The discourse originates from an analysis of a cryptic verse in Parashat Mishpatim (Exodus 24:11), describing the experience of the nobles of Israel at Mount Sinai: “And they saw God, and they ate and drank.” This juxtaposition of a supreme beatific vision with mundane physical consumption prompts a divergence in rabbinic commentary:
The Critical View: Rashi, citing Midrash Tanchuma, interprets this as a critique. The elders acted with a “grossness of heart,” indulging in physical appetites while gazing at the Divine, deserving punishment that was merely deferred.
The Approving View: Conversely, Onkelos and the Ramban interpret the eating and drinking as expressions of religious ecstasy. Onkelos suggests they rejoiced in the acceptance of their sacrifices as if they were feasting, while Ramban views it as a “Simchat Torah” meal—a celebratory duty upon entering the Covenant.
The Prophetic Distinction: The Malbim offers a mediating perspective, suggesting a hierarchy of prophecy. While Moses attained a direct vision requiring the suspension of physical needs, the elders attained a “vision of the heart” (chazon), a lower level of prophecy that did not necessitate the cessation of bodily functions.
The Existential Insight: The Craving for Acceptance
The lecture pivots to a deeper philosophical inquiry based on the Recanati and the Ramban: The soul experiences profound joy—comparable to physical sustenance—merely by knowing its actions are ratzuy (wanted/accepted) by the Creator.
This drive to be “wanted” by the Divine is identified as a fundamental, perhaps the most primal, human need.
The Archetype of Cain: This is exemplified by Cain. Despite his moral failings, Cain’s depression and subsequent violence stem not from material loss, but from the theological devastation of his offering being rejected. Even the wicked possess an innate, desperate need to feel justified and accepted by the Divine.
Universal Psychology: This extends to the psychology of nations. Even regimes built on wickedness construct narratives of righteousness, striving to view themselves as the “chosen” agents of a higher truth, unable to bear the consciousness of being rejected by the source of existence.
Rav Kook and the Metaphysics of Will
Drawing upon Rav Kook’s Orot HaKodesh, the lecture creates a linguistic and theological bridge between Ratzon (Will) and Eretz (Land).
The Unity of Will: Human will is not an isolated psychological phenomenon but a branch of the Divine Will. The power of the Tzadik (righteous individual) to “decree” lies in nullifying their private, separated will and aligning it entirely with the General Divine Will.
Prayer as Alignment: Prayer is described not merely as a request for needs, but as a mechanism to elevate the “private will” back to its “general source.” When a person realizes their vitality flows from God, their will becomes a conduit for Divine abundance.
The Role of Israel and the Land
The lecture concludes by asserting that this spiritual mechanism operates most perfectly in Eretz Yisrael (the Land of Israel).
The Semantic Connection: The word Eretz (Land) shares a root with Ratzon (Will). The Land of Israel is the locus where the Divine Will is most accessible and where the channel of connection is open.
The National Function: Israel’s purpose is to serve as the “pipe” (tzinor—etymologically linked to ratzon) through which Divine vitality flows to the world.
Modern Implications: The modern return to Zion and the restoration of Jewish sovereignty are interpreted as the reopening of this cosmic channel. The prayer “Retze” (”Be pleased/Accept”) in the Amidah is the national cry to restore this flow of life.
Conclusion
Ultimately, the verse “they saw God and ate and drank” is vindicated not as gluttony, but as the supreme realization of life’s purpose. To know that one is ratzuy—accepted and wanted by the Creator—is the ultimate nourishment, transforming the human will into a vessel for the Divine. [Based on a class given by R’ Yitzchak Zaga]
