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Parashat And Sidra Shoftim

Parashat Shoftim is the 48th weekly Torah portion in the annual Jewish cycle of Torah reading.

The Sidra Shoftim informs us of a provision that profoundly affected the life of all Israel:
You will establish, you will establish a king over you… (17:15).

It is worth noting that this appointment of the king is not only preceded by a limitation of when the command is in force (when you enter the land that the Hashem your G-d is giving you… – 17.14), but also the fact that the Torah places a special condition:
When you say: I will set up a king over me like all the nations that are around me. Just this condition greatly disturbed the commentators. Nachmanides rightly asks how the Torah can announce a command by combining like all the nations that are around me – is Israel to be inspired by their example? To envy their sinfulness practices? If it really was a command, why wouldn’t the Torah use a simple conjunction: When you enter the land, will you set up a king over you? Later interpreters and sages of the Talmud find yet another reason for wonder.
The quoted text stands in apparent contrast to the episode described in chapter 8, verse 5 of the first book of Samuel.
Here we read that the prophet did not like Israel’s request, which was expressed in the same words as in Torah: Now set a king over us to judge us as [is the case] with other nations. He records this discrepancy for example Maimonides and before him the Tosefta Sandhedrin 4 when he states: At the moment Israel entered into Promised Land, he received three commandments: to choose a king (as it is written: “you shall appoint, you shall appoint a king over you…”), build a sanctuary and wipe out the offspring of Amalek (see Exodus 17:8 and 16; Deuteronomy 15:17-19).
So why were the Israelites punished during the time of Samuel? Because their request was premature. Rabbi Nehorai said: This chapter of the Torah was written only because it anticipated the (future) grumbling of the disaffected, as evidenced by the verse: “… And you will say: I will set up a king over me” (see Talmudic tractate Sanhedrin 20b and Rashi’s commentary: The Hashem foresaw that one day there would be murmurings and that the Israelites would say:
“We also want to be like all (other) nations” – see 1S 8,20).
Rabbi Eleazar bar Rabbi Jose said: The wise men made a request, as was necessary and as the text implies (‘now set a king over us to judge us’), but the stupid crowd spoiled everything with their addition: “We too want a king like all (other) nations.” According to the first answer, the only thing condemnable about the Israelis’ request is the fact that they did not come with it at the right time:
if they had presented their request at a different time, after the death of Samuel, when there would have been no prophet in Israel to replace him could lead, it would be a commendable fulfillment of the Torah commandment. According to the third answer (rabbi Eleazar bar Jose) the whole offense of Israel consisted in the reprehensible manner in which he presented his request: when the crowd asked the king, he was not guided by the will to fulfill the order, but by the desire to imitate, the desire to resemble the surrounding nations.
However, one objection remains. Why burden the Israelites with guilt when the words they used to express their request are exactly the same as the words of the Torah
(I want to set up a king like other nations do)? Let us now return to the above opinion of Rabbi Nehorai: This chapter of the Torah was written only because it anticipated the (future) grumbling of the disaffected. Abarbanel develops it further in his commentary on the Torah and the First Book of Samuel. In my opinion, the Torah predicts that the day will come when Israel, who took possession of the Promised Land and by God’s mercy settled in it, he will show his ingratitude and ask for the king. Not out of necessity, but to put himself on an equal footing with other nations that appoint kings. In other words – the verse predicts that the children of Israel will not demand a king in the time of war, the conquest of the land, when could the king perform a great service, but after its conquest, division, and definitive settlement on its soil, when everything would have been accomplished without the king, thanks to the intervention of G-d’s Providence.
It is at this point that the Israelites, in their stupidity, will say without the slightest need:
“I want to establish a king. They were guided by one reason: they wanted to be “like all the nations that are around”.
G-d foresaw this, and therefore decreed that the king whom the people would appoint would not be one whom they themselves chose, but whom “the Eternal thy G-d” will choose (verse 15). So the command doesn’t really make a necessary requirement to have a king; its essence is that this king must
G-d choose. A choice is offered in the sense that this choice depends on an imaginable eventuality: it is not an obligation. It simply says this: if you want to set up a king (even if it’s not desirable), do so under this condition.
The difficulty posed by the existence of a command subordinated to desire (I want to set up a king like all the others nations), is thus resolved. The provision to choose a king is not at all in the nature of an obligation; it is a permission accompanied by a determination borders and the procedure to be followed in the unfortunate event that the Israelis were not satisfied with the kingdom of heaven, when the Hashem your G-d is your king (1 Samuel 12:12), and they would go to seek a visible leader who would walk at the head of the people and lead them into battle on the battlefield. Anticipating this daunting situation, our sidra states the necessary provisions. The words of our sages apply to this case and others like it:
In its provisions, the Torah counted on the action of evil passions. They are words that resonate with the words rabbi Nehorai.

Chassidic Parashat Shoftim

Upping the Ante

“You shall appoint for yourselves judges and officers in all your cities that Hashem has given to your tribes for an inheritance, and they shall judge the people with honest justice.” (Devarim 17:18)
“Go to the ant you lazy one, consider her ways and become wise. She has no ruler
or overseer, yet she prepares her sustenance in the summer, gathering in her food during the harvest.” (Proverbs 6:6-8)
“What did Shlomo HaMelech (the author of Proverbs) see in the ant that he thought we could learn from? The ant has a three story house, yet she doesn’t go into the upper story since it may leak, or into the lower one since it is cold and damp. She lives only in the middle story. Her life span is only six months. Why is it that a creature that has no bones or muscles should live only six months? In her entire life she manages to eat only one or two grains of wheat. All summer long she collects grains of wheat, barley and lentils, and stores them away in her house.
R’ Tanchuma asked, “If the ant needs only one or two grains of wheat for her food
and lives for only six months, why does she go through the trouble to store away
food?”
“It is because she thinks to herself, ‘Perhaps Hashem will decree for me a longer life. Then I will have food my prepared.’”

