"לצאת מהדעת" - השמחה למול התבונה

Folly is joy to him that lacketh understanding; But a man of discernment walketh straightforwards.

תאוה נהיה תערב לנפש ותועבת כסילים סור מרע, “Desire realized is sweet for the soul; it is an abomination to the wicked to abandon evil.” (Proverbs 13,19). In this verse Solomon warns man not to give in to his various physical urges but to suppress them and to vanquish them. Anyone who succeeds in banishing his physical urges is considered on the spiritual level of an angel. Conversely, anyone who encourages his physical urges and wants to indulge them is on the spiritual level of an animal. When we take a look at the creatures created on the sixth day of creation we find that all the creatures created prior to man can be divided into two groups: 1) abstract intelligences; 2) creatures bound to earth by their bodies. The first group comprises the angels, creatures which are totally disembodied, divorced from anything material. The second group, such as the trees and other kinds of vegetation as well as living creatures are all composed of matter, totally devoid of intelligence. Each of the two categories of creatures performs the tasks allotted to them by their Creator, the former group using their intelligence, the latter using their instinct. Both these groups are not free agents but have to obey the instructions received from their Creator, using either their natural instincts or their G’d - given intelligence but neither being overtly interfered with.
It follows that on the sixth day a third category of creature was created, one which represents a blend of the previous two. It was a creature which embodied both intelligence similar to the disembodied angels, and at the same time is made up of a body and responds to natural urges similar to the animals. This category of creatures was the human species. Man is not dominated either by the dictates of his intelligence or those of his natural urges. The principal difference between man and other creatures it that he possess willpower, i.e. decisions made by him are free-willed. If he is circumspect he can successfully overcome the natural urges he has in common with the animals. In that event he frees himself of the influence exerted upon him by the physical raw material he is made of. If he fails to resist the urges which result from his being made up of physical matter, he negates the influence of his intelligence, the element which makes him similar to the angels.
As long as Adam did not sin and as a result became enmeshed in the urges common to animals he was a true angel of the Lord although possessed of a body. He was all intelligence, unblemished. As a result, he was fit to live forever (compare author’s comments on Genesis 2,17), similar to the angels who reside in the celestial regions. He had been placed in Gan Eden, the choicest location on earth.
Seeing that he did sin, decided to respond to physical urges, he was deprived of the intelligence which had covered him like a garment and was dressed in earth-grown material. As a result he was expelled from Gan Eden and given herbs as food, similar to the animals. This is the meaning of Genesis 3,18: “you shall eat the herbs of the field.” Prior to that he had been eating fruit grown on trees, products of plantings by G’d’s own hand. Keeping in mind how Adam was demoted, or demoted himself, we must realise that it is to our advantage to break the hold that these natural urges have on us, something which if achieved is תערב לנפש, “will be sweet for the soul;” Solomon speaks of greed and similar instincts which, if they have been “broken,” conquered by man, are something sweet and pleasant for man’s intellectual faculties. The word נהיה in that verse, an unusual word, is similar in construction to Daniel 8,27 נהייתי ונחליתי, “I was broken up and ill;” we also have a similar word in Exodus 9,3 הנה יד ה' הויה, “here the Lord’s hand is about to break, etc.” Solomon urges man to break the hold these natural instincts have over him seeing that they are רע, evil. The Torah already told us that such urges are evil in Genesis 8,21 כי יצר לב האדם רע מנעוריו, “for the instinctive urges man’s heart is exposed to are evil, ever since his early years.” Seeing that the person who does break the prison walls represented by these urges is in effect סר מרע, distancing himself from evil, Solomon adds that תועבת כסילים סור מרע, that “abandoning evil is something abominable in the eyes of the fools.” Whatever is pleasant for the soul is by definition an abomination for the body, the home of these baser instincts of man.
It is a well known fact that he who allows himself to follow these base instincts is thereby violating all of the Torah’s precepts. Following one’s instincts may be divided into four categories, four levels; 1) one does so theoretically, allowing himself to feel the urge and be titillated by it. 2) One speaks about these urges, a form of coming closer to giving in to them; 3) one indulges these urges by consuming the object of the temptation with one’s mouth, tasting it; 4) one abandons one’s entire body to the delights offered by such allure. As to fantasizing about sin Solomon already taught us that such fantasies are culpable as if the sin had actually been committed in deed. In Proverbs 15,13 he told us that “a happy heart makes for a cheerful face, whereas a sad heart causes a despondent spirit.” Solomon did not want to tell us the obvious, rather he meant that there is a direct relationship between fantasizing about sin and translating the fantasy into practice. Just as the thoughts of the heart influence the body and its appearance, so sinful thoughts influence the organs with which these thoughts are carried out. The heart is to those organs what the root of a tree is to its branches.
The second category of following one’s instincts, i.e. speaking about such fantasies involves such sins as gossiping, character-assassination, using foul language. It is forbidden by Biblical decree. Solomon refers to it when he said that “the mouth of fools expresses folly” (Proverbs 15,2). Immediately following that verse he wrote that “the eyes of G’d are everywhere; they behold the good and the wicked.” What Solomon meant was that G’d pays close attention to the power of speech being abused as well as to those who use that power judiciously and constructively. G’d will punish the guilty. The prophet Isaiah also castigated people who abuse their mouths to speak foul words when he said: “(G’d) will not spare their youths...for all are ungodly and wicked and every mouth speaks impiety” (Isaiah 9,16).
The third category, i.e. eating forbidden things in response to one’s instincts, overriding G’d’s laws, is also a violation of a Biblical law. Concerning such lapses David said (Psalms 40,9) “Your teaching is in my entrails.” David congratulated himself that he never fell victim to the temptation to fill his entrails with forbidden food. David did not merely refer to food which was forbidden per se, but to gorging himself on permitted food, indulging his appetite instead of eating only in order to meet the requirements of his health. Solomon described a righteous person as someone who אוכל לשבוע נפשו, “eats in order to satisfy his soul (as opposed to his body)” Proverbs 13,25. In Proverbs 21,23 Solomon elaborates further saying that “he who guards his mouth and his tongue keeps his soul from troubles.”
