Likutei Moharan/Introductions

Contents
1Cover Page
2Table of Contents
3Haskamot/Approbations
4Hakdama/Preface
5Shir Na`im/And these are the words of our Rebbe of
Blessed Memory, A Pleasant Song
6Lekhu Chazu/
Haskamot/Approbationsedit
Yaakov Yitzchak of Lublin, Israel of Kozhnitz, Avraham
Chayim of Zlatchov, Efraim Zalman Margaliot of Brod,
Meir of Brod, ...
Hakdama/Preface
"Haddor, atem re'u devar-Hashem/O generation, see the
word of Hashem."1. "Hear" was not said, but "see." See that
Hashem has given you a treasure, things that stand at the
heights of the world, as our Rabbis of blessed memory
said (Pesachim 119): "Welimchasseh `athiq/and for
enduring or ancient clothing"2 -- this is that which covers
things the Atik Yomin/Ancient of Days has covered; and
some say this is that which reveals things that the Atik
Yomin has covered. And both together are given in this
holy compilation. For it reveals and covers: reveals and
explains things that are lofty and hidden, new revelations
and precious advances, awesome and wonderful things.
"`Etzah merrachoq, emunah omen/advice from far(-old
time), in truth and faith"3, that gush out from the source of
living waters, a very high and awesome source. "`Ir
giborim `alah chakham, vayored `oz mivtechah/A wise man
scales the city of the mighty, and brings down the strength
in which it trusts"4. By way of
many tzimtzumim/constrictions and me`alah le`alul/from
cause to effect, from upper intellect to lower intellect, until
they are clothed in these garments in a Rabbinic garment.
In a way of freshness and pleasantness, and in explanations
that are pleasant and wonderful and sweet to the palate, in
the way of wisdom and taste, debate and reason, and in the
way of life, wise guiding exhortations that burn like fire to
the heart of heaven. And all the Torahs that he revealed to
the chosen people are all full of wonderful and awesome
advices for true service of Hashem Yithbarakh, as one can
see with his eyes, if he puts his heart to them truly in
earnest. For this alone was his holy intention, to arouse the
sleeping and awaken the dozing, to straighten the hearts of
mankind our brothers the children of Yisrael to Him,
Yithbarakh, to say to the bounded "go out" and to those in
darkness "go in the open,"5 to give sight to blind eyes6, and
to extract the prisoners into temperate conditions7, to bring
out the prisoners from the dungeon, and them that sit in
darkness out of the prison-house8, those trapped in their
cravings, and those captured in their vanities, and those
outcast in their transgressions, to turn their hearts to the
Blessed One, to return them to Hashem in truth in the
straight way prepared for them, in the way that their fathers
since long ago went.
And behold, even though the things are open and somewhat
understood according to the simple meaning of the words,
despite this the things are still secluded, for "kiflayim
letushiyya/Torah wisdom is manifold" Job. 11:6, for still
the core of the things are closed and sealed from the eyes of
all. For they are "that which the Ancient of Days has
concealed." For we must enclothe them, and reveal them, in
order to bring them into this world. For "the garment is the
revelation" etc. And as explained of this in the Ari's
writings, z"l. And as we have heard from his holy mouth
obm, that once he said that the Torah that he reveals, is
lower by thousands and myriads times compared to how he
perceived it in its place on high. "Hen hen gevurotaw, hen
hen nora'othaw/ But this in fact is his strength; this indeed
is his awesomeness Yoma 69b, that the hand of his holy,
high and lofty intellect could grasp in order to enclothe and
bring down such high and awesome things as these. Things
utterly holy, fine, and spiritual, clothing them in many
clothes and compressions, until they become things
beneficial to all kinds of people. "To make mankind know
His might" Ps. 145:6, blessed be He, to reveal advice and
paths to truly arrive at His holy service. "Lema`an de'ath
kol-`amei ha'aretz ki Hashem hu ha'Elohim ein od/So that
all the earth's people know Hashem, he alone is God, and
there is no other." I King 8:60
And behold, words of the lips can in no way suffice. To
lengthen and widen the speech in praise of the exception of
the great high sanctity of the wonders of this most awesome
holy book. For whoever wishes to gaze honestly, will see
and discern himself how far the things reach. And
whoever's heart is smooth, and has no desire in
understanding the holiness of this book, these words of
mine will not help. However, for all my brothers and
friends please let me say a little about the ways of this holy
book, and beyond that they will see themselves. Their eyes
will see and hearts rejoice. Namely, each and every Torah
of this holy book's words speaks of many, many particular
things, of many, many good traits, of many, many
mitzwoth of our holy Torah, and of distancing from bad
traits. And every Torah discusses specific things that are
not mentioned in the next Torah, nor any other. For
instance the Torah that begins, "Emor el-haKohanim" (in
Ch. 2), discusses prayer and guarding the covenant, which
are interdependent. And that a person needs the aspect
of mishpat/justice in order to know how to wage war with
this sword etc. And that for this one needs to allocate
charity before prayer etc. And regarding foreign thoughts
during prayer. And regarding study of the holy Torah. And
of setting up the Mishkan/Tabernacle etc. etc. And that one
needs to bind the prayer to the Tzadik of the era etc. And
all these things are explained there in a connection
wondrous and awesome nonpareil. And the following
Torah for instance Bechatzotzroth/On the trupets (in Ch. 3)
discusses other matters, namely performing mitzvoth
joyously, and praying with vigor, and awe etc. etc. And
thus with the rest of the Torahs. And all the words of this
holy book are full of good and awesome advices. And it
discusses all the good traits and all the mitzwoth practiced.
And of distancing from and breaking all the cravings. Of
sexual craving, craving money and craving food. And of
distancing from honor, and anger and touchiness and
haughtiness. (And the greatness of the truth and how bad is
falseness, and of distancing from depression and laziness.
And of blemish of speech. Of slander and talebearing. Of
defect in the lungs and defect of all the senses. Of the
holiness of the eyes, nose, ears and mouth, which are the
seven candles that illumine facing the Holy Candelabrum.
Of the holiness of Shabbath, Yom Tov, and Rosh Chodesh.
Of the Three Festivals in general, and separately each
Festival by itself. Of Pesach, Shavuoth, Sukkot, and of the
mitzwoth practiced on each and every Festival. Which are
the mitzwoth of eating matzah, the prohobition of chametz
and leaven, and reading the Haggada, and the four cups on
Pesach. Likewise the mitzwoth of Sukkah and the four
species. And Hosha`na Rabba and Shemini `Atzereth and
Simchath Torah. And of receiving the Torah on Shavuoth.
Of Rosh Hashanah and blowing the shofar, and Yom
haKippurim. Of Chanukkah and Purim. Of tzitzith, tefilin,
reciting Shema` and prayer. Of charity and Torah study. Of
commerce in good faith. Of faith and faith in the Sages. Of
humility. Of awe and love. And how supreme are the desire
and longing on the side of holiness. Of prayer with vigor
and direction, both the three daily prayers, and also how
very lofty other prayers and supplications that one needs to
do much of every day, to say many supplications and
request. And especially how lofty is hithbodeduth/secluded
devotion, to spread out his speech in Yiddish/vernacular
language before the Blessed One every day, between
himself and his Creator. That he should pour out his heart
like water befofe Hashem, that he should be privileged to
draw close to His Blessed service. And how great and lofty
the recitation of Tehilim, which
cause teshuvah/return/reconciliationj. And how lofty crying
before Hashem Yithbarakh. Like a son kvetching before his
father. And the loftiness of a broken heart. And of
distancing from depression. And the loftiness of joy, that
we need for force ourselves by all means to be always
happy. And there are many wondrous advices to come to
happiness. And the loftiness of the land of Israel. And
regarding the Tabernacle and the Holy Temple and
Yerushalayaim. And how negative is strife, and the great
loftiness of Shalom/peace. Of Teshuvah/return/repentance.
Of fasting. Of the sanctity of the mind. Of distancing from
foreign thoughts. And thus with all holy things and ways in
the world that everybody needs. Of the great loftiness of
drawing close and binding oneself to Tzaddikim, on which
the entire holiness of the Yisraelite man depends. And
regarding music and instruments and "the ten types of
song." And of clapping and dancing. And echoes. Things
that no ear has ever heard, things that could not be heard or
seen, revealing awesome secrets that the world very, very
much needs things like this, in which the ways of Hashem
had been utterly hidden. (And see in Zohar Shelach 168b
where he greatly stressed the secret of the echo. And in P.
Pinchas 218, where he greatly stressed the secret why
Yisrael shuckle when involved in a thing of sanctity. And
see also in other places in the Zohar and
the Ketavim/Kabbalistic writings among the Chatzdei
Chaqla/Harvesters of the Field. There you will see and
discern from afar the great enormity of the hidden secrets in
all the movements that mankind perform. Especially when
they do them for a thing in holiness, for instance clapping
during prayer or for rejoicing in a mitzvah, and so forth.
Open your eyes, and see and discern). And it speaks a great
deal to a man's heart, to strengthen him in His Blessed
service; to never despair in any case, to not be downcast
from any thing in the world. To only be utterly persistent in
His Blessed service. To in no case ever leave his place, for
"Chasdhei Hashem lo-tamnu welo-kalu
rachamaw/Hashem's kindness has not ended, nor has his
goodness ceased," ever. And also of the entire 613 mitzvoth
of the Torah with their branches and all the Rabbinic
mitzvoth. Of the entire Oral Torah and Written Torah. Of
revealed and hidden. Halakhah and
kabbalah. Razin/Secrets, and hints of hints. "Lekhulam
beshem yiqra/He calleth them all by name." And talks
about them many many times. In wondrous ways and
connections, and new inventions. And they are all without
exception wondrous advices. How to draw close to Hashem
Yithbarakh. Until there is no matter of mitzvah or holiness
and good advice that every person in the world needs at
each and every level, that is not mentioned in his holy and
awesome book. For "me'od `amqu machshevothaw/His
thoughts are gone utterly deep" cf. Ps. 92:6. For he speaks
of the entirety of it all, in general and in particular.
Including all the worlds and levels in the world of every
man, small and great alike. From the inception of the point
of creation, which is the beginning of the Emanation, unto
the last point of the physical World of Action that a man
stands upon, every man according to his place and level at
that hour and season. From the greatest of the great to least
of the least. And even those lying deep down in the `eser
kitrin di'mesa'avuta/Ten Crowns of Impurity, who have
descended in the transgressions to the lowest hell and and
below that. All of them he rouses, wakens, and makes
quick. To not despair, God forbid, from His goodness.
"Koshel yeqimun milaw uvirkayim kora`oth ye'ametz/His
words have upheld the fallen, and he strengthens the knees
of the weak" paraph. of Job. 4:4. (And as explained of this
in the Torah "ki merachamam yenahagem/The Kind One
shall lead them" in Part Two #7, see there regarding the
verse, "Ki kol bashamayim uva'aretz/But all in heaven and
earth".)
And of each item and topic that he discusses, he usually it
discusses it many times; and each time in a different style,
in another way of goodly advice. For example, in the Torah
"Bechatzotezroth/On the trumpets" (#5), there he explains
that vigorous prayer is like thunder. And by it one attains
straightening out crookedness in the heart, and merits to do
the mitzvoth joyously from the mitzvah itself etc. And in
the Torah "`Al-asher me`altem/Because you trespassed"
(#44) he explains that vigorous prayer nullifies pride,
restlessness and foreign thoughts in prayer. And in the
Torah "Tehomoth yechassyumu/The depths covered them"
(#9) he explains that vigorous prayer, from it we receive
the essence of vitality, and set up all the worlds, the bottom,
second, and the third. And we attain miracles and wonders,
total faith, the land of Yisrael, etc. And thus with all the
holy traits, mitzvoth, ways, practices, and advices that he
discusses. He discusses all of them many many times. And
each time in a new, wondrous and awesome way and
connection. On time he connect and ties together guarding
the Berith/Covenant whereby one attains faith, which is is
the aspect of Shabbath, whereby the charity and the Torah
are made whole etc., and then one attains holy longing, to
be someone with a soul, and then all this eating is in the
aspect of lechem hapanim/the Shewbread etc., as explained
in the Torah "Ith lan bira bedabra/We have a hole in the
wilderness" (#31). Another time he connects guarding the
Covenant with nullifying pride, which is idolatrous. And
repair of the 39 Works which are all the commerce in the
world. And upper and lower union, and Halakhah and
Qabbalah etc. And thereby one attains speech that illumines
for repentance, till we attain understandings of the Torah in
its depths. As explained in the Torah "Ani Hashem/I am
Hashem," (#11). And so forth with the rest of the mitzvoth
and traits. He maketh wondrous advice and great wisdom.
In many different ways, new and awesome. For in our
enormous weakness, and the great onslaught of human
cravings that attack him every day, as our Rabbis obm have
said (Sukkah 52), therefore we need advices and inspiration
for His Blessed service in many ways. For sometimes a
man is inspired on this path or that devotion by this light of
the Torah. And sometimes he his not inspired to this by that
Torah, but only via a different Torah. All according to the
person and his level and the time and place. "Taste and see
that Hashem is but good." Listen to his thoughts, for they
are most pleasant. For any who honesty desires in truth for
its own sake and wants to look at himself and have pity of
his true life, to think about his future and end, "with what
face he will appear before the King" etc., as every man
knows in his soul and heart.
Also discern and see, that in all the words of this book,
there is utterly great depth in each and every Torah. Depth
beyond depth, in general and particular, and in detail of
detail. Like I heard from his holy mouth obm, one time he
said, "In my Torah there is great depth." For aren't all the
words of this holy book like fire and like a hammer
splitting rock. Each and every Torah leads to many, many
introductions dear, new and wondrous, and to many reasons
and matters that usually proceed from each and every
Torah. For each and every Torah of the Torah lessons
taught in this holy book, are an utterly large, wondrous,
awesome and strong building, "banui letalpiyoth/built with
turrets" (Song 4) — tel shehakol ponim bo/a hill whence
everyone turns. Consisting of man, many rooms. Rooms
inside rooms, and rooms inside roms. And windows and
doors that open from this to that and from that to this. And
each and every room, and each explanation and matter and
introduction that is found in detail in each and every Torah,
has in each one very, very extreme depth. And the more the
explanations and matters increase, the deeper and deeper
they get, "kemayim leyam mechassim/like waters covering
in the sea" (Hab. 2:14). "`Arum yavin le'ashuro/A wise man
will discern to his enrichment" (Prov. 14:15), for each time
he enters and exits from palace to palace, room to room,
and matter to matter, in a given matter, he needs to each
time turn around and look behind him, to thoroughly
discern the sweetness and depth of the things, its
conclusion from its head and its head from its end. It is all
linked and interconnected, end to start and start to end, and
also center to sides. "The spring spreads out and the
knowledge increases." And even more so with the whole
Torah, as it connects, includes, and is included. From many
different reasons and matters, awesome, wondrous, deep
and and "wider than the sea" (Job 11:9). So you, the reader,
need to understand his words, for sometimes he brings two
or three proofs for one thing, in an wondrously deep and
utterly pleasant way, and from the eloquence of the
language it seems that is is one proof. For such is the way
of this book, that usually the word "Ki" and so forth are
written many times for one thing, and on account of this it
seems that it is one reason and proof, but really it is many,
many reasons. And each one is linked to the other, so they
are inseparable. For they are a great many reasons and
proofs in an utterly wondrous way, and each one is nailed
and linked to the other.
And behold, according to the depth of each and every
utterance, it would have been proper to write every time
"duq/examine it carefully" or "haven/discern" or "`ayyen
heitiv/take a good look," and such expressions that tell the
reader to put his eye's attention there to thoroughly discern.
However, I verily saw that if so then I would have needed
to write such phrases next to almost every utterance. In
accord with the sweet pleasure of the intelligence and depth
in every matter and virtually every utterance. And for the
most part there is such great depth his words that none of
these expressions would suffice. So I held back my pen,
and refrained from writing any of these expressions. Only
sometimes and rarely did such expressions slip out from
under the quill. And one who inspects honestly, and
whoever has a brain in his head, will by himself discern the
depth of the things, which are wider and deeper than the
sea, higher than the sky, and deeper than the depths, and
whoever wants to taste the honey sweetness of these
pleasant utterances, needs to go deep with an honest look,
with extreme perusal finely examining to discern the thing
from tokhnatho/its application, content? to the place where
the hand of his intellect reaches. Fortunate is the man who
finds wisdom and the man who brings out discernment to
thoroughly understand the simple meaning of the these
things taught in this holy book. And nevertheless this is a
vain utterance. For even one whose hand is too short to
discern deep things, he too can find soothing for his soul in
this holy book's words, in the words of holy advice and
wondrous guidance that go out from every Torah.
According to Hashen's illumining his intellect's eyes to
discern the simple meaning that Rabbeinu obn put in his
holy Torah. For truly all the words of this awesome book
are very, very high, lofty, and deep insights up the the Ein
Sof and the Infinite, and very high and lofty things are
concealed, hidden and clothed in them. Which are not
mentioned at all inside the Torah, except by way
of remez/hint and sod/secret. And all the writings of the
Arizal and lessons of the holy Zohar and Tikkunim and all
the ways of the holy Qabbalah are all without exception
included in the words of this holy book, and each Torah
discusses particular intentions of a given mitzvah from
some sha`ar/gate of the Etz Chayim, in a most wondrous
and awesome way, as seen by our eyes and not some else's,
as he sometimes showed us but drop in the sea from the
core of his intention. And as brought within the book
occasionally just some hints. For each and every Torah is
composed of PaRDeS, and each one has both the basic way
and the hinted way (remez) etc. All of them have utterly
great, wondrous and awesome depth. However, the essence
of his holy intention is the basic explanation in each Torah,
for "the essence is not the commentary but the action"
(Avoth 1:17), as has been explained already many times.
That the essence of his holy intent in each Torah that he
revealed, and in each utterance that went from his holy
mouth, it was only in order to bring merit to Yisrael,
bringing them to straight deeds. To hint to them from afar
and from close, to show them advices and strategies deep
and wondrous. To draw close to Hashem Yithbarakh from
all place he is. As the looker will see with his eyes if he
will earnestly look in truth. For his entire holy intent was
only that we try to understand the service and the advices
that proceed from each Torah. And that we ask from
Hashem Yithbarakh and prostate before His Blessedness
and try to do according to all that is written them in
simplicity. And in Hashem we trust, that whoever will put
his eyes and heart to the holy words taught in this holy
book, his heart will blaze and eyes will open, and he will
utterly long and yearn for His holy service, until he returns
to Hashem in truth, with all his hearts, life and substance. A
heart as strong rock will move from its place; if stone it will
melt; if iron it will split. As we heard from his holy mouth
obm: he said that whoever will honestly look at this book,
the strands of doubts in his heart will definitely open and he
become a complete ba`al teshuvah/returnee.
But really it is an unfeasible thing and impossible to tell the
praise of the holy book, this awesome volume. And all the
more, all the more so, the sanctity of its holy author, the
great and dear upper light, our lord and master our Rabbi,
the memory of the righteous and holy for blessing. For him
any praise would be silence. And also because we have
known, we have known, the enormity of the controversy.
Many rose against him and us, baseless, for nothing. And
because of this we have had to put a muzzle to our mouths
and we have kept silent from good cf. Ps. 39:3, from being
lengthy and telling the praise of his holiness, his
abstinence, his innocence, his righteousness, and his
humility in truth. And wherever is his greatness — and his
high and lofty and wisdom, which "his hand has gotten
much" Job. 31:25 in all the entire Torah, revealed and
hidden, in the Talmudic sea, the poskim, rishonim and
acharonim, and in all the lofty and enormous secrets of
perception, no allusion escaped him, no blockage could
suppress him — there we find his humility Meg. 31a.
Simple, patient, yielding, and wholesome in his deeds.
Serving Hashem in wondrous self sacrifice day and night
non-stop, no quiet and no rest from His Blessed service in
the most utterly great and awesome wisdom and
perception, as "your eyes will behold equity" Ps. 17:2 in
this holy book. For whoever inspects and puts his heart to
these words will judge fairly, that it is impossible to attain
these things from a full belly. How many toils and efforts
he made, how many thousands of fasts and total Shabat-to-
Shabat fasts he did, and how many kinds of privations he
endured, and how many, many years he
did hithbodeduth/secluded devotion, and separated himself
in all kinds of abstinence from all kinds of cravings. And
sanctified himself with all kinds of sanctities. And more
than all he was elevated and sanctified with an enormous
and wondrous sanctity by the holiness of Eretz Yisrael, for
which he surrendered his life to travel to the Holy Land
during wartime, as they were times of severe and vigorous
battle in those lands. And how many decrees passed upon
him (harpatka'oth d`adu `alaw, R"H 16a) on that trip.
"Hashem judges the righteous" as in that flax-dealer
analogy the more he tests the good flax the more it
improves whereas the bad flax is barely struck once and it
rips (B"R 32:3; Ps. 11:5 Rashi). For he was beset in those
days with many kinds of affliction and danger, frequently
continuously. The plague, God save us, that was then in
that land, and then immediately war sounds, so they
couldn't be sure of their lives for a day. And additional
kinds of harsh decrees, on body, soul and money that are
impossible to explain in writing. Hashem Yithbarakh gave
him iron strength to endure all this, which no man can bear
such afflictions and trials from all sides. Until he was
privileged to pass through in peace and entered Eretz
Yisrael, going and returning in peace without harm. And he
attained what he attained in the revealed and the hidden.
For aside from that "the hidden things are to Hashem our
God" (Deut. 29:29), what he attained via Eretz Yisrael,
things hidden from the eyes of all living — even in the
revealed we did see that Hashem was with him. For the
Torah that he revealed after Eretz Yisrael is so many
degrees higher, infinitely superior and more exalted than
the Torah he revealed before. If his holy Torah from before
shined awesome things on the face of the earth and was
wondrous; his words of Torah from then are also wondrous
— as the heavens are high above earth so are the ways of
his Torah that he revealed after Eretz Yisrael higher than
the ways of his Torah that he revealed before, as we heard
from his holy mouth explicitly many times. And all this
book is virtually all from the Torah that he revealed after
being in Eretz Yisrael. And it does not contain from the
Torahs before Eretz Yisrael except a tiny bit, two or three
pages for example. (And they are found among the chapters
written in the friends' language, which are chapters 73 to
114, and even there they are only a bit of a bit of it.)
And behold, this book was first printed in Ostroh in 5568,
during Rabbeinu's lifetime obm; this is thirteen years. But
the printers there distorted a great deal. For it was not
printed in our presence, so they abounded and abounded the
mistakes that fell there during the printing. And in many
places entire lines were omitted, also they changed the
order in many places and interchanged many pieces
entirely. Aside from the rest of the corruptions regarding
demarcations between Torahs, within each Torah itself
where it sometimes needs a space or break between
matters. So in all these they corrupted a great deal.
Sometimes they put a big break in the midst of a matter that
was unneeded. And in a place where where a break was
called for, they combined and mingled the material
together. Until in many places they didn't even put a break
at the start of a lesson. On these I set my heart and mind to
repair it all in the best way possible, to the extent that
Hashem was with me, and I repaired all the mistakes and
corruptions that appeared in the first printing.
This too should be known, that the first volume was printed
unexpectedly without my presence as mentioned, when
Rabbeinu obm was in the community of Lemberg. And in
many places they still needed to repair the language for the
second edition, and because of the urgency to print, it was
printed according to what was written previously in the first
version. Therefore I saw and set it in my heart to repair
many places and expand and explain more. According to
what I knew and discerned with my mind the meaning of
the lesson. According to what I heard from his holy mouth.
And all the Torahs written in his own holy wording obm, I
neither added nor removed even one letter. Only when very
necessary to write some explanation or illustration, I
displayed it enclosed in two half-moons in order to inform
it is not his own wording z"l.
I also toiled and found all the citations from all the verses
of Tanakh and Rabbinic teachings obm, in Shas,
Midrashim, the books of the Holy Zohar, Tikkunim, and
Kitvei Arizal, which are very abundant in this book. And I
have marked all of their citations with Hashem
Yithbarakh's help, "where is the place of their glory"
(liturgy).
I have also assigned chapter numbers (simanim) to the
Torahs, showing an Alef-Betical sign and number by each
Torah. To make it easy for the reader to find what he seeks.
And also within each Torah itself I've shown paragraph
numbers (othiyoth) for each topic, in order to inform that
here the lessen goes from one topic to another, in order to
teach and explain a different introduction and topic, as one
who analyzes these parts of the text will understand.
Also many lessons brought in this book are repeated, once
long and once short. And this is because that is the holy
way of Rabbeinu obm, that the Torahs that he personally
wrote had generally major differences between the spoken
and the written. For in writing, because of the speed of his
holy mind, he took from or added in relation to what went
from his mouth during the lecture. But I myself am not so,
for I wrote precisely according to what I heard from his
holy mouth without taking or adding. And regarding there
being a number of lessons that I myself transcribed, and
afterwards received from the written version of his own
holy hand, and there are many differences between them
due to the reasons mentioned, therefore I considered them
equally good. And the rule is, "anything that is repeated is
only repeated for something new in it Sotah 3a, referring to
Torah passages.
Up to here are our few words that strengthen much. To
make known just a tiny bit of the ways of this holy book.
There can be no further elaboration and telling the nature of
the holiness of the wonders and awesomnesses of this holy
and awesome book. Because masses of sheets will not
suffice to speak and tell the praise of the loftiness of one
Torah from this holy book. Especially given the enormous
controversy that has assailed him due to our many sins, and
we have seen because of our many sins the fulfillment of,
"The truth has been cast down on the earth" (Dan. 8:12).
"And the truth is lacking (ne`EDeReth)" (Isa. 59:15), as it
is made into flock and flocks (`ADaRim `ADaRim) (Sanh.
97a), each one claiming the truth is on their side. But
nevertheless the truth is one, and the truth is a witness to
itself. He that chooses shall choose, and we will cast our
hope on Hashem. For we have on no one to rely except on
our Father in Heaven (Sot. 49b) to Whom our eyes turn.
His goodnesses have helped until here. So for
everlastingness let Him not cast off nor forsake us. "Send
Your light and Your truth, they will guide me (Ps. 43:3).
"Let Hashem our God be with us, as He was with our
fathers" (I King 8:57). "And let the pleasantness of Hashem
our God be on us, and establish the works of our hands
upon us" (Ps. 90:17). The son of David will come and
redeem us, and bring us up in joy to our land, and build our
Holy Home and Pride soon in our days, Amen so be His
will.
Well, these are the words of the copyist and arranger. "May
the Torah be increased and mighty."
The junior, NATHAN son of my lord my father our great
teacher Rav NAFTHALI HERTZ of Greater Nemyrev, son-
in-law of the Rabbi, the sage, the renowned pious man, our
teacher Rabbi David Tzvi, head of rabbinical court in the
holy community Sharhorod, and in the holy community
Kremenetz and its environs, and in the holy community
Mohyliv, God protect him and keep him.
Shir Na`im/And these are the words of our Rebbe of
Blessed Memory, A Pleasant Songedit
Which includes many matters with a few words, "the little
holding the much" 9. Speaks wonders of the praise of our
holy Torah. And of the praise of Moshe Rabeinu a"h, and
wonderful mussar/traditional or ethical teaching and
astounding awakening, that everyone should awaken his
soul. And speaks of the greatness of the Blessed Creator
and the wonders of His creatures, triumphs in its song to
mention wonders of the sweetness of pleasantness of the
pleasures of the Coming World and its delights for all who
merit them, and the shir sheyit`ar le`atid/song that will be
awakened in the future 10. And vice versa the bitterness of
the pain and the blunting of teeth of those who are outcast
from then and forgo a loss that does not come back. It
arouses the sleeping, awakens dozing, strengthens the
weary, informs the man of the greatness of his potential,
that it is in his hand and power to merit to all
these. Keshofar yarim kolo/let his raise his voice like a
shofar-horn11 to incline his heart to the Blessed One and
serve him shekhem echad/shoulder-to-shoulder/all together.
Indeed these are bits of the ways of this song. And his
name of holiness NACHMAN, and the name of his father
SIMCHAH are stamped in the heads of the verses, doubled
and tripled and quadrupled12:
Nimusei/The rituals of the religions are all not comparable
with our religion.
Chakhmeihem/Their sages fabricated rituals from their
heart, in their human intellect.
Moshe went up on high, clothed in cloud; 13.
Nimtza Hamechuyav/The Obligatory Being 14 spoke with
him at every instance, and he separated from his wife 15.
.‫לדתנו‬ ‫ישוו‬ ‫לא‬ ‫כלם‬ ‫הדתות‬ ‫נימוסי‬
.‫האנושי‬ ‫בשכלם‬ ‫נימוסים‬ ‫מלבם‬ ‫בדו‬ ‫חכמיהם‬
.‫לבושו‬ ‫וענן‬ ‫למרום‬ ‫עלה‬ ‫משה‬
:‫ ופרש מן האשה‬,‫נמצא המחיב דבר עמו בכל פעם‬
Nivazim/Disregarded and outcast and washed out are we.
Chokhmato/His (Moshe's) wisdom me'ayin timatze/from
(no)where shall be found16; from him we took lekach tov/a
good portion17.
Melekh/The King in Yeshurun18 is with our religion like
two inseparable siblings.19
Nishmato/His pure soul and body, each did not part from
the other.
‫אנחנו‬ ‫וסחופים‬ ‫ודוויים‬ ‫נבזים‬.
‫לקחנו‬ ‫טוב‬ ‫לקח‬ ‫ממנו‬ ,‫תמצא‬ ‫מאין‬ ‫חכמתו‬.
‫יתפרדו‬ ‫לא‬ ‫אחים‬ ‫כשני‬ ‫דתנו‬ ‫עם‬ ‫בישורון‬ ‫מלך‬.
:‫ זו מזו לא נדו‬,‫נשמתו וגופו הזך‬.
Nafshotam/Their souls are many, and too their points of
view; and fickle are their reasonings.
Chadashim/New, from near came their devotions;
Machshevoteihem/Their thoughts are not our thoughts, and
their ways are not our ways.
Nafshoteinu/Our soul is one, and does not stray to their
abundance of images.
.‫ וחלוף סברותיהם‬,‫ כן רבו דעותיהם‬,‫נפשותם רבים‬
.‫עבודותיהם‬ ‫באו‬ ‫מקרוב‬ ‫חדשים‬
.‫דרכיהם‬ ‫דרכינו‬ ‫ולא‬ ,‫מחשבותינו‬ ‫לא‬ ‫מחשבותיהם‬
:‫ ואינה נוטה לרבוי צלמיהם‬,‫נפשותינו אחת היא‬
Nafshi/My soul, strong and prudent. Why did you not have
mercy on yourself. And why did you forget
the oman/craftsman/nurse who raised you, and fed you
sweets, and clothed you in crimson. And now you --
trampled amidst the steps of tzo'n/small cattle, and amidst
the legs of cravings, thick and material. And you, bare and
naked, the wine of your drink-feast reversed to a drink-feast
of tears.
Chazaq v'nitchazek/Be strong and let us be strengthened.
And do not be like the great elephant. And like the camel,
which will not resist even if a rat pulls it by its nose. And
all this is because of nonsense, that it does not know of its
own strength. But my soul, prudent and strong,
Mah/What will you do for the day of reckoning? What will
you answer the One who sends you a davar/word/thing? Do
not look at the cheers of the moment. Because your body is
weak and poor. Time rumbles on. And the body, perhaps
now comes its day?
Nekev/Pierce the heart of stone and show me from there a
little of your face, pure as the sun, beautiful as the moon.
Do not be silent and do not be quiet. Raise your sweet
voice in songs and acknowledgment. And open your mouth
and bring out your pleasant words before Hakadosh Baruch
Hu. Draw your eyes to the height(s) and remember your old
love.
.‫ ושכחת אומן המגדל אותך‬.‫ למה לא חסת עליך‬.‫נפשי החזקה והפקחת‬
.‫ רמוסה בין עקבי צאן‬.‫ ועתה אתה‬.‫ והלבישך ארגמן‬.‫והאכילך ממתקים‬
‫ יין משתיך נהפך‬.‫ ואתה ערם ועריה‬.‫ העבים והגשמיים‬.‫ובין רגלי התאוות‬
.‫דמעות‬ ‫למשתה‬

