Do not be afraid from fear
With the recent attacks by the Israeli army against the Iranians and their nuclear weapon ambitions, a state of emergency has been declared in the land of Israel, closing down all public gatherings including Shul’s and Minyanim. Additionally, the Home Command has been issuing warnings requiring citizens to seek shelter.
These responses naturally give rise to the citizens expressions of fear and concern as to their safety and the future. Rabbinic leaders in Israel, those who should know better, are issuing warnings quoting the verse [Yirmiyahu 30:7] עת צרה היא ליעקב וממנה יושע – it is a time of painful trouble for [the people of Yaakov] and we will be saved from it. Some of those who live in Israel even reach out to receive guidance and support from their friends and relatives who live overseas.
The only possible response is that taught to us by the Lubavitcher Rebbe, quoting the verse [Devarim 11:12] ארץ אשר ה’ אלקיך דרש אתה, תמיד עיני ה’ אלקיך בה מרשית השנה ועד אחרית שנה – the land which Hashem your Almighty seeks it, G-d your Almighty’s eyes are constantly on it from the beginning of the year until the end [of the] year. The Jewish people in the land of Israel have nothing to fear as G-d is constantly watching out for their welfare, and G-d, the Guardian of Israel, neither dozes nor sleeps.
How though does this prophecy actually serve to calm people who would otherwise feel justified in feeling afraid. Isn’t the concept of השגחה פרטית – personal divine providence something that is applicable the world over. And yet, still people can be hurt. Why then would G-d’s special attention on the land of Israel be a cause for people not to fear.
To understand this[1], we should examine the concept of what a miracle means, and how it differs from nature. Isn’t everything in the world the result of G-d’s moment-by-moment creation, why then would the creation of [for example] water that stands like a rock be any different than water that flows like water.
One of the ways to define something is by understanding its opposite. The opposite of a miracle would seem to be the laws of טבע – nature. What then is “nature”. There are several answers given to explain what nature is:
- טבע comes from the term מטבע – coinage, which is defined by the sameness stamped into a piece of metal whereby each distinct piece of metal obtains a certain repetitive sameness. Nature is something that can be expected to happen – the result of something consistently occurring the same, day after day. This sameness is the result of G-d’s choice to consistently recreate and run the world in the same way, every day. Therefore, a miracle would be where G-d decides to make a change from the normal operating methods. Since G-d normally chooses to act the same way with regards to running the world, it appears to people as if there isn’t anyone running the world; that G-d’s power of creation is completely subsumed within the natural order of things. This brings us to the second explanation as to what nature is:
- טבע comes from the term טובע – submerged. This understanding of nature is the understanding that G-d’s power is submerged within the laws of nature. Just like something drowned or submerged in the ocean is not readily apparent, so too G-d’s power in creation is not readily apparent. Therefore, in accordance with this understanding of nature, any time G-d’s power of creation becomes readily apparent, that is what is called a miracle, as his power is no longer submerged.
- The final definition of טבע is as stated in Tanya, a name given to anything which is not understood. Scientists have spent their lives constantly seeking to understand how it is possible to have the laws of nature, and they are no closer to understanding them now than at any time in the past. Because, essentially, the laws of nature are an expression of divine will, which by definition is unknowable to those G-d created. Therefore, a miracle is something which IS understood. Where events experienced or witnessed have a meaning that is understandable by human beings.
Since both “nature” and “miracles” are thus expressions of divine will, what makes them different. In other words, if divinity is indivisible unity (אחדות ה’) how could differences be the result of the expression of divinity.
Ĉassidus explains that both “nature” and “miracles” are related to the two primary names of G-d; אלקים and הוי-ה. אלקים – the Almighty, is associated with nature, which is why אלקים has the Gematria of הטבע (1+30+5+10+40=5+9+2+70=86). As stated in the verse [Tehillim 84:12] כי שמש ומגן ה’ אלקים – because [like the] sun and shield [are the names of] G-d and the Almighty. Meaning, just like the sun has a shield[2] so too the name of the Almighty, nature, conceals the name of G-d.
The name of הוי-ה on the other hand is a portmanteau of היה, הווה, ויהיה כאחד – the past, present, and future are like one. Where the limitations of nature do not apply, even the most fundamental force of nature, time, is as unified in its particulars as if it didn’t exist. This name of G-d is the source of the miracles, both those that change the normally functioning rules, and the ones which reveal that G-d is the one whose power constantly creates the world and does so in a way that makes it apparent that G-d’s purpose is being fulfilled.
