ביום עשתי עשר יום. BeYom Ashtei-Asar Yom

Transcription

1 ביום עשתי עשר יום BeYom Ashtei-Asar Yom

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3 177 FOREWORD Everyone who shared a connection with the Rebbe at that time remembers that special night. In 5731 (1971), Yud-Alef Nissan the date of the Rebbe s birthday was yet to be established by the Rebbe as a time when he would hold a farbrengen with chassidim. 1 On the eleventh of Nissan, the Rebbe went to the Ohel. After he returned, he davenned Minchah together with the chassidim. Later, the Rebbe gave notice that he would hold a farbrengen that night. At the farbrengen, after an opening niggun, he indicated that the shluchim who had returned to New York from Australia and guests who had come from Eretz Yisrael should say LeChayim. The Rebbe then asked that the niggun traditionally preceding a maamar be sung, and delivered the maamar translated here. 2 In that maamar, he cited a teaching of the Midrash 3 that focuses on the Aramaic phrase, Ana nasiv malka I will choose the king. In doing so, he put into words a fundamental approach with which he had been nurturing his chassidim for the more than two decades of his leadership. THE CHOICE OF THE CLEVER PERSON The Midrash begins with an analogy: A king entered a country accompanied by a duke, a prefect, and a commander. One person said, I will choose the duke as my patron. Another said, I will choose the prefect as my patron. And still another said, I will choose the commander as my patron. There was a clever person [among them] who said: I will choose the king, because the others are all subject to replacement, whereas the king is not subject to replacement. 1. The last time the Rebbe had done so was nine years earlier, in 5722 (1962), on the occasion of his sixtieth birthday. 2. The text of the maamar was afterwards edited by the Rebbe and published in connection with Yud-Alef Nissan, 5749 (1989) and later included in Sefer HaMaamarim Melukat, Vol Eichah Rabbah 3:8 on Eichah 3:24.

4 The Midrash explains the analogue: 178 ביום עשתי עשר יום, ה'תשל"א There are gentile nations that serve the sun and others that serve the moon. Israel, by contrast, serves only the Holy One, blessed be He. This is the intent of the verse, G-d is my portion, says my soul. Although the Midrash speaks of the worship of the sun and the moon, its lesson still relates to our lives today. For the pagans worshiped the sun and the moon because they saw them as intermediaries that convey G-d s influence to the earth. The worship at least in a figurative sense of other such intermediaries is unfortunately still widely prevalent in our times. True, we don t bow down to images or offer them animal sacrifices, but we bow our heads and make many sacrifices of time and effort to appease the powers that we see as controlling our lives and our fortunes. The proper approach is that of the clever person: I will choose the king to focus on a relationship with G-d alone. 4 WHY CLEVERNESS IS NOT ENOUGH The maamar asks: Why must a person be clever to come to such a realization? Even a child understands that a king is greater than his officers, or in the analogy, that G-d is greater than the intermediaries through which He dispenses His influence. In resolution, it is explained 5 that if a person is to receive spiritual influence from the King, from the realm of holiness, there are two prerequisites: he must first have (a) bittul, self-nullification and self-transcendence, and (b) avodah, working to transform his self-concern. When, however, one receives his spiritual energy via the intermediaries, there is no necessity for bittul. Influence is given, in the words of the Zohar, 6 at no cost. A second consideration that could make a person prefer to be nurtured by the intermediaries is that the influence they dispense is quantitatively greater. The influence granted from the King is measured, meted out in a manner 4. Certainly, G-d will diffuse His influence through various mediums within the natural order. Nevertheless, these mediums will be recognized as nothing more than an axe in the hand of the chopper, with no independent authority or choice. 5. See sec. 4 of the maamar. 6. Zohar, Vol. II, p. 128a.

5 179 BEYOM ASHTEI-ASAR YOM 5731 commensurate with the Divine service performed. Influence granted through the intermediaries, by contrast, is given without any calculations. Hence, it is granted in abundance. The clever person is not concerned with his individual benefit. He is willing to forego the additional benefit and invest hard work to attain bittul so long as he receives influence from the King s hand, directly. LOOKING BEYOND EVEN THE BIG PICTURE Despite its seeming advantages, all influence received from the intermediaries is temporary. In the Ultimate Future, those who receive their spiritual nurture from the King will receive abundantly more. This realization, however, is not the reason for the Jew s choice of G-d. After all, such a choice would be no more than enlightened self-interest. Instead of serving the intermediaries for short-term gain, he sees the larger picture and serves G-d, confident that if this [worldly pleasure] is what those who transgress [G-d s] desires will receive, then certainly those who fulfill His desires will be even more richly rewarded. 7 Nevertheless, this calculation is not the reason for his choice of the King. Rather, the King is chosen because He is the King. The clever person realizes Who the King is and seeks to bond with Him. That itself is his rationale. STEPPING ABOVE SELF The original question still remains: The King s eminence can be appreciated by all. Why, then, is the choice of Him not embraced by all mankind? The core of the resolution is that mortal reasoning alone compels a person to desire his own personal benefit. True, others can appreciate the King s eminence, but they will still choose the intermediaries. Since their fundamental nature is characterized by yeshus, self-concern, they do not want to enter into a relationship with the King at the expense of having to forego the benefit they will receive from the intermediaries. In this lies the uniqueness of the clever person : he is willing to rise above his self-concern and choose the King because He is King, and for no other reason. 7. Nedarim 50b; the end of Tractate Makkos.

6 NOTHING BUT YOU ALONE 180 ביום עשתי עשר יום, ה'תשל"א The Midrash is speaking of crass paganism, but the above pattern also applies to those who give credence to intermediaries at other levels. Indeed, its lesson is relevant albeit in a subtle manner even to individuals of lofty stature. In that vein, the maamar cites a statement the Alter Rebbe was wont to make at times when he would enter a state of dveikus: 8 I desire nothing. I don t want Your Gan Eden; 9 I don t want Your Olam HaBa [World to Come]; 10. I want nothing but You alone. True, there is a drastic difference between the pagan s worship of intermediaries and the worship of a holy person who yearns to delight in the revelations of G-d in the spiritual realms. There is, however, one shared factor: self-interest. The pagan s self-interest is focused on plain material satisfaction. The person seeking the revelations of Gan Eden seeks to luxuriate in the radiance of the Divine Presence. Both are concerned with their personal wants and desires. The clever person, by contrast, want[s] nothing but You alone. He chooses the King, even though that choice requires bittul and avodah. This approach is what the Rebbe cultivated within his chassidim and this is why the maamar hit home so powerfully. Throughout his leadership, he exemplified and sought to inculcate in others a willingness to commit oneself to G-d without a reason, to commit oneself to service without any thought of self-interest. PERMEATING THROUGH AND THROUGH The Midrash describes the Jews with the analogy of a clever person. Nevertheless, when speaking of the analogue, it states: Israel, by contrast, serves only the Holy One, blessed be He. This is the intent of the verse, G-d is my portion, says my soul. There is a seeming conflict between the analogy and the analogue. The analogy attributes the choice of G-d to a logical decision, while the analogue speaks of an essential bond, an inherent, spiritual response. 8. Derech Mitzvosecha, Shoresh Mitzvas HaTefillah, sec. 40, p. 138a. See HaYom Yom, the entry for 18 Kislev, for more details. Dveikus is a state in which a person enters a rapturous bond with God that lifts him totally above material consciousness. 9. I.e., the abode of souls in the spiritual realms in the Afterlife. 10. It appears that here, the intent of the phrase the World to Come is the era of the Resurrection.

