Naso תרל”ז
במדרש שוקיו זה העולם שנשתוקק הקב”ה לבראתו שכן נאמר ויכלו כו’ לשון תאוה.
The Midrash (Bamidbar Rabbah 10:1) explains that we learn from the word ויכולו HaShem longed to create the world.
אעפ”י שזה קאי על מעשה בראשית והמד’ אמר על תשוקת הבורא ית’ כמ”ש ועלי תשוקתו.
Now even though (the simple reading of the Midrash is) that it is referring to the creation. Yet the Midrash understands that it is referring to HaShem’s longing to create the world, as it states is Shir HaShirim (7:11) “Upon me is his desire” (The Midrash understands this from the continuation of the pasuk in Bereishis)
אכן ביאור הדברים שביד התחתונים לעורר רצון הבורא ית’ כמ”ש ויכלו כו’ אח”כ כתיב ויכל אלקים כו’ וז”ש ועלי תשוקתו שתשוקת הבורא ית’ תלוי ברצון ותשוקת תחתונים לדבקה בו:
However the idea is that it is in the ability of man to awaken HaShem’s desire. Just as it states, (Bereishis 2:2) “And the heaven and earth was complete…and HaShem completed all his work…” This demonstrates how it was from this world awakening the energy above.
This idea is what Shir Hashirim (ibid) is referring to: “Upon me is his desire”, that the desire of HaShem for us is dependent on our desire to connect to Him.
In the Midrash, it is explained that this world was created based on the longing of HaShem, as indicated by the phrase “ויכלו” (and they were completed) which implies a desire. Although this verse originally refers to the act of creation, the Midrash interprets it as expressing HaShem’s longing to bring the world into existence. This understanding is supported by a verse in Shir Hashirim (7:11) that states, “Upon me is his desire,” with the continuation of the verse in Bereishis providing additional insight.
Indeed, the underlying interpretation suggests that it is within the power of human beings to evoke the desire of HaShem. As evidenced by the verse, “And the heaven and earth were complete… and HaShem completed all his work…” (Bereishis 2:2), we can understand that this world serves as a means to awaken divine energy from above. This is precisely what is meant by “Upon me is his desire” in Shir HaShirim, emphasizing that HaShem’s desire for us is contingent upon our desire to connect with Him.
במדרש ישא ה’ פניו אליך כו’ וכתיב לא ישא פנים כאן כשישראל עושין רצונו של מקום. וקשה כיון שנושא להם פנים א”כ הוא לפנים משורת הדין א”כ הדרא קושיא לדוכתא דכתיב לא ישא פנים.
The Midrash (Bamidbar Rabbah 11:7) asks a seeming contradiction. One one it states (Bamidbar 6:27) “HaShem will look favorably on you”. Yet it states elsewhere (Devarim 10:17) That HaShem is impartial? The Midrash answers that when Bnei Yisrael fulfills the will of HaShem, then He looks upon them favorable. However the question still stands, how can He judge us favorably if He is impartial?
אכן התירוץ הוא שגם ע”ז יש משפט לעשות עם זה לפנים משורת הדין כי הכל במדה שאדם מודד כו’. ואיתא עשה רצונו כרצונך שיעשה רצונך כרצונו. פי’ עושין רצונו של מקום הוא העבודה בתמימות בלי שום נגיעה עצמיות רק לעשות רצונו ית’ בלבד. ולכן השכר הוא ישא פניו אליך.
The answer to this is that the concept of acting favorably (לפנים משורת הדין – more than is required by the letter of the law), is in itself, part of the letter of the law. This is because we have a principle of “With the vessel that a person measures with, he will be measured”. Therefore the idea here is that Bnei Yisrael serves HaShem, with a level of simplicity, without any selfish reasons, it is just to fulfill the will of HaShem. By doing so the reward is that He will look favorably upon us.
כי יש להבין מאי ענין נשיאת פנים אך הוא עפ”י הכתוב ורחמיו על כל מעשיו כי עיקר התעוררות הרחמים והחסד לפניו ב”ה ע”י שאנחנו כולנו מעשה ידיו והוא מכיר הפנימיות שלנו שהוא החיות שיש בנו חלק אלוקי ממעל וע”ז הוא ית’ מרחם.
The idea of looking favorably in itself needs to be understood better. The concept is rooted in the idea that (Tehillim 145:9) “He is merciful upon all of what He created”. Yet the primary way to awaken this mercy is because we are all His creation, and He knows our true pnimius, and desire. This is the life force that we have inside of us, the G-dly part. This is what causes HaShem to have mercy upon us.
