“A woman who conceives and gives birth to a man-child ….” (Vayikra, 12:2) It is said in the Midrash (Vayikra Rabba, 14:2), “I will raise my consciousness from far away, and will ascribe righteousness to my Maker” (Job, 36:3). Rabbi Natan says (interprets this), ‘we think on the name of Avraham, who came from afar.’” We have written (in the blessing before the morning recitation of Shema), “Maker of new things,” “Who in His goodness renews continually the work of creation.” The question can be simply put; what new experience is there if He constantly renews the creation each day? Then the renewal will also become expected, commonplace, and what renewal do we experience? Yet here God takes the commonplace nature of constant renewal, and makes it ever new and fresh in our minds. We experience the renewal at every moment, and a feeling of wonderment comes to the heart of all who long for Him in everything, and on everything we ask, “who created these?” (v Yesahya, 40:26). This is just as Avraham Avinu did. The world had been active for some years before Avraham Avinu arrived, yet there was no one to ask or wonder at the nature of its workings. But for Avraham Avinu it was a great wonder (Bereshit Rabba, 39:1), and he asked, “for could you say there is a city without a master? Who is the master of the city?” The Holy One, blessed be He saw that his question was not like a natural scientist or astronomer, but as one who truly wanted to know who had created all of these in order to serve Him. God saw how out of this longing to know he even despised the ephemeral delights of the world. Seeing this, God found it necessary to reveal Himself to Avraham, and to show him that He, may He be blessed, is the master of the city. On this it says, “a woman who conceives,” for in the supernal worlds to term, “born of woman,” denotes a lower level of creation. We find this in the Gemara (Shabbat, 88b, when Moshe ascended to Heaven to receive the Torah, and the angels asked), “what is one born of woman doing among is?”15For we are all born of woman, a relatively low level in one respect in relation to the higher powers, “what is man that you shall be mindful of him?” in Tehilim 8:5, but our appreciation of the Creator and His creation makes us beloved in His eyes. So it is said, “a woman who conceives,” meaning one who has true desire, with strength and vigor, for God. “And gives birth to a man-child,” for the giving birth to a male symbolizes the truest form of salvation, as all the good qualities of the world are included in the soul of the Israelite man. This is the meaning of the Midrash, “we think on the name of Avraham Avinu,” meaning that Avraham himself realized that there is One in charge of the world, and we too can recognize this if we concentrate our minds on Avraham and contemplate his path. This is because the awakening experienced in the heart of Avraham will cause great wonderment in the eyes of all who understand why he caused such a stir and storm in his heart in order to know who created the world and its fullness. How many thousands of souls preceded Avraham and it did not occur to one of them to ask this. So from this very awakening itself one may understand that there is a Creator and Master, for the desire that came to the heart of Avraham Avinu was only what God had sent to his heart. If this awakening had been a kind of natural phenomenon then why did it not awaken in the whole world? This is why the Midrash says, “we think on the name of Avraham Avinu,” because “name” signifies will (desire). In a practical sense we find that some people are called on the name of their actions and artistry, since all their will and desire is included in the action that they are doing. Also, the numerical value of sh’mo, “his name,” is the same as that of ratson, “will” or “desire” (both equal 356). This is “I will draw my consciousness from afar,” from the name of Avraham Avinu, “and to my Maker I will ascribe righteousness [recognizing Him as the Artisan of all creation based on the initial awakening from Avraham].”
אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר. בַּמִּדְרָשׁ (ויקרא רבה פרשה י"ד,ב') "אֶשָּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק" אָמַר רַבִּי נָתָן מְחַשְּׁבִין אֲנַחְנוּ לִשְׁמוֹ שֶׁל אַבְרָהָם אָבִינוּ אוֹתוֹ שֶׁבָּא מֵרָחוֹק. הִנֵּה כָּתוּב "עוֹשֶׂה חֲדָשׁוֹת וכו' הַמְחַדֵּשׁ בְּכָל יוֹם" כוּ'. וְהָאוּמְנָם לְפִי פְּשִׁיטָא מַה חִידֵּשׁ יֵשׁ בְּאִם מְחַדֵּשׁ בְּכָל יוֹם אָז גַּם הַהִתְחַדְּשׁוּת יֵעָשֶׂה הֶרְגֵּל וּמַה חִידֵּשׁ יֵשׁ. אַךְ הָעִנְיָן בָּזֶה כִּי הַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה מֵהַהֶרְגֵּל חִידֵּשׁ שֶׁמִּתְחַדֵּשׁ וְיָבֹא פְּלִיאָה בְּלֵב הַמְיַחֲלִים לוֹ עַל כָּל דָּבָר לֵאמֹר "מִי בָרָא אֵלֶּה", כְּמוֹ אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם שֶׁהָיָה הָעוֹלָם מִתְנַהֵג כַּמָּה שָׁנִים קוֹדֶם שֶׁבָּא אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם לָעוֹלָם, וְלֹא הָיָה מִי שֶׁיִּשְׁאַל וְיִתְפַּלֵּא עַל הַנְהָגָתוֹ, וּבְלֵב אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם הָיְתָה פְּלִיאָה גְּדוֹלָה מְאוֹד (בראשית רבה פרשה ל"ט,א') תֹּאמַר שֶׁהַבִּירָה בְּלִי מַנְהִיג מִי הוּא בַּעַל הַבִּירָה, וּכְשֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּי שְׁאֵלָתוֹ לֹא הָיְתָה כְּדֶרֶךְ מֶחְקְרֵי הַטֶּבַע רַק כִּי רָצָה בֶּאֱמֶת לָדַעַת מִי בָרָא אֵלֶּה, כְּדֵי לַעֲבוֹד אוֹתוֹ, וְעַל יְדֵי זֶה מָאַס כָּל תַּעֲנוּגֵי עוֹלָם הַזֶּה, אָז הוּצְרַךְ הַשֵּׁם יִתְבָּרַךְ לְהִתְגַּלּוֹת לוֹ וּלְהַרְאוֹתוֹ כִּי הוּא יִתְבָּרַךְ הוּא בַּעַל הַבִּירָה. וְעַל עִנְיָן הַזֶּה נֶאֱמַר "אִשָּׁה כִּי תַזְרִיעַ" כִּי אֵין לְשַׁעֵר עֵרֶךְ פְּחִיתוּת שֶׁל כִּינּוּי שֵׁם אִשָּׁה מַה הוּא בְּעוֹלָם אֲצִילוּת כְּמוֹ שֶׁמְּבוֹאָר בַּגְּמָרָא (שבת פ"ח:) שֶׁשָּׁאֲלוּ "מַה לִּילוּד אִשָּׁה בֵּינֵינוּ". וְנֶאֱמַר "אִשָּׁה כִּי תַזְרִיעַ" וכו', הַיְינוּ מִי שֶׁיֵּשׁ לוֹ חֵשֶׁק אֲמִיתִּי בְּחוֹזֶק וְתוֹקֶף לְהַשֵּׁם יִתְבָּרַךְ, "וְיָלְדָה זָכָר", וְהוּא שֶׁיַּשִּׂיג בָּרוּר יְשׁוּעָה אֲמִיתִּיּוֹת, כִּי לֵידַת זָכָר מוֹרֶה עַל יְשׁוּעָה אֲמִיתִּיּוֹת, כִּי כָל הַטּוֹבוֹת נִכְלָלִים בְּנֶפֶשׁ אָדָם הַיִּשְׂרְאֵלִי. וְזֶה עִנְיָן הַמִּדְרָשׁ מְחַשְּׁבִין אֲנַחְנוּ לִשְׁמוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, הַיְינוּ שֶׁאַבְרָהָם הִכִּיר מֵעַצְמוֹ שֶׁיֵּשׁ מַנְהִיג בָּעוֹלָם, וַאֲנַחְנוּ נוּכַל לְהַכִּיר כַּאֲשֶׁר נִשָּׂא דַעְתֵּינוּ לְאַבְרָהָם לְהִתְבּוֹנֵן בִּדְרָכָיו, כִּי הִתְעוֹרְרוּת לֵב אַבְרָהָם יִתְפַּלֵּא בְּעֵינֵי כָל מֵבִין מַדּוּעַ הִתְעוֹרֵר בְּלִבּוֹ לְהַרְעִישׁ וּלְהַרְעִים לֵידַע מִי בָרָא אֶת הָעוֹלָם וּמְלוֹאָהּ, וְכַמָּה אֲלָפִים נְפָשׁוֹת הָיוּ קוֹדֶם וְלֹא עָלָה עַל לִבָּם לִשְׁאוֹל זֹאת, מִזֶּה הַהִתְעוֹרְרוּת עַצְמוֹ נוּכַל לְהָבִין כִּי יֵשׁ בּוֹרֵא וּמַנְהִיג, כִּי הַתְּשׁוּקָה שֶׁבָּא לְלֵב אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם גַּם כֵּן לֹא הָיָה רַק מִמַּה שֶּׁשָּׁלַח לוֹ הַשֵּׁם יִתְבָּרַךְ בְּלִבּוֹ, כִּי בְּאִם אֵירַע זֹאת בְּדֶרֶךְ הַטֶּבַע מַדּוּעַ לֹא אֵירַע לְכָל הָעוֹלָם, וְזֶה שֶׁאָמַר הַמִּדְרָשׁ מְחַשְּׁבִין אָנוּ לִשְׁמוֹ שֶׁל אַבְרָהָם אָבִינוּ כִּי שְׁמוֹ מוֹרֶה עַל רָצוֹן, כְּמוֹ שֶׁנִּמְצָא בִּבְנֵי אָדָם שֶׁנִּקְרָאִים עַל שֵׁם מַעֲשֵׂיהֶם וְאוּמָּנוּתָם לְפִי שֶׁכָּל רְצוֹנָם הוּא בַּדָּבָר שֶׁהֵם עוֹסְקִים בָּהּ, וְגַם שְׁמוֹ בְּגִימַטְרִיָּא רָצוֹן, וְזֶה "אֶשָּׂא דֵעִי לְמֵרָחוֹק" לִשְׁמוֹ שֶׁל אַבְרָהָם אָבִינוּ הַיְינוּ לִרְצוֹנוֹ, "וּלְפֹעֲלִי אֶתֵּן צֶדֶק".