7 181 BEYOM ASHTEI-ASAR YOM 5731 The maamar explains the interrelationship of these two aspects of our makeup. Why does the clever person make a logical decision to choose G-d? Because of the inner bond with Him that his soul shares. As explained above, a person s self-interest by nature would motivate him to rely on intermediaries. Nevertheless, he chooses the King because the inner soul-connection he shares with Him compels him to. The functioning of his mind is shaped by the spiritual bond that transcends reason. One might then ask: Since the choice of the King is a reflection of the soul s essential, inherent connection to G-d, why is it necessary for this choice to be filtered through cleverness? Let it shine forth with its own essential power, rising above reason. The resolution of this question lies in the understanding that a person s bond with G-d is not an appendage to his personality, but the essence of his being who he is. And since it is his essence, it will permeate every element of his being, including his intellect. If one s bond with G-d had to remain suprarational, it would imply that there is an element of his personality that it cannot penetrate and thus, it could not be his essence. For if something is essential, nothing can block its expression. It pervades every aspect of a person s makeup, beginning with the mind and filtering through all of his various faculties. With these explanations as well, the maamar touched a responsive chord in chassidim worldwide. For the above pattern of development is a fundamental ideal in the Chabad school of thought that every Jew s essential soul-connection with G-d, as highlighted and inspired by the Baal Shem Tov, should permeate our intellect, which in turn will motivate selfless service that utilizes every one of our soul s faculties. NOT JUST A SLOGAN Upon hearing the maamar, chassidim understood ana nasiv malka I will choose the king as a message of hiskashrus, which means the cultivation of one s individual bond with the Rebbe. This is no mere exuberant reverence; it is connected with the core themes of the maamar. The maamar explains the desire to receive spiritual influence from intermediaries and the desire to receive it from G-d s encompassing light as parallel motifs. For in both instances, the influence is received without bittul and without avodah. Conversely, the choice of the King depends on one s efforts to inter-

8 182 ביום עשתי עשר יום, ה'תשל"א nalize one s essential connection with him for, as explained above, since the connection is an essential part of the person s being, it must permeate every dimension of his personality. That, however, presents an almost insurmountable challenge: the essential connection with G-d is transcendent, whereas we are limited mortals, whose minds cannot comprehend the infinite. Chassidic thought 11 explains that the challenge can be overcome because a person s individual strivings toward this goal are facilitated by the efforts of the shepherds of faith whom G-d has apportioned to the Jewish people. Just as in a simple sense, a shepherd enables his sheep to find the nourishment appropriate for them, so too, a shepherd of faith enables faith to be internalized by providing nourishment for the conscious development of his flock until their minds are aligned with their G-dly essence. In that vein, the maamar cites the Midrash on the verse, For the chief musician, by David, a prayer of remembrance. 12 The Midrash offers the analogy of a king who one day grew angry with his sheep. He drove them away, broke open the corral, and dismissed the shepherd. After time passed, he gathered together the sheep, rebuilt the corral, but made no mention of the shepherd. The shepherd protested: The sheep are gathered together; the corral is rebuilt. Why am I not mentioned? This is what chassidim meant when they identified the call, I will choose the king, with their bond with the Rebbe. They understood that for them to carry out the avodah called for by the maamar, the influence of a shepherd is needed. They did not want merely to be carried away with the intense spiritual energy that the maamar generated. They wanted to make it their own. And the role of the shepherd is to make that happen. 11. See the maamar entitled VeKibeil HaYehudim 5687 [1927], translated in Defiance and Devotion (Kehot, N.Y., 5756/1996), and the maamar entitled VeAtah Tetzaveh 5741 [1981], translated below in this text (p. 343ff.). 12. Midrash Tehillim, cited by Rashi on Tehillim 70:1. It is customary to recite the kapitl of Tehillim whose chapter number corresponds to the years of one s life. (See the letter of the Rebbe Rayatz published in Kovetz Tehillim and in his Igros Kodesh, letter #3355, Heb. Vol. 10, p. 53.) A footnote appended to his Igros Kodesh (letter #1069, Heb. Vol. 4, p. 429) states that it is customary for chassidim to recite the Rebbe s kapitl as well as their own. Hence, chassidim began to recite this kapitl daily on 11 Nissan of the year the maamar was delivered, which was 5731 (1971).

9 183 BEYOM ASHTEI-ASAR YOM 5731 THE ULTIMATE SHEPHERD The Midrash cited directly above is describing the era of Mashiach. In that time, The world will be filled with the knowledge of G-d as the waters cover the ocean bed, 13 an all-encompassing revelation of G-dliness. It is possible that a person will be overwhelmed by the abundance of goodness material and spiritual that will characterize that era and thus be lulled into passivity. Those who choose the King will not be content with the mere appreciation of those revelations, but instead will endeavor to internalize them and have them permeate their beings entirely. 13. Yeshayahu 11:9.

10 בס"ד. ביום עשתי עשר יום, ה'תשל"א* 184 א( "ביום עשתי עשר יום נשיא לבני אשר" א, ואיתא במדרש: ב כל השבטים לשם גאלתן של ישראל ולשם שבחן נקראו שמותם, ואשר נקרא שמו לשם גאלתן של ישראל כמה דתימא ג "ואשרו אתכם כל הגוים כי תהיו אתם ארץ חפץ אמר 1 " ב יו ם ע ש ת י ע ש ר יו ם נ ש יא ל ב נ י א ש ר", On the eleventh day, the prince of the tribe of Asher: His offering was. 1 This verse is part of the description of the sacrifices brought by the princes of the tribes of the Jewish people in connection with the dedication of the Sanctuary in the desert. The Sanctuary was dedicated on the first of Nissan. On that day, and on each of the eleven subsequent days, one of the princes of the Jewish people brought sacrificial offerings. On the eleventh day, the prince of the tribe of Asher offered his sacrifices. states: 2 Referring to that verse, the Midrash ו א ית א ב מ ד ר ש: The Midrash explains that although the princes from every tribe each brought the same number and type of animals and articles as an offering, each of the princes had a different motivating rationale for his offering which reflected the Divine service connected with that specific tribe. כ ל ה ש ב ט ים ל ש ם ג א ל ת ן ש ל י ש ר א ל ול ש ם ש ב ח ן נ ק ר א ו ש מו ת ם, ו א ש ר נ ק ר א ש מו ל ש ם ג א ל ת ן ש ל י ש ר א ל כ מ ה ד ת ימ א "ו א ש ר ו א ת כ ם כ ל ה גו י ם כ י ת ה י ו א ת ם א ר ץ ח פ ץ אמ ר ה' צ ב או ת", All the tribes were given names that reflect the (אשר) redemption of Israel and her praise. Asher was named for the sake of the redemption of Israel, as it is written: 3 And all the nations shall praise (אשרו) you, for you will be a land of desire, says G d, Commander of legions. This praise is associated with redemption, because it is only in the Era of the Redemption that the nations will wholeheartedly praise the Jewish people. 1. Bamidbar 7: Bamidbar Rabbah 14: Malachi 3:12.

