Maharal On The Four Kingdoms Part 3 (Why There Are Specifically 4 Kingdoms and not 3 or 5)

This is a continuation of the post found here where I discussed the Maharal's take on why any amount of Kingdoms that take away from the Glory of G-D belong in the fabric of the world. Now we will discuss why there are specifically four kingdoms that take on this role.

Maharal:
Therefore, it is appropriate that there are [specifically] four kingdoms, because they take away from the honor of G-D and He is ONE (Devarim 6:4).

E-man:
The Maharal is going to explain why the number four is appropriate to be in opposition to the number one. He is trying to explain why the four kingdoms, the entities that take away or diminish the glory of G-D in this world, are specifically enumerated as four. Also, the Maharal is pointing out why the number four is the antithesis to the number one.

Maharal:
The middle (or center) is connected to the number one because there is only one exact center.

E-man:
Rav Hartman brings down another statement from the Maharal in Netzach Yisroel in the first chapter that helps clarify this idea. "All unity is in the middle (center) because the edges are separate (many), but there is only one center."

Maharal:
Therefore, there is only one Temple and only one Jerusalem and they are in the center of the world because the center was given as a keepsake for them.  So too, the Jewish people, that they are a singular (unique) nation, the land was given to them as a keepsake since it is singular (unique) because it is at the center of the world.

E-man:
The Maharal is saying that all these things are unique: The land of Israel, Jerusalem, the Temple and the Jewish people. They are all unique based on different ideas. The land of Israel is considered the center of the world (there are a million ways to explain this), Jerusalem is considered the center of Israel, and the Temple is considered the center of Jerusalem. The Jewish people are unique in a lot of ways, but suffice it to say that they are the only nation to have spoken with G-D.

Maharal:
The general idea is that anything that is singular (unique) is given, as a keepsake, the (character traits of the) center. Something that is removed from singularity (like complexity) is connected to four, this represents the four directions that travel away from the center. Therefore, there are four kingdoms (that rule in this world and diminish the glory of G-D in this world) that represent the four directions that travel away from the center.

E-man:
The Maharal is trying to explain that something that is unique in the world is connected to the number one. The number one relates to anything in the center. There is only one center of anything and that is the character trait of the number one. However, anything that is diverse (or complex), is connected to the number four, because it represents the four directions that lead away from the center. Therefore, anything that is many or diverse is connected to the number four. I know, it is confusing.

Maharal:
Therefore, we learn out from the words of תֹהוּ וָבֹהוּ (unformed and void) about the four kingdoms because this language comes to teach us about the imperfection that exists in the creation [of the world]. It is from the deficit of the creation that these four kingdoms arose. [These four kingdoms] were designated for this, that their rule would take away from [the glory of] G-D to the extent that they would nullify His singularity (uniqueness) in the world.

E-man:
Rav Hartman explains this idea so that it is more readily understandable. The imperfection in the world is that the presence of G-D is not felt and it appears to be that the world was established and exists without G-D. Meaning, the four kingdoms serve to mask the presence of G-D. They allow for man to think there is no G-D and that the world runs on its own. Or, at the very least, the four kingdoms cause people to think that G-D is not the only powerful being.

Maharal:
With the destruction of the four kingdoms the verse says (Zechariah 14:9):

ט  וְהָיָה יְהוָה לְמֶלֶךְ, עַל-כָּל-הָאָרֶץ; בַּיּוֹם הַהוּא, יִהְיֶה יְהוָה אֶחָד--וּשְׁמוֹ אֶחָד.

9 And the LORD shall be King over all the earth; in that day shall the LORD be One, and His name one.

But, as long as these four kingdoms rule the world the glory of G-D will not be revealed in His world.

E-man:
The point here is that the four kingdoms take away from the oneness of G-D. This means that G-D can not be revealed or understood while the four kingdoms are in control of the world. They mask G-D's presence because the glory of G-D is only realized when people see that G-D is the only all powerful one. However, with the existence of the four kingdoms, it appears that either G-D does not exist, or that He is not the only all powerful one.

