출애굽기 20:2의 Chasidut
אָֽנֹכִ֖י֙ יְהוָ֣ה אֱלֹהֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִֽ֑ים׃
나는 너를 애굽 땅 종 되었던 집에서 인도하여 낸 너의 하나님 여호와로라
Kedushat Levi
Let us take a look at how Rashi, the most eminent of all Torah commentators, explained the first verse of the Torah. Quoting Rabbi Yitzchok, Rashi writes: “on the face of it the (written) Torah need not have commenced until the chapter commencing with the laws of the Passover. (Exodus 12)” In light of what we have just explained, the fact that the Torah commences as it does is eminently plausible. What did Rashi have in mind then? The background of Rashi, seizing on the explanation of Rabbi Yitzchok as his point of departure of his entire commentary on the Torah, is none other than to remind us of how much the beginning of the Torah has in common with what is written in chapter 12 in Exodus. Pirke de Rabbi Eliezer (quoted in Yalkut Shimoni Yirmiyahu item 263) understands the shape of the letter ב seeing that it is open at one end, as a challenge to heretics to produce the fourth of the four winds, the north wind, if they are able, and thus close the letter, making it סתום, hidden, i.e. concealing what is inside it. Our sages (Rabbeinu Bachya Exodus 20,2) view the entire Exodus as a replay of the creation of the universe, the difference being that on that occasion there were human beings who could testify to the power of the Creator, having witnessed all the miracles G’d had performed as a prelude to the redemption. Initially, Rabbi Yitzchok thought that the message about how G’d relates to His universe and the human beings He created, could have been conveyed just as well by commencing with chapter 12 in Exodus. However, since G’d is interested in conveying additional aspects of His function in the universe, He chose to commence with the words: בראשית ברא אלוקים את השמים ואת הארץ. Anyone reflecting further on this will certainly understand.
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Kedushat Levi
“And Avraham had aged, advanced in years;" the Talmud Baba batra 16 understands the word בכל as meaning that Avraham had a “daughter” by the name of בכל. Commenting further on this, the Talmud in Chagigah 15 states that a heavenly voice i.e. בת קול [instead of בת כל Ed.] was heard at Mount Sinai calling the Israelites to penance with the exception of Acher, (Elisha ben Avuya) turned apostate.
[The text in my edition of the Talmud does not mention the location where this heavenly voice was heard, and it would not make sense that it was Mount Sinai, as the occasion appears to have been at least 50 years after destruction of the second Temple. Ed.]
We need to examine the nature of this “voice” somewhat more closely. Since, according to the Talmud, this בת קול appears to have been a visual manifestation rather than something heard with one’s ears, the statement is enigmatic. Apparently, the Talmud refers to a message that a person hears or is supposed to hear daily as if it were as real as a vision. The true call to do teshuvah had originated at Sinai when the people had heard G’d address them directly during the first and second Commandment, until they were so overwhelmed that they feared to die and begged Moses to be their interpreter of G’d’s words. Mount Sinai had been referred to as Mount Chorev in Exodus 3,1 when Moses had his first vision of G’d at the burning bush. On that occasion he had “heard” the voice of G’d. The term בת קול has become the name for a derivative of that first communication to His people through Moses their leader and prophet ever since. At the revelation at Mount Sinai several months later, it had become so real that the people were described as “seeing” the voice rather than as merely “hearing it. (Exodus 20,15) We have explained that the term בן or בת describes the receiving of G’d’s largesse, when it has originated from G’d directly through the merits of the patriarch Avraham. Just as G’d had to “reduce Himself” in terms of His pure spirituality, man has to reduce his “physicality,” i.e. his dependence on physical comforts provided by our world somewhat, in order to qualify for receiving these communications from G’d. Each human being desirous of coming closer to G’d by this means has to do so in accordance with the spiritual level he is capable of. The word בת in the language of the Mishnah, is the preface used when describing the measure of certain liquids or dry matter that a container can hold. Its use in that sense originates in Ezekiel 45,10. [It may be correct to understand the term בת קול which is usually associated with post Biblical times, when there was no more direct communication with G’d through prophets or even through the urim vetumim on the High Priest’s breast plate, as a prophetic communication from G’d, but at arm’s length. Ed.]