11 185 BEYOM ASHTEI-ASAR YOM 5731 ה' צבאות", ולשם שבחן כמה דתימא ד "אשרי העם שככה לו אשרי העם שה' אלקיו", אין אשורן של ישראל אלא על שבחרו בהקדוש ברוך הוא להיות להם לאלקים, ה והקדוש ברוך הוא בחר בהם להיות לו לעם סגלה, ולפיכך כשבא נשיא אשר להקריב, הקריב קרבנו על שם הבחירה שבחר הקדוש ברוך הוא בישראל מכל האמות, כמה דתימא ו "ובך בחר ה' אלקיך להיות לו לעם סגלה". וצריך להבין, דבתחלת הענין אומר דאשורן של ישראל הוא שבחרו בהקדוש ברוך הוא )וזה שממשיך שהקדוש ול ש ם ש ב ח ן כ מ ה ד ת ימ א "א ש ר י ה ע ם ש כ כ ה לו א ש ר י ה ע ם ש ה' א לק יו", And Asher was named for Israel s praise, as it is written: 4 Fortunate (אשרי) is the nation whose lot is this; fortunate is the nation whose G d is the L rd. Ashrei, fortunate in Hebrew, shares the same root letters as the name Asher. א ין א ש ור ן ש ל י ש ר א ל א ל א ע ל ש ב ח ר ו ב ה ק דו ש ב ר ו ך ה וא ל ה יו ת ל ה ם ל א לק ים, ו ה ק דו ש ב ר ו ך ה וא ב ח ר ב ה ם ל ה יו ת לו ל ע ם ס ג ל ה, ול פ יכ ך כ ש ב א נ ש יא א ש ר ל ה ק ר יב, ה ק ר יב ק ר ב נו ע ל ש ם ה ב ח יר ה ש ב ח ר ה ק דו ש ב ר ו ך ה וא ב י ש ר א ל מ כ ל ה א מו ת, כ מ ה ד ת ימ א " וב ך ב ח ר ה' א לק י ך ל ה יו ת לו ל ע ם ס ג ל ה". ו צ ר י ך ל ה ב ין, ד ב ת ח ל ת ה ע נ י ן או מ ר ד א ש ור ן ש ל י ש ר א ל ה וא ש ב ח ר ו ב ה ק דו ש ב ר ו ך ה וא Israel s good fortune rests solely on her choice of the Holy One, blessed be He, to be her G d and G d s choice of her to be His cherished nation. Therefore when the prince of Asher came to offer his sacrifices, he offered those sacrifices in recognition of G-d s choice of Israel over all the nations, as it is written: 5 And G d has chosen you this day to be His cherished people. The passage requires explanation: Initially, the Midrash states that the good fortune of Israel is that they chose and continue to choose the Holy One, blessed be He. 4. Tehillim 144: See Devarim 26:18. The Midrash quotes the verse slightly differently from the manner in which it appears in Devarim.

12 186 ביום עשתי עשר יום, ה'תשל"א ברוך הוא בחר בהם, הוא לכאורה כמו דבר נוסף( ז, ולאחר זה אומר דאשר )על שם אשורן של ישראל( הקריב קרבנו על שם הבחירה שבחר הקדוש ברוך הוא בישראל. גם צריך להבין, דבחירה שיך דוקא בשני דברים ששניהם שוים, או שבכל אחד מהם יש מעלה שאין בזולתו, אבל בנוגע להקדוש ברוך הוא ולהבדיל אלהי הנכר ח, האיך )ו ז ה ש מ מ ש י ך ש ה ק דו ש ב ר ו ך ה וא ב ח ר ב ה ם, ה וא ל כ או ר ה כ מו ד ב ר נו ס ף(, (Though the Midrash continues by saying that G d chose the Jewish people, that appears to be mentioned as a secondary point.) This is also reflected in the prooftext used to illustrate this point: Fortunate is the nation whose G d is the L rd. This is comparable to the Jews choice of the Holy One, blessed be He, to be their G d. ול אח ר ז ה או מ ר ד א ש ר )ע ל ש ם א ש ור ן ש ל י ש ר א ל( ה ק ר יב ק ר ב נו ע ל ש ם ה ב ח יר ה ש ב ח ר ה ק דו ש ב ר ו ך ה וא ב י ש ר א ל. Afterwards, however, the Midrash states that the sacrifice of the tribe of Asher (who was so named because of Israel s good fortune) was brought because the Holy One, blessed be He, chose Israel. It is thus necessary to understand why the focus was switched from the Jewish people s choice of G d to G d s choice of the Jewish people. ג ם צ ר י ך ל ה ב ין, ד ב ח יר ה ש י ך ד ו ק א ב ש נ י ד ב ר ים ש ש נ יה ם ש ו ים, או ש ב כ ל א ח ד מ ה ם י ש מ ע ל ה ש א ין ב ז ול תו, It is also necessary to understand why the term choice is used. The term choice is relevant when one chooses between two equal entities or between two entities whereby each possesses an advantage the other lacks. If one entity is clearly preferable over the other, it is not appropriate to say that the preferable entity is chosen. On the contrary, one is forced, as it were, to select it because of its superiority. Doing otherwise would not make sense. The term choice is appropriate only where there is no reason compelling one to choose one article over the other. א ב ל ב נו ג ע ל ה ק דו ש ב ר ו ך ה וא ול ה ב ד יל א לה י ה נ כ ר, ה א י ך ש י ך לו מ ר ש י ש ר א ל ב ח ר ו ב ה ק דו ש ב ר ו ך ה וא. Why then is the term choice used to describe Israel s choice of the Holy One, blessed be He, over false gods? 6 6. Note Rashi s commentary to Devarim, op. cit.: I have separated you from false gods, indicating that there is a clear distinction.

