Pensamento Judaico sobre Gênesis 26:5

Since becoming a morally perfect personality is impossible unless one is in possession of all possible virtues, it is almost impossible to encounter a morally perfect human being, since no one has been endowed with all these virtues. The only way to progress towards moral perfection then is to refine and and constantly purify one's personality. First, impure elements in one's personality have to be eliminated, then the remaining acceptable raw material has to be brought to a state high polish. Just as a mirror which has been silvered with faulty material and the backing of which has not been polished properly, cannot reproduce a true image, so a person cannot reflect Torah and truth in a proper manner unless he has perfected himself in the aforementioned fashion. In Deut. 4,9-10, Moses warns the Jewish people that if they allow the purity they had enjoyed at Mount Sinai to become tainted, they will be headed down the path of corruption. Our soul is like a mirror which reflects the images it has absorbed. Unless the mirror is kept in perfect condition, it will reflect distorted images. Even marginal failings in a person's character distort his whole personality. Maimonides points this out in Chapter seven of his introduction to the tractate Avot. Prophetic visions departed from the prophets when they were angry, i.e. when they suffered personality lapses. A perfect character can also not be attained unless it is accompanied by a high level of intellectual accomplishments. Similarly, true wisdom cannot be attained without accompanying moral accomplishments. Since we come across many people who possess either moral or intellectual accomplishments but rarely both, we must assume that what we observe are the results of natural endowment only. These endowments do not reflect the results of their owners having refined them in order to attain the maximum achievements they are capable of in either field. Only when morality is the outgrowth of one's intellect can we be sure that such morality is comprehensive and extends to a person's entire personality. This in spite of the fact that certain traits are not necessarily observable by outsiders unless the need arises to demonstrate that their owner indeed possesses such good traits. In Proverbs 20,5-12, Solomon points out that it is a common error to attribute a virtuous personality to someone who has merely displayed a few virtues, without our probing if these virtues are natural or have been acquired, i.e. developed. If these virtues are natural, they are quite meaningless in an ethical sense. Only the Lord can pronounce judgment about whose virtue has been acquired and whose constitutes a natural trait. One way of realizing that it is natural is if one sees a person practice one particular virtue, whereas in all other areas of life that person disregards most virtues. This would prove that such an individual did not come by the virtue he did practice thanks to his own efforts, but that he was fortunate enough to have been born with it. Our sages in Kiddushin 39 tell us that "He who performs one mitzvah is given credit, his lifespan is extended, and he inherits the land of Israel. He, however, who neglects to perform one mitzvah will experience the reverse." Obviously, the performance of one single mitzvah cannot qualify for all that much reward, something which is normally made contingent on the fulfilment of all mitzvot. It is equally obvious that a person who fails to perform a single mitzvah does not need to be told that he does not rate a reward for that failure. The meaning of the passage then is that he who performs one mitzvah in all its ramifications, qualifies for this great reward, because in order to do what he did, all his virtues had to be involved. The manner in which we relate to the that we have an opportunity to perform, reveals the attitude we have towards all mitzvot if we were able to perform them. The Talmud, when questioning the special reward offered those who perform the commandment of honoring father and mother, answers that anyone who performs a commandment thereby exceeding his natural inclination to do so, is in line for such special reward. Since it is natural for a person to honor his father and mother, the Torah, and subsequently the Talmud, use this mitzvah as the example to illustrate the principle involved. Similarly, when the Talmud (Sotah 3) says that if someone has commenced performing a mitzvah, one urges him to complete it. The word "a mitzvah,” is the same as "any mitzvah" or all mitzvoth. The attitude displayed when performing a mitzvah signals whether such an act would lead to the performance of other mitzvoth. The famous principle of "mitzvah gorreret mitzvah," that performance of one good deed leads to the performance of other good deeds, reflects the same thought. If any of these good deeds have been performed because of natural inclinations, such performance is no guarantee of the performance of other good deeds in the future; therefore, no credit is given to the one performing it. The Talmud in Horiot 10 tells us that the verse "The ways of the Lord are straight, the righteous can