{"id":45098,"date":"2018-02-13T09:33:05","date_gmt":"2018-02-13T09:33:05","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=45098"},"modified":"2018-02-13T09:33:05","modified_gmt":"2018-02-13T09:33:05","slug":"partnering-hashem","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/partnering-hashem\/","title":{"rendered":"Partnering with Hashem"},"content":{"rendered":"

O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary.\u00a0 (Megilat Eichah 1:1)<\/em><\/p>\n

Hashem\u2019s bewilderment over the destruction of Jerusalem<\/strong><\/p>\n

Our Sages attribute the authorship of Megilat Eichah to the prophet Yirmiyahu \u2013 Jeremiah.1<\/sup><\/a>\u00a0 Eichah opens with the above passage.\u00a0 How is it possible that Yerushalayim \u2013 Jerusalem \u2013 \u00a0dwells alone!\u00a0 The prophet is expressing his wonder over the thorough destruction of Yerushalayim and the Beit HaMikdash<\/em> \u2013 the Sacred Temple.\u00a0 He cannot reconcile himself to the reality of its utter demise.\u00a0 He cries out, \u201cHow is this possible!\u201d<\/p>\n

The midrash makes a strange comment on this passage.\u00a0 According to the Sages of the midrash, Yermiyahu is not expressing merely his own astonishment; he is paraphrasing the bewilderment of Hashem.\u00a0 Hashem is observing His ruined city and voicing wonder.<\/p>\n

The midrash continues and compares Hashem\u2019s reaction to Yerushalayim\u2019s devastation to His response to expelling Adam and Chavah from Gan Eden<\/em> \u2013 the Garden of Eden.\u00a0 The midrash describes Hashem as declaring, \u201cHow could I have brought Adam and Chavah into this garden and now expelled them!\u201d2<\/sup><\/a><\/p>\n

The comments of the Sages are difficult on many levels.\u00a0 First, in both instances discussed in the midrash, Hashem is expressing wonderment over His own actions.\u00a0 He brought about the destruction of Yerushalayim and the Beit HaMikdash. <\/em>He expelled Adam and Chavah from the Garden.\u00a0 How can Hashem be astounded by His own actions?<\/p>\n

Second, it is important to note that the Sages are suggesting an interpretation of the opening passage of Megilat Eichah that is very different from its simple meaning.\u00a0 Let us identify this simple meaning and compare it to the interpretation suggested by the Sages.\u00a0 Yermiyahu lived through the destruction of Yerushalayim.\u00a0 He experienced the complete devastation of this great city.\u00a0 He struggled to reconcile himself to the new terrible reality confronting him.\u00a0 He gave voice to his confusion. How could this great city be reduced to ruins!<\/p>\n

Our Sages are suggesting an alternative interpretation to the prophet\u2019s words.\u00a0 Yermiyahu is not expressing his own astonishment; he is speaking for Hashem.\u00a0 Hashem is bewildered by the destruction He has wrought.\u00a0 We can understand Yermiyahu expressing his own disorientation.\u00a0 Human beings become accustomed to the familiar.\u00a0 We imagine that the familiar is somehow permanent or immutable.\u00a0 If the world we take for granted should \u2013 G-d forbid \u2013 crumble, we struggle to reconcile ourselves to the loss and to the new altered reality that confronts us.\u00a0 Hashem does not have these human limitations and is not subject to our self-delusions. What is the meaning of the Sages description of Hashem\u2019s bewilderment over Yerushalayim\u2019s destruction?<\/p>\n

Third, our Sages are comparing the destruction of Yerushalayim to the expulsion of Adam and Chavah from the Garden.\u00a0 Hashem is described as responding to both events with astonishment.\u00a0 How are these two events comparable?\u00a0 What is the shared characteristic of these events that provokes from Hashem this expression of bewilderment?<\/p>\n

Apparent Contradictions in Hashem\u2019s Will<\/strong><\/p>\n

Let us begin with the first and second of the above questions.\u00a0\u00a0 As we will discover, the meaning of the midrash is not that Hashem actually experienced astonishment over His own actions.\u00a0 The midrash is communicating to us a number of ideas.\u00a0 First, we are being told to understand Yermiyahu\u2019s astonishment as not merely the reaction of a limited human being to a calamitous change in his circumstances.\u00a0 The midrash explains that even Hashem, Who is all-knowing and unlimited, was astounded \u2013 so to speak \u2013 by the event.\u00a0 Second, the midrash is alerting us to the nature of this mystery or paradox presented by the demise of Yerushalayim.\u00a0 To paraphrase the midrash, Hashem says, \u201cHow is it possible that I did this!\u201d\u00a0 The midrash is communicating that the destruction of Yerushalayim and the Temple represents an apparent inconsistency in Hashem\u2019s behavior.<\/p>\n

