A Kabbalistic Explanation of a Vexing Verse

Parshat Va'Era contains a vexing verse:

וארא אל אברהם אל יצחק ואל יעקב בא-ל ש-די ושמי יקוק לא נודעתי להם

I revealed Myself to Abraham, Isaac and Jacob as God Almighty (E-l Sha-ddai), and did not allow them to know Me by My name YHVH.

This verse implies that HaShem's name YHVH never appears in Sefer Bereshit. HaShem only spoke to Avraham, Yitzchak and Yaakov using the E-l Sha-ddai. However, a quick perusal of Sefer Bereshit shows that this is not true. The name YHVH appears all over Sefer Bereshit and specifically where HaShem is speaking to the Avot. For example, when HaShem talks to Avraham before the destruction of S'dom and Amorah (18:13), the pasuk states: ויאמר ה' אל אברהם (And YHVH spoke to Avraham). How do we understand this pasuk from Parshat Va'Era?

Rashi is also bothered by this vexing verse. He states that the phrase אני יקוק (I am YHVH) in the previous pasuk means, "I am trustworthy to reward and punish." Similarly, Rashi explains that our verse refers to the fact that HaShem promised the Avot to give Eretz Yisrael to their descendants. HaShem has not yet fulfilled that promise (this is the significance of the name E-l Sha-ddai) and now HaShem is beginning the process of fulfilling the promise. Rashi's explanation works well with many Midrashim and other sections of the Torah, but alas this is not the space to elaborate.

A little use of Kabbalah yields a different explanation. If you have not read my post on the Names of HaShem - do so now. I mean it, right click and open that post in a new window. Don't worry I'll wait for you.

That post discusses the idea that the name Elokim refers to the consistent laws of nature, whereas the name YHVH refers to the miracles that are created by HaShem. Now we can add another dimension to these names - the name YHVH also refers to the covenant between HaShem and the entire Jewish people. This covenant is finalized at Har Sinai when the Jewish people accept the responsibility of performing all Torah and Mitzvot. In return HaShem promises that the Jewish people will be "chosen", they will have an eternal favored nation status. This is the significance of the name YHVH - HaShem is promising that the entire world can have a relationship with Elokim. But only the Jewish people can have a relationship with YHVH. The Avot had a special relationship with HaShem and this relationship is represented by the name E-l Sha-ddai. But the unique eternal relationship that is represented by the name YHVH has not yet been established.

When the vexing verse states that HaShem appeared to the Avot with the name E-l Sha-ddai, but not the name YHVH, a Kabbalisitic interpretation of this verse is - HaShem had a special relationship with each of the Avot, but it did not automatically extend to their descendants. Now HaShem is telling Moshe the plan to begin the process of creating the eternal special relationship with the Jewish people. This process begins with the ten plagues, continues with the exodus from Egypt and culminates in the revelation at Har Sinai. This is the significance of the name YHVH.

Scrap of Clay

I was learning a Mishnah the other day and came across an interesting piece of Talmudic realia.

כל המעות הנמצאין בירושלים--הרי אלו חולין, אפילו דינר זהב עם הכסף ועם המעות; מצא בתוכן חרס וכתוב עליו מעשר, הרי זה מעשר - מעשר שני ד:י

All money that is found in Yerushalayim is chullin (ordinary not dedicated to the Temple), even if there is a gold coin that is found among regular coins. If you find a piece of clay (in a coin-purse) and the word ma'aser (holy money which is dedicated to the Temple) is written on it - indeed the money is ma'aser. (Ma'aser Sheni 4:10)

Not surprisingly there was no such thing as a scrap of paper in the time of the Talmud. Paper was most likely very expensive to produce and it was easier to take a clay-shard and write on it instead. I say, "Let us return to the true religion of our ancestors. Let us turn our scraps of paper into clay-shards!" Anyone with me?

Photo Credits - http://commons.wikimedia.org/wiki/File:PNA_-_Yarmoukian_Ware,_small_Jug_with_fishbone_decoration.JPG

The True Miracle of Chanukkah

There is a well known disagreement, or possible confusion, about what the true miracle of Channukah is. Most people are familiar with the story of Channukah regarding the miracle of one jar of oil burning for eight whole days. This story can be found in Massechet Shabbat (21b). However there is also the additional prayer that we add to the Amidah and Birkat HaMazon , על הנסים, which does not mention the miracle of the oil at all. Rather this additional prayer focuses on the other miracle that happened during Channukah, the miracle of the military victory against the Greeks. The question that can be debated ad nauseum in Yeshivot is: which is the true miracle of Channukah, the oil or the military victory. (In Yeshiva-speak it would sound like: Which is the ikkar - נס פח השמן או נס מלחמה?)