[The text in my edition of the Talmud does not mention the location where this heavenly voice was heard, and it would not make sense that it was Mount Sinai, as the occasion appears to have been at least 50 years after destruction of the second Temple. Ed.]
We need to examine the nature of this “voice” somewhat more closely. Since, according to the Talmud, this בת קול appears to have been a visual manifestation rather than something heard with one’s ears, the statement is enigmatic. Apparently, the Talmud refers to a message that a person hears or is supposed to hear daily as if it were as real as a vision. The true call to do teshuvah had originated at Sinai when the people had heard G’d address them directly during the first and second Commandment, until they were so overwhelmed that they feared to die and begged Moses to be their interpreter of G’d’s words. Mount Sinai had been referred to as Mount Chorev in Exodus 3,1 when Moses had his first vision of G’d at the burning bush. On that occasion he had “heard” the voice of G’d. The term בת קול has become the name for a derivative of that first communication to His people through Moses their leader and prophet ever since. At the revelation at Mount Sinai several months later, it had become so real that the people were described as “seeing” the voice rather than as merely “hearing it. (Exodus 20,15) We have explained that the term בן or בת describes the receiving of G’d’s largesse, when it has originated from G’d directly through the merits of the patriarch Avraham. Just as G’d had to “reduce Himself” in terms of His pure spirituality, man has to reduce his “physicality,” i.e. his dependence on physical comforts provided by our world somewhat, in order to qualify for receiving these communications from G’d. Each human being desirous of coming closer to G’d by this means has to do so in accordance with the spiritual level he is capable of. The word בת in the language of the Mishnah, is the preface used when describing the measure of certain liquids or dry matter that a container can hold. Its use in that sense originates in Ezekiel 45,10. [It may be correct to understand the term בת קול which is usually associated with post Biblical times, when there was no more direct communication with G’d through prophets or even through the urim vetumim on the High Priest’s breast plate, as a prophetic communication from G’d, but at arm’s length. Ed.]
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Kedushat Levi
Genesis 25,22. she said: “if so (that the children already quarrel within my womb) ,what is the purpose of my existence?” We can understand this complaint of Rivkah on the basis of a comment by the Ari’zal that righteous women are spared the pain and discomfort of pregnancy. Rivkah, while experiencing even more than the normal amount of pain and discomfort during her pregnancy, had concluded that this was proof that G’d had not considered her righteous. Moreover, it is a tenet of our faith that if someone is not a “good” person, such a person will not serve as a receptacle for anything holy or potentially holy. Our sages have based this insight on Leviticus 11,15 את כל עורב למינו, “and every subspecies of raven each according to its species” (is forbidden to eat). [The word כל in that verse means that even close association with something ritually unclean, i.e. a raven, is an obstacle to such a person hosting holy spirit, etc. Ed.] According to Bereshit Rabbah 63,6 whenever Rivkah passed a Torah academy Yaakov would make an effort to leave her womb, whereas when she passed a pagan temple Esau would try to leave her womb. Thereupon she went to ask G’d about this strange phenomenon. The Midrash states further that the word זה in our verse refers to the fact that originally, -if not for her complaint- Rivkah was slated to become the mother of all the twelve tribes; seeing that she appeared to find fault with G’d’s arrangement, she was told that she would become the mother of only two sons, one of whom would be Esau. One of the sages in the Midrash takes issue with the literal meaning of Yaakov and Esau respectively having shown awareness of when their mother passed a Torah academy or a pagan temple, and states that, of course, this is merely a simile, and that Rivkah consulted with the heads of the academy founded by Shem and subsequently headed by his great grandson Ever. According to another opinion offered, Rivkah knew that the source of holiness is the One known as אנכי, and when she exclaimed למה זה אנכי, she expressed her confusion how she could be the receptacle of a son who clearly strived for holiness if she was not worthy. On the other hand, if she were worthy, why did she experience such a difficult pregnancy? G’d put her mind at rest, telling her that her difficulties did not mean that she was not worthy, but that the other son who would be unworthy was the one that caused her present problems.
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