Еврейская мысль к Йоэль 2:20

Some philosophers thought that true love can exist only between opposites. Dry earth requires and longs for water, moisture. Water laden skies, clouds, need to empty themselves on earth. On the other hand, all craftsmen are jealous of one another. Aristotle on the other hand holds that likes are attracted to each other. Starlings keep company with ravens as they are of a kind (Chullin 65). Since G-d is neither similar to man nor totally his opposite, some hold that a love relationship with G-d is impossible. But the prophet Maleachi 1,2 says, "G-d says I have loved you Israel, and I have hated Esau... How can you question this?" (based on the premise that I am neither like you nor your exact opposite. More about this in chapter 90). The fact that two brothers (Jacob and Esau), who by nature should be similar, are treated so differently, proves that character traits rather than genetic affinity, i.e. outwardly similar human beings, determine between whom love occurs. Love has positive and negative aspects. Inasmuch as even trees have been compared to humans, especially fruit-bearing trees, their destruction has been prohibited (Deut. 20,19). Animals which share even more with human beings than trees, seeing that they are living creatures, must not be destroyed needlessly and must not be made to suffer even when their destruction is in order and serves a higher purpose (Baba Metzia 32). Examples are consumption by humans, which is restricted in the case of the mother animal and its young, which are not to be slaughtered on the same day. Mother birds must be dispatched before the newly hatched chicks may be taken. An animal needs to be at least eight days old before it may be slaughtered as a sacrifice to G-d, etc. Such considerations apply in even greater measure when dealing with fellow human beings, regardless of any formal agreements to that effect. Torah legislation, when dealing with the status of gentile slaves, is most specific in detailing the degree of concern that must be shown for the physical well being of such a slave. This mutual love for fellow human beings is observed in increasing measure when these humans are part of the same race or environment. The Torah emphasizes the positive aspects of love by commanding "Love your fellowman like yourself," i.e. when that fellowman is similar to yourself (Leviticus 19, 18). Love is not demanded for those utterly unlike you, such as animals etc. In fact, the feelings which we reserve for things or creatures unlike us is not love, but goodwill, pity etc. (see Psalms 102). We relate to the stones of Zion as something that we "want," not as something that we "love." The latter term would be a complete misnomer for phenomena not on our level. When Isaac asks Esau for "delicious dishes the way I "love" them" (Genesis 27,4), the term "love" does not describe the dishes, but the people whom he loves. He is saying to Esau, "When you do what I like....l will love you." Proof of this is found in the verse (Genesis 25,28) "Isaac loved Esau because he carried venison in his mouth." The term "love" cannot rightfully be applied even to parts of the body. Such parts become "nirtzah," appreciated, and may become the instrument through which their owner becomes "beloved." The term " ratzon," goodwill, appreciation, refers also to the parts of whole things which qualify for "love." For instance, Psalms 19, 15, "May the words of your mouth engender goodwill." The term "love" is reserved for the whole person. "Love the Lord your G-d;" "Love your fellowman like yourself,” i.e. identification with the other party is love. Such an identification is based on a complete appreciation of the other's qualities. This is what G-d describes when He said to Abraham, "Take your son, your only one, the one whom you love." (Genesis 22,2) Love cannot survive when one of the parties undergoes a drastic change either in moral or physical stature. Jonathan volunteered to become David's deputy, to enable his love for David to survive (Samuel I 23,17). For the appreciation of the foregoing, G-d required a covenant from the Jewish people, in order to maintain the love relationship that existed and to warn Israel that unless a mutuality of interests and the deeds arising from that mutuality of interests was maintained, the love relationship would disintegrate. The factors which were mutual, i.e. the common denominator between G-d and Israel, were Torah, Sanctuary (temple), and Priesthood. These factors were needed to ensure that by concentrating on them, both G-d and Israel would maintain their identity of purpose. When people try to upset this love relationship others have with G-d, it is like craftsmen who are jealous in their hearts of fellow craftsmen, seeing that we are all children of one father.

But the answer to this difficult question, I discern from the elders and sages, who themselves answered this question in the chapter ‘HaChalil’ (Sukkah 52a): “And the northern one I will remove far from you” (Joel 2:20) – this refers to the Evil Inclination, which lies hidden (tzaphun) in the heart of man. “And I will drive him into a barren land” (ibid.) – to a place where people are not found, so he cannot tempt them. “His face toward the eastern sea” (ibid.) – for he set his eyes upon the First Temple and destroyed it, and killed the Torah scholars there. “And his stench will ascend, and his foul smell will rise” (ibid.) – for he leaves the nations of the world alone and provokes Israel instead. “Because he has done great things” (ibid.) – upon which Abaye said: And against Torah scholars more than anyone else. End of quote.

And for this reason, there were those in Israel who were drawn after evil more than in other nations, because the divine level was not found in them in a state of perfection, and therefore the Evil Inclination provokes Israel. This will continue until the future to come, for then the world will exist in a state of perfection, and deficiency will no longer be present here. This is why the Talmud (Sukkah 52a) says of this deficiency, “and I will drive him into a barren and desolate land” (Joel 2:20)—a place where human beings are not found. The explanation is that deficiency will no longer be found in the world; this world will receive a higher spiritual degree, until everything is in a state of perfection. There will be no deficiency in this world; rather, deficiency will exist only in a reality that is deficient in its very self—that is to say, in that which is meant to be deficient. And this is the meaning of “and I will drive him into a barren and desolate land,” for a desolate land is certainly a possessor of deficiency, and deficiency will cleave to it. This means that whatever is suited for deficiency will have deficiency found within it. But in the place where human beings exist, for whom perfection is fitting, everything will be in a state of perfection, and no deficiency will be found therein.