Chasidut sobre Gênesis 1:1
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
No princípio <span class="x" onmousemove="Show('perush','Em hebraico, bará, significa trazer do nada à existência. Este verbo não existe nas línguas ocidentais, pelo que é traduzido como criar. Observe-se que o verbo encontra-se no singular, e o nome Elohim é plural majestático, não que signifique dois ou três, assim como a palavra bealim = dono, que sempre vem no plural, e indica pessoa singular. O verbo bará aqui testifica sobre a unicidade de Deus, por estar em forma singular.');" onmouseout="Hide('perush');">criou</span> Deus os céus e a terra. <span class="x" onmousemove="Show('perush','Segundo Rach”i (R. Chelomô Itsĥaqi - França - nasc.: 22 de fevereiro de 1040 - f.: 13 de julho de 1105): não é possível explanar este verso através do sistema literal de forma alguma, pelo que transforma a frase, dizendo “ao criar” no lugar de “criou”. Assim traduz a edição da Bíblia da Editora Sêfer, segundo a exegese, e não segundo o texto. Rav Sa’adia Gaon (n.:882 no Egito - falesc. 942 na Babilônia) explica que o sentido da expressão aqui é “no começo”, e não há motivo para ir-se às anedotas e explicações não literais. Ele reúne em sua exegese nove diferentes formas de teses acerca da criação, sendo a nona a do “Sêfer Ietsirá”, e critica-o. Sobre este livro e sua tese da criação das letras e números antes da Formação da Terra, mais tarde foi criada a cabalá no norte da Espanha. Em seguida, explana o verdadeiro sentido da Torá.');" onmouseout="Hide('perush');">(*)</span>
Kedushat Levi
Exodus 38,21. “These are the accounts of the Tabernacle of the Testimony that were rendered according to the commandment of Moses, etc.;” we have already written previously that the construction of the Tabernacle required holy spirit and the knowledge of how G’d used the aleph bet, i.e. the letters of the Torah and their respective combinations that G’d used when He created heaven and earth. (based on Yevamot 47). The subject has been elaborated on further in Bereshit Rabbah section 12,14 which quotes the school of Shammai saying that the idea to create the universe crystallized in G’d’s mind at night whereas the execution occurred by day, and that the letter ה written in smaller script in Genesis 2,4 in the word בהבראם is an allusion to the attribute א-ד-נ-י, one of G’d’s names, whereas afterwards in the same verse when the Torah writes ביום עשות ה' אלוקים ארץ ושמים, “on the day that <ihashem< i=""> made earth and heaven,” the apparent repetition is an allusion to the fact that G’d is unique and the exclusive Creator. [Our author must have had a different version of the Bereshit rabbah, as the second comment concerning the attribute א-ד-נ-י is not found in my updated version of that Midrash. Ed.]
The uniqueness of both Moses and Betzalel paralleled the description of unique attributes possessed by the Creator. Initially, the instructions given by Moses to Betzalel were similar to G’d’s formulating the thought of creating a universe, whereas the execution paralleled the words ביום עשות ה' אלוקים, G’d in His capacity as Hashem carrying out His plan to create the universe. The numerical value of the first letters of the opening words in our portion, אלה פקודי המשכן i.e. א'פ'ה' have a combined value of 86, equivalent to the letters in the name of G’d when it is spelled א-ל-ה-י-ם, i.e. His attribute of א-ד-נ-י, the word signifying the attribute of Justice. The respective last letters in the same sequence of words are ה'י'נ equaling 65, or the numerical value of the attribute א-ד-נ-י. When we examine the respective first and final letters in the second half of the introductory verse of our portion, i.e. משכן העדות, we find that the letters מ'ה correspond to the holy name of G’d consisting of 45 letters, whereas the final letters in these words, i.e. ת'נ or 450 i.e. ten times the value of the opening letters. This suggests that whereas Betzalel was indeed granted great insights, it was Moses, אשר פקד על פי משה who had the highest level of understanding how to manipulate all the letters in the names of G’d.
The uniqueness of both Moses and Betzalel paralleled the description of unique attributes possessed by the Creator. Initially, the instructions given by Moses to Betzalel were similar to G’d’s formulating the thought of creating a universe, whereas the execution paralleled the words ביום עשות ה' אלוקים, G’d in His capacity as Hashem carrying out His plan to create the universe. The numerical value of the first letters of the opening words in our portion, אלה פקודי המשכן i.e. א'פ'ה' have a combined value of 86, equivalent to the letters in the name of G’d when it is spelled א-ל-ה-י-ם, i.e. His attribute of א-ד-נ-י, the word signifying the attribute of Justice. The respective last letters in the same sequence of words are ה'י'נ equaling 65, or the numerical value of the attribute א-ד-נ-י. When we examine the respective first and final letters in the second half of the introductory verse of our portion, i.e. משכן העדות, we find that the letters מ'ה correspond to the holy name of G’d consisting of 45 letters, whereas the final letters in these words, i.e. ת'נ or 450 i.e. ten times the value of the opening letters. This suggests that whereas Betzalel was indeed granted great insights, it was Moses, אשר פקד על פי משה who had the highest level of understanding how to manipulate all the letters in the names of G’d.
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Kedushat Levi
The first thing G’d embarked on when creating the material universe was to create heaven and earth.”
