Before Purim, someone shared a beautiful pshat with me in the name of the Chasam Sofer (I believe).
If one goes back to the root of the miracle of Purim, we can trace the beginning stage to the party of Achashverosh that is described at the beginning of the story. During that party, the king asks Vashti to appear, but she refuses. In his anger, he heeds the advice to be rid of her, lest the women in the countries of his dominion learn of her intransigence and be led to do the same to their own husbands. Vashti is removed from the scene, leaving an opening for Esther to become a key player in the miracle of Purim.
What is most interesting is that the seeds for the miracle are sown at the very moment that the Jewish people were doing the sin that created the necessity for the miracle! They had been instructed by Mordechai to refrain from partaking in the party of Achashverosh, but they did not listen to the advice of the gadol. In their minds it was more important to join the party, as loyal citizens of Persia, rather than make a scene. Their mistake led to the decree of Haman to wipe out the Jewish people.
What comes out of it is that at the time the Jews were sinning and bringing upon themselves a great calamity, Hashem was concurrently preparing the miracle of their salvation. What an amazing chessed of Hashem! When His beloved people are straying from Him, in His great love He is thinking of them and creating the potential for the miracle of their salvation.
When I heard this idea, I could only think of our people today, many of whom may be entrenched in things that would pull us away from Hashem, ח"ו. Nevertheless, Hashem is constantly looking out for our best, planting the seeds of redemption even as we do things that perhaps make us unworthy! Could there be any greater kindness?
Showing posts with label mercy. Show all posts
Showing posts with label mercy. Show all posts
Friday, March 13, 2009
Wednesday, February 18, 2009
Absolute Mercy
I recently came across the following beautiful quote from the sefer Sha'arei Orah (שער י):
The tenth [and highest] name of the Holy Names is called אקיה (Ehkyeh). This is the name that reaches the level of כתר - Crown - that none other than He knows. This is the name of absolute Mercy with no admixture of Judgment. From there the thirteen attributes of Mercy are drawn.
We must mention the great mercy of Hashem, that even if the people of the world are judged in the Heavenly courts and are deserving of all types of punishments, the supplications can switch it all to good. This is what the verse says, צדיק מושל יראת אלקים - The righteous one rules fear of God. The gemara in Moed Katan (16B) explains that Hashem says, "Who rules over me? The Tzaddik. For I make a decree and he annuls it."
How is this? At the time that there is a tzadik in the world who knows how to meditate on his tefila, and he knows how to reach the level of Hashem's desire and Mercy, even though there is a decree in the Heavenly court, the prayer of that tzadik reaches up to the Crown (כתר), and the gates of the World of Mercy are opened. When that occurs, those judgments are nullified, because the lights of Mercy have appeared and filled all the Sefiros with mercy and an influx of blessings and nearness [to Hashem].
After we have given this concept to you, it should be known that when the time came for the Jewish people to be redeemed from Egypt, they were not fitting for redemption. What did Hashem do? He saw the time (קץ) had arrived and they were not worthy so He revealed the face of the Crown (כתר) which is the world of pure Mercy. Then all the sefiros and all the channels were filled with Chessed (kindness) and Mercy, and the anger passed.
This is what Hashem meant when He said to Moshe, "Tell the children of Israel that Ehkyeh sent me" - in other words - the World of pure Mercy was being revealed (corresponding to the world of כתר which is denoted by the name Ehkyeh - ag). The attribute of Justice has been switched to the attribute of Mercy, and for this reason you are being redeemed. With this name of Mercy, "Ehkyeh" are you being redeemed.
עד כאן דבריו
The final redemption, too, will occur with this highest level of Hashem's name. It would seem that just as in Egypt the Jewish people were not worthy, but Hashem displayed his unconditional Love for us, so too it will be in the Final Redemption, may it be soon. Amen.
The tenth [and highest] name of the Holy Names is called אקיה (Ehkyeh). This is the name that reaches the level of כתר - Crown - that none other than He knows. This is the name of absolute Mercy with no admixture of Judgment. From there the thirteen attributes of Mercy are drawn.
We must mention the great mercy of Hashem, that even if the people of the world are judged in the Heavenly courts and are deserving of all types of punishments, the supplications can switch it all to good. This is what the verse says, צדיק מושל יראת אלקים - The righteous one rules fear of God. The gemara in Moed Katan (16B) explains that Hashem says, "Who rules over me? The Tzaddik. For I make a decree and he annuls it."
How is this? At the time that there is a tzadik in the world who knows how to meditate on his tefila, and he knows how to reach the level of Hashem's desire and Mercy, even though there is a decree in the Heavenly court, the prayer of that tzadik reaches up to the Crown (כתר), and the gates of the World of Mercy are opened. When that occurs, those judgments are nullified, because the lights of Mercy have appeared and filled all the Sefiros with mercy and an influx of blessings and nearness [to Hashem].