Maharal:
Therefore, these four kingdoms come from the imperfection that exists in creation, for it is impossible that the world should be created complete (without imperfection), rather there must be a deficit. However, this imperfection does not stem from G-D, the creator of everything, rather it comes from the fact that the world is a creation. This is alluded to in the verse (Genesis 1:1-2):

א  בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.	1 In the beginning God created the heaven and the earth.
ב  וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם.	2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.

The land is in the lower realm (the realm of physicality and therefore it is far from G-D), therefore it is הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם.  All of this refers to the imperfection that is connected to one thing (the creation). All of these names תֹהוּ וָבֹהוּ [tell us] that the creation is not complete and they teach us about the imperfection that is inherent in the creation.

E-man:
Here the Maharal is just summing up. The point is that there is an imperfection in the world and it is hinted to in Breishis (Genesis). This imperfection does not stem from G-D, rather it comes from the mere fact that the creation is something that is created. The idea of being created means that there is an inherent imperfection in this creation. The Maharal also hints at a much deeper idea here. The idea that since something is physical it is therefore distant from G-D. The world is a physical place and therefore it is far away from G-D. This adds to the barrier between the world and G-D which leads to the ability of the four kingdoms to mask G-D's presence.

Maharal On The Four Kingdoms Part 2 (The Answer of Why There Are Four Kingdoms That Take Away From The Glory Of G-D)

In this last post (http://markset565.blogspot.com/2011/03/maharal-on-four-kingdoms-part-1.html) I discussed the opening question of the Maharal. Namely, "Why was the world created with the need to have the four kingdoms." In this post we will (begin to) discuss the reasons that the Maharal gives for the four kingdoms.

Maharal:
There [is a good]  explanation of this idea, that it is proper for the four kingdoms to be alluded to in the beginning of creation. These four kingdoms, that rule in this world, [exist] because it is impossible that the world, G-D's creation, be a creation without imperfection, rather we find with it a deficiency. This deficit is the four kingdoms because these four kingdoms reduce the honor of G-D in His world.

E-man:
I feel it is necessary to stop in the middle of this idea of the Maharal in order to explain an idea found all over the Maharal. In Rav Hartman's notes on the Maharal, he points out that this idea, anything created must have a deficiency, is explained in other books of the Maharal. (Netzach Yisroel and Chiddushei Aggados to Sanhedrin) There are two reasons why a created being must contain a deficiency when compared to G-D: 1) Since the creation is created by the hand of G-D, it is impossible that the creation be equal and similar to the creator. It must be that there is a lower level connection [of the created] to the creator. 2) Since the creation is created, before it was materialized  into existence there was a lack in its existence. Therefore, even after it is created, this deficit stays with it. (Basically, something that is created is inherently imperfect due to the fact that it needed to be created in the first place.)

Maharal:
From the fact that the world was created by G-D, it is proper that everything be under His command, since G-D created everything. Therefore, it is proper that everything was created to honor Him (lit. for his honor). However, once we see (understand) that the creation is from Him, it is impossible that [the creation] exist without imperfection.

E-man:
The Maharal can seem a little repetitive at times, but I think it is still important. He is explaining every aspect of this idea. One might think that any creation of G-D should reflect honor for G-D. However, since there is this imperfection in the creation, this idea is not immediately possible. If the world reflected honor for G-D immediately, there would be no lack and if there was no lack in the creation, it would be equal to G-D, which is impossible.

Maharal:
This deficit is not from G-D, because lacking and imperfection does not come from the action of the actor at all.

E-man:
Rav Hartman comes to explain this idea in a very clear way. The action (of creation) comes from G-D, but the imperfection of the creation does not come from G-D. For example, when a garment is missing a button one can ask, "Who made this garment?" However, one can't ask "Who made this lacking button." For those who love the Rambam, this idea is found there as well (The Guide for the Perplexed 3:10): "Therefore they say, without any qualification, nonexistence does not require any agent, an agent is required when something is produced."  

