Parashat Bo 2
Translation and discussion of the Commentary of Rabbi Shneur Zalman of Liadi (the Elter Chabad Rebbe) on Parashat Bo as found in the book Torah Or
Translation by William Schecter, MD with commentary by Rabbi Gedalia Potash and Dr. Schecter
Friday January 22, 2021
The Elter Rebbe begins his discussion of Parashat Bo by quoting a Pasuk from the 6th Aliyah. G-d has completed inflicting the 10 plagues on the Egyptians and Pharoah has finally agreed to” let the Children of Israel go”. In great haste the Children of Israel packed up and after 430 years in the Land of Egypt1, “On that very day all of G-d’s Hosts (the Army of G-d) left the land of Egypt”. (Exodus 12:41) Rabbi Potash commented: Here the Children of Israel are referred to as the “Legions of G-d” (“the Army of G-d”-- צבאות ה׳) . If so, asks Rabbi Potash, how should we refer to G-d, when he is referring to the “Army of G-d”? Why is G-d not called the Lord of Hosts ( ה׳ צבאות)?
It turns out that nowhere in the Torah is the term “Lord of Hosts” used. It is not until the Prophets that we see this term. The Elter Rebbe explains by quoting the Rabbi Eliezer in the Talmud: “no one called to the Lord of Hosts until Hannah (the mother of the Prophet Samuel)” (Brachot 51:2). He then quotes the Prophet Samuel speaking to King Saul re: a planned attack on the Amalekites: “Thus said the Lord of Hosts, I am exacting the penalty for what Amalek did to Israel……” (Samuel I 15:2)
The later Prophets also prophesized with this name (Lord of Hosts) especially Haggai, Zachariah and Malachi, Malachi most of all. And we establish the Law to be that “Hosts” is one of the Names of G-d the erasure of which is strictly forbidden. Rabbi Potash commented that there are 7 Names of G-d described in the Talmud. But what does it mean to use a Name for G-d when G-d is indescribable?
The Elter Rebbe then goes on to answer Rabbi Potash’s question. First, he says, we have to define the meaning of name and discuss the supremacy of the Tetragram (הוי״ה) over the rest of the Names (the other 6) and afterwards, G-d willing, the Name “Hosts” will be explained. Here it is known that the “essence” of the Eternal Light (G-d) is quite simple and does not belong to the descriptions attributed to Him in the Torah or in the words of the Prophets or the Sages such as wise, kind, merciful, etc. Because He is above and separate from these limitations. Wisdom is the first attribute of created beings and is considered a material entity as opposed to the essence of G-d. The Elter Rebbe next quotes a source in Aramaic which I was unable to identify but essentially it says “Regarding dimensions, it is said that G-d is beyond all measurement”. Nevertheless, there is a reality in these descriptions found in the Torah and the Talmud. By way of example, quoting the Sages (I was unable to find the exact source of the following quote but it is a well-known aphorism in Chassidic circles) “In a place that you find G-d’s Greatness, there you will find His Humility” for He lowers Himself to be invested in the Ten Vessels (Sephirot) of the World of Atzilut2 such as Hesed (loving kindness), Gvurah (discipline), etc. The first three of these Vessels are Wisdom, Understanding and Knowledge (abbreviated as Chabad) referred to as the intellectual attributes which guide the remaining seven emotional attributes. So, for example, if we use the word Wisdom to describe G-d’s investment in the Vessel (Sephirah) of Wisdom, we must understand that the Wisdom of G-d is beyond all human limitations and we use this word simply because we lack the vocabulary to describe or even understand Divine Wisdom. To make this point, the Elter Rebbe quotes from the “Opening of Eliahu”3 “You are wise” meaning that through His Humility, He lowers Himself to become invested in the Vessel of Wisdom because His true Wisdom is immeasurable and unknowable. Just as G-d lowers Himself and invests Himself in Knowledge, so too does he do so with the attribute of Kindness. This “lowering” and investment with Kindness is an attribute of His Greatness which is in fact His Humility. And through Humility He achieves Greatness even though His Essence is above and beyond this human description as explained above.
Rabbi Potash commented on the concept of G-d’s lowering Himself which is an expression of His Humility. If we accept that we cannot describe G-d, then we are even more powerfully amazed that G-d creates a world run by his Kindness, even though he is so far removed from the creation that it shows us His Humility. G-d in His Essence is completely removed and separate from anything limited, even an abstract concept like Wisdom. But G-d in his Infinite Kindness chose to engage Himself in the world. When we give names to G-d, we give names to what He does from our vantage point but the Name does not really represent whom He is. He lowers himself into the 10 Sephirot in the world of Atzilut. These 10 Sephirot take on different levels of transparency and Bitul (nullification of materialism). In the world of Atzilut, they take on their purest levels. In the lower worlds, they are coarser. Even in the high spiritual world of Atzilut, G-d lowers Himself to engage in the Sephirot.