R’ Shimon Bar Yochai once found an ant’s home and it was filled with 300 Kor
( about 20,000 U.S. gallons!) of wheat that she had collected during the summer.
Therefore Shlomo HaMelech said, “Go to the ant you lazy one, consider her ways
and become wise.” Prepare yourself, store up your mitzvos and good deeds in this
world then you will have them for the next world.
What did Shlomo HaMelech infer that we should consider her ways and become wise? The Rabbis pointed out a special quality that the ant has; she is very strict concerning theft. R’ Shimon bar Chalafta once saw that an ant dropped a grain of wheat and all the other ants came and smelled it (to see if it was theirs), but not one of them took it. They waited for the ant who dropped it to come and retrieve it.
See what wonderful wisdom the ant possesses. She learned not from the other
creatures, nor did she have the benefit of judges or officers to instruct her, as it is written, “She has no ruler or overseer. . .”. Therefore the human species, who has judges and officers, all the more so should they listen to them and learn from them, as it is written, ‘Judges and officer appoint for you in all your cities. . .”.
R’ Shimon Bar Yochai said, “Woe is man who must learn from the ant, and woe is
man who doesn’t!” (Midrash Rabbah Devarim 5:2)
The ant’s incredible behavior can be explained with the aid of a verse, “Only this
have I found, that Hashem has made the man upright, but they have made many
inventions.” (Ecclesiastes 7:29)
“Upright” is an allusion to the quality of Tiferes (beauty). Tiferes itself corresponds to Yaacov Avinu, who is called the median or perfect way. The world could not have been sustained with only Chesed (kindness, mercy) which Avraham expounded, or with Gevurah (strict justice) which Yitzchok expounded.
Tiferes is the blend between then. It doesn’t tend towards either of the two extremes. Rather Tiferes is a compound composed of both Chesed and Gevurah, yet having a new and distinct identity.
(In science, there is a distinction between a mixture and a compound. Sugar mixed with flour becomes a substance in which every bit of the mixture has an equal amount of each ingredient. However, each grain of sugar and each grain of flour remains distinct, and neither has undergone any change in character. A compound, on the other hand, is something like table salt, which is composed of two ingredients, sodium and chlorine. Sodium is a volatile metal, which bursts into flame when in contact with water, not something which one would put into one’s food. Chlorine is a green, corrosive gas, which causes a severe choking sensation. When the two get together, they form sodium chloride, an
indispensable addition that enhances the taste of food. In a compound, two substances combine, each giving up its individuality, as a totally new substance is created by this fusion.)
Therefore it is written, “. . .Hashem has made the man upright. . .”. A person should endeavor to follow the median way. On one hand he must not be too haughty, lauding himself for his Torah and good deeds. On the other hand, he mustn’t be too humble or unpretentious, looking down on himself in disdain until he succumbs to bitterness; despairing of his own self worth and his worth to the world. Both extremes are obstacles in the path to Teshuva.
One should adopt the median path. That is that one must know that man is indeed a lowly creature, barely in control of his desires, yet possessing an inner jewel, a
spark of G-dliness and a divine soul that allows one to stand in service before Hashem.
This is alluded to in the commentary of Rashi to Bereishis 37:1 (Parshas Vayeishev). “And Yaacov dwelt in the land of his father’s sojourns; in the land of Canaan. These are the generations of Yaacov. . .”. Rashi asks why this section is adjoined to the previous section at the end of Parshas Vayishlach which details the family of Esav and it’s tribal chieftains. Rashi answers with a parable. A flax dealer, his camels loaded with flax, was going into a warehouse located next to a blacksmith shop. “How can he cram all that flax in there”, wondered the
blacksmith aloud. A clever person standing nearby replied, “You know, one spark from your smithy could burn it all up.” Similarly, continues Rashi, “When Yaacov saw so many mighty chieftains descending from Esav, he wondered, ‘Who can stand before them and conquer them?’ What is written next? ‘These are the generation of Yaacov; Yosef’ . . .”. “It is further stated written in Obadiah (1:18),
‘And the house of Yaacov shall be fire and the house of Yosef a flame and the house of Esav for stubble.’ A spark will go forth from Yosef which will consume them all.”
There is always a spark of the divine soul in every any Jew which can never be extinguished. That spark can consume all the foolishness and idle thought which
confuse a person, and lead him on a straight path to Teshuva.
One is advised to always take the upright path; the median path, because this is the path of the Torah. The Maharal of Prague writes in Tiferes Yisroel, a triangle, or any thing which is threefold, is inherently stable because of its third side. This side keeps the structure from tipping over or leaning to the right or to the left. The Talmud (Shabbos 88a) says regarding the giving of the Torah, “Blessed is the Merciful One who gave us a threefold Torah (Torah, Prophets and Writings), to the threefold people, (Cohen, Levi and Yisroel), by way of the threefold family (Moshe, Aharon and Miriam) on the third day (of separation and purity), and in the third month (Sivan, third month from Nissan). This threefold quality (which has
myriad expressions in Jewish sources), represents the stability and eternal nature of the Jewish people. This brings us back to our little ant to whom we are looking for wisdom. She too understands the secret of three, for she builds herself a three story house. Yet she lives only in the middle one. The top story is too hot and it leaks. The bottom story is too cold and damp. The middle story is the perfect climate, a fusion of the two extremes. The same is true for us. We should avoid the upper story, representative of haughtiness. Nor should we inhabit the bottom story, which represents extreme humility that leads to despair. Rather, our place is only in the middle.
With all of her planning and wisdom, the little ant’s life span is only six months! She has no bones or muscles. The bones and muscles correspond to the 365 negative mitzvohs and the 248 positive mitzvohs. The ant is not commanded on any of the mitzvohs; therefore she has no “bones and muscles”. She needs to eat only one or two grains of wheat in her whole life and in the summer, she stores all that she can find. Why does she go through all this trouble for a six month life span? Perhaps Hashem will reverse nature and grant her a longer life! Then her food will have been prepared.
Therefore Shlomo HaMelech said, “Go to the ant lazy one, see consider her ways and become wise”. Prepare yourself, store up your mitzvohs and good deeds in this world so you will have them in the world-to-come.
The ant, who has no “bones and muscles”, no mitzvohs and good deeds to take to the world-to-come, nevertheless with her emunah (faith); that maybe Hashem will grant her a longer life, endeavors to save up for the world-to-come. Even when one has no Torah and no mitzvohs, the faith that Hashem is the true source of all life, can sustain and nourish a Jew for a lifetime.
Thus the ant. She has no real hope for the future, no Torah and no good deeds, nevertheless she puts away her grain in the middle story, of the house she has built. All the more so us, for whom the median, perfect path of Teshuva is always
prepared.
Hashem decreed that Teshuva always helps. As it states in the Jerusalem Talmud
(Makkos 2:6) “They asked Wisdom, ‘What is the punishment for the one who transgresses?’ Answered Wisdom, ‘The Soul that sins shall die.’ (Ezekiel 18:4) They then asked the Holy One Blessed Be He, ‘What is the punishment for the one who transgresses?’ Answered He, ‘Let him return in Teshuva!’
Even if it wouldn’t occur to one to do Teshuva, Hashem wants it to be known that
Teshuva works! And the ant, even though she has no ruler and no officers over her, will not justify the use of unjust or illegal means to attain her goal. All the more so we, who are commanded to appoint judges and officers to instruct us, should be circumspect
in the face of the temptation to steal or bend the law. It says in the Talmud (Brachos 61b), “The Tzaddikim are governed by the Yezter
Tov, the wicked are governed by the Yezter Hara. The Benonim, (intermediate people) are governed by both. One’s Da’as (conscience) is called a judge or governor. A person uses his Da’as to weigh out every action. Is it proper or not?

