Chasidut do Rodzaju 5:3
וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃
I przeżył Adam sto trzydzieści lat, i spłodził na podobieństwo i obraz swój, i nazwał imię jego: Szet.
Kedushat Levi
Genesis 24,1. “and Avraham had become old, while G’d had blessed him in everything.” According to the Talmud Baba Metzia 87 the concept of ”old age,” was unknown to mankind until Avraham’s being described here in such terms. [According to the Talmud, the statement refers to external features of elderly people stamping them as having lived for many years. This was why up until then anyone looking at Avraham or Yitzchok could not be sure whether he was looking at the father or the son. Ed.]
[If I understand the Talmud correctly, what is meant is that when the Torah had described Adam as having begotten a son in his own image (Genesis 5,3) as opposed to his first two sons, the resemblance between fathers and sons continued unabated until the time when Avraham was described as having aged. Ed.]
The point the Talmud makes is that beneficial largesse provided from the celestial regions for the lower regions of the universe manifests itself in one of two ways. It may be measured in terms familiar to us in this part of the universe, or it may be described in terms of concepts applicable in the celestial regions, seeing that these two domains each have their own set of rules. When this beneficial largesse originates directly in the celestial spheres close to the Creator, it had not become subject to limitations applicable in the parts of the world we live in. [As an example, we may distinguish between nourishment provided by G’d through the earth giving its yield, when such nourishment is subject to limitations that apply on our planet, whereas when G’d fed the Jewish people with manna, such limitations did not apply, as the manna originated directly in one of the seven layers of heaven. Ed.] This latter method of benefiting from G’d’s largesse is reserved exclusively for the Jewish people. The Jewish people have become privy to this (on occasion) due to their having clung to their Creator with such devotion.
The other nations sharing this planet with us, receive whatever largesse G’d provides for them only through “nature,” which “processes” such gifts from G’d before it reaches its recipients. This is what is meant when the Torah wrote in Genesis 25,12-15 ואלה תולדות ישמעאל שנים עשר נשיאים לאומתם, “and this is the line of Ishmael, son of Avraham……12 chieftains, etc.” The word: לאומתם is derived from אמה, “mother;” when a mother measures her son she uses measuring devices used in our parts of the universe. The Torah (Genesis 25,13, and again in verse 16) adds: בשמותם לתולדותם and בחצריהם ובטירותם, “by their names, in the order of their births, and by their villages and their encampments;” these words describe the parameters within which they were privy to G’d’s benevolent largesse. The contrast with which the Torah describes a similar description of the development of the Jewish people can be seen in the words למשפחותם לבית אבותם, “according to their family, their respective father’s house”. The word אבותם in this instance is derived from אבה, as in לא אבה יבמי, “he did not want to perform levirate marriage with me.” (Deuteronomy 25.7) The word אבה is a synonym for רצון, “will, desire.” The widow describes that her brother-in-law does not wish to fulfill the will of heaven in maintaining his deceased brother’s name alive.
Let us illustrate by an example more familiar to all of us. A potter intends to create a vase of a certain shape and colour. Before setting out to shape the clay he has a definite image of the finished product in his mind’s eye. This image is known as מחשבה, or אב הפעולה, “the father of the finished product.” The רצון, the will to create a vase, is called אב, father, as it precedes even the sculptor’s vision of the final shape and colour of the product is about to embark on creating. The eventual product is known as בני בנים, euphemism for “grandchildren.” [In relation to the רצון the initial will to create something. Ed.]
Israel’s drawing down G’d’s largesse to itself is somewhat similar. The process begins with this celestial largesse entering the domain of the physical universe, גבולין. [A domain defined by borders both dimensionally and directionally. Ed.] The various shapes and forms this largesse assumes once it has entered our part of the universe is known as בני בנים, “grandchildren.” The original רצון, G’d’s intention to provide this largesse, is called זקן, “an old man.”