In reality, both of these, אלקים and הוי-ה are names of the same being – G-d. As Ĉana stated in her prophecy of gratitude [Shmuel I 2:3] כי א-ל דעות ה’ – for the Benevolent G-d is one of multiple points of view. These points of view, that “nature” exists and hides the power of G-d, and that G-d’s power cannot be contained are points of view that both belong to G-d. That is because the source of these two mannerisms by which G-d creates and runs the world ultimately comes from the expression of G-d’s infinite power. Which infinite power has two aspects to it. On the one hand, it is completely unfathomable – greater than anything any part of creation can conceive, even at its highest and closest level to the creator. And on the other hand, G-d’s infinite power penetrates down to the lowest of the low levels possible. It is these two aspects of G-d’s infinite power that forms the basis of the names אלקים and הוי-ה, which are expressions of “nature” and “miracles”. “Nature” is the expression that G-d’s power is completely hidden and unknowable, an expression of infinity being unfathomable to creation. While “miracles” are proof that G-d’s infinite power can penetrate down to the lowest levels possible.
One might come to one of two conclusions though. Seemingly, miracles are better expressions of G-dliness in that G-d’s power is fully revealed. On the other hand, perhaps one can argue that nature is a better expression of G-dliness, as it is the expression that G-d’s power is ultimately completely unfathomable by his creations.
To answer this, we can refer back to Ĉana’s prophecy, where she states כי א-ל דעות ה’ – both of these points of view belong to G-d. It isn’t that one point of view is better than the other, rather they both accomplish the same thing – G-d’s will. As Ĉana continues her prophecy with the words ולו (ולא) נתכנו עללות – and for him[3] all results are counted [identified]. This means that G-d notes the results of all actions as being ‘for him’, serving G-d’s purpose.
Thus, both nature and miracles serve the same purpose – the fulfillment of G-d’s will. Why then would G-d utilize both.
The advantage of nature is that, by submerging G-d’s power within “nature”, this allows for people to have the freedom to choose how they would like to behave; whether in line with G-d’s purpose, or in attempting to subvert that purpose. However, without the display of miracles, one would never come to realize that G-d’s power has actually always been running the world. Thus, the ultimate understanding of both nature and miracles is to serve the same purpose – to provide human beings with the ability to perceive G-d in a way that exceeds their natural limitations, to know that the truly infinite power of G-d has always been present within every aspect of creation.
With this in mind, we can examine our question above. Since השגחה פרטית – personal divine providence, or G-d’s power submerged within seemingly natural occurrences is constant, how then is there any comfort to be had in knowing that the land of Israel and its people are the source of constant divine attention. G-d’s attention is consistently on the entirety of creation, not just on those living within the land of Israel.
The land of Israel however is unique among the other lands. Based on the verse [Yeĉezkel 20:6 & 15 (and Daniel 11:16 & 41)] צבי היא לכל הארצות, the land of Israel is known as ארץ הצבי – the Land of the Deer. The most common understanding of this description is in the land’s ability to stretch to accommodate its rightful inhabitants, just like the leather made from the skin of the deer stretches when it is processed. There is another understanding of the term ארץ הצבי, based on the verse [Shir Hashirim 2:9] דומה דודי לצבי – my beloved is like a deer, G-d behaved like a deer in taking the Jewish people out of Egypt. Just like a deer bounds from place to place, skipping the intervening steps, so too G-d’s power was manifested miraculously in his miraculous exodus from Egypt. When G-d’s power does not follow through the normal concealment process in being manifested in this world – that is what the description of צבי היא לכל הארצות means, and what G-d’s attention on the land of Israel accomplishes; the revelation of G-d’s power without going through the normal concealment channels.
In Pirkei Avos [Avos 5:4-5] (which the custom is to learn throughout the summer) we learn about two different sets of ten (10) miracles that occurred for our ancestors. In the first set, the rules of nature were completely overturned. Fire and Ice rained down from the sky. Darkness became tangible etc. This was an expression of the name of הוי-ה, as Pharaoh himself stated [Shemos 5:2] לא ידעתי את ה’ – I do not know G-d. This level of the power of G-d is beyond human comprehension.
To contrast with this, the next Mishna notes ten (10) miracles that happened to our ancestors in the Base Hamikdash: things like, a woman never miscarried due to the smell of the meat from the sacrifices, the meat of the sacrifices never went bad, etc. A man never told his friend ‘I do not have room to stay in Yerushalayim’.
Upon examination, none of these ‘miracles’ would seem to be miraculous. That a woman shouldn’t miscarry is something that occurs all the time. Even when meat is being cooked. Similarly, meat that had to be eaten at a maximum within two days of its slaughtering does not normally go bad. Nor is it unusual to secure a hotel room for the night, even in Yerushalayim. On the surface, these experiences that occurred to our ancestors in the Base Hamikdash were all “natural”. There is nothing miraculous about them. Why then are they identified as “miracles”.
When the laws of nature are stretched to the point of incredulity and beyond, that is an expression (as noted above in the second meaning of טבע) of G-d’s power being manifested. True, each of the occurrences experienced by every individual visiting the Base Hamikdash might not have seemed miraculous and in fact might have seemed ordinary. But when those supposedly natural occurrences happen year after year for hundreds of years, and not just to one individual, but to every person, millions of people again and again – that is no longer the submersion of G-d’s power, but the expression of G-d’s power. A miracle.
