Rav Haim Lifshitz
Essays and Articles:
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VeZot HaBracha: Perfect Circles
Translated from Hebrew by Dr.
S. NAthan
l'ilui
nishmat Esther bat mordechai
L'ILUI NISHMAT MAYER HIRSH BEN LAIBEL
L'ILUI NISHMAT BEN TZION BEN MENACHEM CHAIM
Preocuppied with burying Elazar,
son of Rabi Shimon Bar Yohai (after his body has been
left lying in the attic of his home, yet has not
decayed) the sages of the Talmud bring his pall to the
opening of the cave where his father is buried, and
find a snake “surrounding the cave like a wheel, with
its tail in its mouth” (Rashi, Bava Metsia 84).
A snake's mouth holding its tail serves
as the symbol of perfection that is born out of of
contradiction. The snake symbolizes evil and
temptation, yet even a snake is turned into perfection
the moment it becomes a perfect form, a perfect
circle. It becomes perfect – to the point that
it can even serve as the guard that protects the
entrance to the cave where a saintly sage, Rabi Shimon
bar Yohai, is buried.
“ ‘And tell Jacob, to tell others:’ [How
can Jacob tell others?] This teaches us that the
righteous even in their death, are called living.” “
‘And he died there.’ Some say he did not die. Because
in our verse is written ‘and he died over there’ and
in another verse is written, ‘and he was over there,
with God.’ Just as over there he was standing and
rendering service, so too here, in our verse, he is
standing and rendering service.” (Sota 13)
“ ‘And he buried him.’ God, in all His
glory, buried Moses. Rabi Yishmael says: ‘He buried
himself.’” “And he buried him in the valley, in the
land of Moav, facing the house of Pe’or.” Here we have
a symbol within a symbol, as well as in the phrase:
“And no man knew his burial place.” Rashi: “His grave
had been prepared there, ever since the six days of
creation, in order to atone for the act of
Pe’or. It is one of those things that was
created right before the first Sabbath, at twilight.”
(See Ethics of the Fathers) “‘And no man knew his
burial place.’ Rav Hama bar Hanina said: ‘Even Moses
does not know where he is buried.”
Those things that were created right
before the first Sabbath at twilight, as I have
pointed out elsewhere, were not created for themselves
as realities within their own right, but were rather
ad hoc creations, for a particular function. They
represented a relative reality. Moses’ grave was
not meant to absorb Moses, for after all “the
righteous, even in their death, are called living,”
and they do not require a place called a grave, and
this is why his burial place is not known. His burial,
or rather his burial place, was only there in order to
protect and warn people against the idolatry of Ba’al
Pe’or.
Moses buried himself, or else the
Creator, so to speak, buried Moses: Here the mouth of
the snake meets its tail. This is the encounter that
creates perfection, for life and death are the most
extreme of dichotomies.
The same can be said for the dichotomy
between Creator and human being. With Moses, these
dichotomies complete one another for the sake of
perfection. Such is the stature of the
righteous: “Even in their death, they are called
living.” This is what is meant by: “Some say that
Moses, our teacher, did not die.” Rather he attained
the perfection entailed in the encounter between life
and death.
So too with Rabi Elazar, son of Rabi
Shimon bar Yohai: These two had combined to create a
perfection of encounter between physical mattter and
spirit. Rabi Shimon had been the spirit. He had been
the one to reveal the mysteries of malchuta
derakia, the kingdom of heaven, to the world.
Yet he had lacked the ability to make spirit’s meaning
penetrate physical matter, in order to sanctify
physical matter. It was his son, Rabi Elazar, who had
seen to this. He had been the one to make
meaning penetrate physical matter, thereby meriting
the capacity to connect the two ends of the circle.
Without connecting the ends, there is no perfecting
the circle, which is the perfect form. A circle
that has not been closed is nothing more than a
crooked line. Whereas there is nothing is stronger
than a whole and complete circle, and none can prevail
against it. This issue of perfect wholeness is a
central element of the Jewish perspective, which
propounds perfection created out of dichotomy.
Here are some of the dichotomies that
complete one another to create perfection: Yetser
tov versus yetser hara, the urge to
create good versus the urge to create evil; place
versus time; sacred versus profane; fire versus water;
man versus woman.
The sanctity of the higher realm finds no
handhold among those who dwell below. Similarly, the
sanctity here below has difficulty soaring upward. Itaruta
dilitata is necessary: “The awakening of the
lower one” is needed, to arouse itaruta dili’aila,
“the awakening of the higher One,” in order to enable
both, the higher and the lower, to meet somewhere in
the middle.
How is this accomplished? By man. On the
one hand: “Be sacred.” On the other hand: “Be people
of sanctity for Me.” The first is accomplished by way
of “mitsvahs between man and God,” and the second is
accomplished by way of the “mitsvahs between man and
his fellow.” We understand from this that it is man
who is the bearer of sanctity by virtue of the Godly
Presence that he bears within himself.
Rabi Shimon bar Yohai and his son
together completed the circle of sanctity, by
actualizing the Godly Presence. The father did this by
way of the spirit and the son did this by way of
physical matter, as mentioned above. This is what Rabi
Shimon means by his remark in the mishna: “I have seen
'children of ascension' but they are rare…and if there
are only two such, then they are me and my son.” This
teaches us that these two had come to complete the
dichotomy between spirit and matter.