To explain this point, Rabbi Potash used the analogy of a distinguished Professor with an international reputation who is respected by all and consulted by many agencies and organizations. When this professor returns home, his child runs up to him to give him a hug. The professor lowers himself and may even sit on the floor to be fully engaged with the child out of love, even though the intellect and interests of the professor extend far beyond this interaction. Rabbi Potash said, that in human terms, we can use this description to explain, as best we can, the engagement of G-d in our lowly world.
Now the Elter Rebbe gets to deal with the Names of G-d. And here the Names of G-d are the Vessels of the 10 Sephirot in the world of Atzilut in which the Eternal Light (G-d) invests Himself and unites with them in the ultimate Unity. At this point, the Elter Rebbe quotes the name of another section of the Zohar, איהו וגרמוהי חד,4 meaning His Essence, His Vitality (that is the Eternal Light within the Sephirot) and the Vessels themselves are all One. The different names of G-d are associated with the attributes of the different Vessels. For example, the name El (אל) is the name associated with the vessel of Kindness. The name Elokim (אלוקיﬦ) is associated with the vessel of Discipline (גבורה) and the name Adonai (אדו״י) with the vessel of Malchut (מלכות). But the Tetragram is the essence of all the names of the vessels and encompasses them all. So, the other Names of G-d (besides the Tetragram) are really the names of the Vessels but not really the Name of G-d Himself (Who is beyond comprehension), it’s just how we perceive Him at that moment. However, there is One Name not associated with a Vessel—the Tetragram. It is the essence of the light shining through the Vessels. For the Tetragram has the attribute of the Eternal Light which is invested within all 10 Sephirot.
To make this point clear, Rabbi Potash used the analogy of viewing light within a glass. If you look at the light through a green glass, it will look green. But if you look inside the glass, you will see that the light has no color. If you look through a red glass, the same light looks red. The names of the Vessels, reflecting their attributes, are similar to the green color of the glass. When we look at the light emanating from a particular Sephirah, we are seeing the light through that Sephira. Therefore, when we use a particular Name of G-d, we really are describing what we see shining through the Sephira. The light has neutral color but we see it as we perceive the light shining through each vessel. But, by way of analogy, the Eternal Light Itself is colorless.
The Elter Rebbe continues in his effort to resolve the initial question posed: “Why is G-d not called the Lord of Hosts in the Torah but takes this name in the Prophets and thereafter?” Since the Eternal Light is present in all the Vessels and in fact is One with all the Vessels, the Names of the Vessels cannot be erased. Therefore, the Tetragram belongs to all the Names of G-d. The Elter Rebbe now quotes Genesis: “The preceding account is the chronical of how everything in heaven and earth began to function at its proper time, everything having been created on the day that G-d made earth and heaven, i.e., the first day” (Genesis 2:4). The term Tetragram is used, says the Elter Rebbe, because the Tetragram is that which continues the investment of the Eternal Light in the Names of G-d and the Legions (Army) which are the Vessels. The Tetragram is the intermediary between the Divine Light and the Vessels and therefore connects the Light with each Vessel. Rabbi Potash explained: The light is the Tetragram and the other name is the vessel. So, when we use the Tetragram plus Hosts (e.g., ה׳ צבאות – the Lord of Hosts) we are uniting the Light and the Vessel.
At this point our discussion ended.
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- The exact period of time of “dwelling” in Egypt and “enslavement” is not clear. The pack in Exodus quoted by the Elter Rebbe states that the Children of Israel dwelt in the Land of Egypt for 430 years. Other sources state the period of enslavement was 210 years. If we assume that Abraham arrived in the Land of Canaan on or about 1800 BCE, it is reasonable to assume that Jacob and his family arrived in Egypt somewhere between 1650 and 1600 BCE. The Exodus is said to occur around 1200 BCE. If this timeline is correct, that would support the 430 years of “dwelling” in the Land of Egypt as recorded in the Torah. The period of enslavement occurred after Joseph’s death and the coming to a power of a new Pharaoh who “knew not Joseph”.
- The World of Atzilut is the highest of the four worlds (Atzilut, Beri’ah, Yetzirah and Assiah) that exist in the Kabbalistic Tree of Life. It is said to be the realm closest to the Divine in terms of spirituality. We will no doubt learn more about the four worlds as we continue our studies.
- The Opening (or Gate) of the Prophet Elijah (פתיחת אליהו הנביא) is a section of the Zohar, the primary text of Kabbalah. The text deals primarily with the Ten Sephirot and the actions of G-d in our world. This text is recited as an opening prayer to the morning and afternoon services in most Sephardic Synagogues. It is written primarily in Aramaic.
- איהו וגרמוהי חד The Elter Rebbe shortened the name of this section of the Zohar which actually reads איהו וחיוהי וגרמוהי חד meaning His Essence, His Vitality (that is the Eternal Light within the Sephirot) and the Vessels themselves are all One. I believe the complete quotation makes the Elter Rebbe’s meaning clearer