It is an axiom, general principle, that G’d created the entire universe, and having done so, never withdraws from the universe for even a single moment, [unlike sculptors or painters who, once they have completed a sculpture or painting, move on to something else, having “finished” with their previous “creation.” Ed.] This axiom is true both of what He created in the heavens and what He created in the material, three-dimensional part of the universe. We pay tribute to this in our daily prayers when we say יוצר אור ובורא חושך, “He creates and fashions (present tense) light, and He creates darkness.” When speaking of any accomplishments of G’d’s creatures however, we speak of them in the past tense, i.e.יצר כסא, “he shaped a chair,” or עשה מזרון, “he made a mattress.” G’d’s creative activity is never completed, as the Torah testified in Genesis 2,3 אשר ברא אלוקים לעשות, “which the Lord has created in order to complete it.” This means that G’d is part of every creature He ever created, and once man realizes that he is nothing without G’d Who has created him and Who provides him with all the strength and creative stimuli that he possesses, he will be able to relate to Hashem as an ongoing creative Force in His universe. This is reflected every morning when we get up [after having used the washroom] and we refer to G’d with the words אשר יצר את האדם בחכמה, “Who has fashioned man with חכמה,” the word חכמה meaning the opposite of אין, “nothing.” It is appropriate therefore that in that prayer we refer to the creation of man in the past tense, as opposed to the line we quoted earlier, seeing that we refer to something or somebody who already exists, i.e. יש. This explains why the Ari z’al , Rabbi Yitzchak Luria, said that when we refer to G’d as ה' מלך, usually translated as “Hashem is King,” the reference is to the אין, “nothing,” i.e. G’d at any given moment gives us life, -by not withdrawing it from us.- The implied meaning of the expression is that man is “nothing” unless he continues to exist as part of G’d’s creative activity. The so-called אין, “nothing,” in terms of metaphysical beings, rules supreme in the regions beyond those that are part of the physical universe, the one that we conveniently refer to as “nature.” This so-called אין, is not really a “nothing,” in terms of the universe, its “nothingness” is such only vis a vis the physical part of the universe; in the celestial regions this “אין” rules supreme. [as opposed to the חכמה in our part of the universe. Ed. Although יש and אין are popularly perceived as absolute opposites, not having anything in common, this perception is built on a fallacy; the linkage between יש and אין are the mitzvot, Torah commandments, performed by the Jewish people. The commandments are performed in the section of the universe known as יש, as a result of which close contact is maintained between the aforementioned two domains of the universe. Ezekiel 1:14 refers to the “mitzvot” in their capacity as providing the link between the terrestrial and the celestial part of the universe with the words והחיות רצוא ושוב, “and the chayot ran to and fro”. According to the Zohar II 288, the mitzvot and the Torah respectively, are viewed as related to one another like the “hidden” is related to the “revealed,” both being part of the same whole. Torah and mitzvot provide the link between these two domains, so that each domain is not completely divorced from the other. This concept is contained in the letters of the word מצוה when we divide it up into מצ and וה. The letters מצ when we read the alphabet backwards, starting with the letter ת are equivalent to the letters יה, symbolising the totally abstract Divinity, whereas the letters וה symbolize the hidden parts of the universe, יש. The first half of the word מצוה being read with the two letters used in reverse order of the aleph bet, alludes to the “hidden” part of the universe, the domain exclusive to Divine, abstract forces. Let us explain something about what precisely is “hidden” and what is “revealed,” when it comes to the מצוה, “Torah commandment.” When we perform a מצוה, we cause G’d to become pleased with having created man, the choicest of His creatures. When we comply with requests made to us by a fellow human being, we can immediately gauge whether he is pleased by our actions or not, either by his face indicating this, or by words of approval, something that is not the case when we comply with G’d’s requests from us. Since He is invisible, and does not speak to us as He did to Moses, “mouth to mouth”, we have no way of knowing if our efforts to please Him have been successful. When we try to perform deeds that are for our (immediate) personal benefit, we are able to determine if our efforts have succeeded. This then is the “hidden” element present whenever we perform any of G’d’s commandments, מצות. This is what the Torah had in mind when it wrote (Deuteronomy 29,28) הנסתרות לה' אלוקינו, “the hidden aspects of mitzvah performance are reserved for the Lord our G’d;” on the other hand, והנגלות לנו ולבנינו עד עולם, “the benefits which the performance of the Torah confers upon us will be revealed forever.” This is also the meaning of the words בראשית ברא אלוקים, (addressed to us) “at the beginning of G’d’s creative activity G’d created the יש, a physical domain of the universe.” Through His creating יש, i.e. ראשית, a beginning, the creation of heaven and earth came into being, for prior to that there was only the אין, the abstract universe. This is the meaning of Targum Yerushalmi who renders this verse as 'בראשית בחוכמא ברא ה', “at the beginning G’d created by means of using intelligence found in the domain of the abstract regions.” חכמה, as we pointed out earlier, is a quality inherent in the terrestrial domain.