walk therein, whereas the wicked will stumble therein" (Hoseah 14,10), means that he who eats the Passover because he is hungry and wants to stuff himself is called a sinner though he complies with the ritual; this teaches us the same lesson. Abstention from pork should not be dictated by one's natural revulsion to eating pork, but should be due to the Torah having prohibited it (compare Torat Kohanim Parshat Kedoshim 89). Rabbi Akiva in Sofrim 4 relates how it happened to him that even preoccupation with a mitzvah due to a pure motivation, involved him in a sinful act, because he did not have his priorities right. He had dragged a body for six miles on the Sabbath in order to bring it to proper burial. He had been unaware that such a body, if there are no relatives whose duty it is to perform the burial rites on it, automatically acquires the ground it lies on. This would make the act of moving it on the Sabbath unnessary and a transgression against the law of carrying in the public domain on the Sabbath. The Rabbis chided Rabbi Akiva, saying that he had been guilty of a transgression every step of the way. Aristotle in Ethics Chapter four, also argues that the validity of, say, generosity as a virtue derives from the nature and personality of the donor. Therefore, he who gives to the wrong cause or for the wrong motive, cannot be described as "liberal" or "generous." This trait of "generosity of heart" was an essential ingredient in Abraham's personality, which is always in evidence in conjunction with other virtues, all of which contributed to refinement of his personality even further. No doubt, Abraham had recognized that the acquisition of material wealth could not be the ultimate purpose in life, that there had to be higher values than that. Not only that, but such knowledge could only be attained through prophetic insight. In his search for truths, of which Isaiah 64,3 has said, "No human eye has beheld them without the help of G-d," the term machazeh, vision, is most appropriate at this point. Maimonides in his Moreh, chapter forty-five section two, already pointed out that the lowest level of such prophetic insight is comprehension by means of the parable. Indeed, most of the message Abraham receives during the revelation at the "covenant between the pieces" is by means of the parable. Concerning man's natural fear of the day when the strange union of body and soul is dissolved, the day of death, G-d reassures Abraham that he should not entertain any fear. Concerning all his other worries, G-d reassures him of His continued support. He also tells him that the reward will be of quite a different calibre than is normally understood by the term "reward." G-d’s promise regarding future possession of the land by Abraham's descendants is believed. Abraham, aware of the great difficulties faced by any human being who tries to live up to these lofty principles, asks for a sign to reassure him that his heirs will be able to muster the moral strength to qualify for the fulfilment of these promises. The answer, couched in terms of the sacrifice and what it symbolized, is in accordance with both the views of Rabbi Nechemyah and those of Rabbi Chiyah as stated in Bereshit Rabbah 44. The divided animals represent the nations and their respective leaders, all headed for eventual destruction. The undivided bird, by contrast, represents the Jewish people who will endure and withstand the attack by the vultures, thanks to the merit of their ancestor Abraham. But over and above that, there are inherent values that guarantee the fulfilment of G-d’s promise in due course.

Maimonides, in his Moreh Nevuchim Chapter 32, Section 4, points out that the attitude of people to the institution of prophecy is similar to their attitude to creation ex nihilo. Those who cannot accept the latter, cannot accept the former either. They cannot accept that G-d is free to grant the status of prophet to whom He wants. The believers in creation ex nihilo, however, face no such difficulty and can accept that the gift of prophecy is bestowed by G-d on whom He chooses whenever He chooses. According to the Greek philosophers, if the necessary moral and other qualifications are present, prophecy status follows automatically. According to Jewish belief, G-d’s freedom to grant prophecy to a person who possesses the proper qualifications remains unimpaired. It is a little difficult to understand Maimonides who says that the failure of a person with the right qualifications to be elevated to the status of a prophet is a rare occurrence. Let us accept the premise then that prophecy is something most exquisite, unique, and belongs to the wonderful endowments that are beyond natural law. It is granted by G-d as a reward for the highest degree of closeness to G-d, which the person selected as a prophet had attempted to establish. This is the reason why original Adam already needed to observe commandments, by means of which he could attain that relationship with his Creator both qualitatively and quantitatively. We find this in increased measure with Noach, and in still greater measure with Abraham, of whom G-d said "for I know him, so that he will