창세기 5:24의 Musar

The above proves that the approach we have taken is based on ancient tradition. But I would like to suggest a mystical approach: We do not find that any person had enjoyed G–d's "light" from the time of Adam until the appearance of Chanoch whom G–d took from this earth and made into an angel (Genesis 5,24), the one usually referred to as Matatron. During the ten generations that elapsed between Adam and Noach, the latter was the outstanding צדיק of his time, refined enough to become the instrument of man's survival as a species. This is why the Torah reminds us that נח, whose name is half of that of חנוך, is referred to by the words זה ינחמנו, "This one will comfort us" (Genesis 5,29). His name also amounts to half the name of the angel מטטרון, Matatron, since the first three letters in that name equal 58, i.e. the same as the numerical value of נח. The remaining letters in the name of that angel spell נור, a burning light, to signify that חנוך had been turned into a flame of fire and become that angel. What had remained of חנוך after the 58=חן had been removed is וך, i.e. 26, a number equaling the numerical value of the Ineffable Name of G–d. Of the name מטטרון we are left with נור), a form of אש, fire, an allusion that "the Lord your G–d is אש אוכלה, a fire that consumes" (Deut. 9.3). We note that though there was an element of the quality of חנוך about נח, this was still שקר, deception, as it was not a true quality, seeing that even the "beauty" of אדם הראשון was only הבל, vain, since he had pursued values that are vain.

Midrash Shemuel on Avot quotes the opinion of Rabbi Shimon ben Tzadok to the effect that the Rabbi Shimon who told us about the advantages of silence in the above quoted Mishnah was one of the Ten Martyrs. All these martyrs sanctified not only their souls but also their bodies. There are two methods of sanctifying the body. 1) The way of Rabbi Akiva and his colleagues who died on קדוש השם, a martyr's death.This kind of holiness is referred to in the Torah as: והייתם קדושים (11,45). The second method of achieving holiness of the body is referred to in the Torah as: אני ה' מקדשם (21,23). Nadav and Avihu acquired holiness of the body via the second method, i.e. their souls were burned whereas their bodies remained intact. Their departure from this world was similar to that of Chanoch (Genesis 5,24), and Elijah (Kings II 2,11). This is why I believe that the reason their bodies remained intact was that their death was due to the intimacy they had established with G–d. When Rabbi Shimon said that he had not found anything better for the body than silence, he alluded to the instruction given to Rabbi Akiva and the other Martyrs to be silent and accept G–d's decree without question. Only after having made this point does Rabbi Shimon explain in detail what this silence is all about. The Talmud (Berachot 61b) reports that when he was about to die, Rabbi Akiva told his students that he had wanted to fulfill the instruction (Deut. 6,5) to "love your G–d with all your heart, all your soul and all your might," as we recite three times daily. He had wondered when he would finally be able to fulfill the part of "loving G–d with all your soul." By dying a martyr's death he was satisfied that he had finally been granted the opportunity to also fulfill that dimension of loving G–d. It was in this connection that Rabbi Shimon – who was also to become a martyr – said: "study is not of the essence whereas practice is." He referred to the difference between displaying one's love for G–d in theory and displaying it in practice. He also wanted to teach that when the practical opportunity to die a martyr's death does not arise (as in 99% of all lives), G–d will consider the intention to do so, i.e. the fact that one has mentally and emotionally prepared oneself to love G–d to the point where one is ready to die for His Name, as if one had actually done so. This is the deeper meaning of: אני ה' מקדשם "I, the Lord, sanctify them."

Kabbalists know that the agent (שר העולם) whom G–d appointed to be in charge of this universe is Mattatron (Chagigah 15 et al). It is said that Psalms 37,25: נער הייתי גם זקנתי, "I have been young; now I am old," must have been said by this angel, that he referred to the length of time he had been in the service of the Lord (Yevamot 16). This angel is reputed to have the keys to Heaven, and Kabbalists see some allusion to the identity of this נער, in Proverbs 22,6: חנוך לנער. They perceive חנוך as being Mattatron. Tosaphot query how this Mattatron could be described as שר הבריאה, in charge of the universe, seeing that חנוך did not live till long after the universe was created, and they therefore solve the problem in a different way. [This problem is discussed in Tosaphot Yevamot 16, and relates to part of the liturgical poetry in the morning prayer of שמחת תורה. Ed.] I do not think that there is really any substance in the query posed by Tossaphot for all those who have been granted some insight. The שר הבריאה certainly existed ever since the בריאה itself, and he is called Mattatron, since it is his function to guard over everything that reflects G–d's expressed will. The word מטרה is the translation of the Hebrew word שומר, guardian. חנוך performed a similar function on earth until G–d decided to remove him from earth while alive (Genesis 5,24). While on earth, he performed what the Kabbalists call the בחינה התחתונה, the "minor" function of Mattatron on earth. This "minor" function is known as מנעל, shoe. The force in charge of such activities is called Sandalphon, from the Hebrew סנדל, a sandal. Solomon sings the praises of such people when he says in Song of Songs 7,2: מה יפו פעמיך בנעלים, "How lovely are your footsteps when shod in pilgrim's sandals."