‫ וכגמל אפלו כשמשכהו בחטמו‬.‫ ואל תהיה כפיל הגדול‬.‫חזק ונתחזק‬

‫ אבל נפשי‬.‫ וכל זה מחמת שטות שאין יודע מכחו‬.‫העכבר לא יבעט בו‬
.‫וחזקה‬ ‫הפקחת‬
‫ אל תבט על מצהלות‬.‫ ומה תשיב לשולחיך דבר‬.‫מה תעשה ליום פקדה‬
:‫ והגוף אפשר עכשו בא יומו‬.‫ הזמן הולך והומה‬.‫ כי גופך חלש ודל‬.‫הזמן‬
‫ אל‬.‫ יפה כלבנה‬.‫נקב לב האבן והאר לי משם מעט פניך ברה כחמה‬
‫ ופתח פיך ותוציא‬.‫ הרימה קולך הערב בשירות והודה‬.‫תחריש ואל תשקט‬
‫ דלו עיניך למרום וזכר אהבתך‬.‫דבריך הנעימים לפני הקדוש~ברוך~הוא‬
:‫הישנה‬
Neharot/Rivers flowing, beds of many waters and waters
great and small.
Niflaim/Wonderful and extraordinary in their colors and in
their natures.
Chayot/Animals small and great, each and every one
innumerable in their types.
Meshabechim/Praise and glorify Hashem Yithbarakh do
they with all their limbs.
Milim/Words they tell always, and their conducts never
contradict.
Notzetzim/Sparking gemstones and jewels in their depths.
Nichbe/Hidden in them are the lights of their vessels.

.‫נהרות נחלים אפיקי מים רבים וימים גדולים וקטנים‬

.‫ובטבעיהם‬ ‫ובטעמיהם‬ ‫בצבעיהם‬ ‫ומשנים‬ ‫נפלאים‬
.‫חיות קטנות וגדולות בכל אחד ואחד אין מספר למיניהם‬
.‫משבחים ומהללים כלם להשם יתברך בכל איבריהם‬
.‫מנהיגיהם‬ ‫יכחשון‬ ‫ולא‬ ‫תמיד‬ ‫יגידון‬ ‫מלין‬
.‫בעמקיהם‬ ‫ומרגליות‬ ‫טובות‬ ‫אבנים‬ ‫נוצצים‬
:‫נחבא בהם אורות כליהם‬
Nefashot/Souls sheared under the Throne of Glory.
Nichsefa/Hoping always to return to its root to
be lavud considered joined as one while separated by space.
Chayim v'chesed/Life and mercy it draws from the mercies
of David.
Chen/The grace of the spirits of the droplets of Gan
Eden are not lost from it.
Moshvot/The seatings of the palaces and the tents of peace
are indicated for each and every one and marked with a
mark of glory.
20
Mah/"What has the Almighty done," ask the angels, and
they run in their dispatches as a shooting star.
Marchikin/They distance and remove from all the delights,
those whose paths are entangled,21
Nish'arim/Remaining in hunger and in shame inside the kaf
haqel`a/slingshot zeved/to be conferred.
Nashuvah/We shall return to Hashem and not be lost.
Nekabel/We shall accept the bad and the good in love, and
be dressed for Father eternally.
.‫כבוד‬ ‫כסא‬ ‫מתחת‬ ‫הגזורים‬ ‫נשמות‬
.‫לבוד‬ ‫להיות‬ ‫שרשה‬ ‫אל‬ ‫תמיד‬ ‫נכספה‬
.‫דוד‬ ‫מחסדי‬ ‫שואבת‬ ‫וחסד‬ ‫חיים‬
.‫אבד‬ ‫לא‬ ‫ממנה‬ ‫עדן‬ ‫גן‬ ‫מטפי‬ ‫רוח‬ ‫חן‬
.‫מושבות ההיכלות ואהלי השלום לכל אחת ואחת נסמן ונתוה תיו הוד‬
.‫ וירוצון בשליחותם ככוכבא דשביט‬,‫מה פעל אל המלאכים ישאלו‬
: (‫ )א‬.‫ מי שארחותיו עביט‬,‫מרחקים ומסלקים מכל התענוגים‬
:‫זבד‬ ‫הקלע‬ ‫כף‬ ‫בתוך‬ ‫ובחרפה‬ ‫ברעב‬ ‫נשארים‬
:‫אבד‬ ‫נהיה‬ ‫ולא‬ '‫ה‬ ‫עד‬ ‫נשובה‬
:‫נקבל רע וטוב באהבה ונלביש לאב עד‬

Bri'at/The Creation of the land and its planet, earths and

countries, its surroundings.
Bnei/Mankind of various languages and religions.
Nitzanim/Buds and flowers and shoots.
Nefilat/The fall of the countries from its winds.
:‫בריאת האדמה וכדוריה ארצות ומדינות רבות סביביה‬
:‫ודתותיה‬ ‫ללשונו‬ ‫איש‬ ‫אדם‬ ‫בני‬
.‫ואביה‬ ‫ופרחים‬ ‫נצנים‬
.‫מרוחותיה‬ ‫המדינות‬ ‫נפילת‬
:‫נשארת עומדת והגלגלים מקיפים סביבותיה‬
Shitot/The schools of demons and the spirits in the air,
Shom`im/They hear the decree of Hashem and rule in the
four fathers, which are the bull, the pit, the grazing and the
burning.22
Meshatefim/Partnering with the angels and with mankind
in dealing out;23
Mibrit/From the holy covenant they flee, regarding which it
is said himol yimol/circumcise, circumcise.24
Chovetim/Beating with their staffs in their varied forms.
Chovrei/Spell-casters and magicians force them with their
conjuring (lit. swearing) by nicknames (of spiritual forces).
Hatorah/The holy Torah protects us from all the impurities.
Hatzedakah/The charity saves from disgraceful deaths.

.‫באויר‬ ‫והרוחות‬ ‫השדים‬ ‫שיטות‬

‫שומעים גזרת השם ושולטים בארבעה האבות שהם השור והבור והמבעה‬
:(‫)ב‬ ‫וההבער‬
.(.‫משתפים עם המלאכים ועם בני אדם בגמול )חגיגה ט"ז‬
. (‫ )ג‬.‫מברית קדש בורחים הנאמר בו המול ימול‬
.‫המשנות‬ ‫בצורותם‬ ‫כבמקלות‬ ‫חובטים‬
:‫חוברי חברים ומכשפים מכריעים אותם בהשבעתם בשמות המכונות‬
.‫טמאות‬ ‫מכל‬ ‫אותנו‬ ‫שומרת‬ ‫הקדושה‬ ‫התורה‬
:‫הצדקה מצלת ממיתות מגנות‬
Nevuah/Prophecy is no longer with us.
Charikat/Gnashing of teeth by the nations at the single
nation; there is no wit against us25.
Merirat/The bitterness of the afflictions, they judged how to
pour them out.
Nisbol/We will endure the world until the humble one
comes.

:‫לנו‬ ‫אין‬ ‫נבואה‬

.‫ תבונה אין בנו‬,‫חריקת שן האמות על אמה יחידה‬
.‫דנו‬ ‫הם‬ ‫להשקות‬ ‫איך‬ ‫הצרות‬ ‫מרירת‬
.‫נסבל עולם עד יבוא עני‬
Ben/A son will search in the archives of his father.
Nezer/Consecration of the crown is crowned on the beloved
son.

.‫אביו‬ ‫בגנזי‬ ‫יחפש‬ ‫בן‬

.‫נזר עטרת נעטר בבן חביב‬
Shir/The new song az yashir/then we will sing.
Malkeinu/Our King, each and every one will point to with a
finger of flesh.
Chatum/Sealed is the Torah in the heart of everyone, to not
be forgotten.
Hamavet/Death will be triumphantly swallowed, and go up
as a smoke-column of fragrance.

.‫נשיר‬ ‫אז‬ ‫חדש‬ ‫שיר‬

.‫בשר‬ ‫באצבע‬ ‫מראה‬ ‫ואחד‬ ‫אחד‬ ‫כל‬ ‫מלכנו‬
.‫מלהשכח‬ ‫אחד‬ ‫כל‬ ‫בלב‬ ‫תורה‬ ‫חתום‬
:‫המות לנצח יבלע כקטרת ריח‬
Navi/Let us bring a heart of wisdom to understand the
character of our bodies and the distances of its parts and the
arrangements of its members.
Chiyuv/The obligation of one's understanding is beneficial
for knowing the Creator who forms all these all these
formations.
Marpeh/Who heals all sickness and man of pains, blind and
lame.
Ne'echol/Let us eat solely for sustaining our life, and to
lessen the cravings of our nature.