Tzaddikim are totally consumed by their passion for serving Hashem, learning his Torah, doing his Mitzvos and loving their fellow Jews. Their whole bodies, all their
bones and muscles are dedicated to this purpose, and therefore they are never
satisfied with their level of divine service, always hoping to improve and refine it. The wicked are the opposite, they never really think that the evil has a hold on them and they always imagine themselves to be Tzaddikim. The Benonim are judged by both. Sometimes the Yezter Tov is in control and they can make an honest spiritual accounting, and sometimes the Yezter Hara is in control, telling them that everything is OK and they are really complete Tzaddikim.
We are the Benonim. “We are not so impudent and obstinate to declare before
You that we are Tzaddikim and have not sinned. Indeed we and our ancestors have sinned.” (Morning Tachanun service) We have done good and we have done
the opposite. Nevertheless Hashem is compassionate and merciful and he leaves
the door open for those who will return in Teshuva. May we use these days of Elul
to improve our divine service and to do complete Teshuva. (based on an essay in Sefer Yismach Yisroel by R’ Yerachmiel Yisroel Yitzchok of Alexander, Parshas Shoftim #4)
A Guten Shabbos!

Zohar Shoftim Commentary

The Four Deaths of Samael: A Theological Exploration of Justice and Judgment

In the intricate tapestry of Jewish mysticism and theology, the figure of Samael, often characterized as the angel of death or the accuser, occupies a central role in the exploration of divine justice. The narrative surrounding Samael and the concept of justice culminates in a profound understanding of the spiritual and moral implications of punishment, particularly expressed through the four methods of capital punishment: sword, strangulation, stoning, and fire. The inquiry into the essence of justice is rooted in the sacred text, “Justice, justice you shall pursue” (Devarim 16:20), and its connection to the divine name Yud Hei Vav Hei—an essential element in understanding the cosmic battle between good and evil.

The Symbolism of the Sword and Divine Judgment

The sword serves as a potent symbol of divine judgment, manifesting the dual nature of justice as both a celestial and terrestrial construct. As articulated in the teachings, the Yud of Yud Hei Vav Hei represents the top of the sword, the Vavsignifies its body, while the two Hei’s represent the edges. This trifold structure symbolizes the comprehensive nature of divine justice that encompasses all realms of existence. The teachings assert that Samael, as the chief minister of Edom, is to be punished by the sword, indicating that his actions directly challenge the divine order. The proclamation from the prophet Yeshayah (Isaiah 34:5), “For My sword has sated in heaven; behold, it shall come down upon Edom,” reinforces the notion that divine justice transcends earthly boundaries and is ultimately executed by heavenly decree.

The Scabbard of Justice: The Name Adonai

The name Adonai serves as the scabbard of the sword, housing the potent letters that comprise judgment. Within this sacred name lies the letters Aleph and Din, which together translate to “judgment.” The relationship between Adonai and Yud Hei Vav Hei is not merely indicative of a name but signifies a profound union between the divine attributes of mercy and justice. The recitation of the Sh’ma, a pivotal prayer in Jewish tradition, encapsulates these divine attributes, serving as a conduit for the sacred and the earthly to intertwine. Such unification is essential for the righteous, as it allows for the manifestation of divine favor and the fulfillment of the eighteen blessings present in the Amidah prayer.

Samael and the Four Deaths: A Spiritual Analysis

The four methods of execution—sword, strangulation, stoning, and fire—represent the various dimensions of punishment that Samael must endure. Each method carries a unique significance. The sword can be seen as a direct and decisive form of justice, while strangulation symbolizes a more insidious form of demise, suffocating the essence of life. Stoning embodies communal judgment, invoking a collective response to evil, while fire signifies purification, incinerating the impurities associated with Samael and his association with sin.

The text further illuminates the notion that our bodies are akin to trees, capable of combustion when ignited by the inner light of wisdom. The fire of exaltation serves as a transformative force that not only burns away the foreign elements represented by Samael but also elevates the spirit of the righteous. In this way, the fire becomes a metaphor for the cleansing and redemptive power of divine justice.

