A thought on פרשת נח
"...va'yered HaShem ...hava Nerda..."
"...and HaShem descended...saying 'let Us descend'..." (11:5,7)
HaShem instructed Moshe to record for eternity, in the Torah, that viewing the earthly scene of people posturing "revolt" against the Heavens was to be depicted as "a descent from Above." We are familiar with the numerous anthropomorphic expressions in the Torah which utilize a mortal term regarding the Divine in order that we humans can relate to its imagery. What is the lesson specific to this instance where HaShem, timeless and omnipresent, is depicted as going down below in scanning lowly man's misconduct?
The Rambam (Moreh HaNevuchim I:10) explains: HaShem is neither above nor below in any physical or measurable sense. His "place" is "high" in the exalted sense, in that greatness and majesty are His alone. It is unfathomable to us that the One Above would monitor or take notice of matters which are in fact lowly and of no celestial significance. Collectively, humanity does not deserve Divine recognition and individually, one person does not warrant Divine concern. On the other hand, HaShem is all knowing at all times and is thus intimately mindful of every act and every event on earth and elsewhere.
The concept of HaShem the Knowing also being HaShem the Caring is theologically blasphemous, for while we can attribute knowledge to Him, we will not attribute feelings or reactions to Him for He is not mortal or subject to shifts in perception or disposition. So, if HaShem knows what we are up to, and does not "care" in reaction, even His "knowing" is not knowledge (which is something which is learned and implies a change in the one who learned it) but is actually His "willing" (ratzon) far in advance of an event, or before a person or community came into existence.
All that occurs in this world is, ultimately, ratzon HaShem. We have our sense of what "counts" and what is good, and what is not good, but we do not fathom His ratzon in real terms, for we are far too tiny and remote from that Knowing to know much of anything. Yet, in those instances where humanity falls beneath its civilized standard, we develop a sense of what must be considered wrong even if it that wrong deed or act had been preordained and is, in effect, still within the Divine will. The fact that HaShem will "deal with" those instances in a punitive manner is hardly a "reaction" from Above, as we have explained. But the lesson for us is still present.
Those illustrative lessons, that HaShem does attend to such lowly and base earthly events, are shocking, given HaShem's exalted majesty. We can best "capture" those Divine interventions as a "descent", for it is humbling that His will extends to us, even in our times of dishonor and misdeed. We must try to feel humbled that HaShem "lowers" to our lowly level. That is a feature of His intimate relationship with His creations. It is the Merciful Divinity of HaShem which we come to know, from our mortal perspective, as His descent.
* * * * *
"...shiva shiva ish v'ishto..."
"...seven pairs of animals, man and its wife..." (7:2)
The animals were marched into the Ark. Our verse refers to the male-female dyads as "man and wife" rather than by their respective genders. The Rambam, we should note, writes that the Torah uses those words only as idiom and intends them as "male and female" (ibid. I:6).
Still, the words in the verse are ish v'ishto, and man and wife are very much human terms of implied intimacy and monogamous commitment, something lacking in the animal kingdom. What is the Torah's lesson for us in depicting those animals in the Ark as "seven by seven, man and wife"?
The Rosh writes that the Torah hints here at another set of seven in order to reveal a deeper truth about the events of the Great Flood. In Tehillim (29), we sing about how HaShem is sensed throughout the entire universe! His Presence, or Voice, is heard over the desert! It bursts through the forests! It permeates fire and sky and it rushes above the waters. In seven ways His mighty and powerful Voice fills the cosmos and reverberates through time and space. That is awesome strength and frightening energy for us to apprehend, and one can sense how those seven levels of intensity pulsated during the Great Flood. Such abject majesty through severe Divine judgment!
Yet, says the Rosh, that psalm closes with a surprise: Hashem la'mabul yoshav (29:10). It was HaShem alone (in comparison with the attribute Elokim, connoting justice) at the Great Flood. It was our G-d to whom we attribute that very intimacy and compassion - which the Rambam described on the earlier verse, above - who was Present at the mabul. In dealing with the planet by deluge and destruction, which were "descending din", He was also preparing for the ultimate rebirthing of the world. A selection of creatures was spared, as was a small family of mortals, from which to build civilizations and animal kingdoms in ages to come!
Those chosen few portrayed that selective, intimate component of HaShem's midas Rachamim. It was that Rachamim which resounded above the seven voices of power and might during the flood. The Rosh sees that alluded to in the image of animals as "man and wife." The Torah captures this focused and delicate sensitivity in hinting at the Divine loving kindness which was paramount, even amidst the chaos of a submerged world. Within the descent towards judgment arose a higher force of benevolent power.
Both the Rambam and the Rosh depict for us the very intimate connection which Hashem shows His creatures. One sees it in the Divine attention to mortal straying, and one sees it within the protective attentiveness to those who do not stray. One again, these two great rishonim derive a lesson for the universe from the Torah. "Va'yeshev HaShem Melech l'olam" - HaShem reigns King throughout the world!