It is an axiom, general principle, that G’d created the entire universe, and having done so, never withdraws from the universe for even a single moment, [unlike sculptors or painters who, once they have completed a sculpture or painting, move on to something else, having “finished” with their previous “creation.” Ed.] This axiom is true both of what He created in the heavens and what He created in the material, three-dimensional part of the universe. We pay tribute to this in our daily prayers when we say יוצר אור ובורא חושך, “He creates and fashions (present tense) light, and He creates darkness.” When speaking of any accomplishments of G’d’s creatures however, we speak of them in the past tense, i.e.יצר כסא, “he shaped a chair,” or עשה מזרון, “he made a mattress.” G’d’s creative activity is never completed, as the Torah testified in Genesis 2,3 אשר ברא אלוקים לעשות, “which the Lord has created in order to complete it.” This means that G’d is part of every creature He ever created, and once man realizes that he is nothing without G’d Who has created him and Who provides him with all the strength and creative stimuli that he possesses, he will be able to relate to Hashem as an ongoing creative Force in His universe. This is reflected every morning when we get up [after having used the washroom] and we refer to G’d with the words אשר יצר את האדם בחכמה, “Who has fashioned man with חכמה,” the word חכמה meaning the opposite of אין, “nothing.” It is appropriate therefore that in that prayer we refer to the creation of man in the past tense, as opposed to the line we quoted earlier, seeing that we refer to something or somebody who already exists, i.e. יש. This explains why the Ari z’al , Rabbi Yitzchak Luria, said that when we refer to G’d as ה' מלך, usually translated as “Hashem is King,” the reference is to the אין, “nothing,” i.e. G’d at any given moment gives us life, -by not withdrawing it from us.- The implied meaning of the expression is that man is “nothing” unless he continues to exist as part of G’d’s creative activity. The so-called אין, “nothing,” in terms of metaphysical beings, rules supreme in the regions beyond those that are part of the physical universe, the one that we conveniently refer to as “nature.” This so-called אין, is not really a “nothing,” in terms of the universe, its “nothingness” is such only vis a vis the physical part of the universe; in the celestial regions this “אין” rules supreme. [as opposed to the חכמה in our part of the universe. Ed. Although יש and אין are popularly perceived as absolute opposites, not having anything in common, this perception is built on a fallacy; the linkage between יש and אין are the mitzvot, Torah commandments, performed by the Jewish people. The commandments are performed in the section of the universe known as יש, as a result of which close contact is maintained between the aforementioned two domains of the universe. Ezekiel 1:14 refers to the “mitzvot” in their capacity as providing the link between the terrestrial and the celestial part of the universe with the words והחיות רצוא ושוב, “and the chayot ran to and fro”. According to the Zohar II 288, the mitzvot and the Torah respectively, are viewed as related to one another like the “hidden” is related to the “revealed,” both being part of the same whole. Torah and mitzvot provide the link between these two domains, so that each domain is not completely divorced from the other. This concept is contained in the letters of the word מצוה when we divide it up into מצ and וה. The letters מצ when we read the alphabet backwards, starting with the letter ת are equivalent to the letters יה, symbolising the totally abstract Divinity, whereas the letters וה symbolize the hidden parts of the universe, יש. The first half of the word מצוה being read with the two letters used in reverse order of the aleph bet, alludes to the “hidden” part of the universe, the domain exclusive to Divine, abstract forces. Let us explain something about what precisely is “hidden” and what is “revealed,” when it comes to the מצוה, “Torah commandment.” When we perform a מצוה, we cause G’d to become pleased with having created man, the choicest of His creatures. When we comply with requests made to us by a fellow human being, we can immediately gauge whether he is pleased by our actions or not, either by his face indicating this, or by words of approval, something that is not the case when we comply with G’d’s requests from us. Since He is invisible, and does not speak to us as He did to Moses, “mouth to mouth”, we have no way of knowing if our efforts to please Him have been successful. When we try to perform deeds that are for our (immediate) personal benefit, we are able to determine if our efforts have succeeded. This then is the “hidden” element present whenever we perform any of G’d’s commandments, מצות. This is what the Torah had in mind when it wrote (Deuteronomy 29,28) הנסתרות לה' אלוקינו, “the hidden aspects of mitzvah performance are reserved for the Lord our G’d;” on the other hand, והנגלות לנו ולבנינו עד עולם, “the benefits which the performance of the Torah confers upon us will be revealed forever.” This is also the meaning of the words בראשית ברא אלוקים, (addressed to us) “at the beginning of G’d’s creative activity G’d created the יש, a physical domain of the universe.” Through His creating יש, i.e. ראשית, a beginning, the creation of heaven and earth came into being, for prior to that there was only the אין, the abstract universe. This is the meaning of Targum Yerushalmi who renders this verse as 'בראשית בחוכמא ברא ה', “at the beginning G’d created by means of using intelligence found in the domain of the abstract regions.” חכמה, as we pointed out earlier, is a quality inherent in the terrestrial domain.
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Me'or Einayim
This shall be the Torah concerning the one struck with skin blanch [metzora] on the day he becomes clean. He shall be brought to the priest (Lev. 14:2), and our Sages of Blessed Memory interpreted metzora as one who speaks evil [motzi ra], for afflictions come through the sin of evil speech. But the matter is according to what is written, When God began to create etc. (Gen. 1:1), and our Sages of Blessed Memory interpreted: “For the sake of Torah and for the sake of Israel” (cf. Rashi, ad. loc.); so we find that Israel is something very important to Blessed God, since for their sake all of the Worlds and all the Creations were created. And Blessed God takes pleasure from each one of Israel, even from a greatly wicked person: “Your temples [rakatekh] are like a pomegranate (Song of Songs 6:7) – even the empty ones [reykanim] among you are as full of mitzvot as a pomegranate” (Babylonian Talmud, Berakhot 57a). And when a person speaks evil about one of Israel, even if he speaks truth, he nullifies the Blessed Creator’s pleasure (if it were possible) and causes Him sadness (if it were possible) as is stated, [And the Lord …] was saddened in to His heart (Gen. 6:6), and inverts the pleasure [oneg] into affliction [nega]; therefore his “wage” is measure for measure, affliction comes upon him. And our Sages of Blessed Memory said: “Evil speech is as great as idolatry, sexual immorality, and murder” (Babylonian Talmud, Arakhin 15b). But we must be precise: what connection does idolatry have to evil speech? But the matter is according to what is written, By the word of ADONAI were the heavens made (Psalm 33:6), that all of the Worlds and all of the Creations were created through speech comprised of the 22 letters of the Torah, which is called Heavenly Sovereignty. For when the Sovereign does not speak, no one knows how to do His Will; and when he speaks His Will is revealed, and that is Heavenly Sovereignty whose Sovereignty is in all jurisdictions. And we find in Sefer Yetzirah that [the letters] are established in the mouth, that Blessed God established the 22 letters: the World of Speech, Heavenly Sovereignty, the Attribute of ADONAI-ness, ADONAI, open my lips (Psalm 51:17), were established in the human mouth.