The Role of the Righteous in the Cosmic Order

The righteous individuals, symbolized by Yesod(foundation), play a crucial role in this cosmic order. Their prayers and spiritual acts serve to pacify divine wrath, as they facilitate the union of Yud Hei Vav Hei with Adonai, resulting in the subsiding of judgment against the klipot—the forces of impurity. Through the Amidah, the righteous harness the power of the divine names, transforming their spiritual aspirations into tangible realities that affect both the celestial and terrestrial courts. This integration leads to the reclamation of divine order and the restoration of harmony within the universe.

Conclusion: The Eternal Struggle Between Good and Evil

The exploration of the four deaths of Samael serves as a profound reminder of the eternal struggle between good and evil, justice and injustice. The teachings elucidate that while Samael embodies the forces that oppose divine will, the righteous possess the power to invoke justice through their faith, prayers, and actions. Ultimately, the narrative invites reflection on the nature of justice—its complexities, its divine origins, and its manifestation in the world. In pursuing justice, we engage with the divine, becoming active participants in the sacred dance of creation and redemption, illuminating the path toward a more just and harmonious existence.

In essence, the discourse surrounding Samael and the mechanisms of divine justice reiterates the timeless truth that justice is not merely an abstract concept but a dynamic force that shapes our spiritual and moral landscapes, guiding us toward the light of righteousness and the fulfillment of our divine purpose.

The Sacred Names: Yud Hei Vav Hei and Adonai in Jewish Mysticism

In the realm of Judaism, names hold profound significance, especially the Divine Names of Yud Hei Vav Hei and Adonai. These names are not merely linguistic constructs; they encapsulate the essence of God, the relationship between the Divine and humanity, and the unfolding of spiritual realities. This essay aims to explore the mystical dimensions of these names, particularly in relation to the spiritual battle against Samael, the angel of death, and the implications of their usage in the context of Jewish thought and practice.

The Name Yud Hei Vav Hei: A Divine Signature

The Tetragrammaton, represented as Yud Hei Vav Hei (יהוה), is regarded as the most sacred name of God in Judaism. Its letters symbolize various attributes of the Divine. The Yud (י) represents wisdom and the intellect, the Hei (ה) signifies understanding and the feminine aspect of creation, the Vav (ו) embodies connection and continuity, while the final Hei (ה) denotes action and manifestation. Together, they reflect the intricate relationship between the Creator and creation.

In mystical interpretations, the name Yud Hei Vav Hei is viewed as a tool for spiritual warfare against forces of negativity, particularly against Samael. The association of the Yud with the act of strangulation alludes to a formidable power. The imagery of a Yud entwined with a Vav, capturing Samael, highlights the potency of Divine intervention in overcoming malevolent forces. This is further supported by the verse from Bemidbar (Numbers) 13:23, which illustrates the significance of carrying the Divine presence, as it is manifest in the physical world.

The Role of Adonai: The Master of Creation

Adonai (אדוני), meaning “My Lord,” serves as another important name of God, often invoked in prayer and worship. This name signifies God’s sovereignty and mastery over the universe. Unlike the ineffable Tetragrammaton, Adonai is vocalized and serves as an accessible representation of the Divine for human understanding and connection.

In Kabbalistic thought, Adonai expresses God’s relationship with humanity, emphasizing the aspect of Divine mercy and guidance. It is through this name that practitioners seek to invoke God’s presence, seeking protection and assistance in their lives. The duality of Yud Hei Vav Hei and Adonai reflects the multifaceted nature of God, encompassing both the transcendent and immanent aspects of the Divine.

The Spiritual Battle: Overcoming Samael

Samael, often characterized as the angel of death and the accuser, represents negativity and the challenges faced by humanity. The mystical tradition teaches that the Divine names hold power over such forces. The connection between the names Yud Hei Vav Hei and Adonai and the punishment of Samael illustrates this spiritual warfare. The concept of strangulation, stoning, and burning serves as metaphors for the eradication of negativity through the invocation of these names.

Strangulation, as described, relates to the five fingers of the hands, symbolizing the physical act of harnessing power to combat evil. The Yud serves as the stone used to cast away Samael, while the Hei signifies the hands that perform the action. The invocation of these names in prayer and ritual acts as a spiritual weapon against the forces that threaten one’s spiritual integrity.

Moreover, the imagery of burning emphasizes the transformative power of the Divine. Just as wood can be kindled to produce fire, so too can the commandments and the connection to the Tree of Life provide illumination and protection. The fire symbolizes the fervor of faith and the burning away of impurities, allowing the practitioner to ascend spiritually and remain connected to the Divine source.

The Unity of Names and Their Spiritual Implications

The relationship between Yud Hei Vav Hei and Adonai extends beyond mere nomenclature; it represents a profound unity in the spiritual realm. Together, they encapsulate the journey of the soul, from the heights of divine wisdom to the depths of earthly existence. The act of invoking these names serves not only as a means of protection but also as a pathway for spiritual elevation.

As practitioners engage with these names, they are reminded of the interconnectedness of all creation and the responsibility to reflect divine attributes in their lives. The total numerical value of 49, derived from the combination of Yud Hei Vav Hei and the other mystical elements, connects to the 49 letters found in the Sh’ma Yisrael and the phrase “Blessed is the Name of His Kingdom,” emphasizing the importance of unity in both the earthly and heavenly realms.

Conclusion

The names Yud Hei Vav Hei and Adonai are not merely identifiers of the Divine; they are gateways to understanding the nature of God and the spiritual battles faced in the quest for holiness. Through the invocation of these names, practitioners engage in a powerful dialogue with the Divine, seeking to overcome negativity and affirm their connection to the sacred. Ultimately, the study of these names and their implications serves as a reminder of the ongoing struggle between light and darkness, urging individuals to live in accordance with the divine will and to embody the principles of faith and righteousness. Thus, the sacred names become a source of life and strength for Israel, guiding them in their journey towards spiritual fulfillment.

