Letters of Light. Kalonymus Kalman Epstein

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Letters of Light - Kalonymus Kalman Epstein


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that implies that a person’s illness results from some fault of the ill person or reflects a spiritual stagnancy on the person’s part.)

      The reader or listener feels that Abraham, referred to in the passage as a tzaddik, calls to mind the Hasidic holy man, who was similarly felt to convey a sense of the divine Presence and who is associated, in much of more popular Hasidic lore, with the power to heal. In the above passage, however, the pearl itself is understood only symbolically.

      “Now Abraham and Sarah were old, advanced in years; Sarah had stopped having the periods of women. (And Sarah laughed to herself, saying, ‘Now that I am withered, am I to have enjoyment—with my husband so old?’ Then the Lord said to Abraham, ‘Why did Sarah laugh, saying, “Shall I in truth bear a child, old as I am?” Is anything too wondrous for the Lord?) I will return to you at the time that life is due, and Sarah shall have a son.’” (Gen 18:11–14)

      It is important to grasp how our mother, Sarah, was so lacking in faith that she could not believe in the wonders of the blessed Creator who is able to give her seed even in her old age. And we will attempt to explain. It is known that sexual intercourse requires a pronounced aura of holiness and purity. However, with that alone it is not possible to draw down a pure soul from the high world to bring it into this lowly and physical world except by means of its fusing, even to some small extent, with physical delight in intercourse, even when it takes place in holiness and purity. For the body comes about through the physical aspect of intercourse, and without that bodily act it is impossible to give birth. And to do so the body requires at least some small measure of physical desire and pleasure.

      Comment: The reader might well connect this passage with a rather implicit theme found within one of the passages found above, “The Function of Shabbat,” on parashat B’reiʾshit. It becomes obvious that to the mind of the Kraków master, a desirable balance between materiality and physicality, on one hand, and spirituality, on the other, is required, a delicate balance allowing a place for both. Just as the very possibility of spiritual consciousness and awareness can be devastated by the world’s becoming materialized beyond a certain point, so here the birth of a child requires that spirituality include a necessary space for physical desire and pleasure. Both poles must be accommodated. This sense of balance is one of the implied underlying themes that typify Maʾor va-shemesh.

      Accordingly, the Lord said, “Shall I hide from Abraham (from what I am about to do?” Gen 18:17), for Abraham is the personification of mercy, and perhaps he will draw down heavenly lovingkindness upon them, sparing them from destruction. The Blessed and Exulted One desires lovingkindness, for lovingkindness can allow for a sweetening of the judgments. And so it is said (concerning Abraham), “For I have singled him out, that he may instruct his children and his posterity to keep the way of the Lord by doing what is just and right, in order that the Lord may bring about for Abraham what He has promised him” (Gen 18:19).

      Comment: Kalonymus Kalman constructed this passage upon various threads that the Midrash had woven together to emphasize the attribute of compassion both in regard to Abraham and to the very angels sent to destroy the cities. The preacher did not introduce innovative interpretations as much as impress upon his flock the tone of some interesting midrashic readings on this biblical episode.


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