A thought on Parshas Nitzavim
"...l'man sfos ha'rova es ha'tz'mae'a...""...in order to connect the moist with the dry..." (29:18)
In describing the schemes of the wicked person, the Torah adds this poetic-sounding clause. It's meaning is a matter of debate among the great commentaries and how it relates to the earlier words in this verse is a part of that discussion.
What do the schemes of the wicked have to do with moisture and thirst?
The Recanati offers an original interpretation unlike those of the other Rishonim. He uses one of his familiar themes, that of the parallelism which is present on earth in humanity's dance with the higher realm.
When we misbehave, we are defying justice. This leads to chaos below, as we know upon looking at lawless societies and corrupt communities. The mortal soul longs to connect with all that is holy. When we reject those dinim, those essential standards for healthy living which are given us by HaShem, then the world below thirsts, parched by the spiritual drought and the evaporation of the sacred from our midst.
When there is such a thirst for din below, this resonates Above. When the Divine response is to bring judgment down to earth, we begin to experience a saturation with Middas HaDin. This is known as the "connecting of the moist (abundant Din) with the dry (dinim-dried mortal life.) This is a bad sign for us. This is what our verse's "poetry" is telling us.
The verses that follow (19-23) describe such abject tragedy befalling the wicked and the Recanati closes with a most ominous thought: when the thirst for dinim is met with a Din response from Above, with no admixture of Rachamim, this means world-wide churban and all is lost.........
As we near the Days of Judgment and beseech HaShem to shower us with Rachamim, we must assure ourselves that we are already moist with a life of din-adherence and have watered the earth with acts of mercy ourselves. This will open up the fountains of love and kindness from Above. The alternative is the dreaded dryness of being callous and uncaring towards others, which our verse warns against. Right now, we do not need the weeks ahead to be "Dry vochen."
Good Shabbos. D Fox
In describing the schemes of the wicked person, the Torah adds this poetic-sounding clause. It's meaning is a matter of debate among the great commentaries and how it relates to the earlier words in this verse is a part of that discussion.
What do the schemes of the wicked have to do with moisture and thirst?
The Recanati offers an original interpretation unlike those of the other Rishonim. He uses one of his familiar themes, that of the parallelism which is present on earth in humanity's dance with the higher realm.
When we misbehave, we are defying justice. This leads to chaos below, as we know upon looking at lawless societies and corrupt communities. The mortal soul longs to connect with all that is holy. When we reject those dinim, those essential standards for healthy living which are given us by HaShem, then the world below thirsts, parched by the spiritual drought and the evaporation of the sacred from our midst.
When there is such a thirst for din below, this resonates Above. When the Divine response is to bring judgment down to earth, we begin to experience a saturation with Middas HaDin. This is known as the "connecting of the moist (abundant Din) with the dry (dinim-dried mortal life.) This is a bad sign for us. This is what our verse's "poetry" is telling us.
The verses that follow (19-23) describe such abject tragedy befalling the wicked and the Recanati closes with a most ominous thought: when the thirst for dinim is met with a Din response from Above, with no admixture of Rachamim, this means world-wide churban and all is lost.........
As we near the Days of Judgment and beseech HaShem to shower us with Rachamim, we must assure ourselves that we are already moist with a life of din-adherence and have watered the earth with acts of mercy ourselves. This will open up the fountains of love and kindness from Above. The alternative is the dreaded dryness of being callous and uncaring towards others, which our verse warns against. Right now, we do not need the weeks ahead to be "Dry vochen."
Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 12:07 PM
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