After we have given this concept to you, it should be known that when the time came for the Jewish people to be redeemed from Egypt, they were not fitting for redemption. What did Hashem do? He saw the time (קץ) had arrived and they were not worthy so He revealed the face of the Crown (כתר) which is the world of pure Mercy. Then all the sefiros and all the channels were filled with Chessed (kindness) and Mercy, and the anger passed.
This is what Hashem meant when He said to Moshe, "Tell the children of Israel that Ehkyeh sent me" - in other words - the World of pure Mercy was being revealed (corresponding to the world of כתר which is denoted by the name Ehkyeh - ag). The attribute of Justice has been switched to the attribute of Mercy, and for this reason you are being redeemed. With this name of Mercy, "Ehkyeh" are you being redeemed.
עד כאן דבריו
The final redemption, too, will occur with this highest level of Hashem's name. It would seem that just as in Egypt the Jewish people were not worthy, but Hashem displayed his unconditional Love for us, so too it will be in the Final Redemption, may it be soon. Amen.
Wednesday, December 10, 2008
Bringing Miracles of Redemption
I was deeply moved recently as I read a beautiful piece in the sefer Nefesh Hachaim at the end of the first gate, chapter nine, and the accompanying commentary of Rav Bentzion Epstien (Feldheim hebrew edition of Nefesh Hachaim pp. 98-101).
Rav Chaim Volozhin explains the deep idea that Hashem set up the world in such a way that all that He wishes to give to the world is completely dependant on our actions. Hashem acts precisely corresponding to how we act.
With this premise Reb Chaim explains why Hashem told Moshe specifically not to pray when the Jews stood next to the sea of reeds. Rather Hashem told him to speak to the people and have them move into the sea. With this display of absolute trust, they would merit an 'awakening from above' that would bring about the miracle of the splitting of the sea.
In explanation of this, Rav Epstein brings down the Gr"a (who was R' Chaim's rebbe) who says that prayer would not help them at this juncture because in order for the miracle to occur, there had to be a breakthrough to the highest spiritual dimension. This dimension is one that is not dependant on actions from below but is a dimension of complete mercy, irrespective of one deserving that mercy. The prayers that they would offer would have no effect in that dimension, and thus they were to hold off on prayer at that time.
Rav Epstein goes on to explain (based on Rashi) that when the Jews stood next to the sea, they were actually being judged at that time whether they would be saved or drowned. The angel of Egypt claimed that both the Jews and the Egyptians served idolatry. If they had been judged with strict justice, they could not have made it. Prayer would not get them past that level.
So how would they be able to access the dimension above judgment, the dimension of absolute mercy?
Moshe was directed to leave any and all types of hishtadlus (concrete efforts) and to instead have the people do something which showed their absolute faith in Hashem's miracles. Acting in a manner which was למעלה מן הטבע - above nature - would ensure that Hashem would behave with them in a way that was above nature. When they showed their willingness to jump into the sea, a place impossible to sustain life, which was completely unnatural, and listen to Hashem's command, that action was reflected in Hashem's supernatural response, which was to split the sea.
In short, the way they were able to access that supernatural dimension of absolute mercy was by showing their absolute trust and faith in Hashem. That opened them to the sublime level where mercy is shown irrespective to one's level of deservedness.
Unbelievably, Rav Epstein brings numerous sources for the idea that one can merit salvation from Hashem even if one is evil, just by stepping back and placing one's complete trust in Hashem! To prove this point he brings the passuk in Tehillim (107:17) that says, "Fools will be pained from the path of their iniquity, they that eat from their despicable desires will reach the gates of death. They will call out to Hashem from their difficulty and He will save them from their desperation." We are clearly talking about a great רשע (evil person) here, and nevertheless, when he calls out to Hashem, he is immediately saved!
Finally he quotes the famous meditation of Rav Chaim Volozhin (Nefesh Hachaim third gate, chapter twelve) where one focuses completely on the fact that Hashem is God, and there is no other but Him. If one constantly focuses on this idea, no evil power in the world can affect him. This goes hand in hand with the previous idea that when one trusts completely in Hashem, he can rise above the level of strict judgment and access the dimension of pure mercy.
The reason this whole concept hit home for me was because we find that exactly the level that was needed to be accessed there at the splitting of sea is the same dimension we need to access for the miracles of Geulah. Thus, if we want to access this level, we need to learn from Hashem's directive to Moshe. We need to show our complete trust in Hashem, and also be ready to act in ways past our natural comfort level. By doing so, we will merit the supernatural miracles of Geulah, and they will bring down this unbelievable level of pure mercy.
I think it is so important to stress that this type of mercy is one that is shown whether we as a people are meritorious or not from any other perspective. Our collective emunah raises us above our level - even if we are similar in many ways to the culture around us, we can rise above it by displaying our supernatural trust in Hashem.