13 187 BEYOM ASHTEI-ASAR YOM 5731 שיך לומר שישראל בחרו בהקדוש ברוך הוא. ועל דרך זה בזה שהקדוש ברוך הוא בחר בישראל, הרי ישראל הם נעלים באין ערוך מכל האמות, ומהו שהקדוש ברוך הוא בחר בישראל. גם מה שכתוב בתניא ט ד"בנו בחרת מכל עם ולשון" הוא הגוף החמרי הנדמה בחמריותו לגופי אמות העולם, צריך באור, דזה שהגוף דישראל נדמה )בחיצוניות( לגופי אמות העולם אין זה באור )לכאורה( בנוגע להקדוש ברוך הוא. Obviously, there is no comparison between the two. ו ע ל ד ר ך ז ה ב ז ה ש ה ק דו ש ב ר ו ך ה וא ב ח ר ב י ש ר א ל, ה ר י י ש ר א ל ה ם נ ע ל ים ב א ין ע רו ך מ כ ל ה א מו ת, ומ ה ו ש ה ק דו ש ב ר ו ך ה וא ב ח ר ב י ש ר א ל. ג ם מ ה ש כ ת וב ב ת נ י א ד "ב נ ו ב ח ר ת מ כ ל ע ם ו ל שו ן" ה וא ה ג וף ה ח מ ר י ה נ ד מ ה ב ח מ ר י ותו ל ג ופ י א מו ת ה עו ל ם, A similar question applies regarding G-d s choice of Israel. Since Israel is incomparably superior to all other nations, how can it be said that the Holy One, blessed be He, chose Israel? Tanya 7 states that the phrase 8 And You chose us from all nations and tongues refers to the body which, in its physical form, appears to resemble the bodies of the nations. I.e., it is inappropriate to use the term choice regarding the souls of the Jewish people, because the Jews souls are obviously higher. The body of a Jew, however, resembles that of a non-jew and hence, in that context, the term choice is relevant. צ ר י ך ב א ור, ד ז ה ש ה ג וף ד י ש ר א ל נ ד מ ה ) ב ח יצו נ י ות( ל ג ופ י א מו ת ה עו ל ם א ין ז ה ב א ור )ל כ או ר ה( ב נו ג ע ל ה ק דו ש ב ר ו ך ה וא. Explanation is also required here. (Seemingly,) the fact that the bodies of the Jewish people resemble the bodies of the non-jews (externally) does not sufficiently explain why the term choice is used regarding G-d s choice of the Jewish people. There is a fundamental difference between the bodies of the Jewish people and the 7. Ch. 49 (p. 70a). 8. From the daily liturgy.

14 188 ביום עשתי עשר יום, ה'תשל"א bodies of non-jews. The source of the life-force of a Jewish body is kelipas nogah, i.e., the source of the existence of permissible substances whose G dly spark can be revealed in a direct manner by utilizing them for a holy purpose. The source of the life-force of a body of a non-jew is the three impure kelipos, the source of those substances whose G dly spark cannot be revealed in an ordinary manner. 9 Now, for a person on the physical plane, it is appropriate to say that the selection of one body over the other stems from choice because we are not capable of distinguishing between entities on the basis of their spiritual source. G d, however, obviously appreciates this distinction. Why then is His selection of the Jewish people termed choice? One would think that the positive quality even their bodies inherently possess would necessitate their selection. SUMMARY Commenting on the sacrifices brought by the princes of the tribes for the dedication of the Sanctuary in the desert, the Midrash associates the sacrifices brought by the prince of Asher with Israel s good fortune. It links that good fortune with Israel s choice of the Holy One, blessed be He, to be her G-d and G-d s choice of her to be His cherished nation. This presents somewhat of a difficulty because the Midrash first states that the good fortune of Israel is that they chose G-d, and afterwards, it speaks of G-d s choice of Israel. Also, the use of the term choice is problematic. That term is appropriate when speaking of two entities that are equal or when each possesses an advantage the other lacks. Seemingly, it is not appropriate to speak of choosing G-d over false deities, or to speak of choosing the Jews over other nations. 9. Tanya, chs. 6 and 7; Likkutei Sichos, Vol. 2, p. 603.

15 189 BEYOM ASHTEI-ASAR YOM 5731 ב( ויובן זה בהקדם מה שכתוב י "חלקי הוי' אמרה נפשי", ואיתא במדרש יא משל למלך שנכנס למדינה והיו עמו דכסין ואפרכין ואיסטרטילוטין כו', חד אמר: אנא נסיב דכסין לגבי, חד אמר: אנא נסיב איפרכין לגבי, וחד אמר: אנא נסיב איסטרטילוטין לגבי, היה פקח אחד ]ל[שם, אמר: אנא נסיב מלכא, דכלהו מתחלפין, ומלכא אינו מתחלף. כן אמות העולם מהן עובדין לחמה ומהן עובדין ללבנה כו' אבל ישראל אינן עובדין אלא להקדוש ברוך הוא, הדא הוא דכתיב: "חלקי הוי' אמרה 2 ו י וב ן ז ה ב ה ק ד ם מ ה ש כ ת וב "ח ל ק י הוי' אמ ר ה נ פ ש י", ו א ית א ב מ ד ר ש מ ש ל ל מ ל ך ש נ כ נ ס ל מ ד ינ ה ו ה י ו ע מו ד כ ס ין ו א פ ר כ ין ו א יס ט ר ט י לו ט י ן כ ו ', ח ד א מ ר: א נ א נ ס יב ד כ ס ין ל ג ב י, ח ד א מ ר: א נ א נ ס יב א י פ ר כ ין ל ג ב י, ו ח ד א מ ר: א נ א נ ס יב א יס ט ר ט י ל וט י ן ל ג ב י, ה י ה פ ק ח א ח ד ]ל ] ש ם, א מ ר: א נ א נ ס יב מ ל כ א, ד כ ל ה ו מ ת ח ל פ ין, ומ ל כ א א ינו מ ת ח ל ף. כ ן א מו ת ה עו ל ם מ ה ן עו ב ד ין ל ח מ ה ומ ה ן עו ב ד ין ל ל ב נ ה כ ו' א ב ל י ש ר א ל א ינ ן עו ב ד ין א ל א ל ה ק דו ש ב ר ו ך ה וא, ה ד א ה וא ד כ ת יב: "ח ל ק י הוי' אמ ר ה נ פ ש י". The above can be understood by prefacing with an explanation of the verse 10 G d is my portion, says my soul. On this verse, the Midrash comments: 11 To illustrate with an analogy: a king entered a country accompanied by dukes, prefects, and commanders. One person said: I will choose a duke as my patron. Another said: I will choose a prefect as my patron. And still another said: I will choose a commander as my patron. I.e., they wanted to attach themselves to one of the officers so that he would be their benefactor. There was a clever person among them who said: I will choose the king, because the others are all subject to replacement, while the king is not subject to replacement. In the analogue, there are gentile nations who serve the sun and others who serve the moon. Israel, by contrast, serves only the Holy One, blessed be He. This is the intent of the verse: G d is my portion, says my soul. 10. Eichah 3: Eichah Rabbah to the verse.