In true Modern Kabbalistic Chassidic (and even possibly post-modern) style, this is not a disagreement (מחלוקת) that is meant to be resolved. The tension between the two miracles reflects two fundamentally different approaches to describe how HaShem interacts with the world. The miracle of the oil is an obvious miracle which contradicts the laws of nature. It is scientifically impossible for one jar of oil to burn for eight days. This type of obvious miracle is called a nes galui (נס גלוי). The miracle of the military victory is a hidden miracle (נס נסתר) - although it is improbable for a small band of Maccabees to defeat the might of the Greek army, it is scientifically possible. See my blog post for a discussion of the Ramban's explanation of hidden miracles (נסים נסתרים).

Now let us return to the question of why does the additional prayer (על הנסים) only mention the hidden miracle of the military victory? I would suggest that Chazal felt that it is only appropriate to daven for hidden miracles. There is a Rabbinic aphorism - על תסמול על הנס, do not rely on miracles. When we ask for help from HaShem we should not ask for outright miracles that contradict the laws nature.

For example, let me describe three approaches to getting a million dollars. The first approach is an obvious miracle - a million dollars suddenly appears on my doorstep. The second approach is a highly improbable hidden miracle - to win a million dollars in the lottery. The third approach is a common hidden miracle - to start a business and earn a million dollars. The military victory of Channukah would be in between approaches two and three - not as improbable as winning the lottery and not as likely earning a million dollars with a successful business. Channukah teaches us that it is only appropriate to daven for a hidden miracle that is similar to military victory of the Maccabees. Whereas, we commemorate the obvious miracles, like the jar of oil, with a different type of religious ritual or mitzvah.

The Tzaddik

One of the contributions of Chassidut to the corpus of Jewish thought and life is the institution of the Tzaddik. The word tzaddik literally means someone who is very righteous and pious. The Chassidic Tzaddik is a divine communal leader who is intended to be an intermediary between the Jewish people and HaShem.

Kabbalah states that special individuals are able to impact the higher realms with their mitzvot. These individuals can also use esoteric mystical knowledge (like permutations of the Aleph Bet and the different names of HaShem) to effect change in this world. The general picture of this special Kabbalist is an ascetic hermit who is barely connected to this world. Like the Talmudic story of R. Shimon bar Yochai (the author of the Zohar) who lived in a cave for years eating carob. (An occasional carob bar from a Health Food store is okay, but I can't imagine eating it for a week - never mind years!)

This special Kabbalist is also part of the identity of the Tzaddik. The Tzaddik is able to daven and do mitzvot more effectively than other Jews. But unlike the Kabbilistic hermit, the Tzaddik lives in the community and is available to the people. Chassidut encourages people to daven with a Tzaddik, because the Tzaddik can also help the tefillot of individuals. Their davening is connected to the Tzaddik and their prayers carried to higher realms with the Tzaddik's prayer. The Tanya (פרק ב) encourages people to daven with a Tzaddik for this same reason. Even though every LCR (Local Chassidic Rebbe) is not on the level of a true Tzaddik, the role of the Tzaddik is crucial to Chassidic thought.

The Original Cup of Coffee

I recently was struck with a difficult dilemma, how do you make that first cup of coffee in the morning? I like to consider myself a coffee connoisseur, whereas my wife prefers to call it an addiction. I don't really like the word addiction, so many negative connotations. Nevertheless, I often need a good cup of strong java to get my gray matter going early in the morning. Case and point - the other day I added the coffee grounds straight to the cup and then added hot water. It took me a minute to realize my mistake. And I also realized that it can be very difficult to make that first cup of coffee in the morning.

Certainly my experience with the original cup of coffee is similar to Chazal's comment about the original pair of tongs in Pirkei Avot 5:9.

Ten things were created at twilight on the eve of the first Sabbath:
Others add the original tongs, for tongs must be made with tongs.

The true meaning of the verse in Avot could be discussed on many levels: It could be a response to the Prometheus legend - that fire is a gift from HaShem. Perhaps it refers to the fact that the impulse to create technology and tools is part of the divine spark of creation. My own midrashic (and even possibly Chassidic) explanation of this Mishnah is that it refers to the first tools of creation. Only HaShem can create perfect tools ex nihilo. The rest of us are left struggling to make that first cup of coffee in the morning.

ps - As a coffee connoisseur making instant coffee is not an option. In fact, I would boldly state that drinking instant coffee is one of the signs of an unenlightened life.

Photo Credit - http://commons.wikimedia.org/wiki/File:A_small_cup_of_coffee.JPG