The fourth category of temptation one may fall victim to is the one involving one’s entire body. It concerns indulging one’s carnal instincts indiscriminately. There is no need to dwell on the list of incestuous relations the Torah has already outlawed. The temptation to overindulge in sexual activity with a partner who is officially permitted is what one has to suppress, conquer. This concludes the four categories of temptations that the body is exposed to and which it is incumbent upon us to resist. Whence do we know that if someone allows himself to pursue these various pleasures available to the flesh that he thereby violated the entire Torah legislation? Solomon provided us with the answer to this question when he wrote (Proverbs 18,1) לתאוה יבקש נפרד, בכל תושיה יתגלע, “a man exclusively concerned with satisfying his desires separates himself from all wisdom (Torah).” The word נפרד, “alone, abandoned,” used in that verse means that he who pursues physical gratification will find himself isolated, alone. He will lose his friends and companions in the process as his friends will not want to expose themselves to these temptations. A person guilty of such pursuits is in effect “kicking” at the Torah. This is what is meant by the words בכל תושיה יתגלע. This is why the Torah asks us not only to refrain from what is forbidden but to refrain from and to suppress desires as these might ultimately lead us to violate what is forbidden outright. Considerations such as this led our sages (Yevamot 20) to formulate the slogan: קדש עצמך במותר לך, “sanctify yourself by refraining from that which is permitted to you!” Anyone who deliberately separates himself from such urges is described as “holy.” The Torah applies this flattering description to the Nazir who undertook to abstain from intoxicating drink (wine) and all grape-products as well as from contact with ritual impurity, and who lets his hair grow to show that he is doing this. The Torah (Numbers 6,5) writes concerning such a person: “holy shall he be, the growth of his hair on his head shall grow.” Just as such a Nazir is holy, the Israelites at Mount Sinai were holy as we know from Exodus 19,6: “and you shall be unto me a Kingdom of Priests, an holy nation.” The Israelites were commanded to be holy in order that they should separate themselves from the cravings of this world. קדושים תהיו כי קדוש אני ה' אלו-היכם, “You shall be holy for I am holy, Hashem, your G’d.” According to the plain meaning of the text the word קדוש, means isolating oneself, being apart. This is an exhortation to the entire Jewish people to be chaste, to practices noble character traits and to impress one’s children with the importance of these virtues. Children then will look up to their parents as if the parents truly were G’d’s representatives on earth. In turn they will testify thereby that the Creator Himself is their supreme authority, the original “patriarch” who has called this world into existence. In order to make this point, our paragraph immediately commences by telling us that we must revere mother and father and observe G’d’s Sabbaths. (verse 3). The linkage of these two commandments is that the Sabbath is testimony to the fact that G’d created the universe (Exodus 20,11).
The reason the Torah writes the commandment to revere mother and father, letting the mother precede the father in importance (as opposed to a similar commandment in the decalogue where the Torah writes: “honour your father and your mother”), is that it is natural for children to love the mother more than the father and to fear the authority of the father more than that of the mother. The Torah wants to ensure that we do not make such distinctions in our relationship with our respective father and mother. If both parents were to agree that the child is to violate the Sabbath, the Torah adds immediately: “and you shall observe My Sabbath days,” meaning that this commandment overrides even a joint command by father and mother to the contrary. The addition of the words: “I am the Lord your G’d” at the end of verse three means that G’d is the supreme authority for both the child and his parents and thus has overriding authority when there is a conflict involving the loyalties of the child. Both the parents and the child are obligated to carry out His instructions.
The Torah appends the commandment not to serve any other deities nor to make molten images for oneself to make the point that even if one recognises the Lord as the supreme authority but denies that He created the world out of no pre-existing raw material one is considered an heretic, guilty of idolatry.
One must not turn to idols as this implies that one considers that they are a substantive force. The words אל תפנו, “do not turn,” are not so much an instruction not to face the idols but that in one’s heart one must not believe that there is anything to them and to what they purport to represent. We must consider idols as something devoid of any theological meaning, totally powerless to exert influence of any kind on anybody. The use of the root פנה here is similar in meaning to Deut. 29,17: “whose heart turns away today from the Lord, etc.,” or Deut. 30,17 “if you will turn away and not listen.”
The Torah adds that “you must not construct molten images for yourselves,” i.e. even though you are aware that such images are totally meaningless in theological terms, have no power or value. The reason the Torah appends the words: “I am the Lord your G’d,” means that ‘I can be trusted to pay you your reward, i.e. Hashem, (attribute of Mercy) but eloheychem, (attribute of Justice) in the event you do something for which you will deserve punishment.’ It is also possible to explain the directive: “you shall be holy” at the beginning of our Parshah as applying to the sanctity of one’s thoughts, one’s intentions, similar to what the sages said (Shevuot 18) that when engaging in the act of marital relations with his wife both parties should harbour only pure thoughts, not wanting to merely indulge their libido. Seeing that such purity of thought at such a time has a genetic impact on the kind of children produced through the act of cohabitation, the Torah even referred to the children born as having been born “for Me” (compare Ezekiel 23,37: “and even their children which they had born to Me they passed before them the idols, -specifically the Moloch-that they may be consumed”). The prophet speaks of children conceived in holiness as children born to G’d. This is applicable to all the Israelites whose existence is dedicated to G’d. The reason this paragraph is addressed to כל עדת בני ישראל, “the entire community of the Children of Israel,” is because these laws apply to males and females equally. When Moses assembled the people and gave them the directive to build the Tabernacle and for the Israelites to donate materials for that project we also find the directive addressed to כל עדת בני ישראל, “the entire community of the Children of Israel” (Exodus 35,1). There too the directive was addressed directly to the males and the female members of the community. The reason for the formula איש אמו ואביו תיראו, is that there are three partners involved in bringing about the birth of a human being, G’d, father, and mother (Kidushin 30). The Torah mentions the mother first as it is a great achievement for the mother to attain the level of sanctity desired when she cohabits with her husband. The father, partner number two, is mentioned next as his contribution to the fetus is critical, i.e. his sperm is the most important ingredient. G’d is mentioned last as He contributes the soul, an essential component, (but only after husband and wife have already started the fetus). The words: “I am the Lord your G’d” at the end of the verse describe that G’d is the third party in the creation of the baby. The third partner, G’d, is alluded to in the words “and observe My Sabbaths,” seeing that amongst observant people cohabitation takes place primarily on Friday nights. The word תשמרו, is appropriately translated as “waiting.” We find the word שמר used in this sense in connection with Yaakov “waiting for something to occur” when told of a dream his son Joseph had which on the face of it defied interpretation (Genesis 37,11). Our sages in Berachot 3 use the word in a similar manner when they speak about שמר לי על הפתח, as the subject Elijah there waiting for Rabbi Yossi. The prophet Isaiah 56,4 speaks of the Lord having an encouraging message for the eunuchs and sterile men who observe the Sabbaths (although unable to sire children and hope for G’d’s partnership being manifest in the children they will father, resp. not father). The subject there are not people unable to produce viable sperm but people who deny themselves the opportunity of cohabiting with their wives except on Friday nights, thus observing the Sabbaths. Our sages interpret the words אשר פריו יתן בעתו, “someone (normally tree) who will give its fruit at its appropriate time” (Psalms 1,3) as an allusion to people who indulge in cohabitation with their wives only on Friday nights, thus observing the Sabbath in a special manner (compare Ketuvot 62). G’d rewards such people by granting them יד ושם טוב מבנים ובנות, “a memorial and name better that physical sons and daughters.” [This is the end of the verse in Isaiah 56,4 and ignores the literal promise of that verse which is understood as consoling people who have no children by suggesting that there are greater rewards than biological offspring. Ed.] There are those who claim that the reason the prophet singles out Sabbath observance by males who are unable (biologically) to have offspring is because the commandment to observe the Sabbath is linked by the Torah to future generations, i.e. applicable to the children and children’s children of a person (Exodus 32,16). As a result, a person who is aware that he would never have any children might balk at observing all the laws of the Sabbath and requires special encouragement. G’d therefore promises them a reward which is greater than their merely having physical offspring.
The next verse in our paragraph exhorts us not to turn to idols, (verse 4). The connection with the previous verse is that it is forbidden to look at females (in order to arouse one’s libido). Our sages (claim that when one looks at females because they are females one places oneself in the same company as people who turn to idols, deities, even if they only admire the artistry involved in their construction (compare Zohar Kedoshim 84,1). Seeing that it is also forbidden to fantasize about someone else’s wife, the words: “do not make a molten image for yourselves” in the same verse complement the thoughts we just mentioned. A Midrashic approach: The “be holy for I am holy,” with which our portion commences reflects the fact that the concept of a nation such as Israel inspired G’d to create the universe in the first place. Expressed differently: Israel shared G’d’s holiness already before the universe or the people were created. At this time G’d decided that the time had come for the people of Israel to demonstrate this latent holiness in actual visible fashion (compare Tanchuma Kedoshim 2). If we were to illustrate this concept in a parable the matter is similar to a king who has become engaged to a bride, i.e. she has become designated for him exclusively. This prompts the king to say: “seeing that I am the king and you are going to become my queen you ought to share my glory. Seeing that my glory is my title “king,” you ought to share this glory of mine.” Applied to G’d and Israel respectively, G’d’s glory being His being holy, He is now (immediately prior to the revelation at Mount Sinai) desirous of His fiancee the Jewish people sharing this holiness. The way to achieve this is to observe the laws of the Torah, plus. This is precisely what happened prior to the revelation at Mount Sinai when G’d told Moses to “sanctify” the people (Exodus 19,10), whereas G’d Himself sanctified the people when He said: “you will be to Me a kingdom of priests and a holy nation” (Exodus 19,6).
Rabbi Levi (Vayikra Rabbah 24,5) claimed that the entire Ten Commandments are recorded in this portion. Whereas in the Decalogue we read אנכי ה' אלוקיך, “I am the Lord your G’d,” in our portion (19,4) we read אני ה' אלוקיכם. Whereas in the Decalogue we are told לא יהיה לך אלוהים אחרים, “do not have any other gods and do not make yourselves a hewn image, etc.,” we are told here (verse 4) “do not make yourselves a molten image.” Whereas in the Decalogue we are told not to utter the name of the Lord in vain, we are told here not to swear a false oath using the Lord’s name (verse 12). Whereas we are told in the Ten Commandments to observe the Sabbath, we are told here to observe the Lord’s Sabbath days (verse 3). Whereas we are told in the Decalogue to honour father and mother, we are told here to revere mother and father (verse 3). Whereas we are told in the Ten Commandments not to commit murder, we are told here “not to stand idly by when we see someone being murdered.” (19,16). In the Ten Commandments we are told not to commit adultery, whereas in our portion here we are being told: “do not desecrate your daughter to make her a harlot” (verse 29). The Decalogue commands us not to steal, whereas here we are told: “do not steal” (19,11). In the Decalogue the Torah warns against bearing false witness against someone, whereas in our portion we are warned: “do not commit character assassination, defamation” (19,16). In the Decalogue we are exhorted not to covet other people’s possessions, especially his wife, whereas here the Torah commands us to: “love what is your neighbor's just as what is yours,” i.e. not to covet what is his” (19,18). A Kabbalistic approach: ...