Good Shabbos. D Fox
"...and HaShem descended...saying 'let Us descend'..." (11:5,7)
HaShem instructed Moshe to record for eternity, in the Torah, that viewing the earthly scene of people posturing "revolt" against the Heavens was to be depicted as "a descent from Above." We are familiar with the numerous anthropomorphic expressions in the Torah which utilize a mortal term regarding the Divine in order that we humans can relate to its imagery. What is the lesson specific to this instance where HaShem, timeless and omnipresent, is depicted as going down below in scanning lowly man's misconduct?
The Rambam (Moreh HaNevuchim I:10) explains: HaShem is neither above nor below in any physical or measurable sense. His "place" is "high" in the exalted sense, in that greatness and majesty are His alone. It is unfathomable to us that the One Above would monitor or take notice of matters which are in fact lowly and of no celestial significance. Collectively, humanity does not deserve Divine recognition and individually, one person does not warrant Divine concern. On the other hand, HaShem is all knowing at all times and is thus intimately mindful of every act and every event on earth and elsewhere.
The concept of HaShem the Knowing also being HaShem the Caring is theologically blasphemous, for while we can attribute knowledge to Him, we will not attribute feelings or reactions to Him for He is not mortal or subject to shifts in perception or disposition. So, if HaShem knows what we are up to, and does not "care" in reaction, even His "knowing" is not knowledge (which is something which is learned and implies a change in the one who learned it) but is actually His "willing" (ratzon) far in advance of an event, or before a person or community came into existence.
All that occurs in this world is, ultimately, ratzon HaShem. We have our sense of what "counts" and what is good, and what is not good, but we do not fathom His ratzon in real terms, for we are far too tiny and remote from that Knowing to know much of anything. Yet, in those instances where humanity falls beneath its civilized standard, we develop a sense of what must be considered wrong even if it that wrong deed or act had been preordained and is, in effect, still within the Divine will. The fact that HaShem will "deal with" those instances in a punitive manner is hardly a "reaction" from Above, as we have explained. But the lesson for us is still present.
Those illustrative lessons, that HaShem does attend to such lowly and base earthly events, are shocking, given HaShem's exalted majesty. We can best "capture" those Divine interventions as a "descent", for it is humbling that His will extends to us, even in our times of dishonor and misdeed. We must try to feel humbled that HaShem "lowers" to our lowly level. That is a feature of His intimate relationship with His creations. It is the Merciful Divinity of HaShem which we come to know, from our mortal perspective, as His descent.
* * * * *
"...shiva shiva ish v'ishto..."
"...seven pairs of animals, man and its wife..." (7:2)
The animals were marched into the Ark. Our verse refers to the male-female dyads as "man and wife" rather than by their respective genders. The Rambam, we should note, writes that the Torah uses those words only as idiom and intends them as "male and female" (ibid. I:6).
Still, the words in the verse are ish v'ishto, and man and wife are very much human terms of implied intimacy and monogamous commitment, something lacking in the animal kingdom. What is the Torah's lesson for us in depicting those animals in the Ark as "seven by seven, man and wife"?
The Rosh writes that the Torah hints here at another set of seven in order to reveal a deeper truth about the events of the Great Flood. In Tehillim (29), we sing about how HaShem is sensed throughout the entire universe! His Presence, or Voice, is heard over the desert! It bursts through the forests! It permeates fire and sky and it rushes above the waters. In seven ways His mighty and powerful Voice fills the cosmos and reverberates through time and space. That is awesome strength and frightening energy for us to apprehend, and one can sense how those seven levels of intensity pulsated during the Great Flood. Such abject majesty through severe Divine judgment!
Yet, says the Rosh, that psalm closes with a surprise: Hashem la'mabul yoshav (29:10). It was HaShem alone (in comparison with the attribute Elokim, connoting justice) at the Great Flood. It was our G-d to whom we attribute that very intimacy and compassion - which the Rambam described on the earlier verse, above - who was Present at the mabul. In dealing with the planet by deluge and destruction, which were "descending din", He was also preparing for the ultimate rebirthing of the world. A selection of creatures was spared, as was a small family of mortals, from which to build civilizations and animal kingdoms in ages to come!
Those chosen few portrayed that selective, intimate component of HaShem's midas Rachamim. It was that Rachamim which resounded above the seven voices of power and might during the flood. The Rosh sees that alluded to in the image of animals as "man and wife." The Torah captures this focused and delicate sensitivity in hinting at the Divine loving kindness which was paramount, even amidst the chaos of a submerged world. Within the descent towards judgment arose a higher force of benevolent power.
Both the Rambam and the Rosh depict for us the very intimate connection which Hashem shows His creatures. One sees it in the Divine attention to mortal straying, and one sees it within the protective attentiveness to those who do not stray. One again, these two great rishonim derive a lesson for the universe from the Torah. "Va'yeshev HaShem Melech l'olam" - HaShem reigns King throughout the world!
Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:10 PM
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