Spark of Jewish Experience

Ever wonder why in the siddur there are many variations of the name of G-d? Here is a little glimpse of some of G-d’s many names, SHALOM, EMET, KEL SHAKAY, ELOKIM, HASHEM…… What is the reason for so many different ones? Couldn’t one just suffice?

The answer lies in the explanation of how G-d runs the world. Rav Eliyahu Dessler, in his book Michtav Me’Eliyahu, explains there are two major methods in which G-d runs the world. One of them is through Rachamim – compassion, and the other one of them is through Din – harsh judgment. Yearly, daily, or even hourly, Rachamim and Din constantly seesaw back and forth. We, as clever Jews, push the right button at the right time and place to capitalize on the moment on hand. It’s similar to musical chairs; when the music stops you better be seated. For example, morning prayers are under the cover of Rachamim, while afternoon prayers fall under Din. When the time is ripe for compassion then one prays his heart out. When it’s time to do business then so be it. So As King Shlomo writes in Mishlay “There is a time for everything.”

By comedians, of course, the opposite of what we just said is true. They shock the audience with something contrary to the norm, using the most improper timing available. For instance, one of the most hilarious scenes in the history of comedy was “Chuckles the clown” where the clown got killed by an elephant who stampeded him. Following the news many of his friends were laughing and reminiscing at the clown’s antics including how he died. However, the main friend was mortified at how everyone was making light of the clown. After all, he just passed away. “Show some dignity” she scolded her friends. However at the actual funeral, the same stern and usually morbid character who berated everyone for not being serious was giggling and laughing uncontrollably and noticed by all, while the rest were somber.

As Jew, however, we know the proper times. The Seder night when we celebrate Pesach, for example, is considered a powerful night. It’s a night where G-d shows compassion therefore we have to seize the moment and apply what is needed to optimize our chances to receive the proper brachot.

The most famous examples of “choose your battles” would be the month (Elul) before Rosh Hashana where we say slichot every morning or possibly even after midnight, if you’re a night owl. Why do we say it at those particular times? For we’ve learned that after midnight G-d proves to be leaning towards the Rachamim side and in order to invoke more compassion we ask forgiveness during that period of time.

(Shemot 6, 2) “V’YEDABER ELOKIM EL MOSHE V’YOMER EHLAV ANI HASHEM”

In this week’s parsha, Vayera, it’s very interesting to note that by the narrative of the verses, we can see how G-d fluctuates between DIN and RACHAMIM. G-d manipulates the moment changing the tone, the mood. We notice this through the use of the Master of the Universe’s name.

 

The parsha starts in an unusual way. Its starts with VAYEDABER- a harsher way of saying “and he spoke”. The name ELOKIM connote G-d judging with strictness. “VAYOMER” the other variation of “and he spoke” is softer and is found in the second half of the verse. The passuk ends ANI HASHEM G-d’s other name. Hashem implies compassionate, kindness, mercy. So ELOKIM and HASHEM are in the same sentence.

The underlying deep meaning of this first passuk is ELOKIM has been running the show. Strict judgment was in the air and the Jews are suffering. The Egyptians have not treated them very well; they were not being good hosts; they went overboard. The original intent of the Egyptians was to give the Israelites normal accommodations. One of the key tests in life is to treat subordinates with the proper respect. It is very tempting to take advantage when one is at a high position. The Egyptians failed that test. The became a super power thanks to Joseph and the Jews. However, it seems like they forgot who buttered their bread. The Egyptians denounced G-d who butters everyone’s bread – “We do not recognize your G-d” was the popular slogan. Their arrogant nature resulting from success was apparent. We see another lesson from here – the freedom of choice in the world. For its not just the Jews that have the ability to choose but the gentile nations as well. They too are being tested.

G-d is implying in the first part of the passuk that the Jews have been on DIN-justice mode however “ANI HASHEM” now I will demonstrate compassion.

(Verse 3) “I appeared to Abraham, to Isaac, and to Jacob with [the name] Almighty God, but [with] My name YHWH, I did not become known to them.”

The next verse G-d mentions that he came to our forefathers in the form of another name KEL SHKAKY but my compassionate name I did not show them.

We have mention previously the definition of the word OLAM -world is hidden. Our job is to discover G-d and draw him out in the open. Avraham was the first man to do so. KEL SHAKAY means to draw G-d into nature. Avraham accomplished that feat through the ten tests. There was not one person before Avraham who was able to draw G-d into the world. However our forefathers wanted to be judged with strict judgement. As it states in the verse “I did not show them HASHEM”, which is referring to compassion”. The end of the passuk again refers as now I will change gears.