command his sons and his household to observe the ways of the Lord and to practice righteousness and justice" (Genesis 18,19). G-d related to Abraham via the institution of prophecy not because of his superior mental faculties, but because "Abraham listened to My voice" (Genesis 26,5). This is why we find the same characteristic amongst Israel and not other nations. As we say in Psalms 147, "He has not done so for any other nation." However, the prophet and his stature is interdependent with the people amongst whom he lives. The people influence his own stature either positively or negatively. The Talmud Sukkah 25 tells that all the students of Hillel deserved the same degree of Divine inspiration as had been granted Moses, but since their peers did not deserve it, it was withheld from them. The presence of a prophet in a given society is itself a gift for that generation. G-d explained to Jeremiah, when the latter was despondent because his prayer for rain had not been answered, that if he could lead his people to prayer before the Lord, he himself could prevail also. Under the existing conditions however, even the intercession of a Moses or Samuel would be quite ineffective, (compare chapter 15 in Jeremiah) As a concession to Jeremiah, G-d lowered the ante, saying that if Jeremiah could at least separate the relatively good people from the thoroughly rotten and corrupt ones, he would have some degree of success. “you will be My mouthpiece." (Jeremiah 15,19) All this means that the people amongst whom Jeremiah laboured, had an impact on his ability to be close to G-d. At the same time, G-d exhorts Jeremiah not to slacken in his efforts and to persevere in his mission. The point made is that as long as Jeremiah is seen to be involved with the people, there is a chance that they will turn to him; should he allow himself to become remote however, there would be no chance whatsoever. For these reasons, prophets throughout the ages have not been of equal stature, each having operated in a different environment from that of his colleagues. Each respective environment left its imprint on the respective prophet's personality. Many of the qualities and attributes that a person lacks, can be compensated for by devotion and dedication, which in turn leads to the gift of prophecy from G-d. This is proven conclusively by the experience of the Jewish people when they stood at the foot of Mount Sinai and said the famous words "we shall do and we shall listen." (Exodus 24,7) The Talmud in Nedarim 38, says that prophecy does not reside within a person who is not strong, wise, wealthy, etc., which suggests that G-d confers the gift of prophecy only on those who demonstrate their eagerness to translate theory into practice, either by way of their minds or their physical endowments. "Wisdom" helps to create wholesomeness of form in matters requiring study and contemplation of religious truths. In the words of Kohelet 7,12, "wisdom makes its owners come truly alive." Without this "wisdom," everyone is like a corpse, and it is not the corpse who can sing the praises of the Lord, (compare Pslams 115) Once man has achieved this relative level of perfection, he can go on ascending by degrees and will become endowed with prophetic powers as a reward for and result of his own efforts. Daniel chapter 8 from verse 15 onwards, describes this process. "When I, Daniel had seen the vision and I sought understanding, then, behold there stood before me the likeness of a man." He explains that because of his intense desire to gain greater insights, the vision was granted to him. The word "man" implying an intermediary, refers to the angel Gabriel whom Daniel mentions first of all. The Talmud Berachot 25, explains that G-d grants wisdom to those who are intelligent already. This is illustrated by a parable in Kohelet Rabbah I, about the wealthy merchant who would display his wares only before the well to do, not before those who would not squander their money. Similarly, G-d does not bestow the gift of prophecy on shallow minded individuals on whom such a gift would be wasted. Therefore, we find in Exodus 31,6, "and in the heart of every wise-hearted person have I given wisdom." Divinely inspired wisdom would be paired with natural intelligence to help in constructing the materials needed for building the tabernacle in the desert. The Mechilta tells that anyone who lacked sight on one eye could not experience giluy shechinah, the revelation at Mount Sinai. This is what Daniel meant (chapter 10,7) when he said: "I, Daniel alone saw the vision; the people who were with me did not see the vision, but a great fear overcame them and they fled into hiding." Although Ralbag describes all this as being part of the vision, no one else having in fact been present with Daniel at the time, he does not cite any proof in support of his thesis. We will therefore assume that the verse is to be understood literally, i.e. as an actual occurrence. Daniel describes the progress of how prophets receive direct communication from G-d. First, it is received by the brain alone; it does not spread to the other faculties. On the contrary, it confuses them so that Daniel