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Agra DeKala
An additional reason why the holy Torah starts with the letter Beis, which the numerical value is two, is to teach that there are two Torahs, there is written and oral.
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Kedushat Levi
Numbers 21,17. “then Israel sang this song: ‘come up, well sing to it- the well which chieftains dug which the nobles of the people started, etc;’” We need to understand why the song that the people under the leadership of Moses sang after the drowning of the Egyptians in the sea, were words that we could easily understand, whereas this song is shrouded in mystical allusions none of which are easy to decipher.
The answer to this question may lie in the fact that at the sea of Reeds, Moses had seen revelations by G’d in what is known as אספקלריא המאירה, “a clear vision” (compare Yevamot 49) so that he could announce his prophecies without having to resort to allusions.
The song we read here was not composed by Moses, but the Torah wrote: “then Israel sung, etc.” In other words, the people had been divinely inspired, but being only people, not Moses, they had seen prophetic insights only through the prism of אספקלריא שאיננה מאירה, a vision which was distorted through reflections. Rashi on 21,20 already asks the question why the name of Moses is not mentioned in this paragraph. He answers that the reason is that on account of this well, or rather its having failed after Miriam’s death having caused him to be punished, it would not have been fitting to associate his name when singing the praises of this well.
Let us now proceed to explain the allusions contained in this poetic song extolling the well.
Sometimes G’d will perform a miracle for the Israelites in response to their cry to Him for help, and this is the manner in which He responds to their outcry. The splitting of the sea of Reeds at the time was an example of G’d’s responding by means of an impressive miracle. We have read in Exodus 14,10: ויצעקו בני ישראל וגו', “the Israelites cried out, etc,” The splitting of the sea was G’d’s response to that outcry.
On other occasions G’d performs a miracle for the people without their being in need, i.e. according to their perception. The people had not even been aware at that time that deadly danger was near them. When wondering why G’d had performed a miracle for them, they investigated what danger could have lurked near them without their having been aware of it. This was the case in the paragraph above where the people only belatedly became aware of the Canaanites that G’d had killed.
We are entitled to ask what prompted G’d to reveal these details in the Torah which Rashi describes as the Canaanites having been hidden in clefts of rock overhanging the Arnon river that were invisible to people passing underneath along its banks. In the kedushah formula according to the Sefardi nussach which begins with the word: כתר, we encounter the line הן גאלתי אתכם אחרית כראשית, “see I will redeem you in the future just as I have redeemed you in the past.” At first glance this does not seem much of a promise; we had surely hoped that the ultimate redemption will be something far superior to the partial redemptions we have experienced from time to time! In light of that why would the author of this line link the final redemption to previous redemptions? Who has ever heard of the major event being linked to the minor event?
Did not our sages (Tannah de bey Eliyahu 14) state that the meaning of the opening word of the Torah, בראשית is בשביל ראשית, “on account of the people of Israel who are called ראשית, the Lord created heaven and earth?” If all parts of the universe were created on account of the Jewish people, this surely means that there is a constant injection of additional essence of life into the earth itself, on account of the pre-eminence of the Jewish people? It would follow that the earth is therefore obligated to conform to the expressed will of the Jewish people, since its very existence hinges on the well being of the Jewish people. Keeping the universe in a condition that ensures its continued existence, i.e. תקון העולם is the earth’s self interest.
It is true that only after the final stage of the universe’s creation had been revealed, i.e. the earth and its inhabitants, had it become clear what had been in the mind of the Creator from the moment He had contemplated creating a universe. At that time all could see that the intervening stages of creation had all been leading up to the creation of the Jewish people as the crowning achievement. This is what the author of the line we quoted from the kedushah had in mind when he wrote: אתכם אחרית כראשית, “you in the end as at the beginning.” Only after the final redemption will G’d’s plan for the Jewish people become revealed as having been His plan from the earliest moment of the creative process.
As long as Jewish history on this earth has not yet come to its successful conclusion (history in the sense of development) G’d’s original intentions could not have become manifest to one and all. During the period leading up to this point in Jewish history miracles have to be performed at the request of the Jewish people. Once that period has passed successfully, miracles will be performed by nature on behalf of the Jewish people without their having to ask for them. The day (not literally) prior to the revelation at Mount Sinai, when the design of G’d that the Jewish people are the objective of His creation of the universe had become manifest, this had not yet been common knowledge. This is why we read in Exodus 14,10 when Pharaoh had caught up with the Israelites, that ויצעקו בני ישראל, “the Children of Israel cried out,” i.e. asked to be saved by means of a miracle. Now at the time of or after the giving of the Torah when G’d’s original plan that His people would be the Jewish people had become well known, there was no need for them to cry out even if the enemy had lain in ambush. At this time and subsequently, the earth, for reasons of self preservation, would not allow fatal harm to befall Israel as it would suffer the consequences itself. Calling on the source of water to arise, i.e. to become manifest, was therefore a command directed at the earth rather than to G’d.
The Israelites reminded the earth of its self-interest in providing the Jewish people with a source of water for their needs in the desert. This is what Rashi had in mind when he commented on the words ענו לה, (verse 14-15) that the mountain addressed was part of Eretz Yisrael. The song was in recognition of what the earth had done, (performed miracles) on behalf of the Jewish people without having been asked to do so.
The answer to this question may lie in the fact that at the sea of Reeds, Moses had seen revelations by G’d in what is known as אספקלריא המאירה, “a clear vision” (compare Yevamot 49) so that he could announce his prophecies without having to resort to allusions.
The song we read here was not composed by Moses, but the Torah wrote: “then Israel sung, etc.” In other words, the people had been divinely inspired, but being only people, not Moses, they had seen prophetic insights only through the prism of אספקלריא שאיננה מאירה, a vision which was distorted through reflections. Rashi on 21,20 already asks the question why the name of Moses is not mentioned in this paragraph. He answers that the reason is that on account of this well, or rather its having failed after Miriam’s death having caused him to be punished, it would not have been fitting to associate his name when singing the praises of this well.