Maharal:
However, the imperfection is from the deficit of the world, since it is the created. From this (the created) stems forth the imperfection, which is the four kingdoms ruling in the world and taking away from the honor of G-D.

E-man:
Again, Rav Hartman points out that one imperfection leads to a second imperfection. This means that the idea of the world containing the imperfection of the four kingdoms leads to the further imperfection of the diminishment of G-D's honor in this world.

Maharal:
It is proper that this idea (that the imperfection in the world does not come from G-D) is alluded to in the beginning of the creation [of the world]. The idea behind creation is that it is proper that everything should be under the domain of G-D, like it says (in Tractate Yoma 38a), "Everything that G-D created, He created for His honor as it says in Yishaya (Isaiah 43: 7):

ז  כֹּל הַנִּקְרָא בִשְׁמִי, וְלִכְבוֹדִי בְּרָאתִיו:  יְצַרְתִּיו, אַף-עֲשִׂיתִיו.	7 Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.'

[This verse] means to say that since G-D created everything, it is certain that [He] created everything for His glory (honor). For, it is impossible that something comes from one thing and (that which comes from the one thing) is opposed to it (the original one thing) because, if this were so, then we would see this thing (the created being) opposed to itself. This idea (that something would be opposed to itself) is not feasible, rather everything is created for His honor. If this is true, how do we find the four kingdoms nullifying G-D's honor? It must be that there is an imperfection in the creation (the world) itself, that this deficit does not come from the actions of G-D, rather it is an inherent cause [in the creation].

E-man:
The Maharal is explaining to us why the four kingdoms must exist and why it must have been part of the plan of creation. However, the Maharal tells us something very interesting about the four kingdoms. Yes, the four kingdoms were part of the original plan of creation, but the deficit in creation they represent does not come from G-D. He proves this in a very clever way. If G-D creates something, it must be created for His honor. However, we see the four kingdoms take away from the honor of G-D. How could G-D have created the four kingdoms if everything He created was for His honor? It must be that G-D did not directly create the four kingdoms, rather since the world is a creation, it must contain inherent deficits. Why? The mere fact that the creation is a creation means it can not be perfect for the reasons we stated above.

The Maharal is able to explain why the four kings are part of the original plan of creation while also denying G-D's association with this imperfection laced into the fabric of creation. Personally, I think this maneuvering is pure genius if one can understand it. In essence, the Maharal associates the deficit in the world, manifested by the existence of the four kingdoms, with darkness (or the general lack of something). Just like the absence of light is not a creation or the missing button is not a creation, so too the existence of the four kingdoms is not a creation. Once this is understood it is impossible to say G-D created the four kingdoms, rather He created the world which automatically has to be imperfect. That imperfection was manifested as the four kingdoms. This, then, leads to the further imperfection of G-D's honor being nullified by these four kingdoms.

I hope that was clear enough. There are many more explanations that Rav Hartman brings down, either by himself or from other books written by the Maharal, but I can not provide an exhaustive list. Any questions that you might have, feel free to ask and I will try my best to answer.

Next time we discuss this, the Maharal talks about why there are specifically four kingdoms and not three or five.

Read the next part here.