says "I had no strength left," standing on hands and knees. Later he stood on his feet but trembled; still later he stood on his feet but was dumbfounded. Finally, he was told chazak vechazak, grow stronger and stronger! (verse 19) At that point Daniel was able to reply and invite verbal communication. All this proves that proper prophetic insight and communication from G-d, requires physical strength and health. The relationship between body and mind is described like the relationship between the brain and the men who were with Daniel at that time. The latter symbolise the physical attributes. Wealth also belongs to the matters that help prepare perfection in one's external needs. Food, drink, clothing are all prerequisites for study and contemplation in an atmosphere of serenity. In Deuteronomy chapter 29, Moses stresses that during all the forty years Israel had been in the desert, G-d had not only provided food and water, but ensured that the people had adequate clothing, shoes etc. This proves that the provision of one's physical needs is a prerequisite for the successful pursuit of spiritual attainments. These three points were appreciated by the king of Babylon when he ordered to have Jewish children of aristocratic parentage brought to his Court, children who had no physical blemish, were intelligent and able to absorb the most intensive training in the Chaldean language. The king ordered these children to be given daily rations of food. He mentioned two specific physical attributes that were required in order that these children would qualify for that program, but stressed three additional mental attributes. The words va-yeman hamelech, the king provided, sound very similar to the word man, the food the Israelites ate in the desert. (Daniel 1, 3-6) In this connection it is interesting to note the instructions given to king Saul by the prophet Samuel immediately after he had anointed Saul. We read in Samuel I 10,2-6, "when you depart from me this day, you will meet two men at the grave of Rachel, in the territory of Benjamin, at a place called Tzeltach. They will say to you... the she asses you have come to search for, have been found. Your father has stopped worrying about the matter of the she asses and worries instead about you, saying "what can I do about my son?" Go from there quickly, you will come to Elon Tabor where three men seeking the Lord at Bet El will meet you. One of them carries three young goats, one of them carries three loaves of bread, and one of them carries a hose filled with wine. They will greet you and give you two loaves of bread which you should accept from them. After that, you will come to the hill of G-d where the Philistine representatives are stationed. When you arrive at the town, a band of prophets will encounter you from the altar. They are carrying musical instruments and prophesy. The spirit of the Lord will come over you also, and you will join them in prophesying. You will be turned into a different person." The reference to the she asses symbolises material wealth. (Jacob had said "I have acquired oxen and donkeys," Genesis 32,6) The second symbol, physical well being, is represented by the two loaves of bread Saul was to accept and consume. This was in order to give him physical strength. The third sign, that of the musical instruments, is symbolic of the medium that would enable him to receive Divine inspiration. We see this point confirmed in Kings II 3,15, when the music put the prophet Elisha in the mood to receive Divine communication. These three otot, signs, enable a person who is so equipped to become capable of receiving Divine inspiration. A causal relationship definitely exists here. Once one has received such Divine inspiration, definitely exists here. Once one has received such Divine inspiration, one becomes a person of different stature. The prophet Samuel had told Saul something of great importance when he said to him "do for yourself whatever you think yourself capable of, for the Lord is with you." (verse 7) The message is that Saul should not be satisfied with what he had achieved up to that point, but see it as a link in a chain to still greater achievements he should strive for. Jeremiah expresses a similar thought (Jeremiah 9,23) when he calls out "let not the wise man boast of his wisdom, nor the wealthy of his riches etc., but if he must boast, let him boast about the degree of closeness to Me he has attained." The lesson is that we are never to consider the possession of any attribute as an end in itself, but only as an aid towards realising our task in life. Another interpretation of that verse in Jeremiah could be that G-d says "I, the Lord, find the performance of deeds of loving kindness, justice etc. appealing, as distinct fom the splendid isolation in which philosophers like to wrap themselves, ignoring the supposedly "lower" masses." When Elijah departed this world and Elisha was consecrated as his successor, the former describes three journeys he had to undertake. A great deal can be learned from that. (Kings II chapter 2) It is worthwhile noting that the destinations of the three journeys are progressively further away from