We learn from verse 5 through 8 that G-s has heard the cries of b’nai Yisrael and sees the Egyptian torturing the Jews. He then said “I will remember the covenant I made with your forefathers. I will take you out of Egypt, I am Hashem”. I will now be on compassion mode, however once will form b’nai Yisrael into a nation I will switch back to ELOKIM; this means I will go back to strict judgement mode.

An obvious, powerful question arises: Why go back to strict Judgement? I would be perfectly okay with compassion! Why did our forefathers ask to be judged with strict judgement?

In order to answer the question we have to fast forward when the Jews were in the desert and Moshe, the leader, and his brother Aharon, the high Priest, were in the twilight of their lives.

 

One of the most tragic incidences in the Torah is the death of the two sons of Aharon – Nadav and Avihu. The Sages indicate that everyone assumed they were the heir apparent to the leadership. They were smart, charismatic and came from one of the leading families of the Jewish people. A matchmaker would undoubtedly label them a ‘catch’. They brought an unauthorized sacrifice to G-d ‘and they were killed, consumed by the fire’.

It is hard to believe that for such an act, one is to be punished so severely. In fact, it’s a bit confusing. Some commentaries view their act as one of the greatest bonds between G-d and man; while others view their demise due to a few character flaws. The main one was haughtiness, which resulted in consumption of wine while conducting sanctuary work. In addition this also led to them believing nobody is good enough for marriage. How do you rectify the two opinions?

Elaborating more on the flaws that the two brothers had, Rav Henoch Leibowitz, zt’l explains they were punished because they gave the impression of being interested in many women, and a caused them great pain. The women had the wishful thinking of ‘I’ll wait by the phone’ but the call never came for them. Rav Henoch asks “But they didn’t ask these women to wait! They didn’t say, ‘I’ll call you back.’ Why punish them?” He answers, “One has to be clear and say ‘I’m not interested.'” One should not create a false impression or else the girl would wait by the phone or the boy will keep on calling and it will be humiliating for both. Of course rejection has to be handled delicately but nevertheless firmly.

We are still, however, left with the question, why were Aharon’s sons punished so severely? There would be no singles scene if G-d judges us like that today!

The answer is, the reason for the harsh judgment was at the request of Nadav and Avihu themselves! But that’s insane; why in the world would you want justice if G-d will be more accepting with compassion? This can be explained with the following example: When a father is in a “justice mode” and demands much from his son, there is obviously more pressure and a higher standard is expected. If the son delivers and succeeds in the task at that high level, the father would be astonished, and say, “WOW! My boy was able to withstand my justice and live up to my demands.”

Rashi, one of the mainstream commentaries on the Torah, mentions that Nadav and Avihu were ‘sick with love for G-d’. When a gifted, smart, but young and inexperienced person has an interest in a girl, he will succeed in approaching her faster than the average person, only to get rejected right at the threshold. The Gra (commentary) explains their love toward G-d was skin deep, which didn’t develop, and a false enthusiasm was created because of their inexperienced young age. Their fearlessness, resulting from haughtiness, made them explore levels of spirituality that no man has gone before. Nadav and Avihu thought they can be judged with Din, not realizing that, because of their haughtiness, they had flaws. So any minute, any speck of negativity was magnified, therefore receiving the severe punishment.

We can clearly see there is positive and negative to being judged with strictness. On the one hand, one is going through difficult times. On the other hand the reward is tremendous and one will be highly regarded.

But be cautious! Our forefathers Avraham, Yitzchak and Yaacov asked to be judged with strict judgement for them the reward is far greater. “Come on, bring it on, I can take it and I’ll pass the test”. Our forefather passed the test. However Nadav and Avihu were not ready. King David too asked to be tested and failed. I too, many years ago asked to be tested and failed. Out of “love for G-d” many people ask for things they are not ready for yet. They ask to be tested with strict judgement. Our tests in our lives consist of many difficulties, and some are as of result of harsh judgement – ELOKIM. But we don’t ask for these tests and we shouldn’t. It comes by itself. One should be aware between the fluctuation between name of compassionate HASHEM and the strict ELOKIM.

 

Therefore, some of our prayers are best suited for Rachamim and some are best suited for Gevurah (another name for harsh judgement) and in response G-d’s names, some are names of compassion some are of strict judgment, are placed accordingly.

(Shemot 14, 31) “And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant.”

It seems like the pasuk is redundant. The first part of the verse already confirms Israelites belief in G-d. Rav Henoch Leibowitz z’tl enlightens us that the second part of the pasuk is not referring to b’nai Yisrael at all. The second half is referring to the Egyptians. How is that possible? The Egyptians drowned!!

The answer is a powerful lesson in regards to a test. We are tested till the last breath we take and we can realize our mistake even in the last moment. Rav Henoch says as the waters were closing in and the Egyptians realized that they were going to drown that was the moment they realized the hand of G-d and believed