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Aesthetics, Beauty, Harmony

The Garden of Eden was designed as an arena for Man’s education. First, the Torah tells us about the beautiful trees that filled the Garden of Eden and only after that, tells of its food. The Torah is showing us the value of the aesthetic and appreciation for beauty.

It seems that Man is the only creature who has the ability to enjoy beauty and the order in nature.

Beauty, joy in harmony, can sensitize Man and serve as a stepping stone to find joy in the harmony of living a moral life. Man left to his own devices can grow to be wild. The animal side of Man can pull him to become brutal. Harmony and aesthetics can offset this.

Beraishis 2:9, Pages 57-58

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Afterlife

The Torah uses the same expression, נפש חיה, to describe the life force of both Man and animals. However at the creation of animals the physical earth produced the life force as is stated תוצא הארץ נפש חיה. Contrast this to the creation of Man where the life force of Man comes directly from God as is stated in this verse וַיִּיצֶר ה’ אלקים אֶת-הָאָדָם, עָפָר מִן-הָאֲדָמָה, וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם, לְנֶפֶשׁ חַיָּה

With animals the life force itself is physical by nature. With Man, the body is physical but the life force as well as the soul is spiritual. When a person’s body dies he continues to live because his life force is drawn after his spirit.

For this same reason, a person can remain alive, even when his medical condition indicates that he should not be alive, by shear will power and force of his spirit. Man’s life force is directly intertwined with his spirit. This is what our sages mean by the expression אדם יש לו מזל.

Beraishis 2:7, Page 55

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All of Life is to be Made Holy

There is no division in life between holy and mundane. Building a family and being part of society are not separate and distinct from divine matters. They are one and the same. God asks for the whole of life to be dedicated to His service. This is the calling of אדם.

Beraishis 1:28, Pages 35-36

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Christianity – Where Judaism disagrees – Positive Impact

Where Judaism disagrees with Christianity:

Dual Nature of Man

Man is Inherently Good

Man, even after the sin, remains “Adam”

Acts of Kindness

Man’s ability to Master Sensuality

See מהללאל that leads to ירד in Descendants of Shais

Free Will and Evil – The correct meaning of the word יצר

Children are NOT born inherently evil. How to read the Gen. 8:21 correctly.

Christianity as a positive (but incomplete) step towards
the ultimate goal of man:

The Nineteen Letters, Letter 9

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Classification of the Mitzvos

See Letter Ten of the Nineteen Letters for a broad overview of RSRH’s entire system of classification of the Mitzvos into six categories.

Letters 11-14 explain the each of the six categories in more detail.

To fully appreciate the entire system in detail (of the Mitzvos that apply nowadays) read Hirsch’s book Horeb.

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Creation Ex Nihilo

The creation’s continued existence is only possible with God’s willing it. He is not removed from matters of the universe, rather He is its life force. The creation continues to exist because God finds its continuance to be good. He observes his work after creation and as long as he is satisfied with it He wills it to continue.

Contrast that to Man. Sometimes Man can set things in motion but then finds himself over his head and losing control of what he created. (Man is never in full control. Man’s creations are actually not creations but rather reconfigurations of what already exists, thus his creations are not dependent on him to continue  to exist. GS)

Beraishis 1:4, Pages 8-9

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Divine Providence

י-ה-ו-ה

The Name of God י-ה-ו-ה is often translated as Eternal. (While this is of course absolutely true,) this understanding of  God’s Name teaches us nothing about our relationship with God and our lives. We must seek a meaning of the Name of God which provides a message for our lives.

Our rabbis teach that this name (also) describes God’s מדת הרחמים attribute of mercy. Grammatically, this word, derived from its root היה “exist” means the One Who grants existence and is always prepared to grant new existence to meet the needs of Man’s education. Even if Man’s past actions may warrant his end, this attribute grants Man a new chance.

אלקים

Our rabbis also teach that the Name אלקים describes God’s attribute of Justice – מדת הדין. The Name אלקים indicates that God put all the rules of nature in place. There is a specific set order which should not be tampered with. Every created being must comply and fulfill its role.

The world without Man operates with the attribute of מדת הדין – Justice alone. But with the creation of Man, who often fails at his mission due to his free will, there is the constant adjustment to the set rules of natural development.

Because Avraham exerted himself to see God in nature, אלקים, God responded to him by teaching him about His name י-ה-ו-ה, the God who has brought about all of nature for the opportunity to educate Man to come closer to God. As י-ה-ו-ה, God will move history along the path to its higher purpose, the education of Man, even if it requires the suspension of the rules of nature.

The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for themselves physically and survive and despite that God interceded and redeemed them. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

The Name י-ה-ו-ה describes God as the God who is involved in the moral development of Man; the God of History, the God of Man’s Education. Man’s response to this should be submission to God in His expectations of our morality. This is why we pronounce the name as we do, whose meaning is “my Master”.

ה’ אלקים

The combined Name ה’ אלקים indicates both concepts in one expression; The God who has set rules in the universe and operates silently in the background, maintaining the constancy of nature. At the same time, God is constantly interceding, regulating and adjusting these rules as He sees fit, for the needs of the education of Man. (At times these changes are blatant and dramatic, but often these are very subtle, [appearing as part of nature such as weather conditions – see Beraishis 2D], catered to the needs of individuals.)  ה’ אלקים is the God of Divine Providence.

