Wednesday, April 11, 2007

where does G-d cry

The Gemara brings the Pasuk that G-d cries in the hideness. Then at the end the gemara says that he cries for the Bais Hamikdash in the inner and outer chambers. But there is a Machlokes in the Girsa between Rabeinu Chananel and Rashi as to where G_d cries for other things besides for the Bais Hamikdash.

Rashi Learns that he cries only in the inner chambers and not in the outer chambers. The reason Rashi says this is because the Pasuk that the Gemara starts off with seems to indicate that he cries in the inner chambers in hiding so this was simple to the gemara but the chidush of the gemara is that for the bais hamikdash he even cries in the outer chambers.

Philosophically this is very difficult, for we know that everything that happens is for good. So we understand that although things might look very bad on the outside in the inner core its all good as the Pasuk says "oz v'chedva b'mkomo". This is why Rabeni Chananel learns that usually the cry is only in the outer chamber. This I took from a discussion that goes more in depth into this with a mystical depth that is beyond me.

3 comments:

Anonymous said...

With risk of stating the obvious, it is important to keep in mind that one of the ikarei ha'emunah is that God does not change. He is not subject to human emotion. Any description in Tanach and Chazal of God being happy, angry, sad, etc. is just a description of how we percieve things, not a reflection of God's actual changing emotion (similar to the torah describing the sun rising, setting, or stopping where it obviously means the earths rotation is what is causing us to percieve the sun in these different positions).

Avi Lebowitz said...

you mean one is not considered an apikores if they beleive that the sun stays still every day and it is the earth that turns!

Yossie Schonkopf said...

although g-d is one his attributes are many and the midos in which he deals with us like love anger etc are many. in the spiritual world - the deep concepts are always a paradox as in g-d's knowledge and free will (Reb avi - sounds familiar?) the depth of this is creation itself - how can one g-d create a fragmented world or more deeply if there is nothing other then g-d how can we exist. this is the secret of tzimzum, but for that we will need to sit around a camp fire after midnight...