There we saw giants… and we were in our own eyes as locusts –Numbers 11:33
Someone once asked Rabbi Shmuel of Lubavitch: “What is true learning?”
The Rebbe replied: “When one studies a section of Talmud or an idea in chassidus, one is there, together with its illustrious author. He is building upon the sage’s wisdom like a midget perched upon a giant – he is riding on the giant’s shoulders. “One must be grateful to the giant that he doesn’t fling the nuisance from his shoulders.”
-Rabbi Yanki Tauber
“The Irksome Burden”
Commentary on Parshah Shelach
Heaven above and the soul of man below are two halves of a single form, two converse hemispheres that fit together to make a perfect whole.
Attuned in perfect consonance, they dance a pas de deux of exquisite form, each responding to every subtle nuance of the other, mirroring and magnifying the most subliminal inner thought, until it is impossible to distinguish them as two.
Within the human being is the consciousness of G-d looking back upon Himself from within the world He has made.
We sit upon the vortex of Creation.
-Rabbi Tzvi Freeman
“Heaven Above, Man Below”
We have this idea that we are connected to God. I wrote yesterday that part of the function of God’s commandments is to connect people with the Almighty. Yet, the two commentaries I quoted above seem to paint different pictures about the relationship between created being and Creator. Are we annoying gnats sitting on the shoulders of giants, or are we fully integrated into the very fabric of God’s eternity?
I have a hard time judging my relative position to God. Oh, I realize that in absolute terms, God is infinite and I am beyond insignificant by comparison. It is only through God’s mercy and grace that He’s even aware of me at all:
LORD, our Lord,
how majestic is your name in all the earth!
You have set your glory
in the heavens.
Through the praise of children and infants
you have established a stronghold against your enemies,
to silence the foe and the avenger.
When I consider your heavens,
the work of your fingers,
the moon and the stars,
which you have set in place,
what is mankind that you are mindful of them,
human beings that you care for them? –Psalm 8:1-4
Yet without human beings, what is the point of Creation?
As much as I try, there are days when I wonder how or why God would attend to any single individual. Yes, I know that “God so loved the world” and all of that (John 3:16), but does every single, specific person who is alive or who has ever lived really have a critical, irreplaceable part in God’s majestic, eternal, infinite plan?
Someone once posed the following question to Rav Yechezkel Landau, the author of Teshuvas Noda B’Yehudah. He wanted to know whether it is permitted to place Sifrei Torah that are invalid and incapable of repair into the Aron Kodesh that was made to store valid Sifrei Torah. The questioner initially cited our Gemara as proof that it should be permitted. The Gemara relates that the broken set of Tablets was placed in the Aron Kodesh together with the second set of Tablets that was complete. Even though the Aron Kodesh was made for the second set of tablets, nevertheless, the broken Tablets were stored inside indicating that as long as an item had sanctity before it became broken or invalid it may continue to be stored in the place designated for intact and valid sacred items.
The questioner then rejected this parallel since it is possible that the broken Tablets were placed in the Aron Kodesh because they were made by God and that added sanctity allowed them to be stored in the Aron Kodesh even though they were broken. This would not allow for the storage of an invalid Sefer Torah to be stored in an Aron Kodesh since the Sefer Torah was not made by God. Noda B’Yehudah rejected this distinction and cited our Gemara to prove his point. After the Gemara teaches that the broken Tablets were stored in the Aron Kodesh the Gemara comments that this teaches that one must continue to treat a Torah scholar who forgot his learning with respect since he is similar to the broken Tablets. The Torah scholar was not the creation of God and yet the Gemara finds it to be a valid parallel to the broken Tablets and as such an invalid Sefer Torah could also be equated with the broken Tablets.
Daf Yomi Digest
“Storing an invalid Sefer Torah in an Aron Kodesh”
I’ve felt like an invalid Sefer Torah “incapable of repair”. My life has been like a “broken set of Tablets”. Am I worthy of being contained in a holy place just because I was made by God? Am I like a Torah scholar who has forgotten his learning? Once having been made holy, can my holiness be diminished?
Menachos 99 answers the latter question, “No”:
The Mishnah tells us that the lechem hapanim loaves were placed upon a marble stand as they were being brought to be placed upon the Shulchan in the Sanctuary. The set of loaves which were removed were placed upon a golden table after being taken out of the Sanctuary. This was a fulfillment of the adage, “we rise in holiness, and we do not descend.”
I admit to taking liberties with the interpretation and applying what is being said here to human beings , but I think this is a valid perspective (considering the Torah scholar with memory problems). If we are each made by God in His image, then individual people are sacred because we are His creations. If, as Rabbi Freeman states, “Heaven above and the soul of man below are two halves of a single form, two converse hemispheres that fit together to make a perfect whole”, then people enjoy a special unity with God that nothing else in Creation can possess. If this is true, then how can we dare to feel broken, or lost, or alone, or afraid?
And yet, we do. I know I do.
The Noda B’Yehudah is at odds with the parallel between the broken Tablets and the invalid Sefer Torah because:
…he maintains that the Aron Kodesh was built to store the broken Tablets and since that was the original intent it is permitted for them to be stored therein. An Aron Kodesh in a Beis HaKnesses was designed to store valid Sifrei Torah and as such one that is invalid and irreparable should not be stored in the Aron Kodesh. He observes, however, that common custom allows for the storage of invalid Sifrei Torah in an Aron Kodesh…
This seems to match up with Rabbi Tauber’s interpretation that we exist like insects riding the shoulders of giants every time we even learn one small section of Talmud or other holy lesson, building on the insights of those people much wiser and more righteous than we. We exist as a “convention” in the sense that broken pieces of the Tablet are stored in the holy ark simply because the ark was designed for that purpose and not because we have any intrinsic value of our own.
It’s more than a little puzzling. Are we important to God (or for that matter, other people) as individuals or not? Sometimes the answer seems to be “Yes” and at other times, “No”. Perhaps it’s the difference between allowing the full experience of connection between ourselves and God vs. the realization that God is amazingly, awesomely, vast, and my own presence on earth, by comparison, is like a hardly visible bit of flotsam barely staying above the waves of some expansive, turbulent, unfeeling sea.
“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” –Matthew 11:28-30
I could use some of that “lightness of burden” right now. Contemplating the unimaginable intensity of God and sitting upon the vortex of Creation has become too much for me.
3 thoughts on “Significance in the Vortex of God”
I think you meant “insects” on the giant. Spellcheck doesn’t catch everything. ; D
Oops. Thanks for the “heads up”, Shira. Fixed the spelling error.