Musar do Rodzaju 1:14

Remember that the first of the thirteen principles used for exegesis of the Torah, is the principle of כלל ופרט. [In our daily recitation of these thirteen principles, this one is listed as number four. Ed.] We are told there that the כלל, general rule, cannot include anything which has not been alluded to in the description of the פרט, the detailed example of what is meant by the כלל. It is common knowledge that these thirteen principles are not something conjured up by human intelligence, but that they are principles by which G–d operates both in areas visible to us, i.e. נגלה, and in domains that are completely hidden from us, i.e. נסתר. The overriding rule to remember is that the כלל, whole, does not contain anything which is totally foreign to the פרט, part. When it is part of the פרט, it is נגלה, revealed, visible, whereas when it is part of the כלל, it may remain hidden, invisible to our eyes or faculties. Our sages, when discussing aspects of the מעשה בראשית, the work of creation, have already said with regard to the creation of the physical universe that every little detail that would ultimately be revealed was already part of the matter created on the first day. As creation proceeded these various פרטים, details, were revealed and became functional day after day. Rashi has explained all this in his commentary on Genesis (Genesis 1,14, and 1,24). Philosophers called this first physical existence Hiyuli, the world's raw material. All other elements are derived from that matter called Hiyuli. Something parallel happened in the Celestial Regions. The original Cause, i.e. idea of G–d to create the universe, is what we call the כלל. All other thoughts and plans of G–d are פרטים, "details," by comparison.

Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

Since we are already on the subject of the relative importance of the sun and the moon, I will now proceed to explain the discussion in Chulin 60b described as having taken place between the moon and G–d. So many commentators, and especially Kabbalists, have written on this subject that all I want to do is deal with it on the most fundamental basis, i.e. the פשט. I believe that the sun and moon in the story are to be accepted at face value; they may, however, be symbols of the relationship between study and performance at the same time. Just as the moon depends on the sun, so performance depends on the knowledge of what is to be performed, when it is to be performed, and where it is to be performed. The wording of the statement of Rabbi Shimon ben Pezzi in the Talmud illustrates this point. The Rabbi questioned the verse in Genesis 1,16 according to which G–d made "two large luminaries, the great luminary to dominate by day and the small luminary to dominate by night." In order to deal with the apparent contradiction of there being two great luminaries, the Rabbi tells us a parable in which the moon complained to G–d about two kings not being able to wear one single crown (to rule simultaneously). G–d thereupon invited the moon to reduce itself in size. The moon replied that it could not see why it should be punished for having made a valid observation. Thereupon G–d told the moon to dominate (shine) by day as well as by night. To this the moon replied that there was no point in shining by day since its light would not be noticed (after the sun already shone by day). G–d then consoled the moon by telling it that in the future Israel would base its calendar on the lunar cycles. The moon responded that Israel would not count its days according to the lunar cycles because the Torah already stated in Genesis 1,14 that the luminaries would determine the seasons, i.e. solstices. G–d then told the moon that the righteous, i.e. Jacob would share its adjective "small" also with Samuel and David, all of whom would be called "small" in the Bible, (cf. Amos 7,5, and Samuel I 17). When G–d realized that the moon was still not satisfied He told the Jewish people to offer a sin-offering on His behalf on every New Moon in order to expiate for His having reduced the moon in size.