Beraishis 2:4, Pages 49-51

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Dual Nature of Man – יצר הרע ויצר טוב

The word the Torah uses to say that God formed Man is וייצר, the letter “yud” appearing twice. As the word יצר can mean inclination or formation, our sages teach us that this verse contains a number of related lessons.

– Man is both mortal and immortal
– Man is both earthly and heavenly
– Man has a good inclination and a bad inclination

When this word is pronounced only one “yud” is heard. Man always appears to have both sides of him but one side is always the more dominant. Which one is up to him. The most holy person is still a person. In the background is his body and his inclinations. He had to fight to be as holy as he is. And even a person who seems to be at the lowest rung of his humanity still contains a spark of holiness within him.

Both inclinations and aspects of Man were created from the very beginning. The God who created Man’s inclination toward the spirit, created Man’s earthly inclinations. There is nothing unholy or wrong with either of Man’s inclinations as long as they are put to use according to God’s instructions. Man was not created to be a מלאך. Man is not pure white. That is God’s realm. That is the realm of angels. Man was created to be אדם. Man is put on earth. whose spiritual side is broken up by his encounter with the physical. Man is “red”. (See this very fundamental concept that RSRH refers to often.

In this world, the world of the senses and with his sensuous nature, Man is to live his life and uplift it all in the service of God. The Christian concept that the sensuous nature of Man comes from Satan is a twisted concept that has been the curse of Man throughout history. (I believe RSRH is saying that by rejecting the body as a part of the service to God, Christianity has missed the main intention of Man’s mission; to uplift his body and this world. By striving to relegate the body as something evil, the body remains unholy or worse. The world does not become transformed and elevated, the opposite occurs. This misguided concept allows for moments of religious ecstasy and yet the whole of life is left out of the religious experience. This invites the most decadent elements of human nature to develop. GS)

Beraishis 2:7, Pages 56-57

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Family and Godliness

Man’s Mission: Form Godly Families and Society

Beraishis 12I – אברהם קראו הר, יצחק שדה, יעקב בית

See Beraishis 28:10, page 598:
Yakov goes forth in order to establish a Jewish home, and to achieve this he needs only the resources inherent in his own personality. Thus begins the story of Yaakov, for everything that follows revolves around the establishment of that home. Yaakov was the first to give expression to the idea that God is to be sought within the home….. The sphere in which man blossoms and thrives, the place to which he brings all that acquires and in which he acts and builds his life – that sphere is the greatest and nearest place for the revelation of God…. עיקר שכינה בתחתונים

See Beraishis 28:14 page 603:
Yaakov exhibits the first Jewish home and teaches how, without inherited wealth one can build and live a family life upheld by the blessing and dignity of work, with all its worries, troubles and griefs.

How to lead a family life, a national life, upheld by the grace of God and refined in accordance with His Will – this, mankind will learn from you (Yaakov) and from your descendants.

See Hirsch’s commentary on the Korban Pesach where RSRH explains its symbolism of the importance of family and of a community that cares for one another. (First major essay in the Hirsch Haggadah)

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Free Will

God created Heaven and Earth. Nothing preceded God’s creation, hence God has free will and is not bound to any limitations. God breathed from His spirit into Man, hence Man has free will.

(If it were not so, God would not be master over the material that preceded Him. Man could be no better. There would be no free will.)

Beraishis 1:1, Pages 1-2

———-

At the time the Torah was given, heathens observed the world and saw many conflicting phenomena and spheres. They did not see the unifying force of the world. Instead they understood the world to have always been forces that conflicted with one another.  This world of many forces was understood to come from many gods. Such gods were powerless in spheres they were in conflict with. And if the gods were powerless and had no free will, the same would be true of Man. (Don’t blame me! The devil made me do it!)

Enter the Torah where the world is taught that God created all these forces. God is אלקים. God has free will and so does Man! Man is responsible for his actions.

Beraishis1:1, Pages 3-4

See Letter Four of the Nineteen Letters

See Commentary on Beraishis 7:9 where RSRH comments regarding the animals coming to the ark by God’s direction as God had instructed Noach. The God of man is the God of nature, etc.

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Gender Equality with Separate Roles

Equal

Although all living beings were created male and female, only by Man does the Torah point this fact out. The underlying message in this is that both sexes were created equally by God in His likeness and both are equally given their tasks by God.

This is also evident in the verse changing its wording. At first it states בָּרָא אֹתוֹ but then immediately after the Torah states זָכָר וּנְקֵבָה בָּרָא אֹתָם, indicating that man and woman’s role are of equal importance.

Partners with individuals roles

The Hebrew word for male, זכר, is related to זכר – remember,  סגר – close and סכר shut.
The males are the spiritual keepers and links in the chain of the tradition.

The Hebrew word for female is נקבה, meaning to determine, decide, fix.
The woman joins man in his efforts (and concretizes and gives practical meaning to the Torah the man brings into the home. GS)

Beraishis 1:27, Page 33

———

God blessed Man and Woman and to both of them did He give the command to fulfill the mission on Mankind on earth.