Let us now proceed to explain the allusions contained in this poetic song extolling the well.
Sometimes G’d will perform a miracle for the Israelites in response to their cry to Him for help, and this is the manner in which He responds to their outcry. The splitting of the sea of Reeds at the time was an example of G’d’s responding by means of an impressive miracle. We have read in Exodus 14,10: ויצעקו בני ישראל וגו', “the Israelites cried out, etc,” The splitting of the sea was G’d’s response to that outcry.
On other occasions G’d performs a miracle for the people without their being in need, i.e. according to their perception. The people had not even been aware at that time that deadly danger was near them. When wondering why G’d had performed a miracle for them, they investigated what danger could have lurked near them without their having been aware of it. This was the case in the paragraph above where the people only belatedly became aware of the Canaanites that G’d had killed.
We are entitled to ask what prompted G’d to reveal these details in the Torah which Rashi describes as the Canaanites having been hidden in clefts of rock overhanging the Arnon river that were invisible to people passing underneath along its banks. In the kedushah formula according to the Sefardi nussach which begins with the word: כתר, we encounter the line הן גאלתי אתכם אחרית כראשית, “see I will redeem you in the future just as I have redeemed you in the past.” At first glance this does not seem much of a promise; we had surely hoped that the ultimate redemption will be something far superior to the partial redemptions we have experienced from time to time! In light of that why would the author of this line link the final redemption to previous redemptions? Who has ever heard of the major event being linked to the minor event?
Did not our sages (Tannah de bey Eliyahu 14) state that the meaning of the opening word of the Torah, בראשית is בשביל ראשית, “on account of the people of Israel who are called ראשית, the Lord created heaven and earth?” If all parts of the universe were created on account of the Jewish people, this surely means that there is a constant injection of additional essence of life into the earth itself, on account of the pre-eminence of the Jewish people? It would follow that the earth is therefore obligated to conform to the expressed will of the Jewish people, since its very existence hinges on the well being of the Jewish people. Keeping the universe in a condition that ensures its continued existence, i.e. תקון העולם is the earth’s self interest.
It is true that only after the final stage of the universe’s creation had been revealed, i.e. the earth and its inhabitants, had it become clear what had been in the mind of the Creator from the moment He had contemplated creating a universe. At that time all could see that the intervening stages of creation had all been leading up to the creation of the Jewish people as the crowning achievement. This is what the author of the line we quoted from the kedushah had in mind when he wrote: אתכם אחרית כראשית, “you in the end as at the beginning.” Only after the final redemption will G’d’s plan for the Jewish people become revealed as having been His plan from the earliest moment of the creative process.
As long as Jewish history on this earth has not yet come to its successful conclusion (history in the sense of development) G’d’s original intentions could not have become manifest to one and all. During the period leading up to this point in Jewish history miracles have to be performed at the request of the Jewish people. Once that period has passed successfully, miracles will be performed by nature on behalf of the Jewish people without their having to ask for them. The day (not literally) prior to the revelation at Mount Sinai, when the design of G’d that the Jewish people are the objective of His creation of the universe had become manifest, this had not yet been common knowledge. This is why we read in Exodus 14,10 when Pharaoh had caught up with the Israelites, that ויצעקו בני ישראל, “the Children of Israel cried out,” i.e. asked to be saved by means of a miracle. Now at the time of or after the giving of the Torah when G’d’s original plan that His people would be the Jewish people had become well known, there was no need for them to cry out even if the enemy had lain in ambush. At this time and subsequently, the earth, for reasons of self preservation, would not allow fatal harm to befall Israel as it would suffer the consequences itself. Calling on the source of water to arise, i.e. to become manifest, was therefore a command directed at the earth rather than to G’d.
The Israelites reminded the earth of its self-interest in providing the Jewish people with a source of water for their needs in the desert. This is what Rashi had in mind when he commented on the words ענו לה, (verse 14-15) that the mountain addressed was part of Eretz Yisrael. The song was in recognition of what the earth had done, (performed miracles) on behalf of the Jewish people without having been asked to do so.
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Kedushat Levi
Deuteronomy 27,8. you will inscribe on these stones all these words of the Torah, very clearly.”
A look at Rashi’s comment on the expression will reveal that he understands this as a translation of the entire Torah into 70 languages.
[According to Rabbi Eliyahu Mizrachi, foremost super commentary on Rashi, Rashi may have arrived at this interpretation when considering that the letters of the word היטב when converted into what is known as tzeyrufim, ”letter permutation,” ה, הי, היט, היטב, add up to a numerical value of 70. Ed.]
Still, we must try and understand what prompted Moses to command at this point that the Torah be made available in indelible writing (engraved on stone) in all the known languages of that time. We may find the answer in Rashi’s commentary on the very first verse in the Torah, where he said (based on Bereshit Rabbah 1,3) that the reason why the Torah commenced with the statement that G’d had created heaven and earth, was so that when an international Court of Law would declare the Israelites’ conquest and subsequent dispossession of the seven Canaanite nations illegal, we would respond that the Canaanites themselves had claimed territorial rights to an earth that belonged exclusively to G’d who had created it. Surely the owner had the right to re-allocate the earth to tenants of His choosing.
The whole idea behind G’d’s commandments to take stones from the Jordan river and (erect them near Mount Gerizim) to inscribe in them the Torah in all the known languages was that if the Israelites, at this time, prepared to take possession of the lands of the Canaanites they would do so with the owner’s permission, nay, at the Owner’s instructions. Moreover, this should remind the nations of the world that the reason they were now being dispossessed was because they had refused to accept this very Torah when they had been given the opportunity to accept it. Seeing that the Israelites were the only nation willing to accept the Torah, most of whose commandments can only be observed in the land which up to then had belonged to the Canaanites, the Canaanites were now forced to abandon it or die in the struggle to hang on to it.