“A woman who conceives and gives birth to a man-child ….” (Vayikra, 12:2)
It is said in the Midrash (Vayikra Rabba, 14:2), “I will raise my consciousness from far away, and will ascribe righteousness to my Maker” (Job, 36:3). Rabbi Natan says (interprets this), ‘we think on the name of Avraham, who came from afar.’” We have written (in the blessing before the morning recitation of Shema), “Maker of new things,” “Who in His goodness renews continually the work of creation.” The question can be simply put; what new experience is there if He constantly renews the creation each day? Then the renewal will also become expected, commonplace, and what renewal do we experience? Yet here God takes the commonplace nature of constant renewal, and makes it ever new and fresh in our minds. We experience the renewal at every moment, and a feeling of wonderment comes to the heart of all who long for Him in everything, and on everything we ask, “who created these?” (v Yesahya, 40:26).
This is just as Avraham Avinu did. The world had been active for some years before Avraham Avinu arrived, yet there was no one to ask or wonder at the nature of its workings. But for Avraham Avinu it was a great wonder (Bereshit Rabba, 39:1), and he asked, “for could you say there is a city without a master? Who is the master of the city?” The Holy One, blessed be He saw that his question was not like a natural scientist or astronomer, but as one who truly wanted to know who had created all of these in order to serve Him. God saw how out of this longing to know he even despised the ephemeral delights of the world. Seeing this, God found it necessary to reveal Himself to Avraham, and to show him that He, may He be blessed, is the master of the city. On this it says, “a woman who conceives,” for in the supernal worlds to term, “born of woman,” denotes a lower level of creation. We find this in the Gemara (Shabbat, 88b, when Moshe ascended to Heaven to receive the Torah, and the angels asked), “what is one born of woman doing among is?”15For we are all born of woman, a relatively low level in one respect in relation to the higher powers, “what is man that you shall be mindful of him?” in Tehilim 8:5, but our appreciation of the Creator and His creation makes us beloved in His eyes. So it is said, “a woman who conceives,” meaning one who has true desire, with strength and vigor, for God. “And gives birth to a man-child,” for the giving birth to a male symbolizes the truest form of salvation, as all the good qualities of the world are included in the soul of the Israelite man.
This is the meaning of the Midrash, “we think on the name of Avraham Avinu,” meaning that Avraham himself realized that there is One in charge of the world, and we too can recognize this if we concentrate our minds on Avraham and contemplate his path. This is because the awakening experienced in the heart of Avraham will cause great wonderment in the eyes of all who understand why he caused such a stir and storm in his heart in order to know who created the world and its fullness. How many thousands of souls preceded Avraham and it did not occur to one of them to ask this.
So from this very awakening itself one may understand that there is a Creator and Master, for the desire that came to the heart of Avraham Avinu was only what God had sent to his heart. If this awakening had been a kind of natural phenomenon then why did it not awaken in the whole world? This is why the Midrash says, “we think on the name of Avraham Avinu,” because “name” signifies will (desire). In a practical sense we find that some people are called on the name of their actions and artistry, since all their will and desire is included in the action that they are doing. Also, the numerical value of sh’mo, “his name,” is the same as that of ratson, “will” or “desire” (both equal 356). This is “I will draw my consciousness from afar,” from the name of Avraham Avinu, “and to my Maker I will ascribe righteousness [recognizing Him as the Artisan of all creation based on the initial awakening from Avraham].”