16 190 ביום עשתי עשר יום, ה'תשל"א נפשי". וידוע הדיוק בזה יב, דלכאורה, הרי גם מי שאינו פקח ואפלו תינוק קטן יג יודע שהמלך הוא גדול יותר מהדכסין וכו', ומה צריכים לפקחות בכדי לבחר בהמלך. וגם, הרי גם אם הדכסין וכו' לא היו מתחלפין, היה מובן בפשטות שהמלך הוא גדול מהם ]ובפרט לפי הידוע יד בפרוש הכתוב טו "משכמו ומעלה גבה מכל העם", שגם שכמו ו י ד וע ה ד י וק ב ז ה, ד ל כ או ר ה, ה ר י ג ם מ י ש א ינו פ ק ח ו א פ ל ו ת ינו ק ק ט ן יו ד ע ש ה מ ל ך ה וא ג דו ל יו ת ר מ ה ד כ ס ין ו כ ו', ומ ה צ ר יכ ים ל פ ק ח ות ב כ ד י ל ב ח ר ב ה מ ל ך. ו ג ם, ה ר י ג ם א ם ה ד כ ס ין ו כ ו' לא ה י ו מ ת ח ל פ ין, ה י ה מ וב ן ב פ ש ט ות ש ה מ ל ך ה וא ג דו ל מ ה ם ] וב פ ר ט ל פ י ה י ד וע ב פ ר ו ש ה כ ת וב "מ ש כ מו ו מ ע ל ה ג ב ה מ כ ל ה ע ם", There are well-known explanations regarding the details of the Midrash. 12 For, on the surface, its intent requires explanation: Everyone, even one who is not clever, even a very young child, 13 knows that the king is greater than the duke or the other officers. Why then would cleverness be required to choose the king? Also, the rationale given for choosing the king requires explanation. Even if the position of the duke and the other officers would be permanent and they would not be subject to replacement, it is obvious that the king is greater than they. [This is certainly true according to the wellknown explanation 14 of the verse: 15 From his shoulders up, he was taller than all the people. The verse refers to King Shaul, the first of Israel s kings. The spiritual implications, however, apply to all proper monarchs. They possess inner qualities that are inherently loftier than those of their subjects. 12. See the maamar entitled Es Havayah Amarta (Or HaTorah, Ki Savo, pp. 1072, 1083) and in Sefer HaMaamarim 5630, p. 291); Biurei Zohar of the Tzemach Tzedek, p. 248ff.; Sefer HaMaamarim 5660, p This is the wording used in Or HaTorah, op. cit. and Sefer HaMaamarim 5660, op. cit. 14. See Or HaTorah, Vayeira, Vol. 4, p. 764; Or HaTorah, Shir HaShirim, Vol. 2, p I Shmuel 9:2.

17 191 BEYOM ASHTEI-ASAR YOM 5731 של המלך, היינו המדות שנמשכים מהשכל שבראש ולמטה ממנו, הוא גבה יותר מהראש )השכל( של כל העם, שבזה )כל העם( נכללים גם השרים הכי גדולים[, ולמה טז צריך להטעם דכלהו מתחלפין. ש ג ם ש כ מו ש ל ה מ ל ך, ה י ינ ו ה מ דו ת ש נ מ ש כ ים מ ה ש כ ל ש ב ר א ש ול מ ט ה מ מ נ ו, ה וא ג ב ה יו ת ר מ ה ר א ש )ה ש כ ל( ש ל כ ל ה ע ם, Implied is that the king s shoulders, i.e., his emotions that are drawn down from the intellect in his head and which influence his lower levels, are higher than the heads (i.e., the intellect) of the people at large. The king s inherent superiority places him in a different category than the entire nation. ש ב ז ה ) כ ל ה ע ם( נ כ ל ל ים ג ם ה ש ר ים ה כ י ג דו ל ים[, ו ל מ ה צ ר י ך ל ה ט ע ם ד כ ל ה ו מ ת ח ל פ ין. This includes even the nation s most elevated officers,] including the dukes, prefects, and commanders. Why then is it necessary to state the rationale that all the officers are subject to replacement? 16 Seemingly, the king should be chosen in any case because of his superior qualities. SUMMARY On the verse, G d is my portion, says my soul, the Midrash offers an analogy: A king entered a country accompanied by dukes, prefects, and commanders. One person said: I will choose a duke as my patron. Another said: I will choose a prefect as my patron. And still another said: I will choose a commander as my patron. There was a clever person among them who said: I will choose the king, because the others are all subject to replacement, while the king is not subject to replacement. In the analogue, there are gentile nations who serve the sun and others who serve the moon. Israel, by contrast, serves only the Holy One, blessed be He. This is the intent of the verse: G d is my portion, says my soul. The Midrash provokes questions: a) Why must one be clever to choose the king? Seemingly, choosing him 16. See Sefer HaMaamarim 5630, loc. cit.

18 192 ביום עשתי עשר יום, ה'תשל"א should be obvious. b) The rationale given for choosing the king because all the officers are subject to replacement requires explanation. Shouldn t the king be chosen in any case because of his superior qualities?

19 193 BEYOM ASHTEI-ASAR YOM 5731 ג( והנה לכאורה היה אפשר לבאר זה על פי הידוע יז שבדורות הראשונים, אלו שעבדו לכוכבים ומזלות ידעו שהשפע שנשפע בארץ על ידי הכוכבים ומזלות )"ממגד תבואת שמש וממגד גרש ירחים" יח ) הוא )לא שהם עצמם משפיעים, 3 ו ה נ ה ל כ או ר ה ה י ה א פ ש ר ל ב א ר ז ה ע ל פ י ה י ד וע ש ב דו רו ת ה ר א שו נ ים, א ל ו ש ע ב ד ו ל כו כ ב ים ומ ז לו ת On the surface, the above can be explained based on the well-known concept 17 that in the early generations, the people who worshiped the stars and the constellations, i.e., the Zodiac constellations which are associated with (and seen as representations of) different spiritual forces י ד ע ו ש ה ש פ ע ש נ ש פ ע ב אר ץ ע ל י ד י ה כו כ ב ים ומ ז לו ת )"מ מ ג ד ת ב וא ת ש מ ש ומ מ ג ד ג ר ש י ר ח ים"( ה וא ) לא ש ה ם ע צ מ ם מ ש פ יע ים, did not think that the stars could generate these blessings independently. They knew that the sustenance conveyed to the earth through the stars and the constellations (as implied by the verse: 18 With the goodness of the sun s crops and with the goodness of the moon s yield, ) is not brought forth by them independently. Many have difficulty relating to these concepts because the worship of the stars and the constellations has, thank G d, to a large extent disappeared from contemporary society. Nevertheless, the concepts are still relevant, for, as will be explained, the intent is not only the actual stars and the constellations, but rather all the intermediaries through which G dly blessings 19 are conveyed to the earth and its inhabitants. The service at least in a figurative sense of such intermediaries is unfortunately still widely prevalent in our times. 17. See Derech Mitzvosecha, p. 6a ff.; see also Rambam, Hilchos Avodas Kochavim 1: Devarim 33: The term blessings is being used as a translation of the Hebrew term.שפע That term literally means flow, as in the flow of water from one body of water to another. Often, it is translated as influence. Throughout the maamar, it will be translated as blessings, sustenance, or prosperity.