Maharal On The Four Kingdoms Part 1 (The Question of Why Are There Four Kingdoms)

In the beginning of Ner Mitzva, the Maharal discusses the four kingdoms that are supposed to rule from the time of Israel's downfall (Approximately 586 BCE) and the coming of the Moshiach (Approximately ....... JUST KIDDING). I would like to go through the Maharal, slowly, and explain the different ideas discussed. (Here is a link if you would like to see the Maharal in Hebrew http://hebrewbooks.org/pdfpager.aspx?req=14191&st=&pgnum=7)

I am just going to use a translation from Mechon-Mamre for the verses from The book of Daniel (7:2-7):

ב  עָנֵה דָנִיֵּאל וְאָמַר, חָזֵה הֲוֵית בְּחֶזְוִי עִם-לֵילְיָא; וַאֲרוּ, אַרְבַּע רוּחֵי שְׁמַיָּא, מְגִיחָן, לְיַמָּא רַבָּא.	2 Daniel spoke and said: I saw in my vision by night, and, behold, the four winds of the heaven broke forth upon the great sea.
ג  וְאַרְבַּע חֵיוָן רַבְרְבָן, סָלְקָן מִן-יַמָּא, שָׁנְיָן, דָּא מִן-דָּא.	3 And four great beasts came up from the sea, diverse one from another.
ד  קַדְמָיְתָא כְאַרְיֵה, וְגַפִּין דִּי-נְשַׁר לַהּ; חָזֵה הֲוֵית עַד דִּי-מְּרִיטוּ גפיה (גַפַּהּ) וּנְטִילַת מִן-אַרְעָא, וְעַל-רַגְלַיִן כֶּאֱנָשׁ הֳקִימַת, וּלְבַב אֱנָשׁ, יְהִיב לַהּ.	4 The first was like a lion, and had eagle's wings; I beheld till the wings thereof were plucked off, and it was lifted up from the earth, and made stand upon two feet as a man, and a man's heart was given to it.
ה  וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב, וְלִשְׂטַר-חַד הֳקִמַת, וּתְלָת עִלְעִין בְּפֻמַּהּ, בֵּין שניה (שִׁנַּהּ); וְכֵן אָמְרִין לַהּ, קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא.	5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: 'Arise, devour much flesh.'
ו  בָּאתַר דְּנָה חָזֵה הֲוֵית, וַאֲרוּ אָחֳרִי כִּנְמַר, וְלַהּ גַּפִּין אַרְבַּע דִּי-עוֹף, עַל-גביה (גַּבַּהּ); וְאַרְבְּעָה רֵאשִׁין לְחֵיוְתָא, וְשָׁלְטָן יְהִיב לַהּ.	6 After this I beheld, and lo another, like a leopard, which had upon the sides of it four wings of a fowl; the beast had also four heads; and dominion was given to it.
ז  בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא, וַאֲרוּ חֵיוָה רביעיה (רְבִיעָאָה) דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָה וְשִׁנַּיִן דִּי-פַרְזֶל לַהּ רַבְרְבָן, אָכְלָה וּמַדֱּקָה, וּשְׁאָרָא ברגליה (בְּרַגְלַהּ) רָפְסָה; וְהִיא מְשַׁנְּיָה, מִן-כָּל-חֵיוָתָא דִּי קדמיה (קָדָמַהּ), וְקַרְנַיִן עֲשַׂר, לַהּ.	7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.

These verses in sefer Daniel seem wild. What are they talking about? Many people explain that these are the verses that tell us about the four kingdoms that will rule between the time of the destruction of the first Temple and the coming of the Moshiach (Messiah). The Maharal uses these verses as a springboard into this discussion.

Maharal:
The question here is that, there is no doubt that these four kingdoms [referenced in the Book of Daniel] that G-D established in His world are not by chance, rather they are interwoven into the order of G-D's [plan] for His world. If so, why are there specifically four kingdoms? 

E-man:
The Maharal's question is twofold, as we will see shortly. He is stating the belief that everything that occurs in this world, at least on a large scale, is guided by G-D and is part of His plan for where the world is supposed to end up. However, the Maharal is asking, why did the world need to have the four kingdoms. In other words, why did G-d need there to be kingdoms that rule the world and, basically, guide the world that were not the Jewish people. Also, the Maharal wonders, why does there need to be specifically four kingdoms, why not 2 or 3?