To me, if one looks at the type of sacrifice and trust that is necessary to live here in Eretz Yisrael, there is no greater show of a readiness to live by the ideals of emunah and bitachon. There are so many reasons not to be here, but those who make the sacrifice are opening the Jewish people up to the highest revelation of Hashem's mercy and the ultimate miracles of redemption.
The truth is that this type of emunah can be activated wherever one is. The greater the show of faith in Hashem, the greater the effect will be to bring about miracles.
This is why the final tikkun before Moshiach is working on emunah and bitachon. The more we attach ourselves to this middah, the more we will be able to merit the unconditional mercy accompanying the miracles of Moshiach, not just for ourselves, but even for those who may be less deserving than we are. May we all merit to see the day soon. Amen!
Rav Chaim Volozhin explains the deep idea that Hashem set up the world in such a way that all that He wishes to give to the world is completely dependant on our actions. Hashem acts precisely corresponding to how we act.
With this premise Reb Chaim explains why Hashem told Moshe specifically not to pray when the Jews stood next to the sea of reeds. Rather Hashem told him to speak to the people and have them move into the sea. With this display of absolute trust, they would merit an 'awakening from above' that would bring about the miracle of the splitting of the sea.
In explanation of this, Rav Epstein brings down the Gr"a (who was R' Chaim's rebbe) who says that prayer would not help them at this juncture because in order for the miracle to occur, there had to be a breakthrough to the highest spiritual dimension. This dimension is one that is not dependant on actions from below but is a dimension of complete mercy, irrespective of one deserving that mercy. The prayers that they would offer would have no effect in that dimension, and thus they were to hold off on prayer at that time.
Rav Epstein goes on to explain (based on Rashi) that when the Jews stood next to the sea, they were actually being judged at that time whether they would be saved or drowned. The angel of Egypt claimed that both the Jews and the Egyptians served idolatry. If they had been judged with strict justice, they could not have made it. Prayer would not get them past that level.
So how would they be able to access the dimension above judgment, the dimension of absolute mercy?
Moshe was directed to leave any and all types of hishtadlus (concrete efforts) and to instead have the people do something which showed their absolute faith in Hashem's miracles. Acting in a manner which was למעלה מן הטבע - above nature - would ensure that Hashem would behave with them in a way that was above nature. When they showed their willingness to jump into the sea, a place impossible to sustain life, which was completely unnatural, and listen to Hashem's command, that action was reflected in Hashem's supernatural response, which was to split the sea.
In short, the way they were able to access that supernatural dimension of absolute mercy was by showing their absolute trust and faith in Hashem. That opened them to the sublime level where mercy is shown irrespective to one's level of deservedness.
Unbelievably, Rav Epstein brings numerous sources for the idea that one can merit salvation from Hashem even if one is evil, just by stepping back and placing one's complete trust in Hashem! To prove this point he brings the passuk in Tehillim (107:17) that says, "Fools will be pained from the path of their iniquity, they that eat from their despicable desires will reach the gates of death. They will call out to Hashem from their difficulty and He will save them from their desperation." We are clearly talking about a great רשע (evil person) here, and nevertheless, when he calls out to Hashem, he is immediately saved!
Finally he quotes the famous meditation of Rav Chaim Volozhin (Nefesh Hachaim third gate, chapter twelve) where one focuses completely on the fact that Hashem is God, and there is no other but Him. If one constantly focuses on this idea, no evil power in the world can affect him. This goes hand in hand with the previous idea that when one trusts completely in Hashem, he can rise above the level of strict judgment and access the dimension of pure mercy.
The reason this whole concept hit home for me was because we find that exactly the level that was needed to be accessed there at the splitting of sea is the same dimension we need to access for the miracles of Geulah. Thus, if we want to access this level, we need to learn from Hashem's directive to Moshe. We need to show our complete trust in Hashem, and also be ready to act in ways past our natural comfort level. By doing so, we will merit the supernatural miracles of Geulah, and they will bring down this unbelievable level of pure mercy.
I think it is so important to stress that this type of mercy is one that is shown whether we as a people are meritorious or not from any other perspective. Our collective emunah raises us above our level - even if we are similar in many ways to the culture around us, we can rise above it by displaying our supernatural trust in Hashem.
To me, if one looks at the type of sacrifice and trust that is necessary to live here in Eretz Yisrael, there is no greater show of a readiness to live by the ideals of emunah and bitachon. There are so many reasons not to be here, but those who make the sacrifice are opening the Jewish people up to the highest revelation of Hashem's mercy and the ultimate miracles of redemption.
The truth is that this type of emunah can be activated wherever one is. The greater the show of faith in Hashem, the greater the effect will be to bring about miracles.
This is why the final tikkun before Moshiach is working on emunah and bitachon. The more we attach ourselves to this middah, the more we will be able to merit the unconditional mercy accompanying the miracles of Moshiach, not just for ourselves, but even for those who may be less deserving than we are. May we all merit to see the day soon. Amen!
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