At the Mouth of Two Witnesses: The Significance of Testimony in Jewish Thought

In the rich tapestry of Jewish tradition, the concept of testimony holds profound significance. The phrase “At the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established” (Devarim 19:15) underscores an essential tenet of justice within the Jewish legal system. It emphasizes not only the necessity of corroboration in legal matters but also the deeper spiritual and moral implications of witnessing, both in the court of law and in the court of the heart. Rabbi Shimon’s discourse on the nature of testimony and its connection to the moral fabric of society, as well as the individual’s relationship with God, reveals a layered understanding of accountability and righteousness.

Rabbi Shimon’s assertion that the children of Yisrael are akin to “dry wood” highlights a critical observation about their spiritual state. When disconnected from the divine, they are vulnerable and lacking in vitality. The analogy of dry wood symbolizes a disconnection from the “Tree of Life,” which represents the Torah and its teachings. The secular fire that Rabbi Shimon refers to can be interpreted as the distractions and temptations of the material world, which may lead one away from spiritual fulfillment and divine miracles. It is only through the descent of Moses with the Torah that the sacred connection is reestablished, allowing for the illumination of the “candle of Hashem.” This divine light serves not only to sustain the children of Yisrael but also to act as a judgment against the nations of the world, casting them into the metaphorical flames of their own transgressions.

The notion of testimony extends beyond mere legal proceedings; it is a holistic assertion that encompasses the entirety of one’s being. Rabbi Shimon’s remarks about the walls of one’s house bearing witness illustrate a profound connection between the external and internal aspects of existence. The walls symbolize the barriers that define our private lives, while the heart represents our innermost thoughts and feelings. In this context, the testimony of the walls becomes a metaphor for self-awareness and introspection. The members of one’s household, likened to the 248 limbs of the body, serve as living witnesses to one’s actions, reinforcing the idea that our deeds are observed not only by those around us but also by our own conscience.

Moreover, the engraving of a wicked person’s sins onto his bones elucidates the permanence of one’s actions and their implications for the soul. As the bones are white and the black script of sin is easily recognizable, this imagery serves as a reminder that our choices leave indelible marks on our very being. The bones, destined for resurrection, become a vessel for both merit and sin, encapsulating the essence of one’s life and the moral weight of one’s actions. Rabbi Shimon’s connection between the black ink of sin and the white parchment of the Torah further emphasizes the dichotomy of light and darkness, good and evil, and the eternal struggle between these forces within the human experience.

The concept of testimony culminates in the idea of the “seeing eye” and “hearing ear,” which Rabbi Shimon identifies as the ultimate witnesses to one’s actions. This divine oversight is not merely a matter of surveillance but a profound aspect of God’s relationship with humanity. The sun and moon, as celestial witnesses, symbolize the universality of this divine presence; they observe and testify to the deeds of individuals across time and space. The implication is clear: no action goes unnoticed, and the moral fabric of our lives is woven not only through our actions but also through the testimonies we leave behind.

In essence, the teachings of Rabbi Shimon regarding testimony challenge us to consider the weight of our actions and the consequences they bear. The duality of witness, both internal and external, compels us to cultivate a life of integrity, aligning our actions with the divine principles found in the Torah. The intersection of law, morality, and spirituality in Rabbi Shimon’s discourse serves as a timeless reminder that we are all accountable for our deeds, and through our testimony, we shape not only our own destinies but also the fabric of our communities and the world at large.

In conclusion, the teachings encapsulated in “At the mouth of two witnesses…shall the matter be established” resonate deeply within the Jewish tradition and offer a framework for understanding the complexities of moral responsibility. The dual nature of witnessing reflects a profound truth: that our lives are interconnected, and the testimonies we bear witness to—whether in the court of law or in the court of our hearts—define the essence of our being and our relationship with the divine. Through the light of the Torah, we are reminded of our capacity for righteousness, our need for accountability, and the transformative power of testimony in our lives.

The Engraving of Iniquities: A Deep Dive into the Spiritual Significance of Bones and the Dynamics of Judgment

In the intricate tapestry of Jewish thought, the symbolism of bones and their inextricable link to the notion of iniquities plays a pivotal role in understanding the nature of sin, judgment, and the soul’s ultimate redemption. The assertion that iniquities are engraved in the bones rather than in the flesh, tendons, or skin is rooted in profound metaphysical concepts that transcend mere physicality.

Why Bones? The bones, characterized by their stark whiteness, serve as a canvas for the black script of iniquities. This contrast is not merely aesthetic; it symbolizes the dichotomy between light and darkness, good and evil, purity and sin. Just as one cannot discern black ink on a similarly colored surface, the iniquities that dwell within the flesh are often concealed from the eye of judgment. The Torah, with its white parchment and black ink, embodies this very duality, representing the eternal struggle between the divine and the earthly, the spiritual and the corporeal.

The white of the bones signifies purity and the potential for new beginnings, while the black script of iniquities denotes the burdens carried by the soul. This engraving serves as a reminder that every action, every choice made in life leaves an indelible mark on the essence of our being. As the bones are the foundational structure of the body, so too are the iniquities a foundational aspect of our spiritual journey. They are the remnants of our earthly existence, which must be accounted for in the divine judgment that follows our earthly life.

Resurrection and Accountability The profound belief that the body will be reinstated with its bones further underscores the importance of these engravings. In Jewish eschatology, resurrection is not merely about the physical restoration of the body; it is about the reclamation of the soul and the rectification of past transgressions. Therefore, if one is deserving, the body will rise with its bones intact, bearing witness to the journey of the soul. If not, the resurrection may not occur, serving as a cautionary tale about the weight of our actions and the burden of unrepented iniquities.

The Role of Witnesses in Judgment The complexity of judgment is further illustrated through the concept of witnesses — the seeing eye and hearing ear. This metaphorical imagery evokes the idea that every action is observed and recorded, not only by human witnesses but also by celestial bodies such as the sun and moon. They testify to our deeds, illuminating the path of righteousness while casting shadows on our missteps. The text draws on the symbolism of Rosh Hashanah, where the moon, representing Malchut, is covered to signify the concealment of sin during judgment.