In short, the midrash is telling us that the destruction of Yerushalayim is not only a calamity.\u00a0 It is also a mystery.\u00a0 It represents an apparent inconsistency in Hashem\u2019s behavior.\u00a0 What is the inconsistency?\u00a0 In order to respond, we must return to the comparison suggested by the midrash between the expulsion of Adam and Chavah from the Garden and the destruction of Yerushalayim and the Bait HaMikdash.<\/em><\/p>\n

And Hashem, the L-rd, formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul.\u00a0 And the Hashem, the L-rd, planted a garden in Eden from the east, and He placed there the man whom He had formed.\u00a0 (Sefer BereSheit 2:7-8)<\/em><\/p>\n

The Paradox of the Expulsion of Adam and Chavah from the Garden<\/strong><\/p>\n

The Torah describes Hashem creating the universe.\u00a0 The process is completed with the creation of humanity.\u00a0 Humanity is not only the final element of the process; humanity is presented as the purpose and reason for creation.\u00a0 Adam and Chavah are placed in the Garden.\u00a0 The Garden provides for all of their needs.\u00a0 Adam and Chavah are to live free from the toils of material existence.\u00a0 They are empowered and encouraged to develop spiritually.\u00a0 In other words, this first episode in the history of human existence reveals Hashem\u2019s intentions for us.\u00a0 We are to devote ourselves to our spiritual development and to drawing close to Hashem.<\/p>\n

However, Adam and Chavah sin.\u00a0 They are expelled from the Garden.\u00a0 Their expulsion is not only a relocation.\u00a0 Their lives are forever altered. Now, they must struggle to provide for their material needs.\u00a0 Their existence is not assured.\u00a0 It is secured only through their diligent, consistent labor.<\/p>\n

The implications of these demands are not only practical.\u00a0 Adam and Chavah are not only deprived of time and energy that formerly was used for spiritual development.\u00a0 The greater impact is upon their perception of themselves.\u00a0 Before their expulsion, they gave little thought to the material element of their existence.\u00a0 Now, they must focus on the mundane if they are to survive.<\/p>\n

We can observe in ourselves the impact this focus has upon our priorities.\u00a0 We are preoccupied with securing our futures.\u00a0 We spend most of our time and energy responding to our material needs.\u00a0 We are so much preoccupied with our material existence we can easily forget that we have enormous spiritual potential.<\/p>\n

How far we have deviated from the initial design for humanity!\u00a0 The expulsion from the Garden completely altered the development of humanity and to this day we struggle to regain the spiritual riches of the Garden.\u00a0 We have discovered the paradox of the expulsion.\u00a0 Hashem created a universe in which He placed humanity.\u00a0 We were to enjoy expansive spiritual lives.\u00a0 Yet, Hashem diverted us from this path upon which He set us.\u00a0 He expelling us from the Garden.\u00a0 Hashem declares, \u201cHow can I have created humanity, placed Adam and Chavah in the Garden, and then expelled them \u2013 changing the very nature of the human experience!\u201d<\/p>\n

The one who brought his offering on the first day was Nachshon the son of Aminadav\u00a0of the tribe of Yehudah.\u00a0 (Sefer Bamidbar 7:12)<\/em><\/p>\n

Creation and the importance of the Tabernacle<\/strong><\/p>\n

The Sages of the midrash are suggesting that the destruction of Yerushalayim and the Temple present a similar paradox.\u00a0 What is this paradox?\u00a0 Perhaps, the answer is provided by a comment of our Sages on the above passage.\u00a0 The passage introduces the Torah\u2019s description of the offerings that were brought by the princes of the tribes of Israel to initiate the Mishcan<\/em> \u2013 the Tabernacle.\u00a0 It explains that on the first day the offerings were brought by the prince of the tribe of Yehudah \u2013 Judah.\u00a0 The midrash notes that this day is not described as \u201cthe day that the Mishcan<\/em> was erected\u201d.\u00a0 Instead, it is described as the \u201cthe first day\u201d.\u00a0 The midrash explains that this description is used in order to connect this day to the first day of creation.\u00a0 In making this connection, the Torah is communicating that by bringing these offerings, this day was transformed.\u00a0\u00a0 It became the equivalent of the first day of creation!3<\/sup><\/a><\/p>\n

And they shall make Me a sanctuary and I will dwell in their midst. (Sefer Shemot 25:8)<\/em><\/strong><\/p>\n