.‫נביא לבב חכמה להבין תכונת גופנו ומרחקי פרקיו ועריכות איבריו‬
:‫חיוב הבנתו מועילה לידיעת הבורא המציר אלו היצירות כלם‬
:‫ צרוע ונגוע דואג וכואב‬.‫מרפא כל חלי ואיש מכאובות עור ופסח‬
:‫נאכל לבד לקיום נפשותינו ולמעט תאוות טבענו‬
Chazaq/Be strong!
‫חזק‬:
Lekhu Chazu/Go Seeedit
Lekhu chazu mif`alot Hashem/Go see the deeds of
Hashem "Name" (of God).(Ps. 46:9)
A wonderful revelation on the secret of the greatness of the
Godly Tanna, Rabbi Shimon Ben Yohai z"l:
Rabbi Shimon Ben Yohai promised the Torah would not be
forgotten by the Israelites, by means of him, as our Rabbis
z"l taught (Shabbat 138b): When our Rabbis entered Kerem
BeYavneh, they said "The Torah is destined to be forgotten
from Yisrael" — but Rashbi said it would not be forgotten,
for it is said (Deut. 31:21), "‫כי לא תשכח מפי זרעו‬/Ki lo
tishakhach mipi zar`o/For it shall not be forgotten from the
mouth of his Yisrael's offspring." And as explained in the
Zohar: "Behai chibura de'ihu sefer HaZohar yifqun beh min
galuta/With this compilation, which is the Book of the
Zohar, they the Israelites will go out from exile."26
And now come and see and understand. Hidden wonders of
our holy Torah. Because this is why Rabbi Shimon Ben
Yohai supported himself on this verse, "Ki lo tishakhach
mipi zar`o." Because actually in this verse itself, this secret
is hinted and concealed. That via the offspring of Yohai,
who is Rabbi Shimon Ben Yohai — through him the Torah
will not be forgotten from Israel — because the end-letters
in this verse " ‫ "כי לא תשכח מפי זרעו‬spells the letters
of ‫יוחאי‬/Yohai. And this is why he hints and reveals this
verse, "‫כי לא תשכח מפי זרעו‬/from his seed" — from his speed
specifically — i.e. of this person himself who is hinted and
concealed in this verse, who is the Tanna Yohai. Because
via the seed of Yohai who is hinted in this verse in the end-
letters as mentioned, who is Rashbi — through him the
Torah will not be forgotten, because "BeZohar da yifqun
min galuta/In this Zohar they will go out from exile26," as
mentioned:
And know, the secret of Rabbi Shimon in his uniqueness, is
revealed in another verse. Just know, the holy Tanna Rabbi
Shimon is an aspect of (Dan. 4): " ִ‫קַ ִדּישׁוְ ירﬠ‬, ‫ןמ‬-
ִ ‫ָאשׁ‬
ְ ‫חִ ת ָנ מַ יּ‬/A
watcher and a holy one came down from heaven," an
acronym for ‫שמעון‬/Shimon etc.
↑ Jer. 2:31
↑ Isa. 23:18
↑ Isa. 25:1
↑ Prov. 21:22
↑ Isa. 49:9
↑ Isa. 42:7
↑ Ps. 68:7
↑ Isa. 42:7
↑ see Tales of Rabbi Nachman, Fifth Day
↑ Likutei Moharan II #8, Tikunei Hazohar #21, daf 51b, et
al.
↑ Isa. 58; LM II:8
↑ Likutei Moharan II #8, Tikunei Hazohar #21, daf 51b, et
al.
↑ Job 38:9 and see Yoma 4
↑ Likutei Moharan 52
↑ Shabbat 87
↑ Job 28:12
↑ Prov. 4:2
↑ Deut. 33:5
↑ The Holy Zohar (III 273A) states “HaShem, Torah and
Israel are One.” See also Songs 5:2 where God calls to
Binah/Kenesset Yisrael as "sister."
↑ Num. 23:23 and Rashi there
↑ Joel 2:7
↑ The four categories of nezikin/damages
↑ Chagigah 16
↑ Gen. 17:13; perhaps alluding to an alternate reading
of yimol/cutting off hamul/the opposition
~~~~Nissimnanach
↑ Prov. 21:30
↑ Jump up to:26.0 26.1 Zohar Nasso 124

Translation:Likutei Moharan PartOne

With the help of God Most High, Who created the heavens
and earth. And gave us the Torah from Midbar/desert
to Matanah/gift. We begin to print wonderful and awesome
revelations on the stories of Rabba Bar Bar Chana. In this
merit may we be privileged to go up to Tzion in song. To
the city where King David encamped.

Contents
1#1 Ashrei Temimei Darekh
1.11
1.22
1.33
1.44
2#2 Emor el-haKohanim
3#3 Aqruqta
4#4 Anokhi
5#5 Bachatzotzrot/On the Trumpets
6#17 Vayhi Hem Merikim Sakeihem
7#30 Meishra deSakina to be done
8#34 We'atem tihyu li mamlekheth kohanim/And You
Shall Be Unto Me a Kingdom of Priests
9#54 Miketz/At the End-Awakening
10#60 Pathach Rabbi Shim`on
11#61 Chadi Rabbi Shim`on
12#279
13#282 partial; please contribute
14Footnotes
#1 Ashrei Temimei Darekhedit
AShReY temimei darekh, haholekhim be'Torath
HASHEM/Fortunate are they who go in purity, who walk
in the instruction of Y-H-W-H. (Ps. 119)
1edit
Know this. Only by the following Torah can all the prayers
Heb. tPLwt and all the requests BQSh that we request PLL
and pray BQSh be received QBL. And
the CheN/favor/grace/charm and
the ChaShiBut/importance/primacy/consideration of
Yisrael be raised `ALH and heightened RMM in the view
of whoever necessary, whether ethereal or physical entities.
Because now, in our many misdeeds, the true CheN and
ChaShiBut of Yisrael are fallen nPL. Because now, the
CheN and ChashiBut are mainly with the other nations. But
by means of this Torah the CheN and ChaShiBut of Yisrael
are raised `ALeH, for the Torah is called: "AYeLeth
ahavim we'ya`ALat CheN/a beloved ewe Abba and
graceful gazelle Imma (Prov. 5:19), for she ma`ALah
CheN/bestows grace on lomdeYaH/those who study it Y-
Chokhmah, H-Binah (Eruvin 54). And by this ZeH i.e. Zeir
Anpin all the prayers and the requests are received QBL i.e.
Nuqva:
For the Israelite Man needs to always consider
the SeKheL/intellect of each thing, and bind himself to the
wisdom and intellect in everything, in order that the
intellect in each thing should enlighten him to draw closer
to Hashem Yithbarakh, by means of that thing. For the
intellect is a great light and shines for him in all his ways,
as it is written (Eccl. 8): "Chokhmath adam ta'ir panaw/A
man's wisdom makes his face shine." cf. Num 6:25 Ya'er H'
panaw eleikha wiChuNeka
And this is the aspect of Ya`AQoV, for Ya`akov attained
the bekhorah/firstborn primacy, which
is reishith/heading/beginning, which is the idea
of Chokhmah/wisdom. As it is written (Ps. 111): Reishith
chokhmah/the first is wisdom." And this is like
"WaYa`Qe’Veni ZeH pa`amayim/for he has hindered me
these two times" (Gen. 27:36). Onkelos renders this:
"weChaKMeni/for he has outwitted me." And this is the
concept of the Sun, for the intellect shines for him in all his
ways like the Sun. And this is like (Prov. 4:18) "But the
path of the righteous is as the light of dawn, progressively
shining unto the daily zenith." And this is the idea of ‫ ח‬the
letter CheYth — which connotes life (ChiYuth). For the
wisdom and the intelligence are the life of every thing, as is
written (Eccl. 7): "the wisdom preserves alive" etc.
However, since the light of the intellect is very great, it is
impossible to attain it except by means of the aspect
of ‫ נון‬the name of the letter NUN which is the idea
of Malkhut/kingship, as written (Ps. 72): "lifnei-shemesh
yiNnoN shemo/Let his name rule in front of the sun," and
Rashi explained yiNnoN as: a term for Kingship. And this
is the aspect of the Moon, because the Moon, she has no
light of her own, except only what she receives from the
Sun (Zohar III:238). And this is like Malkhut, which has
nothing of its own, except what it receives from the Cheith,
which is like Chokhmah, which is the aspect of the Sun as
mentioned; "And the light of the Moon will be like the
Sun's light".
2edit
But whoever does not bind himself to the intellect, the
wisdom and the life that there is in each thing, behaves like
Esau who scorned the primacy, as it is written (Gen. 25):
"So Esau scorned his birthright"; that is, the intellect as
mentioned above, like (Prov. 18): "A fool has no delight in
understanding, but only that his heart may lay itself bare."
And this is like the Wicked Malkhut, like the Moon of the
Other Side, of which is it said (Isa. 24): "Then the moon
shall be confounded" etc.
And this is like the Good Inclination and the Evil
Inclination, for the Good Inclination is called "poor and
wise" (Eccl. 4), like Malkhut, which is poor and lowly, for
it has nothing of its own except what it receives from
Chokhmah. And the Evil Inclination is called an "old and
foolish king" (there), like the Malkhut of the Other Side,
which desires not wisdom and intelligence, like "a fool has
no delight in understanding" etc. as mentioned above.
And it is necessary that everyone give strength to the aspect
of the Malkhut DiK'dushah (of Holiness), to overcome the
Malkhut DeSitra Achra (of the Other Side), as our Rabbis
of blessed memory said (Berakhoth 5): "A man should
always stir up the Good Inclination against the Evil
Inclination." And how can he give strength to the Malkhut
DiK'dushah? — through the Torah in which he involves
himself vigorously (as our Rabbis of blessed memory said
there: "A man should always stir up" etc. "If it the Evil
Inclination leaves, good, and if not, let him involve himself
Torah"). And as our Rabbis of blessed memory said
(Kiddushin 30): "If this degenerate one (the Evil
Inclination) incites you, pull him to the Beit Midrash/Torah
hall," for through the Torah one gives strength to the
Malkhut DiK'dushah.
And then the Malkhut/‫נ‬, receives life from Chokhmah/‫ח‬, so
the ‫ ח‬and the ‫ נ‬are attached and bound, and the light of the
Moon becomes as the light of the Sun, "and when one
(side) rises the other falls" (Rashi, Gen. 25:23), so the
Malkhut DeSitra Achra falls and is annulled, as written
(Hos. 14): "For the ways of Hashem are right, and the just
shall walk in them: but the transgressors shall fall in them."
That is, through the ways of Hashem — i.e. the Torah —
through this the righteous who are bound to the Malkhut
DiK'dushah, they are strengthened and receive strength
through this. "But the transgressors shall fall in them," like
the Malkhut DeSitra Achra, like the Evil Inclination, which
falls and is suppressed through the Torah as mentioned
above:
3edit
And through this ZeH i.e. Zeir Anpin are received all the
prayers and requests, for the main reason why requests are
not received — is because the words have
no CheiN /charm/grace/favor Nuqva, and do not enter in
the heart of the one that they are requesting from, as if there
is no space in his heart so that the words should enter in his
heart, because the requester has no CheN so that the words
should enter into the heart of the one that he is requesting
from. But through the Torah, through which the ‫ ח‬and
the ‫ נ‬are connected as mentioned above and ‫חן‬/CheN/grace
is made, and therefore the Torah is
called ya`ALath CheN(Prov. 5), then one merits that his
words be words of grace, and then his words and requests
are received, like one who speaks charming words, that the
words enter in the heart of the one who is being requested,
i.e. the one that he is requesting from.
And this is the idea of ‫(ת‬the letter TaW), i.e. through
the Cheit and the Nun being joined and tied and the aspect
of Chen/grace being made — through this is made the
aspect of Taw Taw is ‫ ח‬and ‫ נ‬juxtaposed, which is a term
for engraving and impression, as written (Eze. 9):
"we’hiThWitha TaW/and mark a sign," for through
the Chen is engraved and impressed a place in the heart of
the requested one, to receive the request, for by
the Chen his words for accepted. Hence, the aspect of
the Chen engraved a place in the heart of the requestee, in
order that his words should enter to his heart, and his
request be accepted; and the engraving and the impression
are the aspect of Taw as mentioned. And this is the
meaning of (Eccl. 9): "The words of the wise are heard in
‫נחת‬/NaChaTh/quiet." NaChaTh specifically, namely as in
the ‫חן‬/Chen mentioned and the ‫ת‬/Taw mentioned.
And therefore Ya`akov — who is the aspect of Intellect as
mentioned — therefore he merited Chen, as written (Gen
33:11): "Ki chanani Elohim/For God has dealt graciously
with me" etc. And therefore he blessed the tribes
with Chen, as written (there): "The children which Elohim
has graciously given" etc. And Binyamin was not yet born,
so therefore Yosef later blessed him with Chen, as written
(ibid. 43:29): "Elohim yoChNekha beni/Elohim give you
grace, my son."
And specifically Yosef was able to bless him with grace,
for Yosef was the most made up from the essence of
Ya`akov, as written (ibid. 37:2): "These are the generations
of Jacob: Joseph..." for he was the essence of his
generations, for "Ya`akov and Yosef are counted as one"
Zohar. And therefore it is said of Yosef (Deut. 33:13):
"Bekhor shoro/his firstling bullock, hadar lo/majestic is
he." Bekhor/firstling is like the intellect as mentioned
above, and this is why it is expounded that ShORo/bullock
is a term for gazing ShOR means "to look", for one must
look at the intellect that there is in each thing as mentioned.
And this explains: “majestic is he" — Onkelos renders it:
"ZYW LeYH/radiance is his," a term for light, for the
intellect shines for him in every thing. Even in a place that
was darkness and gloom, the intellect shines for him, when
one merits to look at the intellect that exists there in every
thing, and it draws him closer to Hashem Yithbarakh:
4edit
And this is the explanation of that which Rabbah bar Bar
Chana said: Hai gala dematba` lesfinta, mithchazei ki
tzutzita denura chiwwarta bereisha/That wave that sinks a
ship appears with a fringe of white fire at its
crest, umaChiNin leyh be'aluta dechaqiq `aleyh AHYeH
ASHER AHYeH/And they strike it the wave with clubs on
which is engraved I WILL BE THE ONE WHO WILL
BE... (B"B 73a): Rashbam: a white fringe of fire at its
crest: a white fire; it is an angel of harm.
The wave is the Evil Inclination. That sinks
a SeFiNta/ship — it is the grace and importance, as in the
phrase "SaFuN weChashub (Moed Katan 28), for the evil
inclination wants to sink and subdue, God forbid, the aspect
of the grace and the importance of Yisrael, the aspect of the
Malkhut DiK'dushah. And appears with a white fringe of
fire at its crest — for initially the Evil Inclination clothes
itself in mitzvoth and misleads the man as if urging him to
do a mitzvah. And this is the idea of tzutzita denura
chiwwarta, a white fire; though it is white, it is a harmful
angel. And they strike it with clubs on which is engraved
"AHYeH ASHER AHYeH" etc., i.e. the main way to
subdue the Evil Inclination is through the Torah, which all
is names of the Holy One, Blessed-Is-He. And the Torah is
like Waw the letter ‫ ו‬which is ordinal 6, for the Tablets —
six cubits is their length and six is their width (B"B 14).
And this is the idea of the club, i.e. sticks, that are engraved
on them "I AM... ,” i.e. Names, standing for the Torah,
which is like Waw. And the Waw is the form of a stick, and
she (the Torah) is all names of Hashem Yithbarakh. So
namely the Torah of Holiness, she subdues the Evil
Inclination, which wants to make a man really insane, God
forbid, for a sinner is insane, as our Rabbis of blessed
memory said (Sotah 3): No man commits a sin, unless a
spirit of folly enters in him. And as with the insane people,
that they need to beat them and place on them (holy) names
— just like that, the Torah that they involve themselves in
is like sticks and names, with which they strike and subdue
the Evil Inclination, and drive out from the man the
insanity and the spirit of folly that is entered in him, as
in and they strike it with clubs on which is engraved names
etc. as mentioned.
And this is the explanation of: Ashrei temimei darekh,
haholekhim beTorath Hashem. Ashrei is a term for
gazing. TeMimei darekh/who go in purity is like (Gen
25:27): Ya`akov ish TaM/a wholesome man, who is the
idea of the intellect as mentioned. That is, to manage to
look at the intellect that exists in each thing — which is the
idea of Ya`akov the wholesome man — this we attain by
this Torah.
And this is the explanation of: "...who walk in the Torah of
Hashem," for through his learning Torah with vigor,
through this he gives strength to the Malkhut DiK'dushah,
like NUN, to receive from the intellect, which is the aspect
of CHeYTh, and then is made CheN, and his words are
accepted, as mentioned above, and then Yisrael's Favor and
Import rise up, and all the prayers and requests are
accepted:
#2 Emor el-haKohanimedit
Verbatim from Rabbeinu z"l (Our Rabbi, of blessed
memory)
WayYomer HASHEM el-Moshe, emor el-hakohanim benei
aharon; we'amarta aleihem, le'nefesh lo-yittamma
be`amaw/And Hashem said to Moshe, Speak to
the kohanim/priests, Aharon's sons, and say to them, Let no
(kohen) become ritually impure (via contact) with a (dead)
soul (when there are others) among his people (who can
tend to the burial). (Lev. 21) It is brought in Sifra
diTzni`uta Ch. 2 (Book of the Hidden, an appendix
in Zohar Terumah 177) that from the Hollow of the Nasal
Passage (Nuqva deFardasqa) (of Arikh Anpin, the
external partzuf/configuration of keter/Crown in Adam
Qadmon/Primordial Adam) is drawn Messiah's vital spirit.
1. Mashiach's essential weapon is none other than prayer,
which corresponds to the ChoTeM/nose, as it is written
(Isa. 48:9): "uth'hilathi eCheToM-lakh/and for my praise I
will restrain My anger for your sake." And that is where is
the root of his vitality. And all the wars and all the victories
he shall conquer — all is from there, as it is written (ibid.
11:3): "wa'haRICho be'yirath Hashem/And his vitality will
be in fear of Hashem" etc. This is the aspect of the Chotem
i.e. organ of smell, ReIaCh, akin to RUaCh spirit (a higher
part than NeFeSh, vitality).
And this is his essential weapon, as it is written (Gen.
48:22): "Becharbi uB'QaShti/with my sword and with my
bow." And Rashi explains: Tefilah uBaQaShah/prayer
(judgement) and request. And as written (Ps. 44:7): "Ki lo'-
BeQaShti evtach... bElohim HiLLaLnu/For I will not trust
in my bow... In God we extol," the aspect of "uth'HiLathi
eCheToM-lakh i.e. on account of prayer, praise and self
judgement, he will be preserved.
2. And this weapon must be received via the aspect of
Yosef, that is, keeping the berith/Covenant particularly
the berith Avraham, i.e. circumcision i.e. taharath
mishpachah/family purity related matters, as written (ibid.
45:4): "Chagor charbekha `al-yarekh/Gird your sword on
your thigh." And as written (ibid., 132:11): "Miperi
vitnekha ashith lekhisse-lakh/Of the fruit of your belly I
will seat upon your throne..." This is the aspect of
Mashiakh, the aspect of prayer. And (ibid. :12) "...Im-
yishmeru vaneikha berithi/If your sons keep My covenant"
— that is, by the way of Yosef. And Yosef, who guarded
the covenant, picked up the firstborn status, which is like
the service of prayer*, which is like "double" (pi
shenayim — two-mouthed) (Deut. 21:17), because prayer
is two-edged. Two, since it has praise of the Omnipresent,
and asking of one’s needs. And it is like (Ps. 149:6),
"Cherev pifiyoth beyadam/A two-edged sword in their
hand," which is like two mouths, like the aspect of doubles.
And he picked up the firstborn status from Reuben because
he Reuben desecrated his father's bed/marital
arrangements (Parashat Vayechi), because it the firstborn
status depends on keeping the covenant.
* And therefore Yosef, because he merited the aspect of
prayer, which is like "for my praise I will restrain for you,"
which is like the life that is drawn from the nostrils as
mentioned — therefore he is called (Gen.
49:22) "ben PoURaTH Yosef" a charming son is Yosef,
Which is like the TaRPU lights i.e. 400+200+80+6+1 =
687 lights, which are seven names: `AV, SaG, MaH, BaN,
QSA, QNA, QMaG, which add up to Ta"RPU 687; these
are expansions of the names YHWH and AHYH,
corresponding to support and aspiration respectively as
explained in L"M #4; the lights receive from Nuqva
Defardasqa, because FaRDaSQAadds up to TaRPU. See
Appendices
3. And whoever merits this sword, must know how to wage
war with the sword, to veer it nor right nor left, that it
should be able to “strike a hair and not miss.” (Judges
20:16)
And this is impossible except by the way
of mishpat/justice, because mishpat is the central pillar
(T"Z 17b), i.e. striking his weapon at the place needed and
not veering right or left, just in the middle. And this is like
(Ps. 112:5): "yeKaLKeL devaraw bemishpat/He
sustains(orders) his affairs(words) justly."
And because of this Yosef received the firstborn status
specifically from Ya`akov, as it is written (Gen. 48):
"Wa'ani nathati lekha/And as for me, I have given you" etc.
— "I" specifically — because he Ya`akov is the aspect of
justice. This is like (Ps. 81:5): "Ki choq leYisrael hu/For
the rule is just for YisraeL..." — like the berit, as written in
the blessing recited over circumcisions: "Choq beshe'ero
sam/He placed the rule in his flesh" Shab. 137b —
“...mishpat lElohei Ya`akov/... a justice-day to the God
strictness aspect of Ya`akov" — namely, Yosef must
receive this sword from the aspect of justice, in order to
“order his affairs(words) justly.” And this is like (Ps. 72:1):
"Mishpateikha lemelekh ten/Give the king Your justices,"
that the Mashiach should receive from the aspect of justice.
4. And how does one attain the aspect of justice?
Via tzedakah/charity, since by charity one grasps the trait
of justice, as it is written (Deut. 33:21): "tzidkath H' `asah,
umishpataw `im Yisrael/he performed the righteousness of
Hashem, and His justices with Israel;" and as in (Ps. 99:4):
"Mishpat utzdaqah beYa`akov `asitha/You did justice and
righteousness in Ya’akov" etc. For righteousness is attained
via justice, as it is written (Ps. 75:8): "Elohim shofet, zeh
yashpil wezeh yarim/God does justice: he lowers this one,
and lifts up that one," since he impoverishes one and
enriches the other. And when one gives tzedakah, it is like
"he lowers this one," since he lessens his money, and like
"and lifts up that one," since he enriches the poor one.
Hence through this one holds the virtue of judgment.
And this is why one needs to give to tzedaqah before
praying (B"Q 10; SAOC 72:10), so that he can
“yeKhaLKeL/sustain his words with judgement,” and be
able to “strike a hair and not miss.”
And this is the reason why our Sages of blessed memory
said (B"Q 123): "Why did Ya`akov give the firstborn status
to Yosef? — Because he sustained him (KiLKeL)."
Compare this to "a master who raised an orphan in his
home" etc., as it is written (Gen. 47:12): "Waykhalkel
Yosef eth-aviw we'eth-echaw we'eth kol-beith aviw lechem
lefi hattaf/And Yosef sustained his father and his brethren,
and all his father's household, with bread according to the
children (lit. by the mouth of TaF)," compared to (Eze.
21:2): "WehatTeF el-darom/And prophesy southward."
"Le’FI HaTaF/according to the children," meaning,
his Te’FILaH/prayer was fluent in his mouth (pFI) because
of tzedakah. So by the tzedakah that he did, Ya’aqov, who
is the aspect of mishpat, gave him the firstborn status,
which is the aspect of prayer, as it is written (Gen. 48:22):
"Wa'ani nathati lekha Shekhem/And as for me, I have given
