Dovid says, “In righteousness I shall behold Your face; I shall be satisfied with Your image.” Why echezeh, a word like the one the Zohar calls Targum, Aramaic? Why would a righteous man be content with only an “image”? And why does the verse speak of Noach’s “offspring” just before calling him righteous and whole?
These are the offspring of Noach: Noach was a righteous man, whole in his generations; Noach walked with God.
4a“These are the offspring of Noach …” This can be understood through the verse “As for me, in righteousness I shall behold Your face; I shall be satisfied, when I awake, with Your image.”1 When a person thinks of himself that he is a tzaddik, he falls from his level. Even if he really was a tzaddik, this very thought makes him fall from his level. But when a person, even though he is a tzaddik, thinks that he has not yet done his full duty, and in his own eyes and heart he is like something imagined, a mere image, that has not yet come to the root and essence of avodah, the service of Hashem, then he is satisfied and flourishing in his level. He will stand strong and firm, and keep on rising.
In shortA tzaddik who thinks himself righteous falls from his level; one who feels he has not yet reached the root of avodah stands firm and keeps rising.
4bThat is what Dovid HaMelech meant by “As for me, in righteousness.” When I see myself in righteousness, blameless and upright, then “I shall behold Your face,” and the verb Dovid uses, echezeh, is a word of Targum. The holy Zohar writes on the words “in a vision (bamachazeh), saying” that machazeh is a word of Targum, the Aramaic translation: because Avram was not yet circumcised and not yet whole in his level, Hashem revealed Himself to him in the language of Targum.2 Targum, then, is the language spoken to one who is not yet whole. So here too echezeh means: I fall from the level I had at first, when the spirit of God spoke in me in the language of affection.3 But “I shall be satisfied, when I awake, with Your image”: when I think that I am only in “Your image,” only a semblance of the service, then “I shall be satisfied, when I awake,” for You will support me with Your righteous right hand and satisfy me with Your great goodness, with great levels, higher and higher, without end.
Zohar I 89a (Lech Lecha), on Bereishis 15:1: because Avram was not yet circumcised, Hashem spoke to him in the language of Targum, which kept the word hidden from the ministering angels. ↩
The words echo Dovid's own: “The spirit of Hashem spoke in me” (Shmuel II 23:2). ↩
In shortDovid's echezeh, a Targum word, marks the fall of one sure of his righteousness; seeing oneself as a mere image brings satisfaction without end.
5Our verse hints at this for us too. If you think of yourself that you are righteous, you have still accomplished nothing. Since this thought has come to you, you have not yet entered the essential avodah; you are only like a toldah, an offspring, standing in place of the av, the father, but [not] at the root that is needed, which the father signifies. That is “These are the offspring of Noach”: he is only an offspring, if he thinks of himself, “Noach was a righteous man, whole.” This is easy to understand.
In shortWhoever thinks himself “a righteous man, whole” is only “offspring,” standing in place of the father, still short of the root of avodah.
The maamar as a whole
R’ Elimelech begins with a hard truth: a tzaddik who thinks of himself as a tzaddik falls from his level through that very thought, while one who feels he has not yet done his duty, a mere image of avodah, stands firm and keeps rising. He finds it in Dovid’s words. Echezeh, “I shall behold,” is a word of Targum, and the Zohar teaches that Hashem spoke to Avram in Targum while he was not yet whole; so the one sure of his own righteousness has fallen from the language of affection. But “I shall be satisfied with Your image”: one who sees himself as only an image is filled with level after level, without end. So too “These are the offspring of Noach”: whoever thinks himself “a righteous man, whole” is still only offspring, not yet at the root.
Takeaway
The feeling that we have already arrived is itself what holds us back. A person who knows he has not yet reached the root of avodah keeps rising, and Hashem supports him and satisfies him with level after level, without end.