the center of the land of Israel. Since the Shechinah resides in Israel, one would have expected these journeys to focus progressively on sites nearer the heart of Israel, the holy Temple etc. It appears that Elijah was desirous of matching the stature of Moses. Therefore, G-d sent him to the area where Moses had been buried. His first journey to Bet El was to signal that he should not use his physical attributes to traverse the length and breadth of the country and to enjoy such a trip physically, but he should go to Bet El and benefit from the wisdom of Torah and Avodah. Just as the physical exuberance and strength of children tends to be sapped in school when they apply all their energies to their studies, so the concentration on spiritual values would sap the physique of Elijah. He hinted to Elisha that his mission was merely to walk to Bet El, to the presence of the Shechinah, and to remain on the threshold of the house of G-d. He asked Elisha to consider seriously if he was able to subjugate his whole body so that it would be employed only in pursuit of spiritual values. Elisha's reply, of course was "by your life, I will not abandon your path." Afterwards Elijah said to Elisha that G-d had ordered him to go to Jericho. We know from the book of Joshua that all the captured loot from the captured city of Jericho had been declared "holy to the Lord," the metal going to the temple treasury, the balance being burned. (Joshua chapter 6) This was a hint to Elisha that all material wealth is useful and permitted only when it is put in the service of the Lord, if such a person wants to attain the perfect character that leads to the gift of prophecy. Here too, Elisha responded that he would remain at Elijah's side, and he accompanied him to Jericho. After that, Elijah said to Elisha that G-d had sent him to the river Jordan, which must be symbolic of the intense longing for wisdom. Our sages paraphrase the thought by saying "eyn mayim ela Torah", the only water that really quenches thirst is true Torah knowledge. Solomon expresses it in Proverbs by saying "drink water from your true fountain," i.e. your Creator. (Proverbs 5,15) Elijah impresses upon Elisha the importance of clinging to wisdom with the utmost tenacity, never to be satisfied with what had already been achieved. Elisha was tested to see if indeed he could walk on the waters of the river, thereby displaying an achievement surpassing that of Elijah's other disciples. Elijah gave of his spirit to him and not to the others, some of whom had not even reached the level of going to Bet El. Whereas Bileam is a prime example of the misuse of natural endowments and wealth, Moses is an example of someone who was endowed with all the attributes mentioned, employing them all exclusively in the service of G-d and his great mission. For this reason, he merited to rise to the highest level of prophecy possible. G-d explained this when Miriam and Aaron discussed Moses in a disparaging manner. (Numbers chapter 17, see details on this in chapter 76). It is this subject matter that our sages had in mind when they quote Rabbi Samuel son of Nachman in Vayikra Rabbah 1, as saying that the eighteen commandments involving erection of the tabernacle corresponded to (a) the eighteen vertebrae in our spine, (b) the eighteen benedictions in our central prayer the amidah, (c) the eighteen remembrances in the keriyat shema and the eighteen remembrances in Psalm 29. We need to understand why the number eighteen is so central to this statement. It will be demonstrated that all eighteen relate to the physical and material attributes needed to achieve the goal of perfection. None are to be used except in the service of G-d given directives. The attributes of physical beauty, strength, health and dignity of bearing, are symbolised by the eighteen spinal cords which are the backbone of all that is important physically, without which even upright posture is impossible for man. The eighteen commandments involving the erection of the tabernacle mean that we must serve the Lord by employing all our physical endowments when constructing the tabernacle, the prefabricated equivalent of the Temple. Concerning the use of one's health in an approved manner, this is expressed by prayer, seeing that all these matters are the subjects of the requests we make in our central prayer the amidah. As the Mishnah in Avot expresses it, "we temporarily abandon eternal life in favour of the prerequisites of life on this planet." This statement was made concerning those who indulge in unduly long prayers, stressing their requests for material blessings. Concerning attributes of mind and spirit, all of which are subsumed under the heading "wisdom," our sages say that these are symbolised by the eighteen remembrances contained in the Keriyat Shema. It is obvious that all paragraphs deal with aspects of faith in one way or another, as well as knowledge of, love and reverence for G-d. The ultimate perfection, the goal of which is understanding of G-d to the maximum extent that it is given to humans to achieve, is found symbolised in the eighteen remembrances contained in Psalm 29. This Psalm beautifully