20 194 ביום עשתי עשר יום, ה'תשל"א אלא( שהקדוש ברוך הוא משפיע על ידם, אלא שטעו וחשבו שהשפע שנשפע ממנו יתברך על ידי הכוכבים ומזלות הוא בבחירתם, ולא ידעו את האמת שאין להם בחירה כלל, והם רק כגרזן יט ביד החוצב כ. ולכן השתחוו להכוכבים ומזלות ועבדו א ל א( ש ה ק דו ש ב ר ו ך ה וא מ ש פ יע ע ל י ד ם, א ל א ש ט ע ו ו ח ש ב ו ש ה ש פ ע ש נ ש פ ע מ מ נ ו י ת ב ר ך ע ל י ד י ה כו כ ב ים ומ ז לו ת ה וא ב ב ח יר ת ם, Instead, it is the Holy One, blessed be He, who conveys sustenance through them. Where these people erred, however, was in thinking that the sustenance which G d conveys through the stars and the constellations is transmitted by their choice. Hence, since according to their misconception, the stars and the constellations and, by extension, the entire array of intermediaries in the natural order have the power of choice, these people felt that the intermediaries deserve to be served. ו לא י ד ע ו א ת ה א מ ת ש א ין ל ה ם ב ח יר ה כ ל ל, ו ה ם ר ק כ ג ר ז ן ב י ד ה חו צ ב. ו ל כ ן ה ש ת ח ו ו ל ה כו כ ב ים ומ ז לו ת ו ע ב ד ו או ת ם, They did not know the truth: that the stars and the constellations have no free choice at all and are only like an axe in the hands of the chopper. 20 This was the reason they bowed down to the stars and the constellations and served them. In Chassidus, 21 it is explained that this error (thinking that the intermediary powers have the choice whether to convey sustenance or not) is not considered the worship of false deities, but rather shituf, associating G-d with other powers, considering that He works in partnership with them, as it were. According to certain authorities, such a conception of G-d s relationship with other powers is permitted to non-jews. The further error committed by subsequent idolaters (explained later on in the text of the maamar) was that G d abandoned the earth and relegated the authority over it to the stars. This is, by contrast, the worship of false deities itself. 20. Cf. Yeshayahu 10: See the maamar entitled Es Havayah HaAmarta, 5678, sec. 3 (Sefer HaMaamarim 5678, p. 414); the maamar entitled Kol HaMaarich, 5686, sec. 4, (Sefer HaMaamarim 5686, p. 157ff.); and the maamar entitled Mayim Rabbim, 5717 (Sefer HaMaamarim Melukat, Vol. 1, p. 54).

21 195 BEYOM ASHTEI-ASAR YOM 5731 אותם, כי לפי טעותם )שהשפע שנשפע על ידי הכוכבים ומזלות הוא בבחירתם( ראוי להודות להם על זה, על דרך "חמרא למרא טיבותא לשקייא" כא. וגם כי לפי כ י ל פ י ט ע ות ם ) ש ה ש פ ע ש נ ש פ ע ע ל י ד י ה כו כ ב ים ומ ז לו ת ה וא ב ב ח יר ת ם( ר א וי ל הו דו ת ל ה ם ע ל ז ה, ע ל ד ר ך "ח מ ר א ל מ ר א ט יב ות א ל ש ק י יא". According to their mistaken conception, (the sustenance drawn down through the stars and the constellations was dependent on the free choice of those celestial bodies). Hence, the people thought, it is appropriate to thank them, following the logic of the saying: 22 The wine belongs to the owner, but the waiter deserves favor, i.e., although the wine does not belong to the waiter, he deserves recognition for his efforts in serving it. In Chassidus, 23 another example is given to illustrate this concept: Our Sages state 24 that there are three partners in the birth of a child: the two parents who provide the cells from which the fetus develops, and G d Who gives the fetus the soul through which it lives. Obviously, G d s share of the partnership is much greater, for we see that the physical act itself cannot generate life. Nevertheless, since the parents have a choice as to whether or not to conceive the child, they are considered as partners and the child is obligated to honor them. (Here we are speaking about the obligation of honoring one s parents that stems from the fact that they have given their children the gift of life. Obviously, parents also deserve honor for many other reasons including their efforts in raising their children and sustaining them throughout their lives.) This concept does not apply to the stars and the other intermediaries through which G d grants sustenance to this world. Although they do convey vitality, they do so without any independent choice. They are merely instruments through which G d acts. As such, they are not deserving of any honor or favor, as are a waiter or one s parents. 22. Bava Kama 92b. 23. See Or HaTorah, Yisro, Vol. 8, p. 303ff.; Likkutei Sichos, Vol. 36, p. 92ff. See also the sources mentioned in fn Niddah 31a.

22 196 ביום עשתי עשר יום, ה'תשל"א טעותם, שהכוכבים ומזלות הם בעלי בחירה, חשבו שעל ידי שיעבדו אותם ישפיעו להם יותר. ומזה נשתלשל אחר כך שבאו לטעות גדולה יותר, שחשבו שעזב ה' את הארץ בידי הכוכבים ומזלות, והנהגת הארץ תלויה רק בהם. ובדגמת מלך שמנה שרים להנהיג את המדינה, דהגם שזה שבכחם להנהיג את המדינה הוא מפני שהמלך מנה אותם על זה, מכל מקום, לאחרי שנתמנו, הנהגת המדינה היא על ידי השרים, ו ג ם כ י ל פ י ט ע ות ם, ש ה כו כ ב ים ומ ז לו ת ה ם ב ע ל י ב ח יר ה, ח ש ב ו ש ע ל י ד י ש י ע ב ד ו או ת ם י ש פ יע ו ל ה ם יו ת ר. ומ ז ה נ ש ת ל ש ל אח ר כ ך ש ב א ו ל ט ע ות ג דו ל ה יו ת ר, ש ח ש ב ו ש ע ז ב ה' א ת ה אר ץ ב יד י ה כו כ ב ים ומ ז לו ת, ו ה נ ה ג ת ה אר ץ ת ל וי ה ר ק ב ה ם. וב ד ג מ ת מ ל ך ש מ נ ה ש ר ים ל ה נ ה יג א ת ה מ ד ינ ה, ד ה ג ם ש ז ה ש ב כ ח ם ל ה נ ה יג א ת ה מ ד ינ ה ה וא מ פ נ י ש ה מ ל ך מ נ ה או ת ם ע ל ז ה, מ כ ל מ קו ם, ל אח ר י ש נ ת מ נ ו, ה נ ה ג ת ה מ ד ינ ה ה יא ע ל י ד י ה ש ר ים, Furthermore, because of their mistaken conception that the stars and the constellations have free choice, they thought that by serving them, i.e., through such service, they could ingratiate themselves with them and they would motivate them to grant them greater prosperity. This led to their committing an even greater error: the thought that G d abandoned the earth, 25 relegating the authority over it to the stars and the constellations, and that they alone control the earth s destiny. To illustrate by analogy: these individuals thought that the situation resembled a king who appointed officers to run a country. Now, it is true that the officers authority over the country came about because the king appointed them, i.e., they recognize that the king is the ultimate authority and it is only because of him that they have power. Nevertheless, once they were appointed, it is they who govern the country, 25. Cf. Yechezkel 8:12, 9:9.