Maharal:
Behold, you will find that at the time G-D created His world there was an allusion in the verses to these four kingdoms (Genesis 1:2):

ב  וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם.

2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.

In Breishis Rabbah (2:4) we find:
Reish Lakish applied the verse to the kingdoms.  וְהָאָרֶץ, הָיְתָה תֹהוּ this refers to the kingdom of Babylon for it says in Jeremiah (4:23):

כג  רָאִיתִי, אֶת-הָאָרֶץ, וְהִנֵּה-תֹהוּ, וָבֹהוּ; וְאֶל-הַשָּׁמַיִם, וְאֵין אוֹרָם.

23 I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light.

 וָבֹהוּ this refers to the kingdom of Mede for it says in Megilas Esther (6:14):

יד  עוֹדָם מְדַבְּרִים עִמּוֹ, וְסָרִיסֵי הַמֶּלֶךְ הִגִּיעוּ; וַיַּבְהִלוּ לְהָבִיא אֶת-הָמָן, אֶל-הַמִּשְׁתֶּה אֲשֶׁר-עָשְׂתָה אֶסְתֵּר.

14 While they were yet talking with him, came the king's chamberlains, and hastened to bring Haman unto the banquet that Esther had prepared.

(supposedly the Medrash is referring to  וַיַּבְהִלוּ)
וְחֹשֶׁךְ  this refers to the Greek kingdoms since they would darken (חֹשֶׁךְ)  the eyes of the Jews with their decrees. They (the Greeks) would say to them (the Jews), "Write on the horn of an ox that you (plural) do not have a portion in the G-D of Israel." עַל-פְּנֵי תְהוֹם this refers to the wicked kingdom for it can not be measured like the deep. Just like the deep can not be measured, neither can the wicked ones. וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. this refers to the spirit of the King Moshiach (Messiah). How (do we derive this)? (Based on) what is said in Yishaya (Isaiah) (11:2):

ב  וְנָחָה עָלָיו, רוּחַ יְהוָה--רוּחַ חָכְמָה וּבִינָה, רוּחַ עֵצָה וּגְבוּרָה, רוּחַ דַּעַת, וְיִרְאַת יְהוָה.

2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD.

In the merit of what will this spirit come? "מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם." In the merit of repentance that is compared to water, like it says in Eichah (Lamentations) ( 2:19):

יט  קוּמִי רֹנִּי בליל (בַלַּיְלָה), לְרֹאשׁ אַשְׁמֻרוֹת--שִׁפְכִי כַמַּיִם לִבֵּךְ, נֹכַח פְּנֵי אֲדֹנָי; שְׂאִי אֵלָיו כַּפַּיִךְ, עַל-נֶפֶשׁ עוֹלָלַיִךְ--הָעֲטוּפִים בְּרָעָב, בְּרֹאשׁ כָּל-חוּצוֹת.  {ס}

19 Arise, cry out in the night, at the beginning of the watches; pour out thy heart like water before the face of the Lord; lift up thy hands toward Him for the life of thy young children, that faint for hunger at the head of every street.'{S}

(End of Medrash Rabbah and the Maharal continues) Behold, you will find that when G-D created His world He [included in his plan] the order of the four kingdoms. If so, this leads us to ask, "Why [did He include the four kingdoms in his plan] and why is there this order that there should be four kingdoms."

E-Man:
The Maharal makes sure to point out that the four kingdoms idea is not just his own thought, rather it comes straight down from previous generations. It is an idea that is found throughout Jewish thought and believed to be true. I think the Maharal does this to strengthen the need for an explanation. If this was just something he made up then others could say, "Who says there are four kingdoms?" It could be called false just like people are weary of Gematria (using numbers to equate things). However, now that we have a Medrash from Reish Lakish (one of the foremost scholars in the Talmud) such claims would be deemed unworthy challenges.

Next time I discuss this Maharal, we will be going into the idea of why the four kingdoms are necessary and why there needs to be four of them.

For the next part see here.