וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה רְ֠אֵה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֙רְתָּ֙ יְדַעְתִּ֣יךָֽ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי׃
E disse Moshe a YHVH: "Olha, Tu me dizes: 'Faz subir este povo,' e não me fizeste saber a quem enviarás comigo. Contudo, disseste: 'Eu te conheço pelo nome, e também achaste graça aos Meus olhos.'"
Tiferet Yosef
Rav Huna said that Rav said, "On Shabbat that is on the intermediate days of a Festival, whether on Passover or on Sukkot, they read: See, You say to me (Exodus 33:12). They read as the haftara, on Passover, from the portion of the dry bones (Megillah 31a:16)."
And the content of the dry bones is that God, may He be blessed, asked the prophet Ezekiel: Will these bones live (Ezekiel 37:3). [So] it must be understood, [how] could God, may He be blessed, ask the prophet Ezekiel if he has faith that God, may He be blessed, is able to give them life? For with God, may He be blessed, that which has not been, can be; is it not all the more so [about] that which has been?!? Rather, it is that He asked him whether it was in the realm of his comprehension, meaning if he knows it from the understanding of what he can comprehend. And Ezekiel answered Him: You know. That is that my comprehension is also from You, and in the next moment, You are able to give me such comprehension that I could understand with my comprehension how it is that they are full of life. And God, may He be blessed, answered him: Come, O ruach [breath or spirit], from the four winds, and breathe into these slain, etc. — the dry bones say: Our bones are dried up, our hope is gone; we are doomed (Ezekiel 37:11). That is since in all of the salvations that come to man if it is not within his comprehension and he did not previously have a link to the Holy One, blessed be He, about this salvation, then he has no share in it and is not considered living at all. And about this, God, may He be blessed, said to the prophet Ezekiel that even though the dry bones say, "Our bones are dried up, our hope is gone" — meaning, even though it appears to them from their perspective that there is no hope for them — it is nevertheless not possible that there is no hope for the Jewish people. And that is why He said, "Come, O spirit, from the four winds, and breathe into these slain." As within a man, there is the life force, the spirit, and the soul. And the soul is completely from the higher ones, and no sin or blemish reaches it. It is as we say [in the morning blessings], "My God, the soul that You have placed in me is pure." And the life force is the moisture of the bones which remains in the grave, while the spirit is the intermediary between the life force and the soul. And that is [the meaning of] that which He said, "Come, O spirit, from the four winds, and breathe into these slain." And their souls are, as it were, a portion of the divine above, as it is written: He blew into his nostrils a living soul (Genesis 2:7). And it is found (in the Sefer HaKaneh), "One who blows, blows from within himself." It follows that he sees how he has a connection with God, may He be blessed. And even though he does not feel it with his comprehension, nevertheless, since the Jewish people has complete faith that it has a connection with God, may He be blessed, it is aroused from this to also see with its comprehension how it has a connection with God, may He be blessed. So it is not possible with it that there should be no hope. Hence it can see that even its garments are full of life as well.
And the content of the dry bones is that God, may He be blessed, asked the prophet Ezekiel: Will these bones live (Ezekiel 37:3). [So] it must be understood, [how] could God, may He be blessed, ask the prophet Ezekiel if he has faith that God, may He be blessed, is able to give them life? For with God, may He be blessed, that which has not been, can be; is it not all the more so [about] that which has been?!? Rather, it is that He asked him whether it was in the realm of his comprehension, meaning if he knows it from the understanding of what he can comprehend. And Ezekiel answered Him: You know. That is that my comprehension is also from You, and in the next moment, You are able to give me such comprehension that I could understand with my comprehension how it is that they are full of life. And God, may He be blessed, answered him: Come, O ruach [breath or spirit], from the four winds, and breathe into these slain, etc. — the dry bones say: Our bones are dried up, our hope is gone; we are doomed (Ezekiel 37:11). That is since in all of the salvations that come to man if it is not within his comprehension and he did not previously have a link to the Holy One, blessed be He, about this salvation, then he has no share in it and is not considered living at all. And about this, God, may He be blessed, said to the prophet Ezekiel that even though the dry bones say, "Our bones are dried up, our hope is gone" — meaning, even though it appears to them from their perspective that there is no hope for them — it is nevertheless not possible that there is no hope for the Jewish people. And that is why He said, "Come, O spirit, from the four winds, and breathe into these slain." As within a man, there is the life force, the spirit, and the soul. And the soul is completely from the higher ones, and no sin or blemish reaches it. It is as we say [in the morning blessings], "My God, the soul that You have placed in me is pure." And the life force is the moisture of the bones which remains in the grave, while the spirit is the intermediary between the life force and the soul. And that is [the meaning of] that which He said, "Come, O spirit, from the four winds, and breathe into these slain." And their souls are, as it were, a portion of the divine above, as it is written: He blew into his nostrils a living soul (Genesis 2:7). And it is found (in the Sefer HaKaneh), "One who blows, blows from within himself." It follows that he sees how he has a connection with God, may He be blessed. And even though he does not feel it with his comprehension, nevertheless, since the Jewish people has complete faith that it has a connection with God, may He be blessed, it is aroused from this to also see with its comprehension how it has a connection with God, may He be blessed. So it is not possible with it that there should be no hope. Hence it can see that even its garments are full of life as well.
Kedushat Levi
Exodus 31,12. “Hashem said to Moses, to say: but you are to observe My Sabbath days for the Sabbath is a sign between Me and you, etc;” our sages in the Talmud Beytzah 16 learned from this verse that when one gives a gift to one’s fellow man one needs to inform him of this fact; they quote the fact that G’d gave the Jewish people the gift of the Sabbath, but made a point of informing them beforehand. In the parlance of our sages, G’d told the people that He had kept a valuable gift hidden in His treasure chamber, a gift called Sabbath. What did G’d mean by referring to the Sabbath as a valuable gift? He referred to the light and the holiness that emanates from the celestial regions and supplies people with something we loosely refer to as רוח הקודש, holy spirit, also known as ערבות, a name for pleasurable sensations as experienced in the celestial regions.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.