Beraishis 1:28, Page 33

———-

Until Woman was created the “good” that was to be proclaimed about the world was not complete. The perfection of the world could never come about without Woman.
Our sages taught us that a without a wife a man cannot become a Man. Husband and wife in marriage can become אדם. See Commentary on נעשה אדם.

Man’s task is too great to accomplish alone. To accomplish this Woman was created for Man. The wording of the Torah expressing Woman’s role is עזר כנגדו, a helper beside him. Nowhere in this role is the notion of sexuality brought up. A woman is not to be the object of Man’s lust. Woman stands parallel to Man, standing beside him, with complete equality and independence, sharing mankind’s mission.

RSRH explains the inner meaning of the word עזר to mean one who helps in a way that relieves the person from some of his tasks, allowing him to focus on the remaining tasks more completely. (See his commentary here for a full explanation.)

God created a woman as opposed to creating another man, because the intention was to create a different kind of person, who would not duplicate the tasks of man, but rather have a different position than man. Man and Woman compliment one another. Woman does not stand with Man but next to him.  Each stands at a different point along the same line.

Beraishis 2:18, Pages 64-66

———-

1. Man’s body was formed out of the earth but Woman’s body was formed out of Man’s body which was already a feeling, sensitive being. Our sages teach us that this is the source of a woman’s female character, temperament, voice and her developing both spiritually and mentally earlier than men.

2. At the creation of Woman, Man declares that after searching unsuccessfully all created beings, he could not find anyone who could stand beside him and join him in his mission as אדם until the creation of Woman. No other being on earth has free will. Woman stands alongside Man to become a complete אדם. The name אשה does not imply Woman’s dependance on Man but rather Woman’s equality with Man.

Beraishis 2:22-23, Pages 68-69

———-

In some societies there is an expectation that girls are holy and chaste but the same is not expected of the boys and men. The Torah opposes this thought. Men and women are equally expected to uplift themselves in body and spirit. Men are given the mitzvah of ברית מילה as a warning to be holy in this area of life.

Beraishis 2:25, Page 72

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Greatness of Man

Being a creation of God, created of God’s spirit, Man must understand his greatness and strive for greatness.

Beraishis 1:1, Pages 1-2

———-

Ultimately, Man will come to achieve the highest level of goodness, and through Man, so will the world. Man was created for this very purpose.

Man achieves this by acknowledging and returning the gifts of the world to its Giver (making proper use of the world in service to Hashem and thereby uplifting and sanctifying Man and the world. GS)

Beraishis 1:1, Pages 2-3

———-

After Man’s sin he remains inherently good.

The only things God cursed are the ground and an animal, which serve as the new stage upon which Man continues to carry on the same mission he had before the sin. Man’s high calling and his ability to reach that goal remain the same.

To this day every human child is born as pure as an angel. This is one of the most basic Jewish concepts.

See page 87, mid-page, beginning with the words “what a disconsolate lie”,  for very passionate words written by RSRH written in vehement protest to Christian dogma. He writes that Christianity’s false interpretation of the effects of the original sin presented the mistaken thought that Man is no longer inherently good and must sin, and the only way to return to God and paradise, is for something external to bring Man back.

To this RSRH says yes, it is true that as a result of this sin Man lives in a world which doesn’t flourish as it did before the sin, but the only reason Man has not yet returned to paradise is because he keeps on repeating this same sin, not because the original sin caused irrevocable damage. Man is thrust into the “school of renunciation”, the school where he must learn to sacrifice for a higher good and not give in to his animal instincts. This will ultimately educate Man up to the highest levels, and back to paradise.

Jewish history is filled with examples of people who, through their free willed efforts were able to become very close to God, without the need for any external dead or resurrected intermediary. Avraham, Moshe, Yeshaya, Yirmiyahu and all the prophets attained this level by their pure efforts in fulfilling God’s will.

To this day we begin our prayers with the words הנשמה שנתת בי טהורה היא “the soul that You have given to me is pure”.

The sum total of the Torah is to teach us how to understand and think about God and uplift earthly life up to God, using the moral power that each human being was given.

Beraishis 3:19, Pages 87-88

 

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Isolation and Engagement

Beraishis 12A – לך לך – Avraham is Commanded to Seek Isolation

 

Beraishis 12H – Avraham Seeks Further Isolation

 

Beraishis 12I – אברהם קראו הר, יצחק שדה, יעקב בית

Beraishis 13H – Isolation is a Necessity to Prepare for Engagement

Beraishis 14E – Avraham as a Neighbor Who Maintained his Unique Character

Beraishis 14F – Education Must Start at Birth, in the Isolation of the Home

Yaakov’s Isolation: See Beraishis 28:10, page 598:
… We see Yaakov, like Avraham, carrying out his own “Lech Lecha”; we see him too – our last patriarch… going forth into isolation. But his departure differs from that of Avraham. True Avraham left his homeland to go into isolation, but he did so as head of his household, with relatives and with wealth. Yaakov, however, took nothing with him at all. Yaakov goes forth in order to establish a Jewish home. To achieve this he needs only the resources inherent in his personality. (see more there)

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Limineihu – Order of Creation

The Torah details stages of creation, from simple life to the most complex forms of life. As expounded on by our sages, that God created the world with ten “sayings”. Each aspect of creation is bound to the regulations and laws dictated by God.