Torah is the point of encounter that
closes the circle of heaven and earth, by upholding a
covenant between Creator and created. It is not for
naught that the snake plays the starring role, as the
leading, most energetic and most critical antogonist
in the relations between Adam and Eve – instigating,
entangling, and ensnaring them unto the very gates of
death.
Man and woman - a dichotomy. These are
the furthest and most opposed extremes of the
continuum on the most critically important plane of
all creation: The human plane. And why did the snake
exert himself so? In order to prevent them from
completing and perfecting one another. For he knew
quite well (in contrast to the lie that he told them:
“For God knows quite well…”) that perfection between
them would attain perfection for the entire creation,
which would effectively end his own role as instigator
and quarrelmonger, which had been his role from the
very beginning. See Bava Kama 117, on the snake that
guarded the mouth of the cave: Rav Kahana was buried
there, having died as a result of Rabi Yohanan’s
anger. “Rabi Yohanan went to [Rav Kahana to]
conciliate him, but the snake would not let him enter
the cave.” Rashi: “A great snake had made itself like
a wheel surrounding the mouth of the cave, and had put
its tail into its mouth, and no man could enter.”
Here it is the snake specifically that
serves as the guardian of the honor of the saintly
deceased, symbolizing the perfection of that most holy
amoraitic sage, Rav Kahana, of whom Raish Lakish said:
‘A lion has risen from Babylon.’”
The snake’s putting its tail into its
mouth indicates that it will redeem itself, as a
parallel to the idea of Moses burying himself: The snake will neutralize
itself. It will itself swallow its own venom, thereby
transforming itself into perfection. The mystery of
evil's transformation into good is thus fulfilled in
the snake, and it is this same mystery that was known
to Samson: “From fierce, sweet has come forth.”
Man – Freedom. Woman – Belonging. Woman
is reality and man is theory. All of these extreme
opposite ends are bound together and connected, to
complete one another in a perfect circle, in the
encounter between man and woman. When they complete
one another, through a complementarity of compatible
traits, each one’s deficiencies are transformed into
virtues, and become beneficial. The two become
one solid unit of wholeness and perfection, a unit as
powerful and enduring as rock, able to withstand every
danger in the universe.
Fire and water, esh and mayim,
equal shamayim, heaven. “By God’s word, the
heavens were made.” For by natural means, fire and
water have no possibility of uniting. Thus too with
man; he also combines fire and water: He boils water
over a fire, to prepare cooked dishes and hot drinks.
Thus too with woman; she too combines fire and water:
She cools man’s simmering urge - which she herself has
heated in him - through marriage according to the law
of Moses and Israel. Thus too the evil urge, which
serves the good urge when a man takes a fitting woman
for his mate.
The evil urge serving
the good urge is
a condition of serving God: “‘You [singular] shall
love the Lord your God with all of your hearts.’ [With
all of your hearts? It means] with both of your
urges.”
Thus,
too, is sacred transformed into profane by a man and a
woman who are unsuited and deficient in compatibility,
to become the most profane of all profanities, the
source of all temptation, destroying every good thing
of human quality, yet thus does profane transform into
sacred between a fitting couple: “The shechina, God's
immanent presence, rests between them.”
Sacred and profane meet in the encounter
between place and time: “He sanctifies Israel and the
times.” Through the mikra'ai
kodesh, “the appointed times and places that
are called sacred,” Jewish festivals bring place to
its tangible actualization within time, creating an
encounter between place and time.
Time is given tangible actualization,
thus transforming into place, which is the tangible
actualization of time. When there is no encounter
between these two, place moves away from time, and
time is cut up into three parts. Past and future only
meet in the present when place is made dependent upon
the track of time.
Moses was born on the seventh day of the
month of Adar, and passed away on the seventh day of
the month of Adar. Moses incarnates perfection, for it
was he who brought perfection from heaven down to
earth through the Torah. Moses, in the mere fact of
his presence, and by his life and by his death,
incarnated the perfection of time and place, which he
transformed into a closed circle. “And no man knew his
burial place.” He was born and passed away at
the same time – a time that had been transformed into
a place, and a place that had been transformed into an
eternal time.
Humanness: Last and most important of
all, the essence of the point of encounter between
dichotomies and extremes, is the human element.
It is the power of all powers that completes sanctity,
tangibly actualizing it within reality. This is the
crown of creation: A human being.
It is the human being who fulfills the
injunction: “You shall be people of sanctity for Me,” which is the highest of
highest levels, reaching higher than the angels who
minister on high, who are almost the highest
rank. Yet highest of all is “the righteous
one, [who] rules through fear of God.” “The righteous
one decrees and the Holy One fulfills.” “You will be
higher than sacred.”
It is quite easy to be sacred at the
level of abstinence. It is far more difficult and
attaining to a far higher level to make sanctity
penetrate the level of person-to-person relations,
fulfilling the verse, “you will love your friend as
yourself,” which is the perfect circle.
Closing the circle is the ultimate
purpose of the Torah. “It is a great rule of the
Torah.” Humanness is the encounter between all forms
of talent: Here, in humanness, intellect, emotion, and
practical action allcome together as one.
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