This concealment speaks to the deeper spiritual mechanics at play. When the sun and moon bear witness, it serves as a reminder of the duality of existence — the light that guides us and the darkness that tempts us. The covering of the moon at Rosh Hashanah indicates that the Shechinah, the divine presence, ascends to reconcile the fate of Israel before the Holy One, blessed be He. This moment of reckoning emphasizes the need for introspection and accountability, prompting individuals to confront the iniquities hidden within.

Connecting Iniquities to Keter In the quest for redemption, the sages of the Mishnah urge individuals to connect their iniquities to Keter, the crown of divine will and mercy. This connection serves as a pathway to transcend judgment, allowing one to tap into a reservoir of compassion and forgiveness that can absolve the soul from its burdens. The juxtaposition of Keter and Malchut encapsulates the essence of divine justice — that through humility and recognition of one’s flaws, one can invoke mercy and mitigate the harshness of judgment.

In conclusion, the engraving of iniquities in the bones serves a dual purpose: it reflects the weight of one’s moral choices while also providing a means of understanding the dynamics of divine judgment. The stark contrast between the white bones and black script is a compelling metaphor for the human experience, illustrating the eternal struggle between light and darkness, sin and redemption. The teachings surrounding this subject not only emphasize personal accountability but also highlight the profound mercy of the divine, encouraging individuals to seek repentance and strive for a life of righteousness. Through these reflections, we come to understand that, while our iniquities may be inscribed upon us, the potential for redemption and renewal is ever-present, waiting for us to embrace it with open hearts.

The Unceasing Testimony of the Divine: An Exploration of Witnesses in Jewish Thought

In the intricate tapestry of Jewish mysticism and law, the interplay between divine witness and human action emerges as a profound theme. The assertion that “the Holy One, blessed be He, and His Shechinah give CONSTANT testimony about the person AND NOT ONLY ON ROSH HASHANAH” invites a deeper reflection on the nature of this testimony and its implications for both the divine and human realms. This exploration, rooted in the sacred texts, reveals a dynamic relationship between the heavens, the earth, and the central components of existence, as articulated in the teachings of the Kabbalah and the Torah.

The Witnesses of Heaven and Earth

The invocation of “heaven and earth” as witnesses resonates with the foundational understanding that all creation is imbued with purpose and significance. The verse from Devarim 4:26, “I call heaven and earth to witness against you this day,” underscores the duality of existence. Heaven, represented as Zeir Anpin, embodies the divine attributes of compassion, strength, and beauty—qualities that shape the intimate relationship between the Creator and His creation. Conversely, the earth, identified with Malchut, signifies the physical realm, the manifestation of divine will and presence in the tangible world.

The Kabbalistic framework further elucidates this concept, suggesting that the two witnesses—the Central Column of Zeir Anpin and the Righteous aspect of Yesod—serve as a bridge between the divine and the earthly. The letters Ayin and Dalet, derived from the words Sh’ma and Echad, encapsulate the essence of unity within the Jewish faith. This duality of witnesses not only emphasizes the omnipresence of divine observation but also reinforces the moral responsibility of individuals as they navigate their lives.

The Weight of Testimony in Justice

The principle of justice in Jewish law, articulated through the precept “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death” (Devarim 17:6), establishes a rigorous framework for truth and accountability. The mention of Samael, who is described as essentially dead, further complicates the narrative of witness and testimony, suggesting a deeper cosmic struggle between good and evil. The presence of a single witness, who lacks the corroboration of others, signifies a vulnerability in the judicial process—highlighting the spiritual and moral dimensions of testimony and its potential ramifications.

The rigorous examination of witnesses, as mandated in Devarim 19:16-19, emphasizes a meticulous approach to justice that resonates with the divine attributes of mercy and righteousness. The seven examinations, corresponding to the seven divine attributes—Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut—provide a holistic framework for evaluating truth. This process not only seeks to safeguard the innocent but also serves as a reminder that the divine presence scrutinizes every action, urging humanity to align with the principles of justice and truth.

The Consequences of False Testimony

The fate of the corrupt witness, discussed by Rabbi Shimon, reveals the consequences of bearing false witness—a theme that echoes through the ages. The notion that false witnesses, including Samael and the serpent, can lead individuals astray by sowing doubt and confusion between the sacred letters Vav and Zayin presents a poignant reminder of the fragility of human perception. The confusion between these letters symbolizes the disconnect between divine attributes and earthly actions, illustrating how sin can distance humanity from the divine presence.

The assertion that the people of Israel, represented by the Zayin and Vav, are tasked with uniting these letters emphasizes the inherent spiritual mission of the Jewish people. The verse from Yeshayah 43:21, “This people which I have formed for Myself; they shall relate My praise,” encapsulates the profound responsibility of individuals to uphold truth and justice, thereby bridging the gap between the divine and the earthly.

Conclusion: A Call to Responsibility

In conclusion, the exploration of divine testimony as presented in the texts reveals a rich tapestry of meaning that speaks to the heart of Jewish thought. The constant witnessing of the Holy One and His Shechinah serves as both a comfort and a call to responsibility for humanity. It is a reminder that every action, every word, and every thought is imbued with significance in the grand scheme of creation.

As individuals navigate their lives, they must remember that they are not only accountable to the earthly realm but also to the divine presence that observes and guides them. The teachings regarding the witnesses compel us to strive for truth, justice, and unity, reinforcing the notion that our spiritual journey is intrinsically linked to the legacy of our actions in this world. In embracing this truth, we align ourselves with the divine will, forging a path that honors both heaven and earth.