אמנם זאת תלוי בעבודת התחתונים כפי מה שמבורר אצלינו שהכל מעשה ידיו ויראתו על פנינו כמו כן חל עלינו שמו ית’. כמ”ש כל מי שהוא ירא שמים יש לו חן. והוא נושא חן לפני הבורא ית’ כמ”ש ויחונך. ולכן הוא ית’ מרחם על פנימיות החיות שלנו שהוא חלקו ית’. ישא לשון הבערה כמו משיאין משואות. פי’ שמתלהב כח האש והתלהבות שיש בלבות בנ”י כמ”ש שלהבת יה. וזהו עצמו פי’ שיעשה רצונך כרצונו פי’ שיוכל להיות התגלות רצון העליון ית’ בלי מניעה והוא התגלות הפנימיות כנ”ל:
Yet this is all dependent on our own actions. This is because the apparentness of the G-dly part in us is more apparent and present when we have the clarity that everything is His handiwork and the fear of HaShem is upon us. It is therefore due to our effort that brings about His mercy.
This is the idea in Sukkah (49b) One who fears sinning has Chein (an inner beauty), and he causes grace to be found before HaShem, as it states (Bamidbar 6:25) “He will give you grace”.
Therefore HaShem has mercy upon the inner life force of HaShem that is found in us.
Furthermore the idea of ישא he shall find favor, is also connected to the idea of burning as we find it used in Mishnah (Rosh HaShana 2:2 “משיאין משואות They would burn fires”. This means that he fans and awakens the engy of the fire an the excitement that is in the hearts of Bnei Yisrael. This is the idea of (Shir Hashirim 8:6) “The flame of HaShem”.
This too is the very idea of the Mishna (Avot *) “Make your will like His will so that He will make His will like your will”. Making your will like His will is the idea of revealing the will of HaShem (inside of us) without any interference.This is the revelation of the inner G-dly part of a person, as explained above.
Rewritten:
In the Midrash, it is asked why there seems to be a contradiction regarding how HaShem treats Bnei Yisrael. On one hand, it says that HaShem will look favorably upon them, but elsewhere it states that HaShem is impartial. The Midrash explains that when Bnei Yisrael fulfill HaShem’s will, He looks upon them favorably. However, the question remains: How can He judge them favorably if He is impartial?
The answer lies in the fact that even in justice, there is room for acting favorably, going beyond what is strictly required. This is because we are judged by the measure we use ourselves. Therefore, when Bnei Yisrael serve HaShem with sincerity and without selfish motives, solely to fulfill His will, the reward is that He looks favorably upon them.
The concept of looking favorably should be understood in the context of HaShem’s mercy upon His creations. HaShem’s mercy is awakened when He recognizes our inner essence, our divine spark within us. This recognition stems from the fact that we are His handiwork, and He knows our true desires. It is this divine element that evokes HaShem’s mercy.
However, this is dependent on our own efforts in serving HaShem. Our actions and fear of HaShem make His presence more apparent in us. As the Talmud teaches, one who fears sinning possesses inner beauty and causes grace to be found before HaShem. Therefore, HaShem’s mercy is directed towards the inner divine essence within us.
Furthermore, the term “ישא” (He shall find favor) is also associated with the concept of burning, as seen in the Mishnah’s mention of burning fires. It signifies fanning the flames of enthusiasm and excitement in the hearts of Bnei Yisrael. This is in line with the expression “The flame of HaShem” mentioned in the Song of Songs.
Similarly, we find this concept echoed in the Mishna (Avot *), which advises us to align our will with HaShem’s will. By doing so, we establish a connection where HaShem reciprocates by aligning His will with ours. This entails revealing the divine will of HaShem that resides within us, allowing it to shine forth without any external hindrances. In essence, it is the unveiling of the inner G-dly aspect within each individual, as previously elucidated.
באבות משה קיבל תורה כו’. הגם שהתורה ניתנה לכל ישראל. אמנם יש ב’ ענינים בתורה א’ היגיעה שיכול כל איש ישראל למצוא ע”י יגיעה בתורה כ”א כפי השגתו. אך יש עוד סגולה בתורה לחכמים ראשי הדורות להשיג מה שאינו עפ”י שכל אנושי והיא הירושה שניתן לנו כמ”ש תורה צוה כו’ משה מורשה קהלת יעקב. ולכן אמונת חכמים הוא יסוד התורה. ולכן הקדימו חכמים זאת המשנה באבות לומר שאלה הדברים שהגידו אבות העולם לא יחשוב אדם להרהר בהם עפ”י אימוד דעתו כי זה בירושה מסיני וע”ז אמרו משה קיבל כו’ ומסרה ליהושע כו’. ובגמ’ אל תקרי מורשה אלא מאורסה. וזה ההפרש כי ירושה הוא בלי יגיעה רק נחלה שאין לה הפסק. אבל מאורסה היא התקרבות שבא ע”י פעולות האדם ויגיעתו בתורה וזה נאמר לכל פרט התקן עצמך ללמוד תורה שאינה ירושה לך דייקא. אבל לכללות ישראל נאמר מורשה קהלת יעקב. אעפ”כ ע”י שזוכין להכניס עצמו תוך כלל ישראל זוכה לחלק הירושה ג”כ כנ”ל:
