‘As G-d was about to create Adam, four spiritual qualities disputed as to whether he should be created:
Kindness said, ‘Let him be created for he will perform acts of kindnesses.’
Truth countered, ‘Do not create him for he will be filled with falsehood’.
Righteousness asserted, ‘Create him, for he will perform acts of righteousness’.
Peace responded, ‘Do not create him for he will be filled with strife.”...
G-d cast Truth to the earth and said, “Truth shall sprout from the earth.”
Midrash Genesis Rabbah 8:5
The superior truth of the penitent
Rabbi Tzadok Hakohen of Lublin[1] explains how the three patriarchs, Abraham, Isaac and Jacob, correspond
to the four qualities that
preside in the heavenly court mentioned in the Midrash.
The personification of loving- Kindness (Chessed) is Abraham.[2] He established an inn in the wilderness to cater to the physical[3] and spiritual[4] needs of travelers, and even postponed prophecy in order to attend to the needs of what appeared to him as three idol-worshippers.[5] When God resolved to destroy the depraved cities of Sodom and Gomorrah it was Abraham who compassionately pleaded on their behalf.[6] And even God refers to Abraham as ‘…the one who loves Me.’[7]
The personification of loving- Kindness (Chessed) is Abraham.[2] He established an inn in the wilderness to cater to the physical[3] and spiritual[4] needs of travelers, and even postponed prophecy in order to attend to the needs of what appeared to him as three idol-worshippers.[5] When God resolved to destroy the depraved cities of Sodom and Gomorrah it was Abraham who compassionately pleaded on their behalf.[6] And even God refers to Abraham as ‘…the one who loves Me.’[7]
Isaac’s
cardinal traits were self-restraint, discipline, and a sense of duty. Unlike
his father, Abraham, who lovingly taught the ways of God to everyone, Isaac only
had a single disciple, his son Jacob. His extreme selectiveness stemmed from
fear of Torah being abused or misused by undeserving recipients. Isaac also demonstrated
utmost discipline when he remained passive while being sacrificed on an altar.[8]
Issac corresponds to the quality of righteousness, - doing what is right out of a sense of obligation and
duty.
Jacob inherited
both qualities of his forebears, the kindness of Abraham and the righteousness
of Isaac. His focus was to harmonize -
create peace – between these
qualities by pursuing the truth of any
given situation, for an
accurate (truthful) perspective of a matter seldom results in an entirely kind or
stern disposition toward it, but a blend of both – of course, in varying
degrees of emphasis. Jacob thus corresponds to both Truth and Peace.
In the Midrash, Peace and Truth opposed the creation of
Adam because they considered people incapable of meeting their standards. But,
as we’ve just mentioned, Jacob seems to have succeeded at living up to both
qualities?
In answer, let's look at the character of Jacob’s twin brother
Esau. As Jacob’s twin, Esau also inherited the qualities of Righteousness and
Kindness inherent in Abraham and Isaac. However, unlike Jacob, he failed to
pursue truth and consequently lacked inner peace. His fragmented behaviour is
visible when he pursude Jacob filled with extreme hatred and ill intent. Yet,
after Jacob lavished him with gifts and honour, Esau swung to the opposite
extreme, lovingly embracing his brother.[9]
Furthermore,
Esau’s private and public ‘selves’ were severely discordant as well. In public
he presented himself as a G-d fearing man, frequently praising G-d and
enquiring about nuances in Halachic matters. In private, however, he seduced
married women and committed murder.[10]
Like Esau, most people seldom pursue the objective truth, and display major
incongruence between presentation and their inner-self. They also tend to swing
between altruism and selfishness, lacking the internal peace characteristic of
Jacob.
Because the vast majority of people on earth tilt toward Esau rather than Jacob (of course not as extreme as Esau) , the qualities of Peace and Truth argued that we must follow the vast majority and therefore not create Adam - humanity.
But how did 'casting truth to the earth' and 'truth shall sprout from the earth' redeem humanity, resulting in our existence on earth?
To answer this we need to delve into another concept related to our forefathers, this time including King David as well:
Because the vast majority of people on earth tilt toward Esau rather than Jacob (of course not as extreme as Esau) , the qualities of Peace and Truth argued that we must follow the vast majority and therefore not create Adam - humanity.
But how did 'casting truth to the earth' and 'truth shall sprout from the earth' redeem humanity, resulting in our existence on earth?
To answer this we need to delve into another concept related to our forefathers, this time including King David as well:
Each forefather
also represents a particular aspect of G-d and His relationship with the world.
Abraham observed the complex design and harmonious order of the world and
concluded that it must have a designer and creator. In light of Abraham’s discovery we observe Shabbat which testifies that G-d is
Creator of the world, “for in six days G-d created the heaven and the earth and
rested on the seventh.”[11]
Isaac represents
the supernatural and miraculous nature of G-d in the world. Isaac’s chief
motivation for Divine service was awe and reverence of G-d. The letters of the
Hebrew word for awe, ‘yirah’,
rearrange to spell ‘riyah’, sight.
This implies that the awe of G-d depends upon seeing Divine revelations, and in sensing that G-d constantly see’s one’s behaviour.[12]
Accordingly, Abraham said to Isaac, “On the mountain the Lord will be seen”,[13] implying that
Isaac would experience divine revelation. Moreover, Isaac’s very existence was
supernatural. His parents were incapable of conceiving
children through natural means;[14]
it was thus through open miracles that Isaac was born.
Isaac’s
recognition of G-d’s involvement in the world is on a higher plane than Abraham’s.