A look at Rashi’s comment on the expression will reveal that he understands this as a translation of the entire Torah into 70 languages.
[According to Rabbi Eliyahu Mizrachi, foremost super commentary on Rashi, Rashi may have arrived at this interpretation when considering that the letters of the word היטב when converted into what is known as tzeyrufim, ”letter permutation,” ה, הי, היט, היטב, add up to a numerical value of 70. Ed.]
Still, we must try and understand what prompted Moses to command at this point that the Torah be made available in indelible writing (engraved on stone) in all the known languages of that time. We may find the answer in Rashi’s commentary on the very first verse in the Torah, where he said (based on Bereshit Rabbah 1,3) that the reason why the Torah commenced with the statement that G’d had created heaven and earth, was so that when an international Court of Law would declare the Israelites’ conquest and subsequent dispossession of the seven Canaanite nations illegal, we would respond that the Canaanites themselves had claimed territorial rights to an earth that belonged exclusively to G’d who had created it. Surely the owner had the right to re-allocate the earth to tenants of His choosing.
The whole idea behind G’d’s commandments to take stones from the Jordan river and (erect them near Mount Gerizim) to inscribe in them the Torah in all the known languages was that if the Israelites, at this time, prepared to take possession of the lands of the Canaanites they would do so with the owner’s permission, nay, at the Owner’s instructions. Moreover, this should remind the nations of the world that the reason they were now being dispossessed was because they had refused to accept this very Torah when they had been given the opportunity to accept it. Seeing that the Israelites were the only nation willing to accept the Torah, most of whose commandments can only be observed in the land which up to then had belonged to the Canaanites, the Canaanites were now forced to abandon it or die in the struggle to hang on to it.
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Kedushat Levi
Leviticus 23,15. “you shall count for yourselves from the day following the festival, (Passover) etc.;” we need to understand first of all why the festival of Passover is referred to as Hashabbat in our verse. This has been explained by our sages, (Tanna de bey Eliyahu 14) where the author interprets the word בראשית as meaning בשביל ישראל, “for the sake of Israel.” Granted that this is true, it did however, not come to the attention of the world until G’d redeemed Israel from Egypt when His love for His people manifested itself. As a result, Passover became similar to the Sabbath. The Sabbath is unique as on the Sabbath G’d abstained from His creative activity, whereas, according to the Zohar, on Passover He abstained from entertaining thoughts. When G’d “rested” on the original Sabbath His work during the preceding six days was revealed for the first time. Similarly, His love for the Jewish people was revealed for the first time on the occasion of the redemption from Egypt, i.e. the day of the Exodus. On the first day of Passover it finally became clear why G’d had bothered to create the universe altogether. In other words, Passover may be looked upon as the logical conclusion of what had been set in motion the moment G’d had first thought of the people of Israel as a project for the future. This is also the meaning of a statement of the sages in Shabbat 118 that if the Israelites were to observe two Sabbath days, i.e. the terrestrial Sabbath as well as the celestial Sabbath, they would be redeemed immediately. The scholar to whom this statement is attributed quoted Isaiah 56,4 in support, where G’d promises redemption to the eunuchs who keep His Sabbaths, following up in verse 7 with: “and I will bring them to the Mountain of My holiness etc,. etc.” The “two” Sabbaths of which the Talmud speaks are not to be understood quantitatively, i.e. 2 separate Sabbath days, but refer to the שבת תחתון and the שבט עליון, observance of the Sabbath with our body, i.e. תחתון, and at the same time observing it with our hearts and minds, i.e. שבת עליון, the Sabbath in our upper regions, our heads. The more the Israelites engage in serving the Lord, the clearer it will become that G’d only created the universe on account of the Israelites. There is an allusion to this in the letters of the words מן פסח when we reverse the order of the aleph bet, i.e. that the letter א=ת, ב-ש, ג=ר etc. [Magen Avraham on the laws of the New Moon chapter 428, subsection 3 deals with this in greater detail, i.e. that certain festivals must occur on the weekdays corresponding to other festivals preceding them during the same year. Ed.] ...