describes both maasseh merkavah and ma-asseh bereshit, i.e. esoterics and the story of Creation. As we discussed in the previous chapter, perfect praise can be bestowed only by one who is himself perfect to the extent that such perfection is attainable by his species. Anyone who conducts himself perfectly in these four areas, (the 4-times 18) and leads a saintly life, qualifies for being called upon by G-d, is called EL, an elevated being. After having completed the tabernacle, G-d called Moses EL, i.e. "vayikra el Moshe (Leviticus 1,1). This was in reward for having performed "ka-asher tzivah hashem et Moshe,” exactly as G-d had commanded Moses. After Moses had built the palace for the King, as it were, he was invited to come into the palace. From all the foregoing we have potent proof that prophecy resides only within those who possess the qualifications discussed, and who use those qualifications properly. If a Moses who had been endowed with outstanding natural attributes, required all these preparations to achieve his highest stature, how much more so must others not so generously endowed at birth labour before they can qualify! The Midrash Shocher Tov on Psalm 19, goes to some length to explain how Moses, while he was in Heaven "for forty days and forty nights," could distinguish between day and night. The point, of course, is to make us aware that even a man who had risen to the level of Moses, could never become completely oblivious to conditions of life as they are on earth. The Torah needed to tell us only that Moses remained on or above Mount Sinai for forty days, and we would have concluded that the nights were included. The emphasis on the word "nights" then suggests that he remained aware of the difference even when in a world where such differences do not exist. (Jonah's having remained inside the whale for three days and nights is a different situation).

The instructions concerning the details of the appearance of the menorah which are given before its construction, then again while its construction was in progress, and finally- at least partially- in Parshat Beha-alotcha when the lighting of the menorah is commanded, pose the problem "why all this emphasis on the details?" Since none of the legislation in the Torah contains superfluous detail, it must be that the details are very important if they concern nothing more than a vessel that serves as the vehicle of a mitzvah, not the mitzvah itself. Why do we need to be told at that point that the construction of the menorah conformed to its blueprint? Who was it that carried out its construction? The craftsman who made it is referred to only by the words "he made it." The subject is nowhere mentioned by name, however. Why does Aaron need to be praised for not making any changes? Were the problems of cleaning the menorah so extraordinary that changes in its construction seemed to have been called for? Even stranger is the Midrash Tanchuma in Parshat Beha-alotcha, according to which Aaron was told that lighting the menorah was a commandment which would never become redundant, whereas offerings on the altar would cease with the destruction of the holy temple. Did not everything cease at that time, including the lighting of the menorah? Maimonides' answer that the Midrash refers to the lighting of the Chanukah lights seems far fetched. Aaron's mind would hardly have been put at rest by being told that a minor Rabbinic ordinance in the future would compensate him for not participating in the offerings that had been brought by the princes in which his entire tribe had not been represented. This is especially so, since even during the seven days of the inaugural service in the holy tabernacle, when Moses himself performed the sacrificial rites, Aaron's mind had already been troubled. This in spite of the fact that he would perform many more such sacrificial rites in the future. We therefore have to look further in order to understand that particular Midrash. There is a basic difference between the way man looks at things and in the way G-d looks at things. Man begins with the phenomena that he sees and hears, and proceeds by means of those phenomena to comprehend or assume the existence of other less familiar phenomena. Such unfamiliar phenomena may exist only in the abstract, never to be perceived visually or aurally. G-d, on the other hand, proceeds in the opposite fashion. Sof ma=asseh bamachashavah techillah, the final product had been envisaged at the very outset. This is the way He operates. Every manifestation of any phenomenon represents merely a step planned and necessary to lead to the ultimate total structure. Having planned the final product, He comprehends the significance of every step, every constituent part, even if it is apparently unrelated to the whole. He is aware that such a phenomenon is indispensable, an integral part of the whole to be revealed later. On his way to the inner sanctuary, man, observing the sacrificial rites of the burning of animals which symbolise removal of sin etc., begins to comprehend that the inner sanctuary must be approached only in a state of purity, after washing himself from the copper basin placed in