The Mystical Union of Vav and Zayin: An Exploration of Spiritual Dynamics and Judicial Authority in Kabbalah

In the deeply layered realm of Kabbalistic thought, the intertwining of the Vav and Zayin manifests as a vital and profound metaphor, illuminating the esoteric dynamics that exist between Zeir Anpin—representing the emotive and intellectual attributes of the Divine—and Malchut, which denotes His immanent presence in our world. This connection is more than mere abstract philosophy; it demands a practical, ritualistic expression through the burning of leavened bread—a sacred act that symbolizes the eradication of the klipot, or spiritual husks, that obstruct the communion between these two crucial aspects of Creation.

The Sacred Role of Leavened Bread in Kabbalistic Ritual

The ritual of burning leavened bread, or chametz, during the Passover season serves as an allegorical representation of spiritual purification and rectification. The laws governing chametz consumption are meticulously laid out in the Torah, permitting its consumption until the sixth hour. However, the sages, with their profound understanding of spiritual principles, impose a restriction—allowing consumption only until the fourth hour, holding it in a state of suspense throughout the fifth hour, and commanding its destruction at the beginning of the sixth hour. This ritual is not merely a matter of observance; it embodies a metaphysical cleansing that is essential for bridging the gap between Zeir Anpinand Malchut.

The act of burning chametz serves as a powerful metaphor for the removal of spiritual impurities that can inhibit our connection with the Divine. By engaging in this ritual, practitioners participate in a transformative process that echoes the cosmic order, facilitating a reconnection with the divine energies that permeate all aspects of life. This purification process extends beyond mere physicality; it represents a commitment to spiritual growth and understanding, reminding us of the importance of self-reflection and the need to confront those aspects of ourselves that may hinder our relationship with the Divine.

The Sevenfold Path of Judgment and Justice

The sages’ interpretations of the laws surrounding chametz also highlight a deeper principle associated with the number seven, a number that resonates with spiritual significance throughout the Torah. This connection is exemplified in the judicial process related to the Great Sanhedrin, the supreme court of ancient Israel, which consists of seventy members. This correlation not only reflects the divine attributes of Chesed (kindness) and Gevurah (severity), but also encapsulates the notion of divine justice as it plays out in our earthly realm.

The number seven can be seen as a cycle of completion and perfection, a theme that resonates deeply within the Jewish tradition. The seventh hour, when the chametz is to be burned, is not merely a time for ritualistic destruction; it symbolizes a cosmic order where divine justice mirrors earthly adjudication. This is poignantly illustrated by the phrase, “in the thing wherein they dealt proudly,” which refers to the Egyptians’ prideful intent to harm the Israelites, only to be met with divine retribution through their own designs. This principle underscores the profound Kabbalistic teaching that the actions of individuals—especially actions stemming from hubris—ultimately return upon the doer, reinforcing the interconnectedness of all creation.

The Hierarchical Structure of the Sanhedrin

The Sanhedrin, encompassing both the Great and Small courts, serves as a microcosmic representation of the divine court system, a framework for the governance of both spiritual and physical realms. The Great Sanhedrinoperates from the aspect of Binah, the intellectual and understanding faculty of the Divine, while the Small Sanhedrin corresponds with Malchut, the manifestation of divine presence in the world. This intricate interplay between the two courts emphasizes the necessity of integrating divine wisdom with earthly governance, ensuring that justice is not only administered but also imbued with compassion.

The structure of the Great Sanhedrin, composed of seventy judges and two scribes, is significant in its correlation to Chesed. This number not only reflects the qualities of benevolence and mercy but also serves as a reminder that true justice must encompass both kindness and severity. The intertwined existence of these attributes ensures a balanced approach to governance, one that honors the complexities of the human condition while striving for alignment with divine will.

The Roles of Moses and Aaron in Kabbalistic Thought

At the pinnacle of this judicial structure stand Moses and Aaron, whose significance cannot be overstated. Moses, recognized as the foremost prophet and leader, embodies the connection between the Divine and humanity. He is the emissary of God, the one who receives the Torah and, through his teachings, brings divine wisdom into the earthly realm. Aaron, as the high priest, represents the priestly service that facilitates the spiritual connection between the people and the Divine. Together, they symbolize the duality of spiritual authority necessary for the proper functioning of the community.

Their leadership over the Sanhedrin emphasizes the necessity for divinely sanctioned authority that not only interprets the laws but embodies the moral and ethical imperatives outlined in the Torah. The relationship between these figures and the Sanhedrin serves as a guiding principle for the Jewish people, reminding them of the importance of adhering to divine law while also striving for justice and righteousness in their interactions with one another.

The Interconnection of Spiritual Authority and Community

The existence of the Great Sanhedrin, with its seventy judges presided over by Moses and Aaron, highlights the importance of communal responsibility and the need for collective adherence to the principles of justice and mercy. This structure serves as a reminder that the pursuit of spiritual elevation is not an isolated endeavor but rather a communal undertaking that requires the active participation of all members of society. Each individual plays a role in upholding the moral fabric of the community, contributing to a harmonious existence that reflects the divine order.

Moreover, the teachings surrounding the Sanhedrin and its judicial processes remind us that spiritual authority must always be accompanied by ethical responsibility. The interplay of Chesed and Gevurah in the judicial system reflects the balance necessary for true justice to prevail. This balance is not merely theoretical; it calls upon each member of the community to actively engage in the pursuit of righteousness, ensuring that their actions align with the divine will and contribute to the betterment of society as a whole.

Conclusion: A Call to Action

In conclusion, the mystical union of the Vav and Zayin through the ritual of burning leavened bread encapsulates essential Kabbalistic themes of purification, divine justice, and governance. By understanding the spiritual implications of these rituals and judicial structures, we gain insight into the profound interconnectedness of the Jewish legal system and the Divine order it seeks to mirror. The teachings of the sages guide us toward a deeper comprehension of our roles within this cosmic dance, urging us to engage in acts of purification and rectification that resonate with the divine will.

The legacy of the Great Sanhedrin, intertwined with the teachings of Moses and Aaron, serves as a powerful reminder of our ongoing responsibility to uphold the principles of justice and mercy in our pursuit of spiritual elevation and communal integrity.