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Me'or Einayim
[Regarding] the statement in the Holy Zohar, “Come to Pharaoh (Ex. 10:1) – it should have said ‘go to Pharaoh!’” (cf. Zohar Bo, 2:34a), as well as the question posed by the commentators, which I wrote above – the miracle of the Exodus from Egypt was that the Awareness was in exile with wicked Pharaoh in Egypt; and therefore Israel was exiled there to bring the Awareness from there. And the difficulty of the servitude made it whole, as is stated in Tikkunei Zohar: “And the Egyptians made the children of Israel to serve… in mortar [be-homer] (Ex. 1:13-14), that is [the logical argument of] ‘…and certainly…’ [kal ve-homer]; and in brick [oo-vil’venim] (Ex. 1:14), that is the heating [libbun] of halakhah; and in all manner of service in the field (Ex. 1:14), that is the external sources; in all their service, wherein they made them serve with rigor [b’farekh] (Ex. 1:14), that is argumentation [pirkha]” (Tikkun 9, Supplement 147a), which is to say that all of this was in exile in Egypt. And through their servitude they took the Awareness, which is the Torah, out of the exile. When they served in mortar they brought [the logical argument of] “…and certainly…” out of the exile, and so on for all the other servitudes as we have stated. And therefore when Moses our Teacher, peace be upon him, said, Behold, the people of Israel have not listened to me [ – How then shall Pharaoh listen to me] (Ex. 6:12), and Rashi explained, “This is one of ten ‘…and certainly…’ [arguments] in the Torah,” that is to say that when [Moses] said this “…and certainly…” [argument] he brought the “…and certainly…” [argument] in the Torah out of the exile. For the all of the Torah was in the Egyptian exile, since the Awareness was in exile; and the Awareness is the Torah. Now, the Torah begins with [the letter] bet, In the beginning [God] created etc. (Gen. 1:1); but why didn’t the Torah begin with aleph, which is the first of all the letters? Because [if that were the case] the world would not be able to exist for even one hour, and would be nullified from existence because of the letter aleph’s great brightness, since it alludes to the Champion [aluf] of the World, who is Blessed God in [God’s] Glory and [God’s] Essence, as if it were possible. But because the LORD God is a sun and shield (Psalm 84:12) – which is to say just like one can not look at the sun because of its great brightness, only by way of a shade or a shield can one look at the sun’s light – so too, as if it were possible, with a thousand thousands of thousands of distinctions without end or boundary, would it be impossible to exist because of the letter aleph’s great brightness, since it is the Champion of the World. Only by way of a shade or a shield, which is the letter bet – [only] through it does it become possible to constrain the letter aleph so that it can also be in the Torah. For after the letter bet in bereshit we find several alephs, in the word bereshit and in the words bara elohim, once it was constrained by the letter bet. And that is [the meaning of] Come [בא] to Pharaoh, which is to say through the bet the aleph will be in the Torah. And since now the Torah is in exile, therefore I have hardened his heart and [the heart of his servants] (Ex. 10:1) so that Israel will serve in mortar and in brick (Ex. 1:14) to bring the Torah out of exile. And as is stated in Tikkunei Zohar, “… in mortar [be-homer] (Ex. 1:13-14), that is [the logical argument of] ‘…and certainly…’ [kal ve-homer],” as we said above – through this they brought [the argument of] “…and certainly…” out of the exile, and so on for the other servitudes. And that is [the meaning of] that I may show these signs [otot] of mine among them (Ex. 10:1), that the letters [otiot], which belong to the Torah, must be taken out of exile. And the verse concludes, that you may tell … how I have toyed (Ex. 10:2), which is to say that I made Myself small since the Awareness was in smallness. And now you may know (Ex. 10:2), as was stated above.
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Bnei Yissaschar
“In the beginning” (Gen. 1:1) is translated [by the Jerusalem Targum] as “With Wisdom” meaning “With the Torah” (See Genesis Rabbah 1:1). Therefore this month is connected to the tribe of Asher, whose portion contains olive oil, which cultivates Wisdom.
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Kedushat Levi
Exodus 14,30. “On that day Hashem delivered Israel from the hands of the Egyptians;” The author feels that the words: “on that day,” require further analysis. Seeing that, -as he has told us repeatedly,- the various universes have been created only for the sake of the Jewish people, as Rashi already commented on the opening words of the Torah, בראשית ברא, it follows that when, G’d forbid, hard times hit the Jewish people, the “days” themselves must come to the assistance of the Jewish people and point out good deeds of this people to G’d, as, if we were G’d forbid to disappear, so would these “days,” i.e. all of the world’s history would disappear with the Jewish people. The expression ביום ההוא, “on that day” in our verse, therefore refers to the “day” on which the collective soul of the universe praised the Jewish people to forestall its defeat at the hands of the Egyptians.
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Kedushat Levi
Numbers 23,9. “as I see them from the mountain tops, etc.;” according to Rashi,, Bileam, viewing Israel’s origin, understands that the creation of hills and mountains, etc., was all due to G’d wanting a people such as Israel. If He had not foreseen this in the future He would not have bothered with creating our part of the universe. This reminds us of Tanna de bey Eliyahu 14 where the opening line in the Torah reading בראשית ברא אלוקים, is understood to mean that on account of Israel, also known as ראשית, G’d began the creation of the universe. Had G’d foreseen only gentile nations in the future He would not have bothered creating hills and mountains.
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Kedushat Levi
This point is made even more clearly in Genesis 13,14 where we read: וה' אמר אל אברם אחרי הפרד לוט מעמו שא נא עיניך וראה מן המקום אשר אתה שם צפונה ונגבה וקדמה וימה, "and the Lord had said to Avram after Lot had separated from him ‘raise your eyes and look northward, southward, eastward and westward;’” this was a promise first and foremost that he would see in his lifetime three of the patriarchs of the Jewish people, i.e. himself, Yitzchok, and Yaakov. The first three directions mentioned here symbolize the attributes חסד , גבורה, and תפארת, referring to Avraham, Yitzchok and Yaakov in that order.
When telling Avraham that he would see את כל הארץ, “the whole of the land” (future Eretz Yisrael), this refers to David, whose attribute is מלכות, Royalty, David representing this symbol on earth, the Jewish people. David is directly linked to the patriarch Avraham, was shown “the whole land,” so that he would be aware that the glory of the Kingdom of David would be directly traceable to him. This is the reason why north and south, east and west are listed here in this order. According to Ari za’l, ימה, “west,” refers to the emanation יסוד, the emanation directly above the emanation מלכות, the one symbolized by the kingdom of David.
[Malchut, as the “lowest” of the emanations, is the one closest to the physical universe. Rabbi Elie Munk (Ascent to Harmony) has described the emanation Malchut as “History” (of man), thus seeing it as the bridge between the actual physical universe and the celestial domains, since when something becomes “history,” it has either receded or ascended (depending on whether the persons making history made constructive or destructive contributions) to a domain beyond the physical but robbing it of the “substance” common to phenomena in the earthly domain of the universe. Ed.]
