Description: Maamar Hachochmah 01
Maamar Hachochmah
01
The Ramchal begins with the tefillah we add on Rosh Hashanah and Yom Kippur, in Chazaras Hashatz, before we start saying u’vchein tain pachdechah. The Chazzan says:
ובכן יתקדש שמך ה' אלוקינו על ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך ועל מלכות בית דוד משיחך ועל מכונך והיכלך.
Therefore, your name Hashem our God should be made holy through Yisrael Your nation, and Yerushalayim Your city, and Tzion Your dwelling place, and through the kingdom of Dovid Your anointed, and the Beis Hamikdash.
The Ramchal explains, that the world was created with good and evil, and in the human race there is good and evil as well. The good is represented by Klal Yisrael and the evil is represented by the nations of the world. The world will only come to its perfection, the tikkun ha’olam, when the good triumphs over evil, and the evil is subjugated by the good. In human terms that means that Klal Yisrael rules the world, and the nations are subservient to them.
When this will happen, it will be the best for everyone. The kedushah, the ohr of Hashem will shine through Klal Yisrael and be strengthened, and if the nations of the world submit themselves to Klal Yisrael, they will benefit from that light and kedushah. But when the nations of the world rebel and break free from the power of Klal Yisrael, and on the contrary, they rule and dominate over Klal Yisrael, it’s bad for everyone. Klal Yisrael loses because they are on a very low level and low position, and it’s impossible for the kedushah and light of Hashem’s presence to truly manifest in this world. The only true place where Hashem’s presence can be recognized is through Klal Yisrael, and when they are compromised, there’s no ability to have Hashem’s giluy in this world.
The nations certainly lose because they will now have absolutely no connection to the kedushah, no way to benefit from the closeness to Hashem that they could have had through Klal Yisrael. On the contrary, they go further and further away from Hashem and all that is good in this world.
I will be utilizing sefer Biurei Chochmah of Rav Dovid Cohen shlitah of Chevron Yeshivah, which explains every line of the Maamar Hachochmah. This piece of Ramchal follows directly from the perek in Derech Hashem we have been learning, where the Ramchal explains the difference between Klal Yisrael and Umos Ha’Olam. According to what the Ramchal explained there, Klal Yisrael was chosen and given the ability to rise above the sin of Adam Harishon and perfect themselves once more in the way originally intended by Hashem. The nations were offered that choice, once before the Dor Haflagah, and second time by Har Sinai, but they turned it down, and therefore as a nation were left with the imperfection caused by Adam’s avairah, and only individuals can choose to become part of Klal Yisrael. It is in this sense that the Ramchal refers to the nations of the world as ‘evil’, meaning to say that they represent the lack of kedushah and the imperfection brought about by the chait of the eitz hadaas, and only Klal Yisrael represents the power to perfect ourselves and be totally connected to Hashem, in the way Hashem intended when the world was created.
Maamar Hachochmah
01
The Ramchal begins with the tefillah we add on Rosh Hashanah and Yom Kippur, in Chazaras Hashatz, before we start saying u’vchein tain pachdechah. The Chazzan says:
ובכן יתקדש שמך ה' אלוקינו על ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך ועל מלכות בית דוד משיחך ועל מכונך והיכלך.
Therefore, your name Hashem our God should be made holy through Yisrael Your nation, and Yerushalayim Your city, and Tzion Your dwelling place, and through the kingdom of Dovid Your anointed, and the Beis Hamikdash.
The Ramchal explains, that the world was created with good and evil, and in the human race there is good and evil as well. The good is represented by Klal Yisrael and the evil is represented by the nations of the world. The world will only come to its perfection, the tikkun ha’olam, when the good triumphs over evil, and the evil is subjugated by the good. In human terms that means that Klal Yisrael rules the world, and the nations are subservient to them.
When this will happen, it will be the best for everyone. The kedushah, the ohr of Hashem will shine through Klal Yisrael and be strengthened, and if the nations of the world submit themselves to Klal Yisrael, they will benefit from that light and kedushah. But when the nations of the world rebel and break free from the power of Klal Yisrael, and on the contrary, they rule and dominate over Klal Yisrael, it’s bad for everyone. Klal Yisrael loses because they are on a very low level and low position, and it’s impossible for the kedushah and light of Hashem’s presence to truly manifest in this world. The only true place where Hashem’s presence can be recognized is through Klal Yisrael, and when they are compromised, there’s no ability to have Hashem’s giluy in this world.
The nations certainly lose because they will now have absolutely no connection to the kedushah, no way to benefit from the closeness to Hashem that they could have had through Klal Yisrael. On the contrary, they go further and further away from Hashem and all that is good in this world.
I will be utilizing sefer Biurei Chochmah of Rav Dovid Cohen shlitah of Chevron Yeshivah, which explains every line of the Maamar Hachochmah. This piece of Ramchal follows directly from the perek in Derech Hashem we have been learning, where the Ramchal explains the difference between Klal Yisrael and Umos Ha’Olam. According to what the Ramchal explained there, Klal Yisrael was chosen and given the ability to rise above the sin of Adam Harishon and perfect themselves once more in the way originally intended by Hashem. The nations were offered that choice, once before the Dor Haflagah, and second time by Har Sinai, but they turned it down, and therefore as a nation were left with the imperfection caused by Adam’s avairah, and only individuals can choose to become part of Klal Yisrael. It is in this sense that the Ramchal refers to the nations of the world as ‘evil’, meaning to say that they represent the lack of kedushah and the imperfection brought about by the chait of the eitz hadaas, and only Klal Yisrael represents the power to perfect ourselves and be totally connected to Hashem, in the way Hashem intended when the world was created.