{"id":130,"date":"2006-10-05T19:54:54","date_gmt":"2006-10-05T19:54:54","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/90020-increase-in-evil\/90020b-evil-and-hester\/"},"modified":"2018-04-23T21:13:30","modified_gmt":"2018-04-23T21:13:30","slug":"90020b-evil-and-hester","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/90020-increase-in-evil\/90020b-evil-and-hester\/","title":{"rendered":"900.20b Evil and Hester<\/i> (pps.142-143)"},"content":{"rendered":"

hard cover page 142<\/p>\n

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Evil and Hester<\/em> are interlinked. The Midrash notes:<\/p>\n

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As long as the seed of Amalek exists in the world, it is as though a cover hides the face of the Divine.
\n-Pesikta554<\/sup><\/p><\/blockquote>\n

Moses Hayyim Luzzatto directly interlinks kabbalistic Divine contraction (tsimtsum<\/em>) and<\/span> evil, although from a different perspective than ours. As Scholem notes in commenting on this point, “The metaphysical root of evil is inherent in the very act of privation that the act of zimzum [tsim-tsum]<\/em> involves.” 555<\/sup><\/p>\n

But is the contracted Divine consciousness impervious to the travail of Israel?<\/p>\n

There the angel of the Lord appeared to him in a flame of fire out of the midst of the bush: he [Moses] looked, and there was the bush burning with fire-yet the bush was not consumed.
\n-Exodus 3:2<\/p><\/blockquote>\n

Among the several Midrashim on the burning bush which Nehama Leibowitz cites is the following:<\/p>\n

Don’t you feel that I suffer anguish when Israel does? Know, therefore, from the character of the place from which I am speaking to you, out of the thornbush, that I, as it were, share their suffering. 556<\/sup><\/div>\n

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554 <\/sup>See Pesikta deRav Kahana, Zochor: Tanhuma (Buber) Ki Etze<\/em> 18; Tanhuma, Ki Tetze 11; Midrash Hagodol, Exodus 17:16. As cited in Luban. “The Kaddish,” p. 207, 555. See Encyclopaedia Judaica<\/em>. S.V. “Kabbalah,” vol. 10, col. 594.<\/p>\n

556 <\/sup>Shemot Rabbah 2:7.<\/p>\n

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hard cover page 143<\/p>\n

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This is the same Midrash which Rashi selected as the basis for his exegesis. Leibowitz incorporates and ties together the themes of Israel’s suffering, Divine Hester<\/em>, and Divine suffering.<\/p>\n

He who has decreed persecution and suffering on the seed of Abraham, and hid his face from them, for centuries, is not a cruel Deity, arbitrarily abusing His creatures. . . . He suffers with them, as the Psalm expresses it: “I will be with them in trouble” (Psalms 91:5). 557<\/sup><\/p>\n

Twelve sentences following the first mention of the burning bush, the Divine relates His name to Moses: Eheyeh Asher Eheyeh<\/em>, “I-Will-Be-That-Which-I-Will-Be.” The God of Potential suffers alongside His children, through the millennia, just as the burning thornbush’s travail is not quenched.<\/p>\n

The Midrash explains the double usage of Eheyeh<\/em>: “I will be with you in your current suffering, and I will be with you in your future travail.\u00e2\u20ac\u009d<\/p>\n

A third-century Midrash pictures God as waking up in the middle of the night and roaring in pain like a wounded lion, for His Temple is burned, and His people are exiled.558<\/sup><\/p>\n<\/div>\n

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557 <\/sup>Leibowitz, Studies in Shemot, p. 60.<\/p>\n

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hard cover page 142 Evil and Hester are interlinked. The Midrash notes: As long as the seed of Amalek exists in the world, it is as though a cover hides the face of the Divine. -Pesikta554 Moses Hayyim Luzzatto directly interlinks kabbalistic Divine contraction (tsimtsum) and evil, although from a different perspective than ours. 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