you Shechem" — "I" specifically, he being the aspect of
mishpat.
5. And the main cause of the outside thoughts during prayer
— is the corruption of mishpat, for mishpat is the aspect of
`AYNin/fountains/appearances/eyes, as it is written (Gen.
14:7): "Wayavo'u el-`EYN mishpat/and they came to
Mishpat fountain;" this is like (Deut. 33:28): "AYN
Ya’akov/the fountain of Ya`akov." And by corruption of
justice comes corruption to the eyes, as written (Deut.
16:19): "Ki hashochad ye`awer `einei chakhamim/for
bribery blinds the eyes of the wise." This is like the outside
thoughts during the prayer, which are "`ananim dimchisin
`al `EYNin/clouds covering the eyes" (Zohar
Bamidbar 252), as is written (Lam. 3:44): "Sakkota be`anan
lakh/You have covered Yourself with a cloud" etc.
But in the future, when the aspect of justice will be
repaired, as written (Isa. 1:27): "Tziyon bemishpat
tippadeh/Zion shall be redeemed with justice," then the
clouds covering the eye will be caused to pass away, as
written (ibid. 52:8): "Ki `ayin be`ayin yir'u/for eye to eye
shall they see Hashem returning to Zion," and this is why
Yosef is called (Gen. 49:22): "ben porat `alei `AYN/a
charming son to the eye."
6. And everyone needs to aim in his prayer, that he should
bind himself to the Tzaddikei Hador/Righteous of the Era,
because every Tzaddik Hador is an aspect of Moshe-
Mashiach (Moses-Messiah), as we have found, that the
tzaddikim call each other "Moshe," as in the saying of the
sages: "Moshe, you have said well." And Moshe is an
aspect of Mashiach, as written (Gen. 49:10): "`Ad ki-yavo
Shiloh/Until Shiloh comes" — this is Moshe (Zohar I:25b)
Mashiach (Onkelos, Rashi). And each and every prayer that
everyone prays, is like a limb of the SheKhINah/Divine
Presence, which are limbs of the miShKaN/Tabernacle,
which no Israelite was able to put up piece to piece, each
one in its place, except Moshe alone. And therefore it is
necessary to bring and tie all the prayers to the Tzaddik
Hador, as it is written (Exod. 39:35): "Wayyavi'u eth-
hamishkan el-Moshe/And they brought the Mishkan to
Moshe," and he knows how to put up piece to piece and
make it a complete structure, as written (ibid. 40:18):
"Wayyaqem Moshe eth-hamishkan/And Moshe set up the
Tabernacle."
And all the Torah that a man learns to keep and do, all the
letters are sparks of souls, and they are clothed inside the
prayer, and are renewed there in the aspect of pregnancy.*
* As is brought in Sefer Hagilgulim, that all the souls
enter Malkhuth/Kingship in the aspect of pregnancy and are
renewed there.
And this is the meaning of (Ps. 19:2): "HaShaMaYiM
mesapperim kevod-el/The heavens declare the glory of El,"
— which is the Torah, which is "eSh u’MaYiM/fire and
water," which is like souls, and they enter the prayer, which
is like the “glory of El,” as is written (Ps. 66:2): "Simu
kavod tehilatho/Make His praise glorious," as in "for my
praise will-I-restrain-My-anger for you." And the souls
with the prayer are called KaVoD/glory, because it prayer
clothes us, like Rabbi Yochanan called his clothes his
“gloriers” (Shabbat 113a); hence it the souls and the prayer
is called the glory of El, and they light up each other: the
souls light up the prayer in the aspect of raising Mayin
Nukvin/female waters, and the prayer lights up the souls
like chidushim/new insights, because it renews them as in
pregnancy, and the souls-clothed-in-the-prayer that are
brought to the Tzaddik Hador are like (Ps. 45:15):
"Bethuloth achareyah re`otheyah mevu'oth lakh/The virgins
in her train, her companions brought to You."
Bava Batra 73b:
‫ וְ חָ זִינָן הַ הוּא כַּוְ ָרא ְדּי ְָתבָ א לֵיהּ חָ לְ תָ א‬,‫ז ְִמנָא חָ דָ א ֲהוָה קָ אָ זְלִ ינָן בִּ ְספִ ינְ תָּ א‬
‫ וְ סַ לְ קִ ינָן וְ אָ פִ ינָן וּבַ ְשׁלִ ינָן‬,‫ וְ קָ ְדחָ ה ֲאגַמָּ א ﬠִ לּוּיֵהּ סַ בְ ִרינָן יַבֶּ ְשׁתָּ א הוּא‬,‫אַ גַּבֵּ יהּ‬
‫ וְ כַד חַ ם גַּבֵּ יהּ‬.‫ ֲהוָה אַ גַּבֵּ יהּ‬,‫ וְ ִאי לָאו דַּ ֲהוָה ִמקָּ ְרבָ א ְספִ ינְ תָּ א‬,„‫ִא ְתהַ ֵפּי‬
‫טַ בְ ﬠִ ינָן‬:
Said Rabbah bar Bar Channah: One time we were traveling
on a ship, and we saw that fish with sand sitting on its back
and a lawn grown out on it. We thought it was dry land,
and we went up and baked and cooked on it, a when its
back grew hot it turned over. Had we not been close to the
ship, we would have drowned.
And this is what Rabba bar Bar Chana was hinting to,
saying: We saw that fish etc. Because in our exile it is as if
the Holy Blessed One is hiding His face, as written (Ps.
30:8): "Histarta faneikha hayithi nivhal/You hid Your
face," which represents goodness; but He has turned His
back, which is like judgement. And all our prayers and
requests about this, that He has turned His back to us, are
that He should return His face, as written (ibid. 86:18):
"Peneh elai/Turn to me," and as written (Num. 6:25):
"Ya'er Hashem panaw/May Hashem shine His face." And
when we see how long the exile, and every day we call out
to Him and are not saved, then there are those of our people
the Israelites, that are mistaken, God forbid, in their hearts,
that all the prayers go to waste. But in truth all the prayers
— the Tzaddikim of each and every era — they raise them
the prayers and set them up, as written: "And Moshe set up
the Mishkan." And they raise up each and every piece to its
place, and build the structure of the Shekhinah bit by bit,
until Its measure of structure is completed — then will
come Mashiach, who is Moshe, and he will complete It and
set It up perfectly.
And this is the explanation of:
Saw that fish — This represents the Tzaddik Hador, who is
called "Fish," and this represents Moshe Mashiach; with
sand ChoL sitting on its back — these are the prayers
ChaL, that we pray about His turning His back to us, as it
were; sitting — like "And they brought the Mishkan
dwelling place to Moshe," for it is necessary to bring and
tie the prayer to the Tzaddik Hador; and a lawn grown out
on it — these are the souls that come with the prayer, like
"the virgins in her train who are her companions,” etc.,
because the souls are called herbage, as written (Eze. 16:7):
"Revavah ketzemach hassadeh nathatikha/I have caused
you to increase as the foliage of the field."
And we thought it was dry land — that the prayers do not
bear fruit. But in truth it is not so — rather, we went out
and baked and cooked on it — that is, all the prayers go out
and go up, and the more we pray, the more the Shekhinah is
built and prepares Herself for union. And this is the
meaning of "we baked and cooked" because baking and
cooking are preparations for eating, symbolizing relations,
as written (Gen. 39:6): "Ki-im halekhem asher hu
okhel/Except the bread that he eats." When the structure of
the Divine Presence is completed — that is, by much
prayer — His compassion will be aroused, and the attribute
of din/harsh judgement will be reversed to the attribute
of rachamim/compassion.
And this is the meaning of when its back grew hot — that
is, when His compassion will be aroused. ...Its back grew
hot, it turned over — that is, that the trait of judgement will
be reversed to the trait of compassion. Had we not been
near the ship— that is, "For My sake, for My sake I will do
it” (Isa. 48). As is written in the Midrash (V"R 27): "Who
has anticipated Me, so that I should pay him?" — who has
made Me a Mezuzah before I gave him a house? etc. One
finds that all our good deeds and all the prayers — all is
from Him, and it is not proper to think to receive reward for
any thing, even though it seems that by our prayer and our
Torah will be the Redemption — even so, we need His
mercy, for it is in His mercy that He will redeem us. "Had
we not been near the ship" — this represents mercy, as our
Sages of blessed memory said: "Most sailors
are chasidim/kind" (Kiddushin 82a). If not for His
mercy we would have drowned, God forbid, in the exile.
So this is the explanation of: Speak (EMoR) unto the
Priests — speaking stands for prayer, as written (Deut.
26:17): "Eth-Hashem he'EMaRta hayom/You have called
on Hashem this day." Priests represent Torah, which stands
for souls as mentioned above, as written (Mal. 2:7): "Ki
sifthei kohen yishmeru da`ath wetorah/For the priest's lips
should keep knowledge... and Torah"
etc. Aharon represents justice, as written (Ex. 28:30):
"Wenassa Aharon eth-mishpat benei-Yisrael/And Aharon
shall bear the Yisraelites' justice;" because it is necessary to
bring all the prayers to the aspect of Moshe Mashiach, and
he shall set up the Mishkan. And this is the meaning of the
explanation of Rashi: le'haZ'HiR hagedolim `al
haqatanim/alert-enlighten the great over the minor — that
is, the Tzaddik Hador, representing Moshe the great light
B"B 75a, shall enlighten (yaZ'HiR) and illumine the prayer,
which stands for the little light Zohar II 238b.
And “Let no (kohen) become ritually impure (via contact)
with a (dead) person (when there are others) among his
people (who can tend to the burial) — namely by keeping
the berith as mentioned above. As is brought in the Zohar:
"The main drive of the yetzer hara`/evil inclination in man
is in regard to forbidden relations, and that is the main
impurity." But when one guards the berith, he attains to the
aspect of prayer as mentioned above, and attains the aspect
of "for my praise I-shall-restrain-My-anger for you,"
because smell depends mainly on purity, as our Sages of
blessed memory said (Sotah 48a): The lost purity has
caused the fragrance (ReYaCh) to cease from fruits" as the
story in the Gemara illustrates (ibid. 49b), which said: "‘I
Rabbah smell the fragrance of a juicy date.’ R. Huna said to
him, 'My son, there is purity in you.'"
#3 Aqruqtaedit
Said Rabbah bar Bar Channah: I myself saw
this aqruqta (frog) which was as (the size of) of the Fort of
Hagronia. (Talmud says:) What is the size of the Fort of
Hagronia? — Sixty houses. (Rabbah says:) There came a
snake and swallowed the frog. Then came
a pushqantza (female raven) and swallowed the snake, and
went up and perched on a tree. Come and see how strong
was the tree. (Baba Batra 73b, with Rashbam):
Behold! whoever hears song from an evil singer, it hinders
his service of the Creator. But when he hears from a fit and
worthy singer, then it benefits him, as will be explained.
For behold, the voice of the song is drawn from the birds,
as it says in the Midrash (Vayikra Rabbah 16): "Why is it
that the leper -- his purification depends on two live, clean
birds? Let the chatterer (the birds) come and atone for the
chatterer (the leper). For he was stricken because of his
voice that spoke slander." Hence, whoever is fit, his song is
drawn from the two live, clean birds. And it is written in
the Zohar (Vayikra 53), that the two birds mentioned
above, nurse from the place that prophets nurse. This is
why the singer is called ChaZzaN, a term for vision
(ChaZzoN), i.e. a term for prophecy, for he takes the song
from the place that the prophets nurse.
But when the singer is wicked, then he takes his song from
other birds that are in the qlipah (shells, evil forces). And it
is written in the Zohar: "For the birds in the qlipah nurse
from the breasts of Malkhut (kingship, see Appendix). And
when midnight comes, such a cry goes out: "As the birds
that are caught in the snare, so are the sons of men snared"
(Eccl. 9:12).
And the remedy, namely, that one should be able to hear
song from any man, is through learning Oral Torah at night,
i.e. Gemara, which is like night. As it says in the Midrash,
"When Moshe was on the mountain forty days and forty
nights, he did not know when was day and when was night,
except by this: when he would learn Written Torah, he
would know it was day, and when he learned Oral Torah,
he would know it was night." Hence the Oral Torah is like
night. As our Rabbis of blessed memory said (Sanhedrin
24), "He has set me in dark places," (Lam. 3:6) -- this is the
Babylonian Talmud. And it is written: "and the darkness
He called Night" (Gen. 1). I.e. by studying the six orders of
the Mishnah one rectifies the six rings that are in the
windpipe, from which the voice goes out. And this is:
"Arise, sing out in the night" (Lam. 2), i.e. that the song
should be arisen/rectified, i.e. by means of the night which
is Gemara of the six Mishnaic orders.
But when one learns not for its own sake, i.e. in order to be
called a rabbi, his learning is not worth so much. But when
he learns at night, a cord of mercy is drawn to him and
protects him, that that thought should not harm him:
It says in the writings of the Ari of blessed memory, that
the birds in the qlipah are the brains of the Malkhut of the
qlipah. And the two pure and clean birds, they are the
building of the Malkhut of holiness. Therefore David was
thus praised in the presence of Shaul (Shmuel I 16): "who
is skilled at playing," for playing is building the Malkhut,
therefore he was fit for Kingship. And this explains the
scripture about him (Ps. 78): "from following the nursing
ewes He brought him," i.e. from following the nursing
ones, i.e. Netzach and Hod see Appendix. For they nurse
the prophets, and they are the construction of the Malkhut:
And this explains what Rabbah bar Bar Channah said: I
myself saw this aqruqta -- and Rabbeinu Shmuel
(Rashbam) explains: TzFaRDe`A (a frog), i.e. TziPpoR
De`AH (bird of knowledge). Which was as (the size
of) aQRA d’haGRONia (the Fort of Hagronia) — a term
for "QRA b’GaRON" (cry out from the throat) (Isa. 58), i.e.
since the song comes from it the tzippor de`ah. (Talmud
says:) What is the size of the Fort of Hagronia? -- Sixty
houses -- i.e. by means of what shall the aspect of "cry out
from the throat" be remedied? Through sixty houses, i.e.
through the sixty tractates of the Talmud, and Rabbeinu
Shmuel explained: "The Talmud says this, i.e. that one
should study Talmud:"
(Rabbah says:) There came a snake and swallowed the frog
-- And Rabbeinu Shmuel explains: “Rabbah says this,” i.e.
through learning not for its own sake, the snake shall
swallow it. And this is why Rabbeinu Shmuel commented,
“Rabbah said this,” i.e. because of learning in order to be
called "Rabbi." Then came a pushqantza — and Rabbeinu
Shmuel explained: a raven, i.e. through learning at night,
since `OreV, raven is a term similar to `ARVit, night. And
swallowed it (the snake) -- i.e. (the study of Torah at night)
shall protect him from the snake mentioned above:
And went up and perched on a tree -- Maharsha explains:
which is like Avraham, of whom it is written (Gen. 21):
"And he planted a tamarisk tree," which is like kindness,
i.e. that the cord of mercy that is drawn to him shields him
from the snake mentioned above. Come and see how strong
was the tree -- i.e. Rabbah wonders to himself, that His
mercy was so strong on us, that it can protect us even from
this:
And with this the juxtaposition of the Mishnah can sit well
(Pirkei Avot 1): "Get yourself a Rabbi, acquire yourself a
friend, and be someone who judges all man to the pan of
merit" — for through hearing the song as mentioned above,
he remedies the construction of his Malkhut. And this is:
"Get yourself a Rabbi," i.e. that the aspect of Malkut should
be remedied, and this is via "acquire (Q’NeH) yourself a
friend," i.e. through QaNeH (windpipe), that the voice
comes out of it, that he joins the two Cherubim face to face
"as the embrace of a man and his consort," when Israel
does the will of the Omnipresent. And then, when his
aspect of Kingship is repaired, he can rule over whatever he
wants, and he can kill this and give life to that, and hence
the world could be ruined, and therefore it said: "and be
someone who judges all man to the pan of merit," that it is
necessary to judge every man to the pan of merit, for
Hashem Yithbarakh, does not desire the ruin of the world,
because “He did not create the world for desolation, rather
for inhabitation did He form it” Isa. 45:18:
And for this reason it is common in the mouths of people
now to say, that the chazzanim are fools, and they are not
knowledgeable people. For now the Malkhut of holiness is
in exile. And therefore the song, which is drawn from the
place of prophets, from the aspect of brains and knowledge
of the Malkhut of holiness, and now that the Malkhut is in
exile, therefore the song is blemished, and therefore
the chazzanim are without knowledge, for they do not have
power now to draw song from its root in holiness, which is
like brains and knowledge of the Malkhut of holiness, as
mentioned above:
But in the future, when the Malkhut of holiness is raised
up, and will be "Hashem as King over all the world," then
song will be raised and completed as in knowledge of the
Kingship of holiness, from where song is drawn, as
mentioned. And this is: "For Elohim is the King of all the
earth; sing praises in a skilful song;" for then, when
Hashem will be king over all the earth and the Malkhut of
holiness shall be raised up, then "sing praises in a skilful
song," i.e. the chazannim and the singers shall be in
knowledge and in intelligence through the Malkhut of
holiness’s going up, and they shall receive song from its
root in holiness, which is like knowledge and brains of the
Malkhut of holiness:
Addendum to the above:
And this is: "For Your mercy is great above the heavens"
(Ps. 108). Heavens is like voice, as is written: "From the
heavens You made Your voice heard;" for through the
mercy, i.e. the aspect of the “cord of kindness” that is
drawn down by learning Torah at night, through this the
voice is remedied, as mentioned, and is " For Your mercy is
great above the heavens," as mentioned:
The two birds of holiness, from where the prophecy is
drawn, are the construction of the Malkhut of holiness, and
therefore the appointment of a king was through prophecy,
like all the Kingship of the house of David, which was
through prophecy. And the prophecy is drawn from the
Cherubim, which are like the two birds mentioned above,
which are like building of the Malkhut of holiness as
mentioned above:
"From following the nursing ewes he brought him," i.e.
from following the nursing ones, for they nurse the
prophets etc. as mentioned above. And this is "from
following the nursing ewes," i.e. King David, rest in peace,
was able to repair and to raise up even song that was not
from a fit person, and to raise it up to holiness. And this
explains "from following the nursing ewes He brought
him," i.e. even the song which was from the backsides of
the holiness, like "from following the nursing ewes," from
following the nursing ones, for the song of holiness is from
the place that prophets nurse, and the song that is not in
holiness is like "from following the nursing ewes," from the
backsides of the holiness, and King David, rest in peace,
was able to repair this song as well, and through this the
Malkhut was raised up as mentioned above. And this is:
"From following the nursing ewes He brought him to feed
Jacob his people" etc.; for through this he merited to
Kingship as mentioned above.
#4 Anokhiedit
I AM Hashem Y-H-W-H your Elohim, Which have
brought you out of the land of Egypt, out of the house of
slavery. (Ex. 20:2):
1. When a man knows that all the things that happen to him
to him are for his good, this aspect is like the World to
Come, as is written (Ps. 56): "When God treats me with the
attribute of the Merciful Hashem (a name connoting
kindness and mercy) I will praise Him for the thing; and
when He treats me with the attribute of the justice-
upholding Elohim (“God” or “Power over all Powers,” a
name connoting strict justice and judgement) I will praise
him for the thing" Berakhot 60b; Eyn Yaakov. And this
aspect is like the World to Come, as our Sages of blessed
memory said (Pesachim 50): "On that day shall Hashem be
one, and His name one." — and they argued: And now is
He not one? And our Sages of blessed memory resolved:
Now, one recites the blessing upon the good events, "Who
is good and beneficent," and on the bad events "the
Truthful Judge." But in the future it shall all be "Who is
good and beneficent," that the name Hashem and the name
Elohim shall be one unity:
2. But this aspect is impossible to attain except when one
raises the aspect of the Malkhut (Kingship) of holiness
from exile among the nations. For now the Malkhut and the
rule is by the nations, and for this reason their idolatries are
referred to as “Elohim,” “You shall have no other Elohim
besides me.” (Ex. 20) for they nurse from the aspect
of Malkhut, which is called Elohim, as is written (Ps. 74):
"Elohim is my King of old;" and when one raises the aspect
of Malkhut from among the nations, then is fulfilled: "For
Elohim is the King of all the earth" (there 47):
3. And it is impossible to return the Kingdom to Hashem
Yithbarakh, except through verbal confession before a
Torah sage (talmid khacham), and through this he repairs
and raises the aspect of Malkhut to its root. And this is the
explanation of (Hos. 14): "Take with you words
(DeVaRim)..." —this is verbal confession, this is
like Malkhut, like "One spokesman/leader (DaBaR) per
generation" (Sanhedrin 8). DaBaR is a term for leader and
ruler — "...and return to Hashem" — that we should repair
and raise up the words, the aspect of Malkhut, like Elohim,
to Hashem, i.e. as mentioned above, like "When he treats
me as Hashem I will sing praise for the thing; when he
treats me as Elohim I sing praise for the thing," i.e. that one
should know that all things that happen to him, they are all
for his good and he shall say the blessing upon all things
"Who is good and the beneficent:"
4. And when one knows all this, it is called complete
knowledge, for the essence of knowledge is the unity of
lovingkindnesses and strengths — this is called knowledge,
i.e. that one should not partition between mercy and
judgement, and should bless upon all of them "Who is good
and beneficent." And this is called "Hashem, one, and His
name, one," as our Sages of blessed memory said, that in
the future there shall be complete unity, that it shall all be
"Who is good and beneficent."
And this is: Hashem, one, and His name — this is like
Elohim, Kingship, as is written (Sam. II 8): "And David got
him a name:" One (13=‫ )אחד‬in gematria see Appendix:
Gematria equals love (13=‫)אהבה‬, i.e. whether it
is Hashem which is mercies, or whether it is His
Name which is like Elohim, like judgement — it is all for
his good because of the love that Hashem Yithbarakh, loves
you, as is written (Prov. 3): "For whom Hashem loves He
corrects." And the scripture (Amos 3): "You only have I
