Role of Jews – RSRH for All

Beraishis 2C The Name of God י-ה-ו-ה and the Name(s) ה’ אלקים

י-ה-ו-ה

The Name of God י-ה-ו-ה is often translated as Eternal. (While this is of course absolutely true,) this understanding of God’s Name teaches us nothing about our relationship with God and our lives. We must seek a meaning of the Name of God which provides a message for our lives.

Our rabbis teach that this name (also) describes God’s מדת הרחמים attribute of mercy. Grammatically, this word, derived from its root היה “exist” means the One Who grants existence and is always prepared to grant new existence to meet the needs of Man’s education. Even if Man’s past actions may warrant his end, this attribute grants Man a new chance.

אלקים

Our rabbis also teach that the Name אלקים describes God’s attribute of Justice – מדת הדין. The Name אלקים indicates that God put all the rules of nature in place. There is a specific set order which should not be tampered with. Every created being must comply and fulfill its role.

The world without Man operates with the attribute of מדת הדין – Justice alone. But with the creation of Man, who often fails at his mission due to his free will, there is the constant adjustment to the set rules of natural development.

Because Avraham exerted himself to see God in nature, אלקים, God responded to him by teaching him about His name י-ה-ו-ה, the God who has brought about all of nature for the opportunity to educate Man to come closer to God. As י-ה-ו-ה, God will move history along the path to its higher purpose, the education of Man, even if it requires the suspension of the rules of nature.

The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for itself physically and survive and despite that God interceded and redeemed it. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

The Name י-ה-ו-ה describes God as the God who is involved in the moral development of Man; the God of History, the God of Man’s Education. Man’s response to this should be submission to God in His expectations of our morality. This is why we pronounce the name as we do, whose meaning is “my Master”.

ה’ אלקים

The combined Name ה’ אלקים indicates both concepts in one expression; The God who has set rules in the universe and operates silently in the background, maintaining the constancy of nature. At the same time, God is constantly interceding, regulating and adjusting these rules as He sees fit, for the needs of the education of Man. (At times these changes are blatant and dramatic, but often these are very subtle, [appearing as part of nature such as weather conditions], catered to the needs of individuals.) ה’ אלקים is the God of Divine Providence.

Beraishis 2:4, Pages 47-51

Torah; Mankind’s Path Back to God

All of creation waited in anticipation for Man to arrive. When Man makes proper use of the world, all of the world has meaning.

When in the course of time Man misused the world and didn’t live up to his calling, the unfulfilled earth waited in anticipation for Israel to receive the Torah and begin the process of bringing all of Mankind back to its mission and calling as אדם.

Therefore, the Midrash teaches us, God made a condition with the earth that if Israel accepts the Torah, all is good, but if not, the earth should revert to confusion. It is through Israel that the world receives the Torah. It is through the Torah’s message that Mankind and the earth find their true purpose. (The sixth refers to the 6th day of Sivan when the Torah was given)

Beraishis, 1:31, Pages 39-40

Beraishis 1S “The” Sixth Day – יום השישי

All of creation waited in anticipation for Man to arrive. When Man makes proper use of the world, all of the world has meaning.

The sixth also teaches us to extend part of the sixth day of the week into Shabbos. The sixth day of creation, the day that concludes all of creation, with Man’s mission, gives meaning to the previous days. Shabbos is a continuation and constant reminder of this sixth day message.

Beraishis 1:31, Pages 39-40

Role of the Jews

See Letter 7 of The Nineteen Letters
See Letter 8 of The Nineteen Letters

The Torah, Israel, and various Tithes are referred to as ראשית– Beginning, Each of these represent a beginning of the process of recognition of Hashem in the world and dedicating and uplifting His world.

(The Torah was given to the world at a time when this awareness was lost. Israel’s role was to live by that Torah, the ultimate instruction book of how to best use this world for the highest purpose, thereby beginning the process of bringing the world back to this awareness.)

Beraishis 1:1, Page 2

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The Torah emphasizes the godlike dignity of the human body. This is a central theme of the Torah.
Man is capable of his godly mission on earth, even with his physicality and all his urges. In fact, Man was specifically designed to grow upward and become holy with his body.

It is a grave error to only see godliness in Man’s mind and spirit, thereby giving the body free reign to be involved in all sorts of depravity.

A holy body is the foundation for all growth of the spirit. The higher the spiritual and mental greatness, the more demands on keeping the body holy. As such, the first commandment the Jewish people are given is ברית מילה. Israel’s mission is to rebuild a purer Mankind, therefore their very first commandment is to dedicate the body to God.

Many of the mitzvos have this theme, such as laws of sexual relations, eating, ritual purity and cleansing oneself of ritual impurity.

Beraishis 1:27, Pages 32-33

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The world only came to fully witness and understand this relationship with God at the time the Jewish nation was formed in Egypt. Then, the Jewish nation had no ability to fend for itself physically and survive and despite that God interceded and redeemed it. (This was clearly the divine hand operating against the rules of nature.) Jewish history begins with this lesson. All of Jewish history is one big lesson of God’s involvement in the world and His constant education of Man, which is the meaning behind the name י-ה-ו-ה.

Beraishis 2:4, Pages 50-51

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Man was created outside The Garden of Eden and was placed into the garden. The garden is prepared for him, awaiting his arrival, ready to meet his every need. But there is no guarantee that he will remain in this garden. The condition for remaining in the garden is to live by God’s laws, making use of the garden as God sees fit.

Man’s is destined to live in the Garden of Eden – life on earth where all of his needs are met. The world around him will flourish and his efforts will succeed when he lives by God’s rules. This is the ultimate destiny for all of mankind. Man grows towards that end in the course of history.

Later in history, the Land of Israel was to be another Garden of Eden on a smaller scale, given to the Jewish people, on condition that they live by God’s laws. In response, the land and all their lives would flourish. This would serve as an example for all of mankind of what they should strive for.

Beraishis 2:8, Page 57