And, in the land of Israel, such expressions of G-d’s power do not go through the normal processes of concealment. Like a deer they leap through the chain of creation and manifest themselves openly until even the gentiles notice it. This is why it is comforting to note that G-d’s attention is constantly on the land of Israel, and that even seemingly natural occurrences cannot be properly submerged into nature, but rather express G-d’s will and fulfil his purpose in an open fashion.
There is nothing to fear because G-d is with us in the most miraculous way possible, where even the so-called “laws” of nature work to express G-d’s providence over and protection of the Jewish people.
Since the Lubavitcher Rebbe, quoting the founder of Ĉabad, the Alter Rebbe, has instructed us to “live with the times”, which means to find the connection between the Torah associated with the current time and the occurrences within that time, we should take a moment to review the open messages found in the portions of today’s Torah study:
Hayom Yom:
- Avoda itself is transforming the physical into a vehicle for G‑dliness.
To note that the entirety of the physical world, from the actions in Iran and the reactions throughout the world are all vehicles for the expression of G-d’s presence in “nature” is the service of the day. Something we need to work on and achieve.
Tehillim Chapter 83 [provided in the English from the Chabad.org website]:
- For behold your enemies are in an uproar…
- They plot deviously against your nation…
- The say, “come, let us sever them from nationhood, and the name of Israel will be remembered no more”
Etc. The entire chapter is speaking clearly of a situation in which the Jewish people find themselves. Surrounded by enemies who want to destroy them. And yet they have been “naturally” made like straw and chaff, gone and burnt away as if they were nothing. As the chapter concludes: And they will know “that You, whose name הוי-ה is alone, supreme over the whole world.”
Tanya:
- The Alter Rebbe quotes the verse [Devarim 4:39] והשבות אל לבבך כי ה’ הוא האלקים – and set it on your heart that the הוי-ה is the Almighty. Meaning, that these two names are truly one. Really.
Ĉumash:
- And when the Aron would travel, and Moshe said, ‘קומה ה’ ויפצו איביך וינסו משנאיך מפניך – Arise Hashem and your enemies will be scattered, and those who hate you will flee from before you.’
Rashi on this verse, quotes today’s Tehillim in explaining the word משנאיך as follows:
These are those who hate the Jewish people, because any who hates the Jewish people hates the one who spoke and [by which speech] the world was created, as it says in the verse [Tehillim 83:3-4] ומשנאיך נשאו ראש – and those who hate you have raised their head. And who are they [whom they hate], [as stated in the next verse] על עמך יערימו סוד – against your nation they devise secret plans.
Rambam (3 Chapters a day):
We need look no further than the first words of today’s Rambam for the connection to today’s events. Today we begin the book of הפלאה, which term is reminiscent of Moshe’s demand of the Hashem as part of the reconciliation of Yom Kippur [in the verse Shemos 33:16] ונפלינו אני ועמך – and I [Moshe[4]] and your nation shall be distinguished from all the other nations that exist on the surface of the world. And as the Gemara [Beraĉos 7a] explains it, Moshe demanded that G-d’s presence no longer dwell on any gentile. Which request was granted by G-d. Instead, it would rest solely with G-d’s people, the nation of Israel. As we conclude in today’s portion of Ĉumash [Bamidbar 11:29] with Moshe’s request “ומי יתן כל עם ה’ נביאים כי יתן ה’ את רוחו עליהם – and if only it will be given that the entire people of Hashem will be prophets, when G-d will place his spirit on them.” With the return of prophecy now, during the times of Moshiaĉ, when even those “sleeping in the dirt” among our people will rise again, the Rebbe foremost among them, from which ואצלתי מן הרוח – G-d will spark from the spirit of prophecy on the Moshe of our generation and spread it, in accordance with Moshe’s wish as no statement of Moshe’s was ever left to go unfulfilled, as part of the true and complete redemption. Now.
[1] Based on the Ma’amer פתח אליהו – the 19th of Kislev 5715.
[2] See Gem. Avoda Zara 4a [based on the verse Mal’aĉi 3:20] which notes that in the future [now] the “sun” will be removed from its “sheath”. Which is a parable for the power of G-d no longer being hidden in nature.
[3] The verse is written ולא – and not, and is read ולו – and for him. Both meanings are true, actions taken as a result of free choice do not always line up with G-d’s will. And yet, it is part of G-d’s will that even such actions which counter him are woven into his plan for the universe and thus are ultimately “for him”. Perhaps we can state that ולא (the first phonetic letters of אלקים when read backwards) is a reference to the G-d’s power acting through nature, while ולו (gematria of the name הוי-ה when spelled out with the letter Aleph. Since the spelling is significant, the number of letters in ולו is accounted for – making its total forty-five (45)) is a reference to G-d’s power being above nature.
[4] and the Moshe of every future generation