I have explained at length that "evil" is distilled from "good,” that it has only been created, נברא, for the sake of the good, i.e. הטוב. Without רע, "evil," there could not have been such a concept as טוב, "good." G–d arranged that people should fear him; this is why the advantage of light is something that is due to the potential power of darkness. This is the deeper meaning of the Torah saying that both luminaries were created equal in size even though the word מארת is spelled defective, without the letter ו indicating the plural. The idea is to tell us that the luminary later described as המאור הקטן, the smaller luminary, is really part of the overall expression "luminaries." The טוב must be understood as the "great luminary," whereas the "small luminary" refers to darkness, חשך. When you look closely at the letters in the word מאורות (when spelled plene), you will find the words for "light" and "death," i.e. אור and מות. The word מות is separated by the letters spelling אור, light. This is a hint that light (the light of Torah) separates or neutralises the power of מות, death. The same does not apply to the Gentiles or to the wicked. They walk in [unbroken] darkness, not in light, and in the language of our sages are referred to as "dead" even while their bodies are "alive" (Berachot 18). For them death is an ongoing experience, not broken or interrupted by light. Of the righteous the Psalmist says (Psalms 116,15): יקר בעיני ה' המותר לחסידיו, "The death of His pious ones is a precious event in the eyes of G—d." Elsewhere I explained the meaning and nature of death at length. The letter מ is an allusion to the angel of death. It is the very letter from the word מפריו from Genesis 3,6 :"ותרא האשה…ותקח מפריו ותאכל ותתן". We have the letter ו and ת four times in that verse plus the letter מ. This is an allusion to Eve having surrounded herself with the angel of death from all four sides. I have written more about this in my treatise תולדות האדם. Anyone who wants a deeper understanding of this must take the trouble to read the entire introduction even though it is lengthy.

Therefore we must pray on behalf of the schoolchildren and babes and ask that the Holy One Blessed is He shelter them beneath His wings and protect them from every evil eye, and from every illness and mishap. And let them also be spared from the strangulating disease called askara that comes upon children when the light of the moon is deficient. Thus me’oros, the word for the “lights” in Bereishis 1:14, is abridged [i.e., missing a vav] so that it can be read me’eiras, “a curse” [indicating that when the moon’s light is deficient it brings a curse upon the children].

Rabbi Yose wept and said, “Woe! Shall the grandson of Rabbi Chiya go on alone?” So they took him by the hand and went with him. Rabbi Yose said to him, “Tell me, my son, what were you studying with your father in Parashas Bereishis?” The child replied, “I was studying the verse, ‘Let there be lights in the firmament of Heaven’ (Bereishis 1:14).” Rabbi Yose inquired, “What did your father tell you about this passage?” The child answered, “This is what my father said: Israel had three righteous shepherds in the desert, Moshe, Aharon and Miriam. In Moshe’s merit the manna fell for Israel; in Aharon’s merit there were the clouds of glory; and in Miriam’s merit there was the well. Even after Aharon and Miriam died their merits stood by Israel, for out of the Holy One’s great love for them He engraved the images of Moshe, Aharon and Miriam upon the firmament so that their merits would shine upon Israel. Concerning them was it stated, ‘And God placed them in the firmament of Heaven to shine upon the earth.’” Rabbi Yose and Rabbi Yirmeyah came and kissed him and for the next three miles they carried him upon their shoulders, applying to him the verse, “And all your sons will be learned of Hashem, etc.”

Afterwards one should study as much as possible the laws of Pesach appearing in the Torah. Our teacher the illustrious Rabbi Yeshayah Segal writes in the Shelah: Before immersion it is praiseworthy to wash one’s body in hot water. Although this is true on the eve of every Yom Tov, it is especially important on the eve of Pesach. The reason for this is clear in light of what is explained in the Zohar, Parashas Vayikra (95b). There it s taught that on the fourteenth of Nissan while the chametz is being purged by fire, a person should have in mind that at that very moment he is becoming a free man. For he is leaving the bondage of the evil inclination, which is identical with the Satan who rules over us in this bitter exile. The burning of the chametz indicates that the evil inclination will also be eliminated from the world, after which we will all be holy and Hashem will dwell in our midst. At that time all the shells of impurity and all wickedness will disappear from the earth and “Hashem will be one and His Name will be one” (Zecharyah 14:9). This is why the destroying of the chametz takes place specifically on the fourteenth of Nissan, because that is when the moon is full and the shells of impurity have no dominion over the children. For the shells of impurity would like to invoke judgments against them and cause them to be afflicted with epilepsy, Heaven spare us. But they cannot do so when the moon is full. When it is not full, however, they do have the ability to afflict the children with the disease mentioned above. This is alluded to in the verse, “Let there be lights [me’oros] in the firmament” (Bereishis 1:14). The word me’oros is missing the letter vav, so that it can also be read, me’eras which means “a curse.” Therefore, before burning one’s chametz he should have in mind that the process be carried out thoroughly, in order that the shells of impurity will be purged.