A Meal Before God
When Moses' father-in-law Jethro met the Israelites in the desert, he rejoiced hearing about the rescue of the Jewish people from the hand of Pharaoh, and brought offerings to God: "And Aaron and all the elders of Israel came to share the meal with Moses' father-in-law before God." (Exodus 18:12)
The expression "before God" appears out of place here. In what way was this particular meal in God's Presence?
The Talmudic sage Rabbi Avin explained: "To partake of a meal where a Torah scholar is present is like enjoying the splendor of God's Divine Presence. After all, did Jethro, Aaron and the elders of Israel eat before God? They ate before Moses! Rather, this verse teaches us that sharing a meal with a scholar (such as Moses) is like enjoying the splendor of God's Presence." (Brachot 64a)
Rabbi Avin's statement needs to be clarified. What is so wonderful about eating with a Torah scholar? Wouldn't studying Torah with him be a much greater spiritual pleasure? And in what way is such a meal like "enjoying the splendor of God's Presence"?
Common Denominator
The human soul, for all its greatness, is limited in its ability to comprehend and enjoy God's infinite wisdom. Whatever degree of pleasure that we may derive from sensing God's Presence is a function of our spiritual attainments. But while we will never gain complete mastery of Divine wisdom, even the small measure of comprehension that is possible is sufficient to fill the soul with tremendous light and joy.
A Torah scholar whose holiness is great, whose wisdom is profound, and whose ways are uplifted, cannot be properly appreciated by the masses. Common folk will not understand his wisdom, and may not be able to relate to his holiness. In what way can they connect with such a lofty scholar?
A scholar's greatest influence takes place in those spheres where others can best relate to him. Most people will be unable to follow his erudite lectures; but a meal forms a common bond between the most illustrious and the most ordinary. This connection allows everyone to experience some aspects of a great scholar's path in Torah and service of God.
When a Torah scholar displays his great wisdom and holiness, the average person will be overcome by a sense of unbridgeable distance from such elevated attainments. He will despair of ever reaching a level so far beyond his own meager capabilities. But when sharing a meal with a scholar, the common physical level allows all people to be receptive to many of the scholar's noble traits and holy conduct.
Of course, those who are able to grasp the scholar's wisdom can more fully appreciate his greatness. Those individuals will derive greater benefit and pleasure from him. This is precisely Rabbi Avin's point: just as degree of pleasure gained from God's Presence depends on the soul's spiritual state, so too, the benefit we may derive from a great scholar depends on our spiritual level and erudition.
[Adapted from Ein Ayah vol. II, pp. 395-6]
When Moses' father-in-law Jethro met the Israelites in the desert, he rejoiced hearing about the rescue of the Jewish people from the hand of Pharaoh, and brought offerings to God: "And Aaron and all the elders of Israel came to share the meal with Moses' father-in-law before God." (Exodus 18:12)
The expression "before God" appears out of place here. In what way was this particular meal in God's Presence?
The Talmudic sage Rabbi Avin explained: "To partake of a meal where a Torah scholar is present is like enjoying the splendor of God's Divine Presence. After all, did Jethro, Aaron and the elders of Israel eat before God? They ate before Moses! Rather, this verse teaches us that sharing a meal with a scholar (such as Moses) is like enjoying the splendor of God's Presence." (Brachot 64a)
Rabbi Avin's statement needs to be clarified. What is so wonderful about eating with a Torah scholar? Wouldn't studying Torah with him be a much greater spiritual pleasure? And in what way is such a meal like "enjoying the splendor of God's Presence"?
Common Denominator
The human soul, for all its greatness, is limited in its ability to comprehend and enjoy God's infinite wisdom. Whatever degree of pleasure that we may derive from sensing God's Presence is a function of our spiritual attainments. But while we will never gain complete mastery of Divine wisdom, even the small measure of comprehension that is possible is sufficient to fill the soul with tremendous light and joy.
A Torah scholar whose holiness is great, whose wisdom is profound, and whose ways are uplifted, cannot be properly appreciated by the masses. Common folk will not understand his wisdom, and may not be able to relate to his holiness. In what way can they connect with such a lofty scholar?
A scholar's greatest influence takes place in those spheres where others can best relate to him. Most people will be unable to follow his erudite lectures; but a meal forms a common bond between the most illustrious and the most ordinary. This connection allows everyone to experience some aspects of a great scholar's path in Torah and service of God.
When a Torah scholar displays his great wisdom and holiness, the average person will be overcome by a sense of unbridgeable distance from such elevated attainments. He will despair of ever reaching a level so far beyond his own meager capabilities. But when sharing a meal with a scholar, the common physical level allows all people to be receptive to many of the scholar's noble traits and holy conduct.
Of course, those who are able to grasp the scholar's wisdom can more fully appreciate his greatness. Those individuals will derive greater benefit and pleasure from him. This is precisely Rabbi Avin's point: just as degree of pleasure gained from God's Presence depends on the soul's spiritual state, so too, the benefit we may derive from a great scholar depends on our spiritual level and erudition.
[Adapted from Ein Ayah vol. II, pp. 395-6]