The recognition that G-d created the world does not necessarily imply that He
continues to intervene in human life and world events. Indeed, some
philosophers believe that after creating the world, G-d withdrew and lets it
run independently following natural law. Not so different to a clock, which,
once created, continues running independently of its maker. The existence of
miracles, however, testifies to G-d’s continued providence and involvement in
the world.
The three
festivals of Pesach, Shavuot and Sukkot, each
of which commemorates awe-inspiring Divine revelations, reflect Isaac’s
perception. Pesach celebrates the
miraculous plagues that accompanied the exodus from Egypt and the parting of
the Red Sea. Shavuot commemorates the
revelation of Torah at Mt Sinai, while Sukkot
celebrates the various miracles that G-d performed for the Jews during
their journies through the wilderness.[15]
Jacob represents
the realization that nature, including one’s own self, is an ongoing
manifestation of God, constantly under His control, and that nature is merely a
facade. This level of awareness is attainable only by transcending rationale
and tapping simple faith, as, “Jacob was a simple man.”[16]
This is because intellect, which tends to neatly categorize concepts, finds
this awareness paradoxical, since human independence and Divine omnipresence
seem mutually exclusive.
Jacob is
associated with the festival of Purim, which
celebrates G-d’s rescue of the Jews through the medium of nature rather than any
openly supernatural means.[17]
In describing the salvation, the scroll
of Esther, read publicly on Purim,
not only doesn’t mention any miracles but, does not, even once, mention G-d.
Ironically, however, the text is referred to as the Megilah, meaning revelation![18]
This serves to emphasise that the natural unfolding of events is a revelation of G-d. (To mention His
name as though He is another character in the episode would detract from the
message that everything is Him.) After the Megilah
reading, a short liturgical poem is said which begins “The rose of Jacob”,[19]
further highlighting Jacob’s connection to Purim.
Jacob’s grasp of
G-d’s unity with the world surpasses Isaac’s. It asserts that nature is a
manifestation of G-d and that through it G-d guides every step of our ‘ordinary’
daily lives, and not only when He reveals Himself intermittently through open
miracles.
However, King
David demonstrates an even loftier level. Whereas the three forefathers were
impeccable in their ethical conduct, King David taught people, through role
modelling, how to return to G-d after wrongdoing.[20]
Whereas the previous level emphasises that nature is a manifestation of G-d, it
fails to stress that G-d is also present in lust, anger, and other destructive
forces that incite evil acts. Only the penitent makes this apparent. But how?
In the highest form of repentance, ‘negative’
energy – i.e. lust, envy, anger, etc – is not suppressed but harnessed and
employed in divine service, actualizing the potential for good within these forces.[21]
Furthermore, after estrangement from G-d due to transgression, the penitent
feels immense joy in reconnecting with G-d, serving Him with increased fervour
and attachment.[22]
The
penitent’s advantages are conveyed in the Talmudic teaching, “The place that
the penitent reaches, even the righteous cannot reach.”[23]
The above also explain why the prophet states, “Peace unto
the distant, peace unto the close”;[24]
mentioning the distant before the close to impress that the level of peace
attained by those that were distant, is superior to that of those who always
remained close.
Celebrating this
deepest form of Divine unity is Rosh
Chodesh, the head of the new month, the day on which the moon reappears in
the sky after completely disappearing. The new moon represents a fresh start
that follows a decline; the waxing that follows the waning. After making a
blessing on the moon we repeat three times, “Long lives David, King of Israel.”[25]
With these ideas
in mind, let us return to the Midrash and explain the significance of G-d
casting truth to the earth. At first, both Truth and Peace, as associated with Jacob, opposed the creation of Adam
because, as mentioned, the vast majority of people cannot follow in Jacob’s
ways and live a fragmented life that tilts more toward Esau’s behaviour.
In declaring that
‘truth shall sprout from the Earth’, G-d revealed to the Truth and Peace that are in
heaven that a higher form of truth and peace exists, one that can only be attained
by ordinary people who who live on the earth and sin like Esau, but, like King
David, repent and return - sprout forth - to G-d from below to above.
Both Truth and
Peace bowed before this revelation and hence all four qualities
consented to the creation of Adam.
[1]
Resisei Luyla, Sec. 43
[2] Zohar
III 103b connects the remaining seven biblical figures with the Sefirot.
[3] Sotah
10a
[4] Bereishit
Rabbah 54:6
[5] Shabbat 127a; Rashi on Bereishit 18:4
[6] Bereishit 18:23
[7] Yeshayahu 41:8
[8] Bereishit 22:1-19
[9]
Genesis 32:4
[10] Midrash
Tanchuma, Toldot 8
[11]
Exodus 20:11
[12] "Contemplate three things and you will not come to sin [for
it will instill awe into you]: a seeing eye, etc” Pirkei Avot 2:1
[13]
Genesis 22:14
[14] Rashi
on Genesis 18:11-12
[15]
Horowitz, Yeshayah, Shnei Luchot Habrit, Mesechta Succot
[16]
Genesis 25:27
[17]
Schneerson, M.M., Sefer Hamaamarim Meluket, Vol.5, p.121
[18] Torah
Ohr 119a; Vital, Rabbi Chaim, Pri Etz Chaim, Shaar Purim, Ch.5
[19]
Shulchan Aruch 692:1
[20]
Babylonian Talmud Avodah Zarah 4b
[21] Rabbi
Sholom Dovber of Lubavitch, Ateret Rosh, Shaar Yom Kippur, 36b – 37b
[22] Rabbi
Schneur Zalman of Liadi, Tanya, Iggeret HaTeshuvah, Ch.8, p.98b
[23]
Babylonian Talmud Berachot 34b
[24]
Yeshayahu, 57:19
[25]
Shulchan Aruch, Orech Chaim 426