The lowest elements of creation observe God’s law no less than the most complex ones. Every creature, insect and plant is part of God’s world and His order.

Disturbing any part of God’s world, tampering with the laws dictated to them by God, is as forbidden and punishable as disturbing the whole of creation. (mating animals of different species, grafting plants, destroying plant life for no purpose, are just a few examples GS)

Beraishis 1:1, Page 6-7

———-

Light is separated from darkness, each existing within its fixed boundaries.

Light is the sphere of activity. Darkness is the sphere of rest and germination .

Currently, we cannot live with constant light and need to rejuvenate in darkness.

There will be a time when we will be able to live with constant Light. (God hid away the Light… Talmud Chagiga 12a)

Beraishis 1:4, Pages 9-11

——–

1. Organic life is highly diversified into many species. God’s Law of Limino/Limineihu causes each species to develop within its narrow sphere.

As plant life develops and diversifies, it appears to be operating with a large degree of freedom, developing from grass to plants to complex organisms. However this is a freedom without option, each species develops within very specific boundaries and limitations.

2. There are a series of mitzvos that tell us to  respect this order such as the prohibitions against interbreeding animals, planting various plants too close together, wearing shaatnez, grafting fruit trees and the mixing milk and meat.

These mitzvos serve as constant reminders that we must honor God as the Lawgiver. Just as He tells creation to hold back its urges at the specific boundaries that He demands, so too does He demand this of humans. God has given Man free will, but His Law tells us to exercise that free will to live within the boundaries set by God in what we do and what we refrain from doing.

3. Just as the Law of Limino exists with lower organic life, so does it exist with people. All of Mankind is expected to live within boundaries set forth by God. The Torah demands a higher level of expectations of the Jewish people.

Of all the laws that regulate the forces and urges of Man, the laws regulating sexual behavior are at the top. To quote RSRH, “Sexual excesses bring about the death of individuals and nations and the observations of the limits of sexual life drawn by God in these prohibitions is the fundamental condition for the spiritual and moral ennoblement of the races of men and Jews.”

Among the universal laws, no Man may marry another man’s wife, etc. The Jewish people are told to abide by additional laws in this area, such as the laws of Nidah and the prohibition of marrying one’s brother’s wife. Within the Jewish people, Kohanim may not marry a divorcee and the Kohain Gadol is yet further limited in that he may only marry a virgin.

Beraishis 1:11-13, Pages 16-20

———-

God put in place a system of light bearers to distinguish between day and night. This order is prominent in our lives.  The cycles of the sun and the moon regulate life on Earth, by which we determine time. The position of the stars help us determine our location.

Beraishis 1:14-18

———-

The first three days of creation correspond to the second three days. What was created in the first three days is given its completion  and position relative to the development of life on earth in the second three days, as follows:

Day 1 Light – Day 4 Light Bearers

Day 2 Water and Air Space – Day 5 A World of Life

Day 3 Dry Land with its Vegetation – Day 6 Living Inhabitants

With the seventh day, a new world started; the world of the education of Man to God. This seventh day is another first day but on higher, spiritual level. Light is again created, but this time it is the light of recognition of God. Who was given the mission to promote this recognition? This is the mission of Israel. Israel is God’s eight work of creation. The seventh day at first had no בן זוג until God told it ישראל יהיה בן זוגך.

Beraishis 1:20, Page 25

———-

At creation, God gives over plant life to Man and tells him that it is in his best interest to care and preserve plant life as it is his source of food.

Beraishis 1:29, Pages 36-37

———-

Somewhat related to this concept is appreciating and enjoying the beauty and harmony in the order of Nature which can sensitize Man to live a life of moral order. See Beraishis 2H.

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Man in the Image of God – Holiness of the Body

צלם means an covering or a bodily form. If God wished to appear cased in exterior visible form, representing His compassion, love and justice, He would appear in the figure he gave Man.

No man can be like God, but as אדם he must strive to be similar to God. Man should not allow anything withing himself or about himself that is contradictory to God.

Man’s mission is to become holy – to work oneself up toward the God’s holiness.

Beraishis 1:26, Pages 30-31

———-

The Torah emphasizes the godlike dignity of the human body. This is a central theme of the Torah.
Man is capable of his godly mission on earth, even with his physicality and all his urges. In fact, Man was specifically designed to grow upward and become holy with his body.

It is a grave error to only see godliness in Man’s mind and spirit, thereby giving the  body free reign to be involved in all sorts of depravity.

A holy body is the foundation for all growth of the spirit. The higher the spiritual and mental greatness, the more demands on keeping the body holy. As such, the first commandment the Jewish people are given is ברית מילה. Israel’s mission is to rebuild a purer Mankind, therefore their very first commandment is to dedicate the body to God.

Many of the mitzvos have this theme, such as laws of sexual relations, eating, ritual purity and cleansing oneself of ritual impurity.