When Solomon in Proverbs 17,6 speaks about עטרת זקנים בני בנים, loosely translated as “grandchildren are the crown of their elders,” the meaning of this line on a deeper level, is: “the largesse that has been received by Israelites as a result of G’d’s benevolence, is rooted in the will of G’d,” i.e. from this רצון to the world known as בני בנים.
[If I understand the Talmud correctly, what is meant is that when the Torah had described Adam as having begotten a son in his own image (Genesis 5,3) as opposed to his first two sons, the resemblance between fathers and sons continued unabated until the time when Avraham was described as having aged. Ed.]
The point the Talmud makes is that beneficial largesse provided from the celestial regions for the lower regions of the universe manifests itself in one of two ways. It may be measured in terms familiar to us in this part of the universe, or it may be described in terms of concepts applicable in the celestial regions, seeing that these two domains each have their own set of rules. When this beneficial largesse originates directly in the celestial spheres close to the Creator, it had not become subject to limitations applicable in the parts of the world we live in. [As an example, we may distinguish between nourishment provided by G’d through the earth giving its yield, when such nourishment is subject to limitations that apply on our planet, whereas when G’d fed the Jewish people with manna, such limitations did not apply, as the manna originated directly in one of the seven layers of heaven. Ed.] This latter method of benefiting from G’d’s largesse is reserved exclusively for the Jewish people. The Jewish people have become privy to this (on occasion) due to their having clung to their Creator with such devotion.
The other nations sharing this planet with us, receive whatever largesse G’d provides for them only through “nature,” which “processes” such gifts from G’d before it reaches its recipients. This is what is meant when the Torah wrote in Genesis 25,12-15 ואלה תולדות ישמעאל שנים עשר נשיאים לאומתם, “and this is the line of Ishmael, son of Avraham……12 chieftains, etc.” The word: לאומתם is derived from אמה, “mother;” when a mother measures her son she uses measuring devices used in our parts of the universe. The Torah (Genesis 25,13, and again in verse 16) adds: בשמותם לתולדותם and בחצריהם ובטירותם, “by their names, in the order of their births, and by their villages and their encampments;” these words describe the parameters within which they were privy to G’d’s benevolent largesse. The contrast with which the Torah describes a similar description of the development of the Jewish people can be seen in the words למשפחותם לבית אבותם, “according to their family, their respective father’s house”. The word אבותם in this instance is derived from אבה, as in לא אבה יבמי, “he did not want to perform levirate marriage with me.” (Deuteronomy 25.7) The word אבה is a synonym for רצון, “will, desire.” The widow describes that her brother-in-law does not wish to fulfill the will of heaven in maintaining his deceased brother’s name alive.
Let us illustrate by an example more familiar to all of us. A potter intends to create a vase of a certain shape and colour. Before setting out to shape the clay he has a definite image of the finished product in his mind’s eye. This image is known as מחשבה, or אב הפעולה, “the father of the finished product.” The רצון, the will to create a vase, is called אב, father, as it precedes even the sculptor’s vision of the final shape and colour of the product is about to embark on creating. The eventual product is known as בני בנים, euphemism for “grandchildren.” [In relation to the רצון the initial will to create something. Ed.]
Israel’s drawing down G’d’s largesse to itself is somewhat similar. The process begins with this celestial largesse entering the domain of the physical universe, גבולין. [A domain defined by borders both dimensionally and directionally. Ed.] The various shapes and forms this largesse assumes once it has entered our part of the universe is known as בני בנים, “grandchildren.” The original רצון, G’d’s intention to provide this largesse, is called זקן, “an old man.”
When Solomon in Proverbs 17,6 speaks about עטרת זקנים בני בנים, loosely translated as “grandchildren are the crown of their elders,” the meaning of this line on a deeper level, is: “the largesse that has been received by Israelites as a result of G’d’s benevolence, is rooted in the will of G’d,” i.e. from this רצון to the world known as בני בנים.
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