known of all the families of the earth: therefore I will
punish you for all your iniquities."
5. And the sins of a man are upon his bones, as is written
(Eze. 32): "but their iniquities shall be upon their bones,"
and every sin has a permutation of letters. And when one
commits some sin, then an evil permutation is engraved on
his bones, and through this he puts the aspect of the speech
of this prohibition that he transgressed into the impurity,
i.e. he puts the aspect of Malkhut, which is like "one
spokesman per generation" — he puts it into the nations,
and gives them rule. For example, if he transgressed the
speech of the prohibition "You shall have no other
Elohim..." then he destroys the good permutation of the
speech and builds an evil permutation, and this permutation
is engraved on his bones and takes vengeance on him, as is
written (Jer. 5): "Your iniquities have turned away these
things." And the scripture (Ps. 34): "Evil shall slay the
wicked." But through spoken confession go out from his
bones the letters engraved upon them, and from them is
made the speech of confession, for the speech goes out
from the bones, as is written (there 35): "All my bones shall
say;" and he destroys the bad structure and permutation,
and builds from them the Malkhut of holiness.
And this is the explanation of what our Sages of blessed
memory said (Sotah 7): "While Israel walked in the desert,
the bones of Yehudah were rolling, until Moshe said:
"Hear, Hashem, the voice of Judah," since Moshe asked of
Hashem Yithbarakh, that He should recall upon Yehudah
the confession that he confessed, and so it was. And this is
why specifically his bones were rolling, as in "but their
iniquities shall be upon their bones," and through
confession they were remedied and went up each one to its
place. And Yehudah is like Malkhut; this is a clue, that the
aspect of Malkhut is repaired through spoken confession,
and this is done through Moshe, since Moshe recalled the
confession. For so it must be, that the confession should be
before a Torah sage, and every Torah sage is like Moshe, as
they said: "Moshe, you have spoken well." And in this, that
Moshe recalled the confession, it becomes as if he
confessed now before Moshe, and through this is repaired
the aspect of Malkhut, and the evil permutation is destroyed
that was engraved on his bones.
6. And this is like returning the Malkhut to its root, for the
root of Malkhut is fire, as our Sages of blessed memory
said (Sanhedrin 101): Why did Nebat err? — he saw fire
issuing from his member. And the Torah is called fire,
because from it is Malkhut, as is written (Jer. 23): "Is not
my word like as fire?" And the written (Prov. 8): "By me
kings reign," and the essence of Torah is Torah sages, as
our Sages of blessed memory said (Makkot 22): "How
foolish are those who stand up before a Torah scroll and do
not stand up before a rabbinical scholar."
And this is the explanation of (Num. 31): "And every metal
thing that is used over fire, you shall make it go through the
fire," Thing/DaVaR -- is like Malkhut, which is drawn into
the impurity, into the heat of the evil inclination, as in
(Kiddushin 81): "the fire of `Amram." You shall make it go
through the fire — its repair is through fire, i.e. through
spoken confession before a Torah sage as mentioned above.
And this is the root of the word `AVeRah (transgression),
since the permutation of the `AVeRah passes (`OVeR) into
his bones from side to side (m`EVeR l`EVeR).
But mitzvah (commandment) is a term for connection.
When one makes bundles and bundles of commandments
(Midrash Rabbah Acharei 21), then his bone fragments get
connected, as is written (Ps. 34): "He keeps all his bones"
7. And this is the explanation of (Prov. 16): "The wrath of a
king is as messengers of death" for the wrath of Hashem
Yithbarakh is because of the Malkhut/kingship, that one
cast down by his sins; "but a wise man will pacify it," i.e.
the Torah sage, like Moshe, shall make atonement for him,
as is written (Mic. 7): "and passes by the transgression of
the remnant" — of one who considers himself as remnants
(Rosh Hashanah 17). Hence, when he comes before the
Torah sage and brings out all his permutations before the
Torah sage, and the Torah sage is like Moshe, who
considers himself like remnants, as is written (Num. 12):
"Now the man Moses was very humble;" and through this
he is called a wise man, as is written (Job 28): "But wisdom
shall be found from nothingness" (see Sotah 21). And in
this the Torah sage has power to appease, as is said: "but a
wise man will pacify it."
And because of this, when Moshe prayed concerning the
sin of the Calf, he said (Ex. 32): "Yet now, if you will
forgive their sin — ; and if not, blot me, I pray;" for it is
from the realm of impossibility, that a man should not have
some haughtiness, when he hears his praise told; all the
more so when a great king praises and glorifies the man,
then it is certainly from the impossible, that he should not
have some haughtiness. But one needs for this the
nullification of all his feeling and materiality; then the man
can hear his praise, and he will not have any haughtiness,
like Moshe Rabbeinu, who saw it written in the Torah:
"And Hashem spoke unto Moshe,” “And Hashem said unto
Moshe;" and Israel reads every day in the Torah the praise
of Moshe, and he himself tells them his praise; and Moshe
did not have any glory or haughtiness from this, as is
written: "Now the man Moses was very humble," and
certainly through his humility there was power in the hand
of Moshe to atone the sin of the Calf, as is written: "but a
wise man will pacify it."
And this is what Moshe argued: "And if not," i.e. if You
will not forgive their sin, by this You show that I do not
have such humility, that I could atone for them the sin of
the Calf, therefore I asked: "blot me, I pray" in order that I
should not stumble in pride, since I see and hear all the
time the telling of my fame and my praise in the Torah, for
who can stand in this, that he should hear the telling of his
praise and not be proud, if he is not greatly humble; and if I
am humble, then You need it that You should forgive their
sin, as is written: "and passes by the transgression of the
remnant" etc.:
And this is: (Deut. 33) "And he was king in Yeshurun," i.e.
the kingship went up to its root, as is written (Ps. 37): "But
the meek shall inherit the earth," and earth is the law of the
kingship, as is written (Job 20): "and the earth shall rise up
against him:"
8. And this is the explanation of what our Sages of blessed
memory said (Sotah 21) in: Parable of a man who is
walking in the middle of the night and darkness, and is
afraid of thorns, pits, thistles, wild beasts and robbers, and
also does not know the road in which he is going. If a
lighted torch is prepared for him, he is saved from thorns,
pits and thistles; but he is still afraid of wild beasts and
robbers, and does not know the road in which he is going.
When, however, dawn breaks, he is saved from wild beasts
and robbers, but still does not know the road in which he is
going. When, however, he reaches the crossroads, he is
saved from everything.
For this is known, that all the bad attributes and their
derivatives are drawn from the four elements, from the four
biles, as brought in Mishnat Chasidim: Depression and its
derivatives are drawn from the inanimate, evil lusts and
their derivatives are drawn from the vegetable, wasteful
words and their derivatives are drawn from the animal,
pride and its derivatives are drawn from the speaking; and
whoever wants to walk in the holy way, must break all the
evil traits and shall tell before the Torah sage, i.e. spoken
confession, and the Torah sage shall lay out and select for
him a way according to the root of his soul. And there are
three aspects in approaching tzaddikim, through which
three roads everything is repaired. And these are the three
aspects:
The first aspect, is when one sees the Tzaddik, as is written
(Isa. 30): "but your eyes shall see your teachers;" and this
aspect annuls the bad traits, that are drawn from the two
elements inanimate and vegetable, i.e. depression and its
derivatives and evil lusts, for the Tzaddik of the generation
is called Mother, because he nurses Israel in the light of his
Torah, and the Torah is called milk, as is written (Song 4):
"honey and milk are under your tongue." And this we see
tangibly, when an infant is sad and lazy, when he sees his
mother he awakes in great haste towards his mother, i.e. to
his root.
Also we see tangibly, when a child is busy with his things
of nonsense, even though he has great lusts for this, despite
this when he sees his mother, he throws all his lusts behind
his shoulders and draws himself to his mother. Hence, the
evil traits of the two elements inanimate and vegetable are
annulled through seeing the face of the Tzaddik.
And this is: and is afraid of thorns – which is like the
vegetable; and pits – which is like inanimate. If a lighted
torch is prepared for him – this is the Torah sage, who is
ablaze in the light of the Torah, and through this he is saved
from evil traits of the two elements inanimate and
vegetable, and so he is saved from the thorns and from the
pits.
The second aspect, is the tzedakah that one gives to the
Torah sage, through which he is saved from the evil traits
of the two elements animal and speaking, which are like the
wild beasts and robbers, which are wasteful words and
pride and their derivatives, for through wasteful words and
slander comes poverty, as is written (Ex. 4): "for all the
men are dead" – this is poverty. Also regarding pride they
said (Kiddushin 49): "A sign for presumptuousness is
poverty," but through charity one becomes rich, as our
Sages of blessed memory said (Gittin 7): "`Though they be
in full strength and likewise many, even so shall they be
sheared off and he shall pass away/pass over…’ (Nahum
1:12) Explanation: If a man sees that his livelihood is
barely sufficient for him, he should give charity from it,
and all the more so if it is plentiful. What is the meaning of
the words, 'Even so they shall be sheared and he shall
pass'? — In the school of R. Ishmael it was taught:
Whoever shears off part of his possessions and dispenses it
in charity is delivered from the punishment of Gehenna.
Picture two sheep crossing a river, one shorn and the other
not shorn; the shorn one gets across, the unshorn one does
not. ‘…And though I have afflicted you…’ Mar Zutra said:
Even a poor man who himself subsists on charity should
give charity. ‘…I will afflict you no more…’ R. Joseph
learnt: Heaven will not again show him signs of poverty."
And this is: When, however, dawn breaks, he is saved from
wild beasts and robbers. Dawnbreak hints to charity, as is
written (Isa. 58): "when you see the naked, that you cover
him... then shall your light break forth as the morning."
Hence, through charity one is saved from evil traits of the
two elements animal and speaking, which are like the evil
beast and robbers.
The third aspect, is when one confesses spoken confession
before the Torah sage, through which the Torah sage
directs him on a straight path according to the root of his
soul, and this is: "he reaches the cross-roads," and our
Sages of blessed memory said (Sotah 21): “Cross-roads is
the Torah sage, and the day of death,” — this alludes to
spoken confession before the Torah sage; “the day of
death” alludes to confession, as our Rabbis of blessed
memory said (Sanhedrin 43): "Whoever is sentenced to
death performs confession," and this is called a crossroads
(PaRaShat DeRaKhim), for the Torah sage defines him a
way (maPhRiSh lo DeReKh) according to the root of his
soul, then “he is saved from all of them,” for before he
confessed, even though he was by the Torah sage and gave
him money, yet he did not know which road he was on, for
"There is a way which seems right unto a man, but the end
thereof are the ways of death” (Prov. 14), but when he
arrived at the crossroads, which is a Torah sage and “the
day of death,” i.e. spoken confession before a Torah sage,
then “he is saved from all of them.”
9. And this applies every time when one comes to a Torah
sage and tells before him all his heart, and the Torah sage is
like Moshe, who is like nothingness, as is written: "But
wisdom shall be found from nothingness." And through this
you are included in the Infinite. And this is like: "Zarka a
cantillation mark for Torah reading, where the voice is
thrown from a lower to higher pitch, since it is thrown back
to the place that it was taken from," since you shall return
the Malkhut to the Infinite One, which is the desire that is
in all desires.
For the Malkhut, which is like the letters of speech, each
and every letter has clothed in it the will of Hashem
Yithbarakh, since the will of Hashem Yithbarakh, was that
this letter should have such an image, and another letter,
should have another image. Hence, the wills, i.e. the images
of the letters, are the revelation of his Kingship, blessed be
his Name, and all these wills, i.e. the images, are drawn
from the will of the Infinite One, in whom is no image, and
all the things and the existence in the world are from the
letters, i.e. from Malkhut, for existence is because of
the Malkhut, since Hashem Yithbarakh, wanted that His
Kingship should be revealed in the world, and through this
He created the world from nothingness to existence; and all
the desires, i.e. the images, and all the existence, i.e. the
aspect of Malkhut, receives its life from the will of the
Infinite One, as they said (Megillah 31): Wherever you find
the greatness of the Holy One, blessed-be-He, there you
find his humility, i.e. the will of the Infinite One.
And this is like putting off the materiality, for when one
wants to include oneself in the will of the Infinite One, he
must annul his existence. And this is that which is written
in the Zohar (Yitro, page 84), that the passing away of
Moshe was on Shabbat at the time of Minchah, which is the
time of revelation of the Ra`awah d’Ra`awin Aram. (Will
of Wills), which is like the will of the Infinite One, from
which all the wills receive their life. And this is because
Moshe annulled all his existence, as is written (Ex. 16):
"and what are we." This is the explanation of: And he
buried him in a valley (Deut. 34) — this is like
nothingness, as is written (Isa. 40): Every valley shall be
exalted; in the land of Moab this is like Malkhut, as David
comes from Moab, since Moshe passed away into the
Infinite, into the Will of Wills, into the Ra`awah
d’Ra`awin, which is like the will of the Infinite that is
clothed in the wills, in the images of the letters, in the
aspect of Malkhut, as they said: Wherever you find His
greatness, i.e. Malkhut, like wills, there you find the will,
the Will of the Infinite One.
And this is the explanation of: over against Beit-Pe`or, for
our Sages of blessed memory said (an anecdotal
explanation brought in Tosefot Sotah 14): "Why was it
called Pe`or? Because it opens wide its mouth," for when
one blemishes in Malkhut, then it has power to open wide
its mouth in evil permutations; but Moshe, who repaired the
aspect of Malkhut, through this Pe`or did not have the
ability to open wide its mouth. And this is the explanation
of: but no man knows –- even Moshe did not know, as our
Rabbis of blessed memory said (Sotah 14), for he was
annulled in the Infinite. And all this was in his death, but
certainly also in his life he had putting off of materiality,
and would cleave himself to the light of the Infinite. But the
putting off was like: "And the living creatures ran and
returned;" for the Holy One, Blessed be He, wants our
service, as is written: "but You desire praise from bodies of
dust, from lumps of clay." And because of this one must
not remain so (extendedly annulled), only until the time
when the Holy One, blessed-be-He, himself comes and
takes up his soul.
And this is that which we see, that sometimes a man flames
up inside during prayer and says several words in great
ardor, this is by the pity of Hashem upon him, that the light
of the Infinite is opened to him and shines for him; and
when a man sees this sparking, even though he does not
see, his mazal (guardian angel) sees (Megillah 3),
immediately his soul flames up to great cleaving, to cleave
itself to the light of the Infinite, and according to the
measure of the revelation of the Infinite, according to the
count of words that were opened up and sparked up — all
these words he says in great cleavage and in great devotion
of soul in nullification of his powers, and when he is
annulled against the Infinite, then he is like: but no man
knows — even he himself does not know of his own
knowledge.
But this aspect must be "running and returning," in order
that his existence should endure. Hence, when he is like
"and returning," then he must reveal also to his mind. For at
first, at the time of cleaving, the knowledge was annulled,
as is written: but no man knows; but when he is like "and
returning," when he returns (to his mind) to his existence,
he returns to his mind; and when he returns to his mind,
then he knows the unity of the Infinite and His goodness,
and then there is no difference between Hashem and
Elohim, between the trait of judgement and the trait of
mercy, for to the Infinite One do not apply, God forbid, a
variation of will, for the variations are only in variations of
the images. But through the cleaving of a man to the
Infinite, where there is no variation of will — for there is
simply will, and afterwards there remains in him his
impression from this unity and afterwards he becomes like
"and returning" — then his impression shows to the mind,
that it should know that it is all good and all one.
And this is the explanation of what Moshe said to his
generation (Deut. 4): "It has been clearly shown to
your da`at/knowledge that the Merciful Hashem, He is the
Elohim of judgement;" for Moshe corresponds to ayin/self-
nullification i.e. humility, which generates wisdom (see Job
28:12 and commentaries), and his generation that cleaved
to him, it was proper for them to have da`at/knowledge, i.e.
to illuminate the da`at regarding the Ein Sof/Infinite —
the Ra`awah d’Ra`awin — "Hashem, He is Elohim:"
And this is the explanation of: Said Rabbah bar Bar
Channah: Once we were travelling on board a ship and saw
a kawra (fish) in whose nostrils a mud-eater had entered
(and the fish died). And the water cast it up, and threw it
upon the shore. Sixty towns were destroyed thereby, sixty
towns ate therefrom, and sixty towns salted the remnants
thereof, and they filled from one of its eyeballs three
hundred kegs of oil. On returning after twelve months time,
we saw that they were sawing rafters from its bones with
which to rebuild those towns:
Rashbam: Kawra — a fish. Mud eater — a small creeping
thing. In whose nostrils — the creeping thing entered into
the nostrils of the fish. And the water cast it up — the water
cast it up and threw it onto dry land, in the way of the sea,
which does not tolerate a dead thing. Sixty towns were
destroyed thereby — since the water threw onto sixty
towns and broke all of them, since it was so big. Sixty
towns ate therefrom — while it was still moist. And sixty
towns salted the remnants thereof — other towns, which
were far from there, salted from it and took it to their
place. From one of its eyeballs — from its eyeball they
took three hundred kegs of oil. They were sawing — to
rebuild from the bones of the fish those same cities that it
leveled.
And the explanation: A ship (sefinah) — is a term for
importance, like Malkhut, since Rabbah bar Bar Channah
sought with his intelligence to investigate the Malkhut and
how mankind could elevate it. And saw a kawra (fish) —
Israel are named fish, as is written (Gen. 48): "and let them
grow into a multitude in the midst of the earth." In whose
nostrils a mud-eater had entered — this is like the prayer of
Israel, as is written (Isa. 48): "For my praise will-I-restrain-
My-anger (eCheToM like ChoTeM, nose) for you;" since a
creeping thing, i.e. impurity, got mixed with his prayer and
service and confused him, and this Israelite man was not
able to perform his service completely. What did this man
do? He performed the three aspects mentioned above, i.e.
tying oneself to the Tzaddik and giving charity and spoken
confession.
And this is the explanation of: And (the fish) died and the
water cast it up, and threw it upon the shore; now he
mentions the three aspects from top to bottom: And (the
fish) died — this alludes to spoken confession, as they said:
"Whoever is sentenced to death performs confession;" And
the water cast it up — this alludes to charity, as is written
(Eccl. 11) "Cast your bread upon the waters," and the
scripture (Isa. 32): "Happy are you that sow beside all
waters;" And threw it upon the shore — the Tzaddik is
called "shore (GoDa)," a term for fence (GaDer), since he
fences the breaches of Israel (Eze. 22, Isa. 58), and this is:
"And threw it upon the shore," since he drew himself close
to the Tzaddik.
And through these three aspects: Sixty towns were
destroyed thereby — since through the “death,” i.e. the
spoken confession, he raised the Malkhut from among
the Sitra Achara (Other Evil Side), and the Tzaddik shows
him the straight way, as is written in
the Haftarah of Bereishit (Isa. 42): "I will destroy
mountains and hills..." — hinting to destruction of the rule
of the nations, "And I will bring the blind by a way that
they knew not" — this is like the Tzaddik showing him a
straight way; this is like a crossroads, as mentioned above,
and "sixty towns" hints to rise of the Malkhut, of which it is
written (Song 6): "There are sixty queens (melakhot)."
And sixty towns ate therefrom hints to the two evil traits of
animate and speaking kingdoms, through which comes
poverty as mentioned above, but through charity one
repairs them and draws down the flow (of livelihood). And
this is the explanation of: they ate from it. And sixty
towns hints to the aspect of sixty mighty ones, from which
aspect of strength/gevurah comes livelihood, as they said:
"gevurot geshamim (strengths/judgements of
rains/materiality)" (Berakhot 33,Ta`anit 2, see there).
And sixty towns salted the remnants thereof — this hints to
repair of the two evil traits, inanimate and vegetable,
through his drawing close to the Tzaddik, for the Tzaddik is
"a covenant brit everlasting like salt” (Num. 18:19) Brit can