Beraishis 1:27, Pages 32-33

———-

1. Animals were formed as a natural extension of the physical earth – תוצא הארץ נפש חיה. By the creation of Man, the earth was the matter from which Man was formed but God Himself formed Man – וַיִּיצֶר ה’ אלקים אֶת-הָאָדָם, עָפָר מִן-הָאֲדָמָה. This underscores the special dignity and high stature of even the human body.

2. Just as Man/אדם is to master the earth for the use of service to God, so is Man to master his body, derived from the earth for the service of God.

Beraishis 2:7, Pages 54

———-

Both inclinations and aspects of Man were created from the very beginning. The God who created Man’s inclination toward the spirit, created Man’s earthly inclinations. The primary way for Man to carry out his mission is in this world, the world of the senses and with his sensuous nature. (See more on this in The Dual Nature of Man)

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Man’s Mission: Form Godly Families and Society

God blessed Man and Woman and commanded them (they must chose of their own free will to obey) Be fruitful, multiply, fill the earth and conquer it.

1. Be fruitful – Marriage. The most noble traits of godliness and humaneness, innate in all parents, unite to produce children.

2. Multiply – The Home. Found a home where you will nurture and educate your children, thereby creating an environment where your ideals and values become theirs.

3. Fill the earth – Society. This is not merely a mission for individual families. Create a society where these higher values are fostered and encouraged.Every individual must concern himself with the whole.

4. Conquer the earth. Only when the first three conditions are met, is Man granted permission to make use of God’s world. All his possessions are to serve the higher goal of creating the generation and society of godly people.

Beraishis 1:28, Pages 33-36

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Man’s Task: Infuse the World with Godliness

God speaks to all of Creation in the “royal we” and says “Let Us make Adam.” Just as a benevolent king directs his subjects for their betterment, so too God’s announcement in advance of creating Man tells Creation that the creation of Man is for its benefit, will bring it to a higher level.

The word for Man is אדם. The word for the earth,אדמה, is derived from the word אדם.

The color red is אדום. When one shines light on a prism, the least refracted ray of light through the prism is red. This is paralleled in Man’s existence on earth. The prism represents the physical realm we live in. The light shining on the prism represents God’s light. Man is red. Man is the being inhabiting this world nearest to revelation of the divine.  Man’s task is to sense God and bring God into this world by living in accordance with His will, thereby infusing this world with Godliness. The world will happily respond and flourish when Man does so. Therefore the name for the earth is אדמה, the feminine form of אדם. (The feminine form being that which nurtures and develops that which it receives. GS) When Man brings God into the world, the world responds in kind.

There are a number of related Hebrew words that further develop this concept:

Man is God’s footstool – הדום- on earth.
Man is God’s seal – חתם- on creation.
Man’s mission can be understood in being created as a likeness – (דמ(ה- to God.

Based on the above, RSRH translates the word אדם to mean representative (of God in this world).

Beraishis 1:26, Pages 29-30

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Marriage

All animals, birds, fish etc. are divided into sexes but there is a very big difference between all of them and humans. They were all created at the same time, male and female. Each was created independent of one another. Each can carry out its mission in life without the other one. The only need in their uniting is to breed. However, humans were created one as part of the other. The woman is עזר כנגדו. Their lives are unfulfilled without one another.

A man is to work hand in hand with his wife to fulfill their joint mission. He cannot do this alone. The expression ודבק באשתו , he shall cleave to his wife, is only stated by humans.

This unity takes place when both invest their minds, emotions and spirit to to be subordinate to and directed by a Higher Will. Together they form אדם.

Beraishis 2:24, Pages 69-70

See Commentary on עזר כנגדו

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Mensch-Yisroel

From the blurb of the 8th Volume of The Collected Writings which is entitled Mensch-Yisroel:

A basic premise of the Hirschian viewpoint is that the universal task of all men to be decent human beings (Mensch), as outlined by the basic (Noachide) laws of humanity, is fulfilled by the Jew only if he follows the Divine Will, as expressed in the Torah (Yisroel). The Mensch-Yisroel is the ideal Jew who fulfills his human calling by his loyalty to Torah, regardless of circumstance. The supremacy and dominion of Torah over all aspects of the life of a Mensch-Yisroel is a fulfillment of the Torah im Derech Eretz principle. Modern civilization, with its technological and social changes, challenges the loyalty of the Jew to Torah and can lead to compromise and abandonment of Torah. With the study of Torah (Limmud haT0rah) as the central element of his world-view, Rav Hirsch taught that the times could be applied to the Torah, rather than vice-versa.

Beraishis 14E – Avraham as a Neighbor Who Maintained his Unique Character

 

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Miracles

When the world lost awareness of God’s presence and involvement, miracles became necessary to reawaken that awareness. (The Hebrew word for miracle is נס which means “banner” -that which brings awareness)

Beraishis 1:1, Page 3

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Mysticism

The purpose of writing the story of creation is not intended to reveal hidden matters which are beyond our grasp to understand. The purpose is rather to make it clear that everything that lies before us no matter how diverse; Heaven and Earth, light and darkness, plant life, animal life, land and water,  etc. – was formed, separated, ordered and governed by the Creator.