23 197 BEYOM ASHTEI-ASAR YOM 5731 ואין המלך מתערב בזה )מלבד לפרקים רחוקים, בשביל צרך גדול(. ]ויש לומר, דזה שאמות העולם קוראין אותו יתברך בשם אלקא דאלקיא כב נכללים בזה שני הסוגים. שגם אלו שחושבים שעזב ה' את הארץ בידי הכוכבים ומזלות קוראין אותו יתברך בשם אלקא דאלקיא דנוסף לזה שהוא יתברך גבוה מהם ושליט עליהם, הנה גם בזה גופא שהכוכבים ומזלות הם "אלקיא" )לדעתם(, היינו שיש להם כח להנהיג את הארץ ולהשפיע בה, הוא לא מצד עצמם אלא מפני שהקדוש ברוך הוא נתן להם making decisions independently. As such, there is reason to worship them in an attempt to curry favor with them. ו א ין ה מ ל ך מ ת ע ר ב ב ז ה )מ ל ב ד ל פ ר ק ים ר חו ק ים, ב ש ב יל צ ר ך ג דו ל(. ]ו י ש לו מ ר, ד ז ה ש א מו ת ה עו ל ם קו ר א ין או תו י ת ב ר ך ב ש ם א ל ק א ד אל ק י א נ כ ל ל ים ב ז ה ש נ י ה ס וג ים. ש ג ם א ל ו ש חו ש ב ים ש ע ז ב ה' א ת ה אר ץ ב יד י ה כו כ ב ים ומ ז לו ת קו ר א ין או תו י ת ב ר ך ב ש ם א ל ק א ד אל ק י א ד נו ס ף ל ז ה ש ה וא י ת ב ר ך ג בו ה מ ה ם ו ש ל יט ע ל יה ם, ה נ ה ג ם ב ז ה ג ופ א ש ה כו כ ב ים ומ ז לו ת ה ם "א ל ק י א" )ל ד ע ת ם(, ה י ינ ו ש י ש ל ה ם כ ח ל ה נ ה יג א ת ה אר ץ ול ה ש פ יע ב ה, and the king does not involve himself (except on rare occasions when extreme measures are necessary). [Both types of errors described above are included in our Sages statement 26 that the nations of the world refer to G d as the G d of gods, i.e., they conceive of their false deities as gods, but acknowledge that G d is the G d of gods. For even those who believe that G d abandoned the earth and relegated the authority over it to the stars and the constellations refer to G d as the G d of gods. They acknowledge that He is greater than those bodies and rules over them. Moreover, they realize that the very fact that (according to their mistaken conception) the stars and the constellations are deities and have the authority to control the earth and convey sustenance to it, 26. Menachos 110a.

24 198 ביום עשתי עשר יום, ה'תשל"א כח על זה, בדגמת שרי המלך שמנהיגים את המדינה מפני שהמלך מנה אותם על זה. ולאידך, גם הטעות שהשפע שנשפע מהקדוש ברוך הוא על ידי הכוכבים ומזלות הוא בבחירתם, נכלל )בדקות כג ) באלקא דאלקיא, כי גם זה שיכולים לעשות כרצונם )להשפיע או לאו( הוא ענין של שליטה אלקיא. ושלילת הענין דאלהים אחרים כד ה וא לא מ צ ד ע צ מ ם א ל א מ פ נ י ש ה ק דו ש ב ר ו ך ה וא נ ת ן ל ה ם כ ח ע ל ז ה, ב ד ג מ ת ש ר י ה מ ל ך ש מ נ ה יג ים א ת ה מ ד ינ ה מ פ נ י ש ה מ ל ך מ נ ה או ת ם ע ל ז ה. did not come about because these bodies have independent authority. Instead, their worshipers recognize that G d gave these celestial bodies the authority over existence, as in the analogy of the officers of the king who rule the country because the king appointed them. Thus, they recognize G-d as the G-d of gods. They err in their conception that the intermediaries He appointed also have authority and are therefore gods. ול א יד ך, ג ם ה ט ע ות ש ה ש פ ע ש נ ש פ ע מ ה ק דו ש ב ר ו ך ה וא ע ל י ד י ה כו כ ב ים ומ ז לו ת ה וא ב ב ח יר ת ם, נ כ ל ל ) ב ד ק ות( ב א ל ק א ד א ל ק י א, Conversely, even the error that the stars and the constellations are significant because the sustenance that the stars convey from the Holy One, blessed be He, comes through their choice, is included (abstractly) as part of the approach that refers to G d as the G d of gods. Though these people s error is less grievous than that made by those who worship the intermediaries themselves, nevertheless, they can also be considered as conceiving of the intermediaries as gods. I.e., in a general sense, the conception of G d as the G d of gods applies only to those who believe that G d abandoned the earth and relegated the authority over it to the stars and the constellations, but seemingly, it does not apply to those people whose error is that the intermediaries have independent choice. However, on a more abstract level, the conception of G d as the G d of gods can also be applied to the latter category. כ י ג ם ז ה ש י כו ל ים ל ע שו ת כ ר צו נ ם )ל ה ש פ יע או ל או( ה וא ע נ י ן ש ל ש ל יט ה א ל ק י א. For the very fact that the intermediaries can do as they desire (i.e., convey or withhold sustenance) would imply that they have a certain measure of authority, and are therefore considered gods.