refer to the covenant of Abraham, i.e. circumcision, i.e.
guarding family purity, which is the characteristic of a
Tzaddik. Also depression and lusts come from foul blood,
but through salt one extracts the bad bloods, and "sixty
towns" clues to the sixty letters in the Priestly Blessing,
which are in the hand of the Tzaddik, as is written (Prov.
10): "Blessings are upon the head of the righteous."
And they filled from one of its eyeballs three hundred kegs
of oil. Kegs of oil — allude to da`at/knowledge, for "holy
anointing oil" (Ex. 30) alludes to seikhel/intellect. And
"three hundred," this is like Moshe, who is like the Tzaddik
diminishing himself in the aspect of "what" MaH, similar to
MEaH, one hundred — in three aspects it is necessary to
diminish oneself, as is written (Jer. 9): "Let not the wise
man... mighty man... or rich man glory."
Hence, in each aspect from these three aspects he is made
"what," and through this he has putting off of materiality,
and clings to the light of the Infinite, where there is no
variation of will, rather “Hashem, He is Elohim” as
mentioned above, i.e. it is all "the Good and the
Beneficent." And this is like one eyeball, as brought down
in the Idra (Nasso 137): "And in the future there will be the
One Eye of Compassion in how God supervises the world."
This corresponds to “it shall all be ‘Who is good and
beneficent.’" Hence, when the Tzaddik makes himself
"what," he cleaves himself to the one eye of compassion,
i.e. to the Infinite; and afterwards, when he returns, as in
running and returning, then he draws down from the light
of the Infinite the unity of the will that extends there
through his "what," and from "what (MaH)" is made
"hundred (MeaH)," as they said: "Do not read it as what
(MaH), but hundred (MeaH)," and from the three MaH are
made three MeaH, and he draws this light to his da`at and
intellect, i.e. "kegs of oil," which alludes to intellect as
mentioned above. "It has been clearly shown to your daat,"
since he draws down the light of the Infinite to his mind,
that he should know the unity, that “Hashem, He is
Elohim,” and should bless "the Good and the Beneficent"
upon everything, as in the future to come.
On returning after twelve months time, we saw that they
were sawing rafters from its bones with which to rebuild
those towns. For behind the holiness — which is the
Twelve Tribes, through which the Malkhut is repaired —
behind is impurity. There are people who go out from the
holiness. And this is what the Tannah (the Mishnaic
scholar, i.e. Rabbah bar Bar Channah) told, that he paid
respect and returned to inquire after these who are after
twelve months time — those who are behind the Twelve
Tribes of holiness, who go out from the community of
Israel through their evil deeds. And he saw they were
sawing rafters from its bones, i.e. through their evil deeds,
engraved upon their bones, the engraving passes from side
to side just like a saw mark. But through the Israelite man
mentioned above waking up in repentance through the
small creeping thing in his nostrils, by feeling a small
impurity that confuses him, through his repentance he
causes, that also these evil ones are made into a seat for
holiness. With which to rebuild those towns — that the evil
ones should also help those who serve God to build those
towns, as mentioned.
And this is the explanation of: I am the Hashem your
Elohim — meaning, whether He is Hashem or
whether Elohim, understand that all this is I, i.e. that you
should fulfill: "When he treats me as Hashem I will sing
praise for the thing; when he treats me as Elohim I sing
praise for the thing," i.e. that all should be "Good and
Beneficent" as mentioned above; Which have brought you
out of the Land of Egypt, since it says in the commentary
(Bereishit Ch. 16): "for all the exiles are named by the exile
of Egypt (MiTZRaIM), since they afflict (M’TZeRIM)
Israel," i.e. through the Tzaddik the kingship and rule of the
nations are annulled, for through this the Malkhut of
holiness goes up out of them, as mentioned above.
From the house of slavery — this hints to nullification of
the evil traits of the four elements which are named by the
title "slaves," for all the four elements are under the moon
orb, and the moon is called by the title "slave," as brought
in the Zohar (Wayeshev 181): "’Behold, my slave will
become intelligent’ — this is the moon," meaning through
the Tzaddik the Malkhut goes up from the Other Side, and
the evil traits are annulled, and through this the man comes
to the aspect of the World to Come, to the aspect of: "When
he treats me as Hashem I will sing praise for the thing;
when he treats me as Elohim I sing praise for the thing:"
#5 Bachatzotzrot/On the Trumpetsedit
Verbatim from Rabbeinu of blessed memory
Bachatzotzrot vekol shofar/On the trumpets and the sound
of the shofar, hari`u lifnei hamelekh Hashem/shout out
before the King, Hashem (Ps. 98)
1. Since each man must say, "The whole world was created
just for me" (Sanh. 37), hence insofar as the world was
created for me, I must at all times see and look into tikkun
olam/rectifying the world, and filling the world's lackings,
and praying for them.
And the matter of prayer comes in two aspects. Namely,
before the gezar din/decree of the judgement, one prays
according to the regular order of the prayer, and it is not
necessary to conceal the prayer. But after the gezar din, one
needs to enshroud the prayer, so that the mal'achim/angels
that stand to the Left will not understand and not make
opposition, as it is written (Dan. 4:14): "Bigzerath `irin
pithgamin/Now that it has been decreed by the angels..." —
namely after the gezar din, now — "...bema'amar qadishin
she'eltin/by the saying of the holy ones is the requests;"
then the Tzadikim enclothe their she'elah/request in
a ma'amar/discussion.
2. But how do we discern between before gezar din vs.
after gezar din? By means of the mitzvot that we do, we
can differentiate between before gezar din vs. after gezar
din. And specifically by doing the mitzvot so joyously as to
not want any reward of `Olam Haba/the Coming World, but
just wanting Hakadosh Baruch Hu to send him another
mitzvah in reward for this mitzvah, like our Sages obm said
(Avoth 4), "A mitzvah's reward is a mitzvah," for he enjoys
from the mitzvah itself.
And this is the difference between the prophecy of Moshe
Rabbeinu and other prophets, as Rashi explained:
"Waydaber Moshe el-rashei hamatoth... zeh hadavar asher
tziwah Hashem/And Moshe spoke to the heads of the
tribes... This is the DaBaR/word that Hashem has
commanded (Num. 30)." Rashi explains: All the prophets
prophesied with "Koh amar Hashem.../Thus said Hashem;"
Moshe surpasses them, for he prophesied with "Zeh
hadavar/This is the word." Because "Koh/thus" is like a
mirky windowpane, but "Zeh Hadavar" is like a clear pane.
And both these aspects of prophecy occur in serving the
Creator. There is a man who does a mitzvah for the reward
of `Olam Haba, as he derives no benefit from the mitzvah
itself. If he were not given `Olam Haba in reward for it he
would not do it. And this is the aspect of Koh, a mirky
pane, like a man who sees some thing from afar v. Z.
Wayeira 120, so he does the mitzvah for the reward that
comes at a distant time, i.e. after this world, so the reward
payment is called "NaVIA/prophet," acrostic for (Ps. 126):
"Yavo Berinah Nosse' Alumothaw/shall come with singing,
carrying his sheaves..." And there in this verse is hinted his
reward payment (Ps. 126): "Halokh yelekh uvaKhoH nose'
meshekh hazara`/He who is going for the future payment
and weeping, bearing and dragging the seed..." — for he
has performs it grudgingly, so "...Bo yavo berinah nosse
alumothaw/He will come into his future with joyful
shouting, carrying his sheaves," as he will rejoice in the
future, when he receives the reward of the mitzvah. The
acrostic of "Yavo Berina Nose Alumothaw" is the head-
letters NaVIA.
But the prophet who prophesies with "Zeh
Hadavar," whose desire is not the reward of the mitzvoth,
but who rather desires the mitzvah in itself, for he so much
rejoices in doing it, that he is spurns any kind of reward,
hereby his `Olam Haba is the mitzvah itself. And this is the
aspect of NaVIA, that is, reward payment, in the aspect
of zeh hadavar, in the aspect of the clear pane, like a man
who sees a thing from close with beautiful and pure vision;
so too he enjoys from the mitzvah in itself, and his reward
is neged `einaw/facing right before his eyes.
And whoever is on this level, that he does a mitzvah in
such great 'simchah'/joy that he does not desire any reward
of `Olam Haba for it — he can know whether it is before
gezar din or after gezar din, for the mitzvot are a qoma
shelemah/complete Anatomy v. T"Z #70 daf 131..., and
they nourish all the qomoth/Anatomies, whether the
anatomy of man soul, anatomy of the world space, or
anatomy of the year time, for space, time and soul receive
vitality from the mitzvot, as written (Ps. 33): "Wekhol-
ma`asehu be'emunah/And all His works are sustained
by emunah/faith;" and the scripture (ibid. 119): "Kol-
mitzwotheikha emunah/All your mitzvoth are emunah."
And Haqadosh Baruch Hu is a simple unity with the
mitzvoth, so when the Haqadosh Baruch Hu's actions are in
proper repair and order, then Haqadosh Baruch Hu rejoices
in them and delights in them, as written (ibid. 104):
"Yismach Hashem bema`asaw/Hashem will rejoice with
his works," like a crafter who makes some object, and the
object is beautiful, so He rejoices in it. And the joy of
Haqadosh Baruch Hu is clothed in the mitzvoth, for they
are His unity, and whoever does the mitzvah in joy from
the mitzvah in itself, hence when he enters the simchah that
is in the mitzvah, he enters the simchah of Haqadosh
Baruch Hu, who is rejoicing in His works, and this is like
(ibid. 149): "Yismach Yisrael be`osaw/Let Israel rejoice
with its Maker."
Hence, when there is some affliction or judgement in the
space-time-soul then surely it detracts from Haqadosh
Baruch Hu's joy, as it is written (Gen. 6): "Wayyit`atzev el-
libo/And it grieved His heart;" and as they said (Sanh. 46):
"What does the Shekhinah say? 'Woe to my head!' etc."
And this person who enters this joy can surely know
according to the nature of the joy whether if it is before
gezar din or after gezar din. He can also know on what part
of the Anatomy the judgement is decreed, for he knows
according to the mitzvoth's anatomy: If he cannot perform
joyously the "heads" of the mitzvoth, i.e. mitzvoth that
depend on the head, he knows that the judgment is decreed
on the "heads" of space-time-soul, and likewise with the
other mitzvoth anatomies.
And this is that which our Rabbis of blessed memory said
(Mechilta, and v. Beitzah 16) regarding Shabbat:
"Remember the Shabbat from Sunday," i.e. the joy and
pleasure of `Olam Haba, which is the aspect of Shabbat, he
should feel during the six workdays, which are the aspect
of the action of the mitzvoth, as space-time-soul were
created in them the six days. And this is: (Deut. 24)
"Beyomo thiten sekharo/Give his wages on that selfsame
day..." that his payment should be from the mitzvoth
themselves, "...welo'-tavo `alaw hashemesh/...and let not
the sun set on it," that he should not do the mitzvoth for
reward of `Olam Haba, which is "after his sun sets," after
his death.
3. And joy is mainly in the heart, as it is written (Ps. 4):
"Nathatah simchah velibi/You have placed joy in my
heart." And it is impossible for the heart to rejoice until he
removes the crookedness in his heart, that he should have
straightness of heart, and then he will attain simchah, as it
is written (Ps. 97): "uleyishrei-lev simchah/And gladness
for the straight of heart."
And the crookedness in the heart is shed via thunder, as our
Sages of blessed memory said (Berakhot 59a): "Thunder
was created only in order to shed crookedness in the heart."
Thunders are the aspect of voice that a man emits
vigorously in his prayer, and thunder is created by this, for
it is brought in the Zohar (Pinchas 235b): "Kad qala nafiq
we'a`ara be'avei mitra ishtama` qala leviryatha we da inun
r`amim/When a voice goes out and hits the rainclouds,
sound is heard by mortals, and this is thunder." And
thunder is rooted in gevurot/strengths/strictures/mighty
deeds, as it is written (Job 26): "Wera`am gevurothaw mi
yitbonan/But the thunder of His mighty deeds, who can
understand?" And because of this we say the blessing
"Shekocho ugvuratho male' `olam/Whose power and might
fills the world." And the gevuroth/mighty deeds are the
aspect of power and gevurah/might, for the man projects
his voice with great force, and this sound hits the
rainclouds, i.e. the aspect of brains, from whence "tipin
tipin/droplets by droplets" descend, as written in the Zohar
(Pinchas 235): "Be'er mayim chayim wenozlim min-
levanon/a well of life-water dripping from LeVaNon"
(Song 4:15) — from the white LaVaN of the brains. And
when it hits the rainclouds, then the voice is heard by
mortals, hence an aspect of thundering. And this is Ps. 77
"Qol ra`amkha begalgal/the voice of Your thunder in the
atmosphere" i.e. in the skull of the brain. When it hits the
skull of the brain, the voice generates thundering, and it is
heard by Creation. And this is (Ps. 49): "Pi yedaber
chokhmoth/My mouth will speak wisdoms..." i.e. the
speech going out from my mouth will meet up
with chokhmah i.e. the skull of the brain, and thereby
"...wehaguth libi/and the contemplation of my heart...", that
is, by the thunder being aroused, the heart is aroused, as
they said: The voice arouses one's concentration
v. Berakhoth 24b ..., and this is that which our Sages of
blessed memory said (Berakhoth 6): "Whoever has awe of
Heaven, his words are heard," for whoever has awe, his
voice is made thunderous, for thunder is from sitra
d'Yitshak/the side of Yitzchak Zohar Pinchas 235b, as it is
written: "wera`am gevurothaw," and thereby his words are
heard, i.e. nishtam`a qala leviryatha, for that is what
hearing relies on (Zohar Pinchas 230, and in Tik. 70), as it
says (Hab. 3): "Hashem shama`thi shim`akha
yarei'thi/Hashem, I heard a Your sound and was afraid."
And this is the explanation of (Ps. 103): "Giborei koach
`osei devaro, lishmo`a beqol devaro/Mighty men of
strength doing His word, to hear his dictum audibly." It is
brought in the Zohar (Lekh 90): "They are privy to hear
voices from on high." That is, the gevuroth/strengths
produce thunders, consequently the heart hears, hence
"wehaguth libi tevunoth/and the contemplation of my heart
is discernment," and as written (I Kings 3): "Wenathata
le`avdekha lev shome`a/You have given Your servant a
hearing heart." His words will also be listened to by
mortals, and this is: "to hear his dictum audibly." And this
is the aspect of the shofar sound; this is the ram's shofar,
the ram of Yitshak (Zohar Pinchas235b), the aspect of
"wera`am gevurothaw." And this is (Ps. 89), "Ashrei ha`am
yod`ei teru`ah/Fortunate are the people that know the
teru`a/shofar-shout" — "know" specifically, that the voice
should hit the brain, the aspect of rain clouds, and it should
be in the aspect of thunder. And whoever hears shofar
blowing from a pious man, surely all year will not worry
from thunder, as it is written in the Rosh Hashanah Mussaf
prayer: "In voices and lightnings You were revealed to
them, and in the voice of a shofar You appeared to them"
— for with the voice of the shofar He appeared to them
more than with voices and lightning.
4. But one must liFNoTh/empty the brains from extraneous
wisdoms and from foreign thoughts; from chametz, that he
should not sour his wisdom with extraneous wisdoms and
with cravings, in order that he can project his voice and it
may strike his brain and produce thunder. But when the
skull of his brain is aTuM/blocked with impurity, as it is
written (Lev. 11), "weniTMetem bam/and you become
contaminated with them," then his voice is not heard. He
also must guard his piety, as from thence are the effects of
his voice, as written, "wera`am gevurothaw/and thunder —
his mighty deeds," so he should have no external fear. And
this is Avot 3, "Without wisdom there is no piety. And
without piety no wisdom."
And this: "Yarad Gavriel neva`atz qaneh bayam/Gavriel
descended and nailed a pipe in the sea" Shab. 56b
and Sanh. 21b. Explanation: from devolutions of
the gevuroth, namely external fears, he nailed a pipe in the
sea of wisdom. Qaneh is the aspect of the voice that goes
out from the qaneh/windpipe (Ber. 61 and v. Z.
Pinchas 234), namely via the devolutions of the gevuroth,
which is the aspect of the susfitha d'dahaba/golden tailings,
outside fears, the voice remains pinned in the impurity of
the intellect, and is not heard by mortals.
So the main thing is to not let one's mind sour. And this is
(Ps. 68), "Ge`ar ChaYaTh qaneh/Berate the wild animal of
the reeds," as brought in the Zohar Pinchas 252: Break the
stem of the letter CheYTh, and it becomes the letter He,
and the letters of ChaMeTz become MaTzaH, that is, to not
sour one's wisdom. And this explains the phrasing of ge`ar,
a term for dispute, as matzah is a term for dispute as
in anshei matzuta/contentious men, Isa. 41:12, as the
Tzadiqim strive with the Sitra Achras, that they should not
draw nigh to the Shekhinah of Holiness v. Z. III:251.
Namely, when you guard your wisdom, not introducing
outside wisdoms in it, not entertaining bad fantasies, which
are the aspect of the pipe of the Sitra Achra, in the aspect of
the Prov. 4:5 "qeneh chokhmah qeneh binah/acquiring
wisdom acquire discernment" of holiness — is thereby
saved from the dispute of Chametz, which is the Sitra
d'Mota/Side of Death, as it is brought, "Machmetzeth,
taman sitra demotha/The leavening, there is the side of
death." Now, believe this: all the striving and dispute
between complete tzadiqim, is only in order to expel Sitra
Achras. And this is the explanation of (Prov. 15), "Ozen
shoma`ath tokhachoth chayim beqerev chakhamim
TaLiN/An ear hearing the rebukes of the living, will hang
amidst the sages," an expression of TeLuNah/complaint
and dispute. When you hear the dispute that is between the
tzadiqim, know that this is sounding a rebuke of you, for
having blemished the drops of your brain, of which it is
said (ibid. 2), "Kol ba'eiyah lo-yeshuvun, welo'-yasigu
orchoth chayim/All that come to her will not return, and
will not reach the ways of the living", as you are clung to
the Sitra d'Motha, the aspect of Chametz, the aspect of
"Gavriel descended..."
Know this, that he "nailed a pipe" represents that outside
wisdoms are lodged in your "sea of wisdom," and certainly
if your brain was not blemished, no dispute among the
tzadiqim would be heard by you, and the dispute is just on
your account, in order that you turn back from it to the
living, from Chametz to Matzah, from Cheith to He, and
you return from corrupt fear, from blemished voice, from
blemished wisdom, to good fear, to good voice, to good
wisdom. And when you guard your brain from the aspect of
Chametz, to not be obstructed, that your voice will hit your
skull and produce thunder, and the crookedness in your
heart be shed, then you will attain joy, as written,
"Uliy'shrei-lev simchah/And joy to those who are straight
of heart."
And this is the explanation of (Ps. 81), "A`ankha beseter
ra`am, evchanekha `al mei-merivah selah/I will answer you
in hidden, thunder; I will inspect you over the waters of
dispute, Selah." Mei-merivah is the aspect of Matzah, the
aspect of brains; thereby is made thunder.
5. Now know that you need to incorporate the gevuroth in
the chasadim, the left in the right, as written (Ps. 20),
"Bigvuroth yesha` yemino/In strictures, His right hand
delivers." For the Revelation is mainly by the chasadim, as
written (Ps. 110), "SheV limini/sit at my right."
Accordingly you need to incorporate the fear in love, in
order to produce thunder. And this is (T"Z 70) "misitra
diy'mina, moach chivra kekaspa/from the right side, the
brain is silvery white." And this is (Ex. 14), "wayShaV
hayam/and the sea returned..." namely the sea of wisdom,
"...liFNoTh boqer/toward morning," the aspect of boqer
de'Avraham (Z. Terumah170b), the aspect of (Isa. 41)
"Avraham ohavi/Avraham who loves me." "...To its
strength," this is the strictures Z. I:230b, namely the aspect
of "qol ram`amkha bagalgal/the voice of Your thunder in
the atmosphere."
And this is (Song 8), "Mayim rabim lo-yukhlu lekhaboth
eth-ha'ahava/Mighty waters cannot extinguish the love," as
written, "shev limini/sit at my right" etc. This is the
explanation of (Ps. 29), "El hakavod/the God of Glory...":
El is Chesed Z. I:94a.... 'Kavod' is Chokhmah v. Z. I:31a, as
written (Prov. 3), "Kavod chakhamim yinchalu/The wise
will inherit glory." ..."Hir`im/thundered": this is the aspect
of thunder, namely strengths, the aspect of thunder. You
need to integrate love with them, in order that that they
strike Kavod, the aspect of Chokhmah, producing thunder
from them. Then you can defeat your enemies, as written,
"shev limini" etc.
And this is the explanation of, "Said Raba Bar Bar Chana:
One time we embarked on a ship. The ship sailed from one
fin of the fish to the other i.e. two fins on its back for three
days and three nights; it swam up against the wind while
we sailed down with the wind. And if you think the ship
did not sail fast enough, when R' Dimi came, he stated that
it sailed sixty parsahs in the time it takes to warm a kettle
of water. When a horseman shot an arrow the ship outran it.
And R' Ashi said: That was one of the small sea monsters,
which have only two fins." (B"B 73b)
Sefinta/ship is a term of prestige v. M"Q 28a; this is the
aspect of strength and fear, as written (Isa. 33), "Yir'ath
Hashem hi otzaro/The fear of Hashem is His treasure
store," as that is the main thing that is
important. Shitza/fin is a term of affliction, as written
(Num. 16), "Wa'akhalah otam keraga`/And I will finish
them in moment," which has Targum, Wa'ashatzei
yath'hon/And I will fin!ish them."
"Three days and nights" is the aspect of the Mitzvoth,
which have the rational, the traditional, and the super-
rational R' Bechaye Avot 3 end. And it is written of them
(Isa. 1), "Wehagitha bo yomam welailah/And you shall
meditate on it day and night." "It went upwind and we
downwind," this is the aspect of "Yismach Hashem
bema`asaw, yismach Yisrael be`osaw/Let Hashem rejoice
in his works; let Yisrael rejoice in its
Maker." "keMeiCham/In the time it takes to warm a kettle
of water," this is the MoaCh/brain, as written (Song 4),