What do the Sages mean by equating this inaugural day of the Mishcan<\/em>\u2019s offerings with the first day of creation?\u00a0 Apparently, the Sages are describing to us the significance of the Mishcan<\/em>.\u00a0 The establishment of the Mishcan<\/em> introduced into the world something completely novel.\u00a0 Hashem\u2019s presence or influence was represented in the Mishcan<\/em>.\u00a0 Hashem took up residence \u2013 so to speak \u2013 within Bnai Yisrael.\u00a0 The Sages of the midrash are explaining to us that in this event creation found its meaning, purpose, and its objective was achieved.<\/p>\n

Now, we can identify the frightening paradox Yermiyahu observed.\u00a0 How could Yerushalayim and the Sacred Temple be destroyed!\u00a0 This Temple was Hashem\u2019s residence among Bnai Yisrael and humankind. Through it creation achieved meaning and purpose.<\/p>\n

We are now left with these two awful paradoxes.\u00a0 How do we explain that expulsion of Adam and Chavah from the Garden and the destruction of the Bait HaMikdash<\/em>?\u00a0 It is apparent from the Sages\u2019 comments that these are paradoxes and that we should not expect to be able to completely resolve them.\u00a0 They are among the issues that are beyond the boundaries of human understanding.\u00a0 Yet, these paradoxes suggest an important conclusion regarding creation and humanity.<\/p>\n

The Partnership Between Hashem and Humanity<\/strong><\/p>\n

These two paradoxes suggest that we are not merely passive objects in the creation process.\u00a0 We are participants or partners in creation.\u00a0 Humanity is unique.\u00a0 All other creations are objects of creation.\u00a0 The stars, the dust of the earth, the mightiest beast and the most insignificant insect are passive objects in creation. They are created, programmed by nature, and compelled to respond to the forces that affect them.\u00a0 Human beings are unique.\u00a0 We are not passive objects.\u00a0 We have the ability to select our path and Hashem responds to our choices and reinvents or reinterprets creation in response to our choices.\u00a0 Adam and Chavah sinned and Hashem responded.\u00a0 The plan for humanity and creation was amended.\u00a0 Our ancestors sinned and Hashem again revisited creation and His design for humanity.\u00a0 He destroyed His Temple.<\/p>\n

There are two important outcomes from this discussion.\u00a0 One is that we \u2013 human beings \u2013 have enormous power.\u00a0 We are not passive players in the drama of history.\u00a0 We have shaped humanity\u2019s destiny and even influenced the plan of creation.\u00a0 However, our influence comes with responsibility.\u00a0 If we have the capacity to influence Hashem\u2019s plan for creation and for humanity, then we have also, the enormous responsibility to use that capacity wisely.\u00a0 When we consider the magnitude of human capacity, we must also accept the weighty responsibility that accompanies it.<\/p>\n

Second, our Sages are expressing a perspective on creation and on the nature of humanity that is not easy for us to integrate into our outlook.\u00a0 We are preoccupied with our material existence.\u00a0 Much of our time and energy is devoted to securing our material wellbeing and the pursuit of material desires.\u00a0 It is easy to develop the view that we are fundamentally material creature and that spiritual growth and pursuits, although important, are secondary to our devotion to material ends.\u00a0 Our Sages are expressing the opposite perspective.\u00a0 They are declaring that we are intended to focus upon the development of our unique gift \u2013 our spiritual capacity.\u00a0 We must address the challenges of securing our material wellbeing, but regard those endeavors as means to a far more important end.<\/p>\n

__________________________<\/p>\n

[1]<\/a> Masechet Moed Katan 26a.<\/p>\n

[2]<\/a> Midrash Rabba, Eichah, Introduction, chapter 4.<\/p>\n

[3]<\/a> Midrash Rabba, Sefer Beresheit 3:9.\u00a0 See also Midrash Rabba, Sefer BeMidbar 13:6.<\/p>\n","protected":false},"excerpt":{"rendered":"

O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary.\u00a0 (Megilat Eichah 1:1) Hashem\u2019s bewilderment over the destruction of Jerusalem Our Sages attribute the authorship of Megilat Eichah to the prophet Yirmiyahu […]<\/p>\n","protected":false},"author":843,"featured_media":45099,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[360],"tags":[],"class_list":["post-45098","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fast-of-tisha-bav"],"yoast_head":"\nPartnering with Hashem - Jewish Holidays<\/title>\n<meta name=\"description\" content=\"The midrash compares Hashem\u2019s reaction to Yerushalayim\u2019s devastation to His response to expelling Adam and Chavah from Gan Eden. 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