The Symbolism of Tiferet and Its Role in Jewish Mysticism

In the intricate and profound landscape of Jewish mysticism, particularly within the framework of Kabbalah, the Sefirot represent a divine system through which God interacts with the world. Each Sefirah embodies unique qualities and principles, creating a complex web of spiritual influences that guide human existence. Among these, Tiferet stands out as a central figure, revered as “the greater light to rule the day.” This title is not merely a poetic metaphor but rather a reflection of Tiferet’s profound function within the spiritual hierarchy of the universe. As we embark on a deeper exploration of Tiferet, we uncover layers of significance that illuminate our understanding of divine love, human experience, and the interplay between the celestial and the earthly.

Tiferet as Chesed: The Greater Light

The characterization of Tiferet as “the greater light to rule the day” is intricately tied to the concept of Chesed, which signifies steadfast love and kindness. This connection is beautifully illustrated in Tehilim (Psalms) 42:9, where it is stated, “Hashem will command His steadfast love in the daytime.” This verse serves as a vital key to understanding Tiferet’s role within the Sefirot. Chesed embodies the essence of unconditional love and compassion—qualities that are essential for sustaining life and fostering growth. As the greater light, Tiferet symbolizes these attributes in their fullest expression, providing guidance and support to humanity as we navigate the trials and tribulations of existence.

Tiferet’s association with daytime further enriches its significance. Daylight is often perceived as a time of clarity, enlightenment, and growth. In contrast, nighttime may symbolize confusion, concealment, and the challenges that life presents. Tiferet, as the greater light, brings forth the illumination necessary for spiritual and moral development, guiding us toward an understanding of our purpose and responsibilities within the framework of creation. When we grasp Tiferet’s connection to Chesed, we recognize a profound truth: divine love not only uplifts the spirit but also instills a sense of responsibility within individuals to embody these virtues in their everyday lives. This understanding encourages us to act with kindness and compassion, creating a ripple effect that enhances the collective experience of humanity.

The Lesser Light: Yesod in Malchut

In juxtaposition to the radiant light of Tiferet, we encounter the concept of “the lesser light to rule the night.” To unravel this phrase, we must delve into the Sefirah of Yesod, which serves as a vital conduit between the higher realms of existence and Malchut, the realm of earthly reality. The nighttime, while often perceived as a time of darkness, possesses its own unique significance within the spiritual framework. As “the song of the Levites,” Yesod signifies the continuity of divine presence even in the shadows of existence. This highlights the idea that divine love and guidance are not confined to moments of clarity but are also present in times of obscurity and uncertainty.

The expression “the son of Jesse lives on the ground” (I Shmuel 20:31) further elucidates the relationship between Yesod and Malchut. In this context, ‘lives’ refers to Yesod, the foundation that sustains both the spiritual and physical realms. Malchut, often viewed as the earthly realm, is where divine energy manifests and operates. It is essential to recognize that while Tiferet shines as the greater light, Yesod acts as a bridge, ensuring that this luminescence penetrates Malchut, allowing for the manifestation of spiritual truths within our material existence. This connection reinforces the notion that the divine is intertwined with the mundane, and our earthly experiences are imbued with spiritual significance.

The Songs of the Righteous: A Reflection of Divine Attributes

The exploration of the ten types of songs composed by the righteous in Tehilim introduces an additional layer of meaning to our understanding of Tiferet and Yesod. These songs, which express various forms of praise, devotion, and emotional experience, serve as a reflection of the divine attributes embodied by these Sefirot. Each type of song resonates with different aspects of the human experience, capturing the nuances of joy, sorrow, longing, and fulfillment. This multifaceted expression of emotion illustrates the breadth of human experience and its connection to the divine.

The righteous, through their songs, not only celebrate divine love but also articulate the complexities of their relationship with God. These songs become a vehicle for expressing gratitude, seeking solace, and understanding the divine will. The act of singing, particularly in the context of the Levites, emphasizes the importance of communal worship and the sharing of spiritual experiences. It highlights the collective journey of the Jewish people as they navigate their relationship with the divine and with one another.

Moreover, the symbolism of the left, associated with Yesod in Malchut, emphasizes the inherent duality present in the spiritual framework. The left is often viewed as a place of concealment, challenge, and adversity; it is in these moments of struggle that we can discover profound lessons and insights. The Shechinah, representing divine presence, is said to have been taken from the left, indicating that even in times of difficulty, there exists a pathway to redemption and enlightenment. The left, while seemingly lesser, becomes a source of strength and resilience, allowing individuals to confront their challenges and ultimately emerge transformed.

Conclusion: Embracing the Divine Light and the Journey of Growth

As we conclude this exploration of Tiferet as the greater light and the role of Yesod in Malchut, we are invited to reflect on the profound nature of divine love and its relevance to human experience. The teachings of Jewish mysticism remind us that both light and darkness play essential roles in our spiritual journey. By understanding Tiferet’s connection to Chesed and its illumination during the day, we are encouraged to embody these qualities in our lives, fostering compassion, kindness, and understanding in our interactions with others.

Simultaneously, the symbolism of the lesser light serves as a reminder that even in our darkest hours, there exists a divine song that accompanies us, guiding us toward growth and understanding. The interplay between Tiferet and Yesod encourages us to seek balance in our existence, drawing upon the divine light to navigate the complexities of life. In doing so, we cultivate a deeper connection with the divine, allowing us to shine our light into the world, illuminating the paths of those around us.

Ultimately, the teachings of Jewish mysticism invite us to transcend the limitations of our earthly existence, embracing the divine love that permeates all aspects of life. By engaging with these concepts, we are reminded of the importance of compassion, connection, and the continuous pursuit of spiritual growth. As we navigate the journey of life, may we embody the qualities of Tiferet and Yesod, fostering a world filled with love, understanding, and illumination. In this way, we can contribute to the unfolding of a divine plan, one that seeks to unite the heavenly and the earthly, guiding humanity toward a greater understanding of its purpose and potential.