Beraishis 1:6-7, Page 12

———-

The Torah never reveals what the luminaries actually are. We are only taught about them in relation to the earth, as light bearers. What other purpose they may have lies beyond the scope of considerations which the history of the creation wishes to explain to us. It only speaks of their influence and purpose for the physical and spiritual earthly world.

Beraishis 1:17, Page 22

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The earth and all it’s creatures may have other relationships that we don’t know about. They may be serving other purposes beyond our awareness. That is not our concern. What we need to know about them how they can be or service to Man in Man’s growth in coming close to God. When Man is aware of his role as Adam, all the creatures he makes use of become elevated as part of Man’s frre-willed service to God.

Beraishis 1:26, Page 31

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When the Torah first uses the Name of God י-ה-ו-ה, RSRH writes that the deepest meaning of this Name remains hidden from us. He goes on to say that while many understand this name to mean “Eternal”, that Name is “a metaphysical, transcendental conception which has scarcely any application to …. our lives and existence.” He goes farther and says that while it does describe the nature of God, it “leaves our hearts cold, contains nothing for our lives, and hence has no relationship with מדת הרחמים.” He then develops an understanding of this Name as the God of mercy, the God of History, the God who steps in to make changes in the set order of nature for the needs of educating Man.

Beraishis 2:4, Page 49

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As a a result of Man’s sin God was מתהלך בגן – God withdrew to a limited sphere. Our sages understood this s to mean that God  was withdrawing to some degree from Man, סילוק שכינה, choosing to stay within the proximity of holiness. Man’s had chosen to not be holy.

Later in the Torah we find that when our camps are holy, God is to be found there. When we have made our מחניך קודש, then we find כי ה’ אלקיך מתהלך בקרב מחנך.

The lesson is clear. God can be heard in our camps, in our day to day lives on earth – not via some emotional, spiritual high or by some kabbalistic elevation to another state of being. God will be close to us in the midst of our regular, earthly lives when we live our lives in holiness, according to His will.

God withdrew from them in the garden, the garden being a place on earth. When Adam and Eve were living their lives according to God’s will, He could be sensed on earth.

Beraishis 3:8, Pages 78-79

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Names of God

Elokim -אלקים

1. The root of the word אלקים comes from the word אלה which means “these”. It defines plurality of things joined together to form one unit. When we see a group of things we define them as “these” – אלה  .

This word defines God as the One Whose might and will encompasses the plurality of the world in unity.

2. As such, the word means the One who is ruler, director, law giver, and judge of the world.מדת הדין

3. This name defines God as Creator of all forces, albeit seemingly contradictory forces.

(All forces are unified in that they all emanate from their one and only Creator, sharing a common goal; setting the stage for Man’s mission. GS)

Beraishis1:1, Pages 3-4

ש-די

The world came to be as it is because God planned it so. The world did not continue to evolve because God had planned the world to develop precisely in the manner and degree that it did and not beyond that. Each aspect of the universe was brought to its position to serve its purpose. Like soldiers at the ready, each serves its unique role in God’s grand scheme. No individual part is insignificant.

The fact that the universe halted its development at this point is testimony to a Creator who designed it to arrive at this point. This is the meaning of the name of God ש-די.

שאמר לעולמו די – God told His world “Enough!”

Beraishis, 2:1, Pages 40-43

י-ה-ו-ה

The Name of God י-ה-ו-ה is often translated as Eternal. (While this is of course absolutely true,) this understanding of  God’s Name teaches us nothing about our relationship with God and our lives. We must seek a meaning of the Name of God which provides a message for our lives.

Our rabbis teach that this name (also) describes God’s מדת הרחמים attribute of mercy. Grammatically, this word, derived from its root היה “exist” means the One Who grants existence and is always prepared to grant new existence to meet the needs of Man’s education. Even if Man’s past actions may warrant his end, this attribute grants Man a new chance.

אלקים

Our rabbis also teach that the Name אלקים describes God’s attribute of Justice – מדת הדין. The Name אלקים indicates that God put all the rules of nature in place. There is a specific set order which should not be tampered with. Every created being must comply and fulfill its role.

The world without Man operates with the attribute of מדת הדין – Justice alone. But with the creation of Man, who often fails at his mission due to his free will, there is the constant adjustment to the set rules of natural development.

Because Avraham exerted himself to see God in nature, אלקים, God responded to him by teaching him about His name י-ה-ו-ה, the God who has brought about all of nature for the opportunity to educate Man to come closer to God. As י-ה-ו-ה, God will move history along the path to its higher purpose, the education of Man, even if it requires the suspension of the rules of nature.

The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for themselves physically and survive and despite that God interceded and redeemed them. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

The Name י-ה-ו-ה describes God as the God who is involved in the moral development of Man; the God of History, the God of Man’s Education. Man’s response to this should be submission to God in His expectations of our morality. This is why we pronounce the name as we do, whose meaning is “my Master”.

ה’ אלקים

The combined Name ה’ אלקים indicates both concepts in one expression; The God who has set rules in the universe and operates silently in the background, maintaining the constancy of nature. At the same time, God is constantly interceding, regulating and adjusting these rules as He sees fit, for the needs of the education of Man. (At times these changes are blatant and dramatic, but often these are very subtle, [appearing as part of nature such as weather conditions – see Beraishis 2D], catered to the needs of individuals.)  ה’ אלקים is the God of Divine Providence.