I said in my heart: ‘Come now, I will try thee with mirth, and enjoy pleasure’; and, behold, this also was vanity. I said of laughter: ‘It is mad’; and of mirth: ‘What doth it accomplish?’

So I commended mirth, that a man hath no better thing under the sun, than to eat, and to drink, and to be merry, and that this should accompany him in his labour all the days of his life which God hath given him under the sun.

Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone. And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? It is written: “Vexation is better than laughter” (Ecclesiastes 7:3), and it is written: “I said of laughter: It is praiseworthy” (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse it is written: “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved. Vexation is better than laughter means: The vexation of the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world by showering them with goodness. I said of laughter: It is praiseworthy, that is the laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come. Similarly, “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.

And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever; because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;

and a rug, as an exile needs those items and they are portable. The Sages interpreted the following verse describing the exile experience: “Therefore shall you serve your enemy whom the Lord shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon your neck, until he has destroyed you” (Deuteronomy 28:48). Rabbi Ami said that Rav said: “In want of all things” means without a lamp and without a table to eat upon. Rav Ḥisda said: Without a wife. Rav Sheshet said: Without an attendant to aid him. Rav Naḥman said: Without intelligence. One of the Sages teaches in a baraita: Without salt and without fat [revav] in which to dip his bread. Abaye said that we have a tradition: A poor person is only one lacking in intelligence, in agreement with the opinion of Rav Naḥman. In the West, Eretz Yisrael, they say: One who has this attribute, intelligence, in him has everything in him. One who does not have this attribute in him, what is in him? If he acquired this, what else is lacking? If he has not acquired this, what has he acquired?