front of the sanctuary. Inside the sanctuary are found the holy vessels of which the menorah represents the concept of enlightenment, wisdom, which though one, seeing the menorah has been hammered out of single chunk of gold, nevertheless contains seven arms, branches. These seven arms suggest seven different disciplines of wisdom and knowledge. Indeed, the wisdom that Solomon (Proverbs 9, 1) refers to, is the Torah itself. We find this also in chapter six of Proverbs, where we read "a mitzvah is a light, whereas Torah is the source of enlightenment." The menorah of the spiritual forces in our world is represented by Torah. It guarantees meshivat nefesh, (Psalms 19,8-11), the return to eternal life by the soul. The six arms are mentioned alternatively left and right, representing the physical forces, (left) and the spiritual forces (right). The words "testimony, mitzvot and judgments," refer to the three arms on the left, whereas the words "mandates, reverence and more desirable than fine gold," refer to the three arms on the right of the stem of the menorah. Simple man does not dream of, or aspire to greatness- even in this physical world. "The testimony of G-d is faithful," teaches that this does not hold true in Judaism. An inferior position in this physical world, does not constitute a barrier to reaching one's perfection, Divinely inspired goals. Machkimat peti,” it makes even the fool become wise." Torah promotes that kind of inspiration. The princes which govern this physical world are the willpower and freedom of choice which enable man to aspire to lofty heights in spite of lowly physical surroundings. Since man may have suffered corruption due to other material forces that interact with him, pikkudim, mandates are needed to counteract the inroads made by the aforementioned forces. The purpose of these pikkudim, is to make the positive character traits the norm rather than the exception. mitzvah, are those commandments which ennoble our lives on earth by constituting a symbolic link with our destiny, our relationship with G-d. Examples are tefillin, (phylacteries), tzitzit (fringes), mezuzah, lulav and others. "Enlightening the eyes," refers to the thoughtful performance of the commandments. Yir-ah, refers to the reverence which we demonstrate when we perform commandments which we are unable to rationalise. We demonstrate our obedience to G-d whose superior wisdom we acknowledge by performing these mitzvot. Omedet la- ad, endures forever, means that part of the Torah remains an eternal moral and intellectual challenge. Mishpatim, judgments, refers to the penalties in store for those who choose not to observe the legislation of G-d as revealed in the Torah. This reference is made especially to past generations whose failure in this respect resulted in their being punished in a manner that fitted their crimes. Tzadku, were just. The justness of the punishment suffered by those generations is apparent to the student of history, i.e. the history described in the Torah. Hanechemadim, that are more precious than fine gold, refers to the statutes whose purpose it is to assure us a reward in the world to come, a reward far greater than any material possessions in this world. The symbolism contained in the merit, the right to kindle the menorah which represents man's attempt to perfect himself, becomes clear then. Keeping to the exact order in carrying out this task is laudable since so much depends on its outcome. Just as the name menorah for the whole candelabra suggests enlightenment, its parts, i.e. stem, arms, chalices, and flowers suggest their respective functions. The stem is used to acquire wisdom; the chalice to be the receptacle of such wisdom; the flower suggests additional wisdom sprouting forth once the fundamentals have been observed properly. The height of eighteen tefachim, handsbreadths, represents the height of a man of average height. The number eighteen is symbolic of the word chay, alive, i.e. its numerical value. Man's intellect is divided into two categories, each of which is subdivided into three parts. There is practical as well as speculative reason. The practical reason deals in the first instance with man's personal concerns, in the second instance with the concerns of his household, and in the third instance with matters affecting the society in which he lives. Similarly, speculative reason. In the first instance, man identifies his own feelings and senses. In the second instance, he learns to determine the validity of all these sensations, whether the information they convey to him is true. (i.e. can one trust one's senses?) In the third instance, man acquires the ability to understand the interrelationship between all these phenomena. This third stage is generally known as beenah, insight. The three arms on the right side of the menorah represent the three kinds of speculative reason, whereas the three arms on the left side of the menorah represent the three levels of practical reason. The "knobs" on the stems are to be seen as "way stations." Since attainment of insights is achieved only gradually, step by step, these knobs represent the steps in man's intellectual progress.