Beraishis 2:4, Pages 47-51

י-ה-ו-ה pronounce as אלקים

See Commentary on Beraishis 7:4.
There RSRH explains that this expresses the unity of God, Whose attribute of mercy reveals Itself in the attribute of justice. (ie. He brings about the destructive Mabul for the good of the greater whole. (While that usage of God’s name doesn’t occur there, Hirsch explains this concept there and teaches about this usage there. GS)

Also see the verses by the Mabul where the name אלקים is first used and than is changed to ‘ה.

קל עליון
קונה שמים וארץ

See Berishis chapter 14H and 14I. Malki Tzedek was known to the polytheists around him as the priest of קל עליון, the Most High God. After Avraham’s victory in battle, Malki Tzedek declares God as also being קונה שמים וארץ Owner of heaven and earth. Avraham then adds the name י-ה-ו-ה to explain God’s full involvement in the world and expectation of man to exercise his free will in obeying God. God is not only the God of Nature. He is the God of History.

אֲ-דֹ-נָ-י  יֱ-ה-וִ-ה

See post on Beraishis 15C

 

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Role of the Jews

See Letter 7 of The Nineteen Letters
See Letter 8 of The Nineteen Letters

 

The Torah, Israel, and various Tithes are referred to as ראשית– Beginning, Each of these represent a beginning of the process of recognition of Hashem in the world and dedicating and uplifting His world.

(The Torah was given to the world at a time when this awareness was lost. Israel’s role was to live by that Torah, the ultimate instruction book of how to best use this world for the highest purpose, thereby beginning the process of bringing the world back to this awareness.)

Beraishis 1:1, Page 2

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The Torah emphasizes the godlike dignity of the human body. This is a central theme of the Torah.
Man is capable of his godly mission on earth, even with his physicality and all his urges. In fact, Man was specifically designed to grow upward and become holy with his body.

It is a grave error to only see godliness in Man’s mind and spirit, thereby giving the  body free reign to be involved in all sorts of depravity.

A holy body is the foundation for all growth of the spirit. The higher the spiritual and mental greatness, the more demands on keeping the body holy. As such, the first commandment the Jewish people are given is ברית מילה. Israel’s mission is to rebuild a purer Mankind, therefore their very first commandment is to dedicate the body to God.

Many of the mitzvos have this theme, such as laws of sexual relations, eating, ritual purity and cleansing oneself of ritual impurity.

Beraishis 1:27, Pages 32-33

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Because Avraham exerted himself to see God in nature, אלקים, God responded to him by teaching him about His name י-ה-ו-ה, the God who has brought about all of nature for the opportunity to educate Man to come closer to God. As י-ה-ו-ה, God will move history along the path to its higher purpose, the education of Man, even if it requires the suspension of the rules of nature.

The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for itself physically and survive and despite that God interceded and redeemed it. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

Beraishis 2:4, Pages 50-51

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Man was created outside The Garden of Eden and was placed into the garden. The garden is prepared for him, awaiting his arrival, ready to meet his every need. But there is no guarantee that he will remain in this garden. The condition for remaining in the garden is to live by God’s laws, making use of the garden as God sees fit.

Man’s is destined to live in the Garden of Eden – life on earth where all of his needs are met. The world around him will flourish and his efforts will succeed when he lives by God’s rules. This is the ultimate destiny for all of mankind. Man grows towards that end in the course of history.

Later in history, the Land of Israel was to be another Garden of Eden on a smaller scale, given to the Jewish people, on condition that they live by God’s laws. In response, the land and all their lives would flourish. This would serve as an example for all of mankind of what they should strive for.

Beraishis 2:8, Page 57

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Shabbos

The word מלאכה is the feminine form of the word מלאך. Melacha is the tangible result of using and forming material for a specific purpose. With the universe’s formation complete, it receives the title of God’s מלאכה.

The word שבת means more than rest. It is a halt in activity because the activity has come to its desired end and purpose. With all of creation in place and free willed-Man given the world with the conditions that God had set forth, all new creation halted because there was nothing more to add.

Shabbos Beraishis itself was the last thing put in place for the education of Mankind. It was blessed, endowing it with the ability to continuously foster an awareness of God in the world. It was made holy, given a unique place, to endure forever.

God blessed this day and made it holy because  this is a day for Man’s education. It is a time for Man to dwell on God the Creator and the purpose of all of Man and creation. All of creation was designed to lead up to this Shabbos education.  This education of Man will gradually, in the course of human history, win over Mankind to become the messenger of God in this world he was intended to become – making use of and uplifting all the universe in service to God.

Beraishis 2:2-3, Pages 43-47

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Suffering and the Bigger Picture

After all the parts of creation were in place, God looked at it all – כל- and said it was very good.

The word כל in its deeper sense means the purpose behind a totality of (seemingly disconnected and even contradictory)  parts.

