A thought on Parshas Noach
"...va'yomer Elokim l'Noach...""...and the Lord said to Noach..." (6:13)
The Torah utilizes the name Elokim - "Lord" - in depicting the Divine decree to bring the mabul or flood over the globe. In later catastrophic events, such as His visitation upon the dor ha'plaga or in striking the communities at and around S'dom, the Torah employs the name HaShem - "God" - instead. What are we able to learn from this significant shift of Names?The Recanati draws on the mystical words of the Zohar here. We have learned to associate the name Elokim with that mida or attribute which we perceive as din, or Divine justice. We understand the name HaShem as characterizing the attribute we know as rachamim or Divine compassion.
The Divine response to those who sought to build a tower was to disperse them so that the world became a home for numerous races and cultures. There is quite clearly an element of compassion there, as opposed to abject punishment and destruction. One can perceive within this Divine response a vivid aspect of rachamim within the din decision. This is also seen in the Divine response to S'dom where select areas were overthrown yet many other areas, and their inhabitants, were spared. This is another illustration of our being able to see din which is cloaked within rachamim. This is why the name HaShem is utilized there.
The deluge, or flood, was another matter. Noach and his family went adrift in their own taeva, a boat which became a replica of a now submerged world. The rest of the globe, the former world, was no more to exist. There was no semblance of compassion seen, only a Divine punishment which was a pure manifestation of din. That is why the name Elokim is utilized there.
This thought, notes the Recanati, can be captured in a familiar verse (Tehillim 29:10) which we chant every Friday night as we rise during Kabbalas Shabbos - "HaShem la'mabul yoshav." - HaShem "sat" at the flood. Now, we know that HaShem is described as "sitting" on a heavenly throne. He is the Melech - the Majesty, and we often symbolize that image by describing His Kisae HaKavod. What is the thought in this Psalm that HaShem "sat" or was enthroned specifically during the flood?
The Recanati explains the Zoharic message that once again, the name HaShem signifies the attribute of compassion. There was no perception or sense of compassion during the flood. That aspect of the Divine presence was "nowhere to be found" from an earth point of view. Where was His rachamim at that time? The Recanati says that this is what Dovid HaMelech is telling us: during the flood, HaShem "sat it out." Compassion took a back seat (actually a higher seat.) His mercy was high in the heavens yet not sensed below on earth. This is what the Psalm means when it declares that HaShem was "sitting" far away during the worldwide flood.
Yet, promises that verse, "va'yeshev HaShem Melech l'Olam" - the time will come when the Just King who is HaShem, whose majesty will be perceived as compassionate and merciful, will be sensed in our midst throughout the universe and for eternity.
May that time come speedily, in our own days. Good Shabbos. D Fox
The Torah utilizes the name Elokim - "Lord" - in depicting the Divine decree to bring the mabul or flood over the globe. In later catastrophic events, such as His visitation upon the dor ha'plaga or in striking the communities at and around S'dom, the Torah employs the name HaShem - "God" - instead. What are we able to learn from this significant shift of Names?The Recanati draws on the mystical words of the Zohar here. We have learned to associate the name Elokim with that mida or attribute which we perceive as din, or Divine justice. We understand the name HaShem as characterizing the attribute we know as rachamim or Divine compassion.
The Divine response to those who sought to build a tower was to disperse them so that the world became a home for numerous races and cultures. There is quite clearly an element of compassion there, as opposed to abject punishment and destruction. One can perceive within this Divine response a vivid aspect of rachamim within the din decision. This is also seen in the Divine response to S'dom where select areas were overthrown yet many other areas, and their inhabitants, were spared. This is another illustration of our being able to see din which is cloaked within rachamim. This is why the name HaShem is utilized there.
The deluge, or flood, was another matter. Noach and his family went adrift in their own taeva, a boat which became a replica of a now submerged world. The rest of the globe, the former world, was no more to exist. There was no semblance of compassion seen, only a Divine punishment which was a pure manifestation of din. That is why the name Elokim is utilized there.
This thought, notes the Recanati, can be captured in a familiar verse (Tehillim 29:10) which we chant every Friday night as we rise during Kabbalas Shabbos - "HaShem la'mabul yoshav." - HaShem "sat" at the flood. Now, we know that HaShem is described as "sitting" on a heavenly throne. He is the Melech - the Majesty, and we often symbolize that image by describing His Kisae HaKavod. What is the thought in this Psalm that HaShem "sat" or was enthroned specifically during the flood?
The Recanati explains the Zoharic message that once again, the name HaShem signifies the attribute of compassion. There was no perception or sense of compassion during the flood. That aspect of the Divine presence was "nowhere to be found" from an earth point of view. Where was His rachamim at that time? The Recanati says that this is what Dovid HaMelech is telling us: during the flood, HaShem "sat it out." Compassion took a back seat (actually a higher seat.) His mercy was high in the heavens yet not sensed below on earth. This is what the Psalm means when it declares that HaShem was "sitting" far away during the worldwide flood.
Yet, promises that verse, "va'yeshev HaShem Melech l'Olam" - the time will come when the Just King who is HaShem, whose majesty will be perceived as compassionate and merciful, will be sensed in our midst throughout the universe and for eternity.
May that time come speedily, in our own days. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 12:11 PM
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