According to the Zohar, tzaddik and tzedek, the righteous person and the performance of righteous deeds, are indivisible, i.e. the emanations מלכות and יסוד always go hand in hand. We find this concept first alluded to in the Torah when Malki Tzedek, King of Shalem, (Jerusalem) in Genesis 14,18 congratulates Avram on his victory, blesses him in the name of the Lord, and presents him with bread and wine. The word לחם, commonly understood as “bread,” is used to describe חכמה, “wisdom,” whereas the word יין, commonly understood as “wine” means בינה, “insight,” in this context. Malki Tzedek presented these items as symbols of the two highest emanations man can usually attain, both of which Avraham employed in his service of the Lord.
[As on previous occasions, the author sees in such apparently irrelevant details as a King bringing bread and wine from hundreds of kilometers from Jerusalem. According to Genesis 14,15, Avraham had pursued the armies of Kedorleomer all the way to Damascus) an allusion to something far more profound. Ed.]
The Zohar I,199 traces the fact that a tzaddik serves the Lord with חכמה and בינה to Job 28,28 יראת ה' היא חכמה וסור מרע בינה, “Reverence for the Lord is wisdom, to shun evil is understanding, insight.” The two blessings that Malki Tzedek, who was viewed as G’d’s High Priest in those days, most likely Shem, Noach’s oldest son, bestowed on Avram, represent the two emanations that Avram had been able to use in his service of the Lord, and are reflected in Targum Yonathan’s translation of the Torah, in the first verses of the Torah in which they appear. [In our verses, instead of commending Avraham to G’d, as we would translate the words ברוך אברם ל.., Yonathan ben Uzziel translates: ברוך אברם מ..., “Avram has been blessed by the supreme G’d, etc.” Ed.] Targum Yerushalmi translates already the first words of the Torah, i.e. בראשית ברא אלוקים את השמים ואת הארץ, as “in the beginning G’d used the emanation of חכמה to create heaven and earth.”
When telling Avraham that he would see את כל הארץ, “the whole of the land” (future Eretz Yisrael), this refers to David, whose attribute is מלכות, Royalty, David representing this symbol on earth, the Jewish people. David is directly linked to the patriarch Avraham, was shown “the whole land,” so that he would be aware that the glory of the Kingdom of David would be directly traceable to him. This is the reason why north and south, east and west are listed here in this order. According to Ari za’l, ימה, “west,” refers to the emanation יסוד, the emanation directly above the emanation מלכות, the one symbolized by the kingdom of David.
[Malchut, as the “lowest” of the emanations, is the one closest to the physical universe. Rabbi Elie Munk (Ascent to Harmony) has described the emanation Malchut as “History” (of man), thus seeing it as the bridge between the actual physical universe and the celestial domains, since when something becomes “history,” it has either receded or ascended (depending on whether the persons making history made constructive or destructive contributions) to a domain beyond the physical but robbing it of the “substance” common to phenomena in the earthly domain of the universe. Ed.]
According to the Zohar, tzaddik and tzedek, the righteous person and the performance of righteous deeds, are indivisible, i.e. the emanations מלכות and יסוד always go hand in hand. We find this concept first alluded to in the Torah when Malki Tzedek, King of Shalem, (Jerusalem) in Genesis 14,18 congratulates Avram on his victory, blesses him in the name of the Lord, and presents him with bread and wine. The word לחם, commonly understood as “bread,” is used to describe חכמה, “wisdom,” whereas the word יין, commonly understood as “wine” means בינה, “insight,” in this context. Malki Tzedek presented these items as symbols of the two highest emanations man can usually attain, both of which Avraham employed in his service of the Lord.
[As on previous occasions, the author sees in such apparently irrelevant details as a King bringing bread and wine from hundreds of kilometers from Jerusalem. According to Genesis 14,15, Avraham had pursued the armies of Kedorleomer all the way to Damascus) an allusion to something far more profound. Ed.]
The Zohar I,199 traces the fact that a tzaddik serves the Lord with חכמה and בינה to Job 28,28 יראת ה' היא חכמה וסור מרע בינה, “Reverence for the Lord is wisdom, to shun evil is understanding, insight.” The two blessings that Malki Tzedek, who was viewed as G’d’s High Priest in those days, most likely Shem, Noach’s oldest son, bestowed on Avram, represent the two emanations that Avram had been able to use in his service of the Lord, and are reflected in Targum Yonathan’s translation of the Torah, in the first verses of the Torah in which they appear. [In our verses, instead of commending Avraham to G’d, as we would translate the words ברוך אברם ל.., Yonathan ben Uzziel translates: ברוך אברם מ..., “Avram has been blessed by the supreme G’d, etc.” Ed.] Targum Yerushalmi translates already the first words of the Torah, i.e. בראשית ברא אלוקים את השמים ואת הארץ, as “in the beginning G’d used the emanation of חכמה to create heaven and earth.”
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Kedushat Levi
Exodus 8,5.Moses said to Pharaoh: ‘you may brag concerning me, ‘for when shall I pray on your behalf, etc;?” ויאמר למחר, ויאמר כדבריך למען תדע כי אין כה' אלוקינו “He said: ‘for tomorrow!” He replied: ‘just as you have said, so that you will know that there is no-one comparable to the Lord our G’d.’” It is worth noting that after the fourth plague, (the third not having been announced beforehand) in announcing the forthcoming plague, (Exodus 8,18) G’d uses the expression: והפלאתי when announcing beforehand that the wild beasts will not invade the land of Goshen, the home of most of the Children of Israel. At that point, Moses adds to his warning: “in order that you will know that there is no-one comparable to Me on the whole Earth.” A similar statement appears before the onset of the plague of hail, (9,14) and prior to Moses leaving the boundaries of the land of Egypt in order to pray to G’d to bring the plague of hail to a conclusion. (Exodus 9,29) Moses adds that his objective is to demonstrate to Pharaoh that the globe is G’d’s property, למען תדע כי לה' הארץ. We need to examine why G’d chose to use different reasons for the onset or removal of the various plagues we quoted.
With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually.
The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually.
The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
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