From a superficial perspective, the world seems imperfect. There is much suffering and hardship. True good, however, “very good”, is that which fosters spiritual and moral growth. Sometimes this may not be immediately apparent in this world. Everything in this world is for a higher purpose. We are in this world moving towards the next world. Looking at it “all”, it is very good.

This is the meaning behind the Midrash Rabbah on this verse which states that the words “very good” were referring to suffering, death and the evil inclination! All of these, despite the hardship and difficulties they create, enable Man to climb higher and grow closer to God. They must exist.

The totality of God’s creation is very good.

Beraishis 1:31, Pages 38-39

See Letter 6 of The Nineteen Letters on History

See Letter 9 of The Nineteen Letters on Exile

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Torah im Derech Eretz

Ultimately, Man will come to achieve the highest level of goodness, and through Man, so will the world. Man and the world were created for this very purpose.

Man achieves this by acknowledging and returning the gifts of the world to its Giver (making proper use of the world in service to Hashem and thereby uplifting and sanctifying Man and the world. GS)

Bereishis 1:1, Page 2

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The book of Beraishis teaches us to observe and ponder the origin of the world, world history and Jewish history. These observations and thoughts should move us to see God in all aspects of life. Each object, plant, animal, individual, society, country, at its own state of development, serves Hashem at its own level, in its own way. See how all of existence serves Hashem! Allowing these observations to penetrate our thoughts and emotions should inspire us to obey His Law with dedication and appreciate that this is the very purpose of our time on Earth. This is the message of  Psalm 104 ברכי נפשי.

Bereishis1:1, Page 6

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By  telling Man to fill the entire world, God says that the entire world (אדמה) is material ready to be infused with godliness by אדם, God’s representative on earth. There is no climate, location or variety of life where Man cannot carry out his mission as אדם.

Beraishis 1:28, Page 36

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The verse tells us that there was no rain because Man was not there to work the soil (to service the earth). Although Man is master over the earth, by his using the earth correctly as אדם, as directed by God,  he is doing a service to the earth. The earth is purely physical. Man is a free willed, moral being. Man’s use of the earth correctly, furthers its higher purpose, now becoming a participant in a free willed service to God.

Beraishis 2:5, Pages 51-53

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See Concept Man’s Task: To Infuse the World with Godliness

See Concept All of Life is to be Made Holy

See Concept Holiness of the Body

See Concept The Whole World is the Arena for Man’s Mission

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Torah; Mankind’s Path Back to God

All of creation waited in anticipation for Man to arrive. When Man makes proper use of the world, all of the world has meaning.

When in the course of time Man misused the world and didn’t live up to his calling, the unfulfilled earth waited in anticipation for Israel to receive the Torah and begin the process of bringing all of Mankind back to its mission and calling as אדם.

Therefore, the Midrash teaches us, God made a condition with the earth that if Israel accepts the Torah, all is good, but if not, the earth should revert to confusion. It is through Israel that the world receives the Torah. It is through the Torah’s message that Mankind and the earth find their true purpose.  (The sixth refers to the 6th day of Sivan when the Torah was given)

Beraishis, 1:31, Pages 39-40

 

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Understanding Torah from Within

RSRH views the approach of the Rambam’s Moreh Nevuchim as fundamentally flawed in that its starting point was philosophical concepts that were learned from outside the Torah and the reasons behind the Mitzvos were then made to conform to those views. He felt this was the same approach that Moses Mendelssohn had which led to his students and the next generation abandoning and fighting Mitzva observance.

See much more on this in the 18th letter of The Nineteen Letters.

 

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ארץ ישראל The Land of Israel

After Man’s sin he is told that the ground will be cursed for his sake. The earth will only flourish in response to his living up to a higher ideal.

Here, the Torah shows us the first moment that the flourishing of the earth is not dependent on natural causes such as sunshine and rain, but on the moral standing of Man, to the degree that Man lives by God’s laws.

The giving of the Torah was to teach Man the path to come back to his original level.

ארץ ישראל was to be a returning to a form of paradise, to be lived on this earth.

The path for Man to return to paradise is the way of life detailed in the Torah.

This is explicit  in פרשת בחקתי where the Torah tells us that particularly in ארץ ישראל, our behavior, either good or bad, will be reflected in the land’s flourishing or the opposite.

Beraishis 3:17, Pages 86-87

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RSRH mentions this same idea in Beraishis 2:8

Beraishis 14C – Avraham is Taught that Thriving in The Land of Israel is Dependent on Submitting to God’s Torah

 

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מזבח – מצבה

https://www.rsrh4all.com/2018/07/27/beraishis-8b-noach-builds-an-altar-and-offers-olah-offerings-%d7%9e%d7%96%d7%91%d7%97-%d7%a7%d7%a8%d7%91%d7%9f-%d7%a2%d7%95%d7%9c%d7%94/

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מעשה אבות סימן לבנים

Beraishis 12N – מעשה אבות סימן לבנים – The Events of the Forefathers were Analogous to What Would Occur to the Descendants

Beraishis 14B – מעשה אבות סימן לבנים – The Events of the Forefathers were Analogous to What Would Occur to the Descendants

Beraishis 15I – מעשה אבות סימן לבנים – The Events of the Forefathers were Analogous to What Would Occur to the Descendants

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