"O L-RD, Who are my power and my strength and my refuge in the day of trouble, to You nations will come from the ends of the earth and say, 'Only lies have our fathers handed down to us, emptiness in which there is nothing of any avail! Can a man make gods for himself, and they are no gods? 'Therefore, behold I let them know; at this time I will let them know My power and My might, and they shall know that My Name is the L-RD".
Jeremiah 16:19-21

Why Man is Greater than the Angels?

November 14, 2012

in Judaism vs. Christianity,Noahide - The Ancient Path,Rabbi Abraham J. Twerski


By Rabbi Abraham J. Twerski




In Judaism, ‘bad’ urges and ideas are not flaws that must be banished


“For this commandment that I command you today — it is not hidden and it is not distant. It is not in heaven . . . Rather it is very near to you — in your mouth and your heart to perform it.”                        —   Deut. 30:11-14


http://www.jewishworldreview.com | In psychology we find discussion of ”the disowned self;” i.e., there are facets of an individual’s personality which one may deny having. There may be a feeling that is so repulsive to us, that we cannot admit, even to ourselves, that we are capable of having anything so abhorrent. Ideas and feelings such as these may be repressed; i.e., they are buried in the subconscious part of the mind, hopefully never to come to one’s awareness.

An idea buried in the subconscious does not just remain dormant. Rather, it seeks to break into consciousness. A person must exert energy in order to keep the idea repressed, and sometimes one may develop one or more defenses to reinforce the repression. These defenses are often the cause of psychological symptoms.

There is a much more efficient way of managing unacceptable ideas and feelings. A person should realize that a human being is a composite creature, consisting of an essentially animal body and a Divine human spirit. The body has all the desires and impulses of an animal, and the function of the spirit is to master these, and ideally, to channel these energies constructively. Lust can be transformed into desires for spiritual goals, anger can be converted to intolerance of injustice, envy can be directed to wishing to achieve the spiritual heights of tzaddikim (the truly righteous), etc.

Every impulse can be sublimated, but instead of sublimation operating on a subconscious level, it can be a conscious process. As long as an impulse is in the subconscious and a person is not aware of its existence, there is an internal struggle against an unknown enemy. If the idea or feeling can be admitted to consciousness, one is then in a better position to deal with it.

The Midrash says that when Moses ascended to heaven to receive the Torah (Bible), the heavenly angels objected, saying to G-d, ”The Torah is too holy to be given to mortals who will not appreciate it and revere it. Let the Torah remain here, among us.” G-d told Moses to rebut the angels’ argument. Moses said, ”The Torah says ‘You shall not covet your neighbor’s wife.’ Does that apply to you? The Torah says, ‘You shall not steal.’ Are you capable of stealing anything? The Torah says, ‘You shall not murder.’ Can you kill one another?” With this argument, Moses triumphed over the angels and brought the Torah to us.

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The point of this Midrash is that angels are totally spiritual and do not need a Torah. It is precisely because of the animal component in man that we need a Torah. If a person wishes to know what impulses are part of human nature, he need only read the 365 prohibitions of the Torah. Every one of them is a commandment to avoid doing something which our animal body desires! Why, then, should a person disown any feeling as though having it means that one is decadent? There is no reason to disown any thought or feeling. We need only realize that this originated from our animal-like body, and that it is our duty to master it.

Tiferes Yisrael on the Mishnah cites a Midrash that a king who had heard of Moses’ greatness sent his artists to the Israelite encampment in the desert to draw a picture of Moses. When they returned, he gave the picture to his physiognomists, the wise men who were capable of describing a person’s character by a study of his face. The physiognomists reported that this picture was of a person who was narcissistic, arrogant, lustful and capable of the worst kind of behavior. This was so incongruous with what he had heard about Moses that he decided to see for himself.

Upon meeting Moses, he saw that the picture his artists had drawn was precise to the minutest detail. He asked Moses how his physiognomists could have been so wrong. Moses explained that the physiognomists can describe only the character traits with which a person was born. ”All those things they said of me are innate. I was born with all those traits. However, I transformed them all and channeled them toward positive and desirable goals” (Tiferes Yisrael, end of Kiddushin).

This is what Moses was telling the Israelites. ”The Torah is not in heaven. It was not intended for angels who have no improper impulses. It is a Torah for mortals, for human beings whose animal bodies can generate desires that a person may wish to disown as being alien. It is not necessary to do so. We have the strength and capacities to be master over our behavior.

”It is very near to you, in your mouth and in your heart to perform it.”

Maimonides says that every person can be like Moses. What he means by this is that every person is capable of consciously sublimating all the drives that originate from our physical bodies. There is no need to disown any part of one’s self.

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Rabbi Abraham J. Twerski, M.D. is a psychiatrist and ordained rabbi. He is the founder of the Gateway Rehabilitation Center in Pittsburgh, a leading center for addiction treatment. An Associate Professor of Psychiatry at the University of Pittsburgh School of Medicine, he is a prolific author, with some 62 books to his credit, including “Twerski on Chumash” (Bible), from which this was excerpted (Sales of this book help fund JWR). Comment by clickinghere.

© 2004, Mesorah Publications, Ltd.

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