"Wenozelim min LeVaNon/And flowing from the White
Mountains." "Sailed sixty parsahs": this is the aspect of
strengths, "sixty mighty ones" Song 3:7, and "the thunder
of His strengths."
"And when a horseman shot an arrow": PaRSha/chasing
horseman is the aspect of Chesed, as he recovers the
hidden; he explains meFaReSh the obscure. "The arrow" is
(Ps. 144) "Shelach chitzekha uth'humam/Cast Your arrows
and let them be stymied." This is the aspect of "shev limini"
etc. "The ship reached it first," this is the aspect of fear,
which is first, as fear takes precedence, as written (Ps. 111),
"Reishith chokhmah/Fear is the beginning of wisdom" etc.
What Raba Bar Bar Chana was telling, was that he went so
far in the trait of fear, and saw how great is the power of
fear, that by means of it a person can be able to discern
between before gezar din and after gezar din. So this is
"from shitza/fin/judgment to shitza." Then he explains how
one can be able to discern, namely by the mitzvoth, which
are the aspect of "three days" etc. he can discern. But only
by performing them joyously, then by the joy of the
mitzvah one can discern. For HKBH is "mesameach
bema`ASaW/rejoicing in His works" and the simchah is
clothed in the mitzvoth, as mentioned. And we are rejoicing
below as well, in HKBH, as written, "...yismach Yisrael
be`AoSaW/let Yisrael rejoice in their Maker," and our
desire is in no reward, even the reward of `Olam Haba, as
mentioned. So this is, "It up and we down," as His joy is
according to our joy.
So by this we can discern. Then he explains how to attain
the aspect of joy: by the aspect of thunder. And this is,
"When R' Dimi came he said: In the time it takes to heat a
kettle of water" etc., namely the aspect of "Qol ra`amkha
bagalgal/Your thunderous voice in the atmosphere."
"Sixty" is the aspect of strictures, which hit the head, and
produce thunder, and make sound to be heard.
This is the aspect of "Qol me`orer haqawana/Voice
awakens one's concentration," the aspect of, "Thunder was
created only for" etc. Then he said: That the essence of the
strictures' overpowering is only by the Chasadim, and we
need to include the Left in the Right, as mentioned. But yet
we need to have the fear come first (v. T"Z Intro). For the
owner who lost something is the one who should go
searching again for it (as our sages obm said, "It is the way
of the man to pursue the woman... comparable to a man
who lost some item" etc. Explanation: For love is the male
aspect, and fear the feminine, as known explained
in Z. I:30,70 ....
Therefore, we need to have the fear come first, for then the
love will come to him automatically. For love always
searches after the fear, every time, For "the owner who lost
it goes after his lost thing" as mentioned. Thus I heard
explicitly from his holy mouth.)
And this is the aspect of: "When the horseman shoots an
arrow..." Rav Ashi said: That was a sea gildena a small fish
among the sea monsters etc. GILDeNA is the aspect of the
name AGL"A which is the aspect of the strictures, for it is
the acrostic of: Atah Gibor Le`olam Adonai, as is brought
(Z"Ch Terumah), for Gildena is the letters of AG"L and the
name ADN"I in full, hence the name AGL"A as above.
And this is the explanation of: Bachatzotzrot veqol
shofar/With the trumpets and the sound of the shofar..."
that is, via the voice that goes out, as described above,
thereby "...Yir`am hayam/The sea shall roar..." becoming
the aspect of thunder, the aspect of, "The voice of Your
thunder in the atmosphere;" "...tevel weyoshvei bah/the
land and those dwelling in it..." this is the aspect of the
heart and its arteries, as they said, "Thunder was created
only for ..."
For TeVeL is the letters of Tay"w LeV, TaW denoting
impression, as written, "WehiThWitha TaW/you shall mark
a sign," as the voice is makes an impression on the heart, as
they said, "Thunder was created only for ..." And
thereby "...Neharoth yimcha'u khaf/Rivers will clap their
hands..." the aspect of joy, as mentioned. "And joy to those
who are straight of heart."
And through the joy "...yachad harim yeRaNnenu/In unison
the mountains will shout out." RiNah denotes prayer, as
written (I King 8), "Lishmo`a el-haRiNnah/to hear the
prayer..." Mountains are the aspect of the righteous
(v. M"R Bo 15). That is, through the heart's joy, people can
pray, or enclothe their prayer in speech, when they discern
the judgement has been decreed. And this
explains "yachad/in unison," for they enclothe their prayer
together in stories.
#17 Vayhi Hem Merikim Sakeihemedit
Vayhi hem merikim sakeihem, vehineh-ish tzror-kaspo
besako/And it came to pass as they were empying their
sacks, that, behold, every man's bundle of money was in his
sack; vayiru tzerorot caspeihem, hemah ve'avihem,
veyir'u/and they saw their bundles of money, they and their
father, and they were afraid. Vayomer aleihem Ya`akov
avihem, oti shikaltem: Yosef einenu, Shim`on einenu, ve-et
Binyamin takachu, `alai hayu khulanah/And Ya`akov their
father said unto them: 'Me have you bereaved of my
children: Yosef is not, and Shim`on is not, and you will
take Binyamin away; upon me are all these things
come. (Gen. 42)
1. For awe and love are impossible to receive, except
through the Tzaddikim (Rigtheous) of the Age, for the
Tzaddik of the Age — he is the one who reveals the awe
and the love.
For the Tzaddik asks and seeks always to reveal the desires
of Hashem Yithbarakh, for there is in every thing the desire
of Hashem Yithbarakh, whether in the general Creation —
i.e. what that Hashem Yithbarakh, wanted to create the
world at all — and also in the details of the Creation, in
each and every thing in particular — there is the will of
Hashem Yithbarakh, i.e. that Hashem Yithbarakh, wanted,
that this thing should be so: in this likeness and in this
power and in this nature, and a different thing has another
likeness and another power and another nature and another
conduct.
And the Tzaddik seeks and asks ever after these desires, to
attain and to know the will of Hashem Yithbarakh, in every
thing, for instance, for what purpose was the will of
Hashem Yithbarakh. That the lion should have such power
and strength. And in this likeness. And in this nature and
the conduct that the lion has. And to the opposite — the
small mosquito. It is very weak of power. And it has a
different nature and likeness and conduct. And so on in full
details. For instance, with the lion itself, for what purpose
is this limb of the lion so formed? And it has such a power
and nature. And a different limb. It has another form. And
it has a power and nature like this. And so on with the rest
of all the created things that are in the world. Inanimate,
plant, animal, and speaking kingdoms. That in all of them
there are many variations to no end. From each one to
another. And so with each and every one in itself. It has
many variations in full details. Among each and every
limb. And similarly with herbs and fruit trees and the rest
of the details of the Creation. That in all of them there are
very many variations in their likeness and their powers and
their conducts. And all was because of the will of the
Creator, blessed-be-His-Name. That he wanted that this
should be so. And this so. And the Tzaddik seeks always
after these wills. And attains and finds them through the
glorification that he finds in Israel in general and in detail.
For the whole entire world was not created except for the
sake of Israel. As is written "’In the beginning’ — for the
sake of Israel, who is called ‘beginning.’" For Israel came
up in thought first. That is, Hashem Yithbarakh looked out
upon the glorification and the delights that he would
receive from Israel. As is written (Isa. 49): "O Israel, in
whom I will be glorified." And for this he created the
whole world. Hence the whole world was created only for
the glorification, that He should be glorified in Israel. And
this was the rule of Creation. I.e. that the whole Creation.
Was for all the glorification that He should receive from
Israel.
Likewise the details of Creation are for the details of the
glorification of Israel. For there is in each and every of
Israel a glorification in particular. That Hashem
Yithbarakh, is glorified in him in particular. And even in
the least that are in Israel. Even in the sinners of Israel. As
long as the name "Israel" is called upon him. For they are
called sinners of Israel. He has a particular glorification.
And Hashem Yithbarakh, is glorified in him in detail.
Likewise in full details. For there is in each and every limb,
and in each and every movement of Israel, a different
glorification. And it happens sometimes that some minor
one in Israel makes a wiggle with his flatulance (hafachah)
in later versions, sidelock (hape’ah). And Hashem
Yithbarakh, has a great glorification also from this.
And the Tzaddik, by his asking and seeking always, and
finding the glorification that there is in Israel in general and
in particular, and in full details, in every movement of each
and every one of Israel, as mentioned above — by this he
knows and attains all the desires of Hashem Yithbarakh,
that He had in every creation, in general, and in particular,
and in full details. For all the desires of all the Creation —
all was for the glorification of Israel, as mentioned above.
And each and every thing was created in His will, in this
power and in this nature and conduct. According to the
glorification that there is in every one of Israel. Hence
when he knows and finds the glorification that there is in
Israel, in general and in particular and in full details, he
knows all the desires that there is in the general Creation,
and in the particulars of the Creation, and in the full details.
(For the glorification that Hashem Yithbarakh, is glorified
in Israel, is the main reason of the Creation. I.e. the entire
glorification of the all Israel; what that Hashem Yithbarakh,
is glorified with all Israel — this is the main reason for the
whole entire. Likewise, details of the glorification, what
that Hashem Yithbarakh, is glorified with every one of
Israel in detail — this is the root of that particular thing of
the Creation that was created for this glorification. And
likewise in full details, that the glorification that Hashem
Yithbarakh, receives in full details from every limb and
motion of every one of Israel — this is the root of the full
details of the Creation, i.e. of each and every limb in full
details of each and every creation.
And the rule is — the exact root of the Creation was for the
glorification, that he should be glorified with Israel. And
this glorification is the root and the life of all the Creation
in generality and in particulars and in full details. For all
the desires of Hashem Yithbarakh, in the creation of His
world in general and in particular and in full details was
according to the glorification that He receives from Israel
in general and in particular and in full details, for the
generality of the Creation was created in this likeness and
in this order and conduct, that the generality of the Creation
has. According to the generatlity of the glorificaiton that He
receives from the generality of Israel. And likewise every
thing in detail was created in this likeness and in this
nature. According to detailsof the glorification that He
receives from every one of Israel in detail. And likewise in
full details, as mentioned above. And therefore the
Tzaddik, by him finding the glorification that Hashem
Yithbarakh, receives from Israel always, in general and in
particular and in full details — through this he knows the
reason of all the desires that Hashem Yithbarakh, had in all
the Creation in general and in particular etc. For all the
desires of the Creation in general etc., was according to the
glorification that He should receive from Israel in general
etc., as mentioned above: And understand the words well.
For they are very deep things. And from them you shall be
able to understand the greatness of the Creator, blessed-be-
He, and the greatness of Israel and the greatness of the true
Tzaddikim. How they look upon the world. That they know
in each and every herb and likewise in every creation in the
world, the reason of its likeness and its power and its
conduct in full details. And as mentioned above. Therefore
I repeated the things at length, due to their great fineness
and deepness):
And through this, that the Tzaddik reveals the glorification
of Hashem Yithbarakh, that he is glorified with His people
Israel. That through this are revealed all the desires of the
Creation, as mentioned above. Through this are revealed
the awe and the love. For through the revelation of the
glorification. Is revealed the awe. And as through the
revelation of the glorification of Israel who are glorified
with Him, blessed-be-He. Through this, awe comes down.
For the glorification of Israel is like tefillin which are called
"glory" (Berachot 11). And through them are revealed awe.
As our Sages of blessed memory said (Berachot 6) "From
where is it that the tefillin are ‘strength’ to Israel? — for it
is said ‘And all people of the earth shall see that you are
called by the name of Hashem; and they shall revere you.’"
Hence through the revelation of the glorification that Israel
is glorified with Him, blessed-be-He. Through this comes
down awe. Likewise. Through the revelation of the
glorification of Hashem Yithbarakh, that he is glorified in
Israel. Which is like tefillin of Hashem Yithbarakh. As our
Sages or blessed memory wrote (there) (From where is it
that Hashem Yithbarakh, lays tefillin etc? And it says there
that the tefillin of Hashem Yithbarakh have written upon
them the glorification that He, blessed-be-He, is glorified
with His people Israel. As it says there that the tefillin of
the Master of the Universe have written upon it: And-who
is-like-your-people Israel etc. For who is a great people
etc). Through this glorification. Is revealed the awe of
Hashem Yithbarakh. I.e. to have awe before Him, blessed-
be-He. And through this is revealed the awe even upon
angels of heaven.
For in truth, before the King certainly all awe and tremble.
But even so. On the birth day of the King — "b'yom g'nusia
d'malka"Aram. — when the King dons clothes of glory.
Then is revealed the awe more and more. When the King
dons clothes of glory. Then the awe is revealed more and
more. For although even beforehand, all had known of the
King. Even so, the soul that sees is affected more and more,
as is known.
(Explanation: For every thing that one sees with the eyes,
the soul is affected more and more. That if he had known
him in thought alone, without complete sight with the eyes.
As it is related in books. For example when they tell a man
the greatness of the king. Even though he knows the things
clearly. Even so, his soul is not affected so much, to be so
afraid of the king. As when he actually sees with his eyes
the greatness of the king when he is dressed in clothes of
glory and leads his forces etc. At which time awe falls upon
him more. For the souls is affected more through vision):
And therefore through the Tzaddik revealing the
glorification that He is glorified in Israel. Which is like the
birthday of the king. "Yom g'nusia d'malka." I.e. that the
aspect of kingship is born. For the main aspect of kingship
is only through Israel, who receives His kingship. For there
is no king without a people. And so on the birthday of the
kingship. "Yom g'nusia d'malka." I.e. that the glorification
of Israel is revealed. Then the soul that sees is affected.
And His awe is revealed and falls upon all. And even on
angels of heaven. And this is like (Ps. 68): "His grandeur is
over Israel." When His grandeur and glory are revealed on
Israel. And His strength in the heavens. Strength is like
awe, as mentioned above. From where do we know that
the tefillin are strength etc.? I.e. that His awe is revealed
even upon angels of heaven? For the soul that sees is
affected, as mentioned above.
And through the revelation of the glorification, which is
like the revelation of the awe, through this is revealed the
will. Which is like love. For this is the way of the king.
"B'yom g'nusia d'malka." When he dons clothes of
glorification. At which time great awe falls upon all. And
all fear and tremble before Him. After which the king
reveals his desire to each and every one. And divides and
gives out to each and every one according to his honor.
According to the will of the king and his love that he has
for each and every one. Which is the idea of love: And as
through revelation of the glorification which the Tzaddikim
reveal. That Hashem Yithbarakh, is glorified with Israel.
Through this they reveal the desires of Hashem Yithbarakh,
that there are in each and every thing, as mentioned above.
So. "B'yom g'nusia d'malka" which then is the revelation of
the glorification. Then it is the revelation of His will,
blessed-be-He. For afterwards he reveals his desire to each
and every one. And gives them gifts and raises their horns
for each and every one according to his will, as mentioned
above. And this is like revelation of the love. For at first, at
the time of revelation of the glorification, His fright and
awe falls upon all. And afterwards when they see the will
of the king and his nearness to each and every one.
Through this they draw close to him and love him.
(Explanation: As through the glorification that Hashem
Yithbarakh, is glorified with Israel, through this were all
the desires of the Creation, as mentioned above. Likewise,
through the awe that is made from revelation of this
glorification, as mentioned above, through this is revealed
afterwards the will that the king is reconciled afterwards to
each and every one and draws them close in his will etc., as
mentioned above, which is the idea of love as mentioned
above: Hence, awe and love are drawn through the Tzaddik
who reveals the glorification through which he finds all the
desires that Hashem Yithbarakh, had in all the Creation etc.
as mentioned above. Through which is made awe and love,
as mentioned above).
And this is like (Ps. 89) "For you are the glory of their
strength: and in your favor our horn shall be exalted."
"Glory of their strength" — this is like the awe that is
revealed through revelation of the glorification, as
mentioned above. For strength is like awe, as mentioned
above. And then "and in your favor our horn shall be
exalted." For He reveals His will and raises the horns of
each and every one, as mentioned above. Through which is
revelation of the love as mentioned above: Hence the
Tzaddik reveals the awe and the love:
2. And when the awe and the love are darkened at
someone’s side. Like (Isa. 50) "I clothe the heavens with
blackness, and I make sackcloth their covering." "Heavens
(ShaMaYiM) " is like fire and water (eSh u’MaYiM). I.e.
awe and love are clothed in blackness and are darkened and
are covered in sackcloth. I.e. that the awe and the love are
darkened. This is because the light of the Tzaddik — from
whom one receives awe and love, as mentioned above — is
darkened at his side.
For sometimes it happens that the light of the Tzaddik is
darkened at someone’s side, and he does not merit to
understand and to see his great light, and even be he by the
Tzaddik, he is not able to taste and to understand and to see
the great light of the Tzaddik, through which he can come
to the ultimate good. And like we found regarding Efron,
that the place of the cave of Machpelah, which is the gate
of the Garden of Eden, through which all the souls go up,
and its light is very great, despite that, by him it was a place
of gloom and darkness, and therefore he sold it in great joy
to Avraham, as is related (Zohar Chayei Sarah 128). And
likewise, when the light of the Tzaddik is darkened, which
illuminates all the worlds, and all the more so this world,
and despite this at his side it does not shine at all, on the
contrary, it is darkness by him, this is because of corruption
of the deeds and foolishness of the mind, since through evil
deeds his mind is darkened into foolishness, i.e. lost
knowledges and alien wisdoms, as is written (Jer. 4): "they
are wise to do evil, but to do good they have no
knowledge." For through their evil deeds they are not able
at all to use their minds to do good, only to do evil, and
through foolishness of the mind, through this he is not able
to see and to understand the light of the Tzaddik.
3. And the fix for this, to suppress and to nullify the
foolishness of the mind, is through the idea of the altar. For
the main feeding of the foolishness, i.e. the shells, is only
from the idea of the altar (see Zohar Terumah 139), i.e. the
aspect of eating, for a man’s table atones like the altar
(Berachot 55), and from there is their main feeding. And
therefore even after the eating of a proper man, it is
unavoidable that he will have slight confusion of the mind
after the eating, and this is because the feeding of the
foolishness is from there, but only it is necessary to not
give life to the shells, except only in order to sustain them
in restriction and no more, and then, when the altar is in its
fix, i.e. that the eating is in fitness as is proper, then the
shells are suppressed, i.e. the foolishness, for he does not
give them power and life, except only in order to sustain
them in restriction, which he is required to give to them, as
is known, but he does not give them any power and life
more than just to keep their life.
And therefore through eating properly the foolishness is
suppressed, and the intelligence is raised, as we find in
the gemara (Baba Kama 72): In the morning, however, he
said to him: "... and the reason why I did not say this to you
on the previous evening was because I had not yet partaken
of beef. Hence, through his not having eaten, his mind was
not clear, for through the eating, the foolishness is
suppressed and the intelligence is grown; but when he eats
like a glutton and drunkard, which is like blemishing of the
altar, then feed the shells, i.e. the foolishness, more than the
proper amount, and then the foolishness is strengthened
upon the intelligence; but through eating as is fit, they are
suppressed, as mentioned above.
And this is like (Zevachim 53): "The altar... in the portion
of the ‘ravener,’ (ToReF)" which is like (Ps. 111): "He has
given prey (TeReF) unto them that fear him," like eating
properly, through which they suppress and ravage