25 199 BEYOM ASHTEI-ASAR YOM 5731 בתכלית הוא דוקא על ידי הידיעה שכל הממצעים הם רק כגרזן ביד החוצב[. ועל פי זה היה אפשר לבאר פקחותו של זה שאמר אנא נסיב מלכא )בהנמשל(, דזה שישראל יודעים את האמת שכל הממצעים שעל ידם באה ההשפעה הם רק כגרזן ביד החוצב, הוא מצד גדל הדעת שלהם, שהם רואים את הפנימיות. שהרי בחיצוניות נראה כה דזה ו ש ל יל ת ה ע נ י ן ד א לה ים א ח ר ים ב ת כ ל ית Negating the concept of other gods altogether In Chassidus, 27 commenting on the commandment: 28 You shall not have other gods before Me, it is explained that the term elokim (translated as gods ) means rulers. In the explanation there, it is stated that the stars and the constellations are not agents to whom it would be appropriate to honor, like the favor given to the waiter mentioned above. Instead, they are merely like an axe in the hand of the Chopper. ה וא ד ו ק א ע ל י ד י ה י ד יע ה ש כ ל ה מ מ צ ע ים ה ם ר ק כ ג ר ז ן ב י ד ה חו צ ב[. ו ע ל פ י ז ה ה י ה א פ ש ר ל ב א ר פ ק ח ותו ש ל ז ה ש אמ ר א נ א נ ס יב מ ל כ א ) ב ה נ מ ש ל(, ד ז ה ש י ש ר א ל יו ד ע ים א ת ה א מ ת ש כ ל ה מ מ צ ע ים ש ע ל י ד ם ב אה ה ה ש פ ע ה ה ם ר ק כ ג ר ז ן ב י ד ה חו צ ב, ה וא מ צ ד ג ד ל ה ד ע ת ש ל ה ם, ש ה ם רו א ים א ת ה פ נ ימ י ות. ש ה ר י ב ח יצו נ י ות נ ר א ה ד ז ה ש ה ה ש פ ע ה ה יא ע ל י ד י ה כו כ ב ים ומ ז לו ת, comes about through realizing that all the intermediaries are merely like an axe in the hand of the Chopper.] On this basis, it is possible to explain the nature of the wisdom of the clever person who (in the analogy) said: I will choose the king. The fact that the Jews know the truth that all the intermediaries through which sustenance descends are merely like an axe in the hand of the Chopper comes as a result of their great knowledge, that they perceive the inner truth. For from a surface perspective, the reason it appears that the sustenance comes as a result of the stars and the constellations In Chassidus, 29 it is explained that lowly creatures that possess neither knowledge nor 27. Note Or HaTorah, Yisro, p Shmos 20: See Sefer HaMaamarim 5678, p. 357.

26 200 ביום עשתי עשר יום, ה'תשל"א שההשפעה היא על ידי הכוכבים ומזלות, הוא מפני שיש בהם מעלה שמצד זה הם understanding judge only according to external appearances. Therefore they give importance to the intermediaries. I.e., since it appears that the intermediaries are sources of sustenance, a person who does not think deeply will honor them. ה וא מ פ נ י ש י ש ב ה ם מ ע ל ה ש מ צ ד ז ה ה ם ר א וי ים ל ה יו ת מ מ צ ע ים, is that they have a positive quality which causes one to think that they are fit to serve as intermediaries. To understand the relevance of the maamar s content, it is necessary to go beyond the discussion of the stars and the constellations and focus on what they represent: intermediaries to convey G dly blessings to the world at large. The maamar mentions three approaches as to how to relate to such intermediaries: a) the approach of the later worshipers of false deities who maintain that G d abandoned the world to the stars and the constellations. According to this approach, what is most important is the intermediary. These individuals recognize that G d is the G d of gods and can control and change the natural order if He so desires, but that is a rare occurrence. Instead, they view the intermediaries as those who control the world in practice and who are therefore deserving of respect and homage. In ancient times, the people s respect for the intermediaries was expressed by making statues for these deities and bowing down to them. In contemporary terms, it is expressed through submission to the powers that one perceives as controlling one s sustenance, be it one s employer, the larger network of powers that control commerce and finance, or the myriad intermediate levels in between. b) the approach of the original worshipers of false deities who maintained that indeed, it is G d Who gives the intermediaries power, but the intermediaries have free choice regarding the dispensation of the Divine blessings they convey. According to this approach, although the intermediaries are not the ultimate source of sustenance man receives, they deserve a certain degree of deference, and command a measure of respect. To explain by analogy, sight is one of the powers of the soul. We cannot say that it is a function of the body, because without a soul, the body cannot see. Nevertheless, the soul sees by way of the medium of the body. Without the body and the eyes, the organ of sight, the soul cannot see. In this instance, there is an interrelationship between the body and the soul: e.g., an improvement of the functioning of the physical eye enhances the soul s power to see. To relate the concept to the analogue: these people acknowledge that the only reason an intermediary has any importance is that G d chose it. Nevertheless,

27 201 BEYOM ASHTEI-ASAR YOM 5731 they erroneously argue that since G d chose this intermediary, it should be given the honor and respect due it. To translate the above into contemporary terms: A person might think, for example, that if he spends more time in meditation during prayer, his business affairs will suffer. Likewise, if he gives generously to tzedakah, he may be left with less money to invest. What prompts him to feel that he must compromise his religious priorities? His conception that the intermediaries the powers that appear to control his financial future have independent importance. c) The true approach: that all the intermediaries are merely an axe in the hand of the Chopper. According to this understanding, a person uses intermediaries to earn his sustenance, but only because G d so commanded. The natural ways and means he employs are, in and of themselves, of no importance in his eyes. They are nothing more than a means of fulfilling G d s will. This explains the teaching of our Sages 30 on the verse, 31 He shall be the faithfulness of your times. The Sages teach that here, emunas ( faithfulness ) alludes to Seder Zera im which is the section of the Mishnah that deals mainly with the laws applying to agriculture, for a Jewish farmer believes in He Who is the Life of all the worlds and sows. 32 True enough, it is a natural phenomenon, a fact, that the sprouting of a seed follows sowing. It does not matter whether the farmer is Jewish or not, or even if the seed fell to the ground without any human agency. The earth by nature promotes germination, regardless. (Indeed, this intrinsic nature of the earth is constant, as in the verse, 33 seed time and harvest will not cease. ) Nevertheless, nature does not command any independent status in the mind of a Jew. When he sows, he does not do so because according to the laws of nature sowing leads to germination, but only because he believes in He Who is the Life of all the worlds and sows. That is why he sows. Following this approach, a person will not ascribe any independent importance to the conduit that he makes for G d s blessing. He will involve himself with it only in order to fulfill the Creator s will, as reflected in the promise: 34 And G-d your L-rd will bless you in everything that you do, which implies that one should create a medium in nature for his livelihood. When viewed from that perspective, his involvement in these natural mediums 30. Shabbos 31a; see Tosafos, s.v. Emunas, citing the Talmud Yerushalmi. 31. Yeshayahu 33: Talmud Yerushalmi, loc. cit., quoted in Tosafos, Shabbos 31a. 33. Bereishis 8: Shmos 15:18.