge and ability.
The Torah underlines this by adding: עד ירכה, “to its physical foundation;” this is an allusion to physically permitted love when it serves duly married couples to engage in marital intercourse for the purpose of “uniting” their input through bringing into this universe a child that combines the parents’ best qualities in a single body. [Some of these words are mine, but I trust they reflect the author’s meaning. Ed.]
When the Torah relates how G’d set about creating the first human being, (Genesis 1,26) נעשה אדם בצלמנו, “let Us make man in our image, etc.” the words בצלמנו כדמותנו, “in our image, similar to Our likeness,” are parallel to the description of the candlestick being out of one chunk of gold, עד ירכה עד פרחה, colloquially speaking “from head to toe,” i.e. all of it. Although the human being contains parts difficult to associate with sanctity and holiness, as their function is to turn excess food into excrement, for instance, in the final analysis even dung is connected and remains connected to its Creator in heaven. We are asked to relate with love to that aspect of the phenomenon even if its exterior disgusts us. The word פרחה in Numbers 8,4 whose numerical value is 288, clearly is a hidden reference to the 288 sparks of which we wrote on pages 21-23. The words מקשה היא are an allusion to the ultimate unity of the Sh’chinah, when all of these sparks have returned to its holy origin.
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Kedushat Levi
Exodus 8,5.Moses said to Pharaoh: ‘you may brag concerning me, ‘for when shall I pray on your behalf, etc;?” ויאמר למחר, ויאמר כדבריך למען תדע כי אין כה' אלוקינו “He said: ‘for tomorrow!” He replied: ‘just as you have said, so that you will know that there is no-one comparable to the Lord our G’d.’” It is worth noting that after the fourth plague, (the third not having been announced beforehand) in announcing the forthcoming plague, (Exodus 8,18) G’d uses the expression: והפלאתי when announcing beforehand that the wild beasts will not invade the land of Goshen, the home of most of the Children of Israel. At that point, Moses adds to his warning: “in order that you will know that there is no-one comparable to Me on the whole Earth.” A similar statement appears before the onset of the plague of hail, (9,14) and prior to Moses leaving the boundaries of the land of Egypt in order to pray to G’d to bring the plague of hail to a conclusion. (Exodus 9,29) Moses adds that his objective is to demonstrate to Pharaoh that the globe is G’d’s property, למען תדע כי לה' הארץ. We need to examine why G’d chose to use different reasons for the onset or removal of the various plagues we quoted.
With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually.
The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually.
The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
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Kedushat Levi
Exodus 8,5.Moses said to Pharaoh: ‘you may brag concerning me, ‘for when shall I pray on your behalf, etc;?” ויאמר למחר, ויאמר כדבריך למען תדע כי אין כה' אלוקינו “He said: ‘for tomorrow!” He replied: ‘just as you have said, so that you will know that there is no-one comparable to the Lord our G’d.’” It is worth noting that after the fourth plague, (the third not having been announced beforehand) in announcing the forthcoming plague, (Exodus 8,18) G’d uses the expression: והפלאתי when announcing beforehand that the wild beasts will not invade the land of Goshen, the home of most of the Children of Israel. At that point, Moses adds to his warning: “in order that you will know that there is no-one comparable to Me on the whole Earth.” A similar statement appears before the onset of the plague of hail, (9,14) and prior to Moses leaving the boundaries of the land of Egypt in order to pray to G’d to bring the plague of hail to a conclusion. (Exodus 9,29) Moses adds that his objective is to demonstrate to Pharaoh that the globe is G’d’s property, למען תדע כי לה' הארץ. We need to examine why G’d chose to use different reasons for the onset or removal of the various plagues we quoted.
With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually.
The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually.
The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
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Kedushat Levi
One may be tempted to ask what was such a great miracle about this, so much so that a day has been “named” in commemoration of it? How could this miracle be compared to G’d’s splitting the sea to enable the Jewish people to traverse it dry footed, whereas the Egyptians in pursuit of them were drowned one and all? The answer is that on these four days the Jewish people served the Lord from considerations that we have described as מוחין דגדלות, an intellectual maturity, i.e. totally fearless, not motivated by selfish considerations at all, not like at the sea of reeds when they were all afraid for their lives. If we needed proof of the “maturity” of the Jewish people at that time we need only look at Exodus 8,22 where Moses and Aaron in response to Pharaoh expressing willingness to let the Israelites sacrifice to their G’d inside Egypt, responded by saying: הן נזבח את תועבת מצרים לעיניהם ולא יסקלונו?, “Surely if we are to sacrifice a deity of the Egyptian people before their very eyes they will stone us to death?” Clearly, even Moses was convinced that at that stage the Jewish people would not be prepared to follow such instructions even if he -were to issue them, as they would fear for their lives. We have proof of how much the people had matured between chapter 8 when they had not yet experienced the Egyptians undergoing one plague after another. Clearly, from this verse it is evident that the Israelites at the time Moses had been appointed felt that they were under constant supervision by the Egyptians and they would not have dared to do what is described in Exodus 12.
It is not unreasonable to speculate that the reason why G’d commanded them to take the intended paschal lamb already on the 10th of the month and to do so publicly, was to enable them to acquire the merit of this lofty level of faith in G’d. This brings us to a better understanding of the meaning of Yitro’s words reported in Exodus 18,9-11 ויחד יתרו על כל הטובה אשר עשה ה' לישראל אשר הצילו מיד מצרים.ויאמר יתרו ברוך ה' אשר הציל אתכם מיד מצרים ומיד פרעה אשר הציל את העם מתחת יד מצרים. עתה ידעתי כי גדול ה' מכל האלוהים כי בדבר אשר זדו עליהם., “Yitro rejoiced about all the good Hashem had done for Israel, that He had saved them from the power of Egypt. Yitro said: “blessed the Lord Who has saved you from Egypt and the hand of Pharaoh. Now I know that Hashem is the greatest of all deities, as He punished the Egyptians in a manner befitting their sins.”
It is not unreasonable to speculate that the reason why G’d commanded them to take the intended paschal lamb already on the 10th of the month and to do so publicly, was to enable them to acquire the merit of this lofty level of faith in G’d. This brings us to a better understanding of the meaning of Yitro’s words reported in Exodus 18,9-11 ויחד יתרו על כל הטובה אשר עשה ה' לישראל אשר הצילו מיד מצרים.ויאמר יתרו ברוך ה' אשר הציל אתכם מיד מצרים ומיד פרעה אשר הציל את העם מתחת יד מצרים. עתה ידעתי כי גדול ה' מכל האלוהים כי בדבר אשר זדו עליהם., “Yitro rejoiced about all the good Hashem had done for Israel, that He had saved them from the power of Egypt. Yitro said: “blessed the Lord Who has saved you from Egypt and the hand of Pharaoh. Now I know that Hashem is the greatest of all deities, as He punished the Egyptians in a manner befitting their sins.”
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