(ToRFim) them, i.e. the shells and the foolishness. But
through blemish of the altar, i.e. blemish of eating, through
this he gives power to the foolishness, and from "ravener
(TOReF)" is made "insanity (TeRUF' hada`at)," which is
strengthened by this, as mentioned above:
4. And restoring the blemish of the altar is through
converts, for all the idol worship has no power except
through blemish of the altar, and this is that which is
written (Mal. 1) "and in every place offerings are burnt and
offered unto my name," for although they be devoted to
idol worship, all their power comes from blemish of parts
of the altar, and therefore Hashem Yithbarakh, said "burnt
and offered unto my name;" for their power is from the
holy spark of the altar of holiness that fell there. And
through the converts, through each one casting off his faith
and going after the faith of Israel, through this he
suppresses the idol worship, which is made from blemish of
parts of the altar, and then the sparks of parts of the altar
return to their place and the altar is restored.
And this is like (Num. 23): "he shall not lie down until he
eat of the prey (TeReF), and drink the blood of the slain."
And the translation: "And he shall inherit possessions of
peoples," like "The altar... in the portion of the ‘ravener
(TOReF),’" as mentioned above, and this is done through:
"And he shall inherit possessions of peoples;" i.e. through
converts, as our Sages of blessed memory said (Baba
Batra 42. 53: 149. And in several places) regarding
inheritance of the convert: Whoever is first on the
possessions of the convert, merits:
5. But just how is it possible to make converts? — are they
not quite far from the holiness of Israel? — and where does
this come from, that it comes to their mind that they should
convert? Just know, that this is done through the aspects of
(Eccl. 19): "Wealth adds many friends;" i.e. through charity
that one gives to a wise scholar, who is made up of several
souls of Israel, for actually, how is it possible for a gentile
to come to the faith of Israel? — are they not quite far from
Israel? — and how is it possible to talk to them, that they
should hear and come to the holy faith? — but, like when
one is very far from another, and it is impossible to talk to
him so that he can hear, it is necessary to write him some
writing, so likewise it is necessary to send the idea of
writing to them, until they can hear, though they be far. For
the root of the sense of hearing is because the letters of the
speech are engraved in the air, and the airs strike each
other, until it comes to the ear of the hearer, and therefore
when the air is still and pure and clear, then when one
speaks who is able to speak, then the speech is heard from
afar, as we see tangibly, but when there is stormy wind,
then it is impossible for the other one to hear, for the wind
confuses and scatters parts of the airs and they are
scattered, until it is impossible for the other one to hear
even the voice, and even less so, the speech itself:
And through charity he takes souls, for he takes to himself
friends and lovers, as Monobaz said (Baba Kama 11): "My
fathers gathered treasures of money, but I have gathered
treasures of souls." Hence, the more one gives charity to
people, through this one acquires more friends for himself,
and through this love, that he acquires through charity,
through this the air is purified, and the more they give
charity to people and he acquires love with more people,
through this the still and pure air is increased more, for the
love is the cleaving of spirit to spirit, i.e. spirit of the lover
to the loved, which is the idea of still air, that their spirits
are at rest from each other, for there is no bad spirit, which
is hatred, that would separate between them, for the hatred
is like evil spirit, as is written (Jud. 9): "Then Elohim sent
an evil spirit between Abimelech and the men of
Shechem;" and Rashi explained: hatred. Hence, hatred is
like evil spirit, confusion of the air, through which they
cannot hear the speech, and vice-versa, love and friendship
is like still and pure air, through which the speech is heard
from afar, and this is done through charity, like "wealth
adds many friends;" since through charity he takes to
himself friends and lovers, through which is made the
aspect of the still and pure air, as mentioned above.
And likewise the more one gives charity to more people,
the more the aspect of still and pure air is increased, for
when he gives charity to one man, hence he acquires to him
one lover, and then his spirit cleaves to his spirit, and a
small area of still and pure air is made, and when he gives
charity to two people, a greater area of still and pure air is
made, and so the more he gives to more people and
acquires to him more friends and lovers — like "wealth
adds many friends" — the area of still and pure are is
increased more and more; and therefore the main thing is to
give charity to true Tzaddikim and to worthy poor ones,
who are made of up several souls of Israel, for hereby he
greatly grows the area of still and pure air, as mentioned
above, for with the charity that he gives to them alone he
acquires to himself very many friends, for they are made up
of many souls, through which the aspect of still and pure air
is increased more.
And then when the air is still and pure, then when the one
speaks who can speak Israelite speech, i.e. holy speech,
then this speech is written and engraved in the air, like (Ps.
45): "my tongue is the pen of a ready writer;" and then the
speech goes and is heard from afar, like (Es. 9): "and his
fame went out throughout all the provinces" for because the
air is still and pure, they are able to hear from afar, and then
this speech is written in the books of the nations, in various
lands according to their writing, and then the nations find in
their books the reverse of their faith, like we have found,
several converts who converted because of this, because
they found in their books the reverse of their faith. And
where does this come from, that they should find now what
is against their faith? — this comes but through the speech
of the Tzaddik, which is engraved and written in the air,
like: "my tongue is the pen of a ready writer;" and the air
was still and pure through the aspect of "wealth adds many
friends;" until the speech went out in the aspect of "and his
fame went out throughout all the provinces" and was
engraved and written there in their books, and through this
aspect they found in their books the reverse of their faith,
and through this they converted, as several converts who
converted through this relate, through their finding in their
books the reverse of their faith, and all this is drawn from
the aspects mentioned above, as mentioned above.
And this is like (Es. 6): "And it was found written, that
Mordechai had told." Mordechai is like the unbeliever at
idol worship, as is written: "the Jewish man;" as our Rabbis
of blessed memory said (Megillah 13): "Whoever denies
the worship of stars and signs is called a Jew." i.e. that the
words that Mordechai spoke, which are words of denial of
worship of stars and signs, they were written in the air,
until writing was found in their books, as mentioned above.
And this is the meaning of: "And it was found written, that
Mordechai had told," that the utterances which Mordechai
spoke, which are utterances of faith of the true Tzaddik,
was found written in their books, for the speech of the
Tzaddik went afar, until it was written and inscribed there
in their books, through which the reverse of their faith is
found in their books, for it is found in their books holy
speech which Mordechai spoke, who is like the Tzaddik, as
mentioned above. And this is: "And it was found written,
that Mordechai had told," as mentioned above. And then,
when these nations come and find there the reverse of their
faith, from this are made converts, like (Es. 8) "And many
of the people of the land became Jews:"
6. But from just where does it come, that these ones
specifically should find in their books the reverse of their
faith and should come back and should recognize the faith
of Israel, and the others should not find at all, and remain in
their faith. Just know, that this is because of the aspect of
good, that is suppressed under their hands, i.e. the aspect of
parts of souls of Israel that is suppressed by them, for all
the good is only the aspect of souls of Israel, i.e. when the
nations strengthen up, they do not allow Israel to
do mitzvot, like it was found, that they decreed that they
should not circumcise their sons that they should
desecrate Shabbat (see Rosh Hashana 19, Baba
Batra 60: Me`ilah 17). Hence, the good that Israel needed
to do, was suppressed under their hands, and also when
they prevent Israel from serving Hashem Yithbarakh,
through causes that they cause through taxes and property
taxes that they levy on them, and also through their
withholding benefits from Israel, through all this the good
is suppressed under their hands, i.e. parts of souls of Israel.
And in the beginning this good that is suppressed by them
remembers that it comes from a very holy and high place,
but they just overcome this good and suppress it under their
hands, until it is caught and tied by them, until the good
itself forgets its loftiness, and through the Israelite speech,
that goes out and is written in their books, as mentioned
above, then this suppressed good there finds it in their
books, i.e. it finds there the reverse of their faith, and then
this good recalls its loftiness, how that it comes from a very
high place, i.e. that it is parts of the souls of Israel, that all
the worlds were created for them, and "These were the
potters, and those that dwelt among plants... there they
dwelt with the king for his work" (Chron. I 4), for Hashem
Yithbarakh, consulted with the souls of Israel to create the
world (Bereishit Rabbah 8, Midrash Ruth 2), and then the
good begins to be sorry and yearn because of it fell from
such a high place, and is now suppressed under their hands,
and will come, God forbid, to annihilation and loss, and it
wants to go on and return to its place; and because the good
is already tied and caught by them in ties of ties, therefore
when the good begins to return, then it draws and tears off
with itself more from their evil. And this is like the
converts that come to convert, who are like the evil that is
torn off from them with the good, through the good
returning to its place, for it is impossible for the good to
return to its place, because of the vastness of the tying that
is very tied and clipped there, and it is unavoidable that it
should tear off with it from the bad, and this is the idea of
converts.
And this is like (Isa. 44): "and another shall subscribe with
his hand unto Hashem," and Rashi explained: these are the
returnees, i.e. the aspect of good, that returns back to its
place. And this is done through the idea of the writing, as
mentioned above, like "And it was found written, that
Mordechai had told," as mentioned above. And these
converts are called by the name Israel, for through the good
returning back, through this are made converts, as
mentioned above.
And this is the idea of: "neither shall they be written in the
writing of the house of Israel, neither shall they enter into
the land (ADMat) of Israel" (Eze. 13); i.e. when there is no
aspect of Israelite writing, through which are made
converts, as mentioned above, through this: "neither shall
they enter into the land of Israel," i.e. that they do not merit
to wholeness of the altar, which is called an altar of earth
(ADaMah) (Ex. 20 and see Bereishit Rabbah 14), whose
completion is through converts, as mentioned above
ADaM = man.
And this is (Chron. I 28): "All this, said David, Hashem
made me understand in writing by his hand upon me,"
because completion of the intelligence is through writing,
as mentioned above, for through the writing mentioned
above, like: "And it was found written, that Mordechai had
told," through this are made converts, and through converts
the altar is made whole, and through completion of the altar
is the intelligence completed, as mentioned above. Hence,
through the aspect of writing, mentioned above, is
completed the intelligence, and this is: "All this, said
David, Hashem made me understand in writing by his hand
upon me," as mentioned above.
And this is "to fix the world in the kingship of Shaddai (the
Almighty), and all sons of flesh shall call in your name,"
this is like repentance, that the good returns to its place, as
mentioned above, for Shaddai is like repentance, that one
returns in repentance regarding the blemish of idol worship,
for ShaDdaI is like "there is enough (she-yeSh DaI) in my
Godliness for the whole creation," and no other worship is
necessary. "To turn all the wicked of the land to you," this
is like converts. "All dwellers of the earth shall recognize
and know," this is like completion of the knowledge, which
is made through this, as mentioned above.
And this is "And the Almighty be your treasure, and
heights of silver unto thee," that through the aspect of
heights of silver, i.e. like "wealth adds many friends,"
through which the air is made flying, that the air is purified,
as mentioned above — through this is made the concept of
Shaddai, i.e. repentance and converts, for Shaddai is like
repentance, as mentioned above.
7. And know! that sometimes, when the evil sees that the
good craves and draws itself out and wants to return to its
place, then they strengthen upon the good even more, and
bring it into extra concealment, i.e. they bring it into the
insides of their thoughts, i.e. they begin to think thoughts
about this good, and thereby they enter the good into more
concealment and hiding in the insides of their thoughts, and
then the good goes out through the birth that they bear, for
the good is buried away and concealed in the insides of
their thoughts and brains, as mentioned above, and from
there is the birth, and therefore the good goes out in the
seed of births, and then there is no power in the evil of the
birth to overcome the good that is in them, and then the
good goes out through the births, and converts are made.
And this is like (Ps. 87) "Hashem shall count, when he
writes up the people, that this man was born there. Selah."
"When he writes up" is like the good, which goes out
through the aspect of the writing, as mentioned above. And
this is: "this man was born there. Selah," that the good was
clothed in the births and goes out through them, as
mentioned above. And this is what Rashi explained: "this
man was born there," that they are Israel who were
assimilated into the nations, i.e. the aspect of the good that
is suppressed by them, which is like parts of souls of Israel,
as mentioned above.
And this is like "he shall not lie down until he eat of the
prey," this is like completion of the altar, as mentioned
above, "and drink the blood of the slain," and its
translation: "And he shall inherit possessions of peoples,"
i.e. the aspect of converts, mentioned above. And this is:
"And... possessions of peoples," i.e. the aspect of good that
is covered by the nations, who brought it into concealment
and hiding in the insides of their thoughts, as mentioned
above, which goes out through the seed of birth and is
made into converts, and hereby the altar is made whole, as
mentioned above.
8. And this is the explanation of: R. Safra related: Once we
travelled on board a ship and we saw a fish that raised its
head out of the sea. It had horns on which was engraved: 'I
am a minor creature of the sea, I am three hundred
parasangs in length and I am now going into the mouth of
Leviathan.' R. Ashi said: It was a sea-goat which searches
for its food and for that purpose has horns (Baba
Batra 74). Rashbam: I am a minor creature — among the
small creatures in the water: into the mouth of Leviathan —
since it shall eat me today: sea-goat — since whatever there
is on land, there is in the sea, except for the rat. In non-holy
slaughter: which searches — searches the sea with its horns
to seek after its food.
We saw a fish that raised its head out of the sea etc. Fish is
like the good, which are parts of souls of Israel that are
with the converts, mentioned above, for with fish, their
collection is their purification (see Chullin 27), this is like
the parts of the souls, like: "He would gather unto Himself
his spirit and his breath" (Job 34), and like converts, like
(Ps. 47): "The princes of the people are gathered together;"
this is why the sages are called "masters of gatherings"
(Eccl. 12), since they gather the good with the converts.
And this good with the converts raised its head out of the
sea, i.e. it took out the intelligence from the flushing of the
malicious waters, which is the foolishness that flushes over
the intelligence, as mentioned above.
And it had horns on which was engraved: 'I am a minor
creature of the sea, I am three hundred parasangs in length
and I am now going into the mouth of Leviathan.' Horn is
like charity, which is like "Wealth adds many friends,"
mentioned above, which is the main foundation lasting to
the world-to-come, like the saying of Monobaz, "My
fathers gathered treasures of money, but I have gathered
treasures of souls." On which was engraved — i.e. through
the charity is made engraving, like the writing mentioned
above, as mentioned above, like: "and his fame went out
throughout all the provinces," to the good that is suppressed
among the nations, and wakes it in repentance to return to
its root, for the good remembers itself. 'I am a minor
creature of the sea,' i.e. I am above all the worlds. Sea
(haYaM) — i.e. the letter Mem is four worlds; Yud is like
the wisdom, that speads out in all the worlds, as is written
(Ps. 104): "In wisdom you have made them all."
And this is: a minor creature of the sea i.e. like a light thing
floats up, so the soul, which is the good, is above all the
worlds. I am three hundred parasangs in length — i.e. the
soul that was mentioned, which was like: "Israel went up in
thought first," and Hashem Yithbarakh, consulted with it in
the creation of the world, like: "These were the potters, and
those that dwelt among plants... there they dwelt with the
king for his work," since he consulted with the souls of
Israel at the time of creation of the world, i.e. that it recalls,
that it was at such a high level, as mentioned above, and
now it goes to annihilation and loss, God forbid. Three
hundred (‫ — שי"ן‬shin) is like the thought, which is divided
into three heads: the mental thoughts, the characteristic
thoughts, the active thoughts. Parasangs — like the foot,
i.e. advice, as in (Ex. 11): "and all the people at your feet"
— those who follow after your advice Rashi: i.e. the soul
that was mentioned, which was first in the thought, and it
was consulted and advised with in the creation of the
world.
'And I am now going into the mouth of Leviathan.' i.e. to
annihilation and loss, God forbid, and through this it has
compassion on itself and arouses itself to return to its root,
as mentioned above, and penitents and converts are made,
as mentioned above. R. Ashi said: It was a sea-goat which
searches for its food and for that purpose has horns — this
is like strength, i.e. awe, like: "For you are the glory of
their strength," mentioned above. Which searches — i.e.
like the Tzaddik, who searches always after the
glorification that is in every one of Israel, as mentioned
above. And has horns — i.e., like: "and in your favor our
horn shall be exalted;" i.e. the love that is revealed through
the Tzaddik, as mentioned above, for through all the
aspects mentioned above are revealed the light of the
Tzaddik, through which they merit to awe and love, as
mentioned above.
9. And this is: And it came to pass as they emptied their
sacks — i.e. like: The heavens donned darkness and
sackcloth etc. Heavens, i.e. awe and love, as mentioned
above. And when they empty out the sackcloth and the
darkness from the awe and the love, and behold, every
man's bundle of money was in his sack — bundle of
money is like the Tzaddik, like (Prov. 7): "He has taken a
bag of money in his hand," which are the Tzaddikim, as
Rashi explained there. In his sack — i.e. that the light of
the Tzaddik is darkened and clothed and covered in
darkness and sackcloth, i.e. that they feel that the sackcloth
and the darkness that was upon the awe and the love, this is
because sackcloth and darkness, that the light of the
Tzaddik is darkened for them, as mentioned above.
And when they and their father saw their bundles of
money, they were afraid, i.e. they saw and recognized, that
their bundles of money were depending on the material and
the form, which is called: they and their father. They is the
material, which are the vessel of work, and their father is
the intelligence, which is called father, like "father in
wisdom;" i.e., as mentioned above, that revelation of the
light of the Tzaddik, that their meriting to recognize and
understand and taste and see his great light, is dependent on
completion of the works and on purity of the intellect. And
Ya`akov their father said unto them i.e. reproof of the
intellect, which reproves the materials, which are the
instruments of work, since he blames the stink on the
instruments of work.
And this is: "Me have you bereaved of my children," that
through the foul deeds they cause annihilation and loss to
the intellect. YoSeF is not — this is like "Wealth adds
(YoSiF) many friends," mentioned above. And ShiM`On is
not — is like: "and his fame (v’ShaM`O) went out
throughout all the provinces," which was done through the
aspect of wealth adding, as mentioned above. And you will
take Binyamin away is like "The altar... in the portion of
the ‘ravener,’" who is Binyamin, since the main completion
of the intellect depends on this, as mentioned above, i.e.
since the intellect reproves and says, that the root of the
lack, that the mind is clouded, is dependent only on the
instruments of action, i.e. charity, which depends on the
action, like (Isa. 32): "And the work of righteousness shall
be;" through which is completed the intellect, as mentioned
above, for when one gives charity, through this are made
converts, as mentioned above, and thereby is completed the
altar, which is like a man’s table, i.e. that they merit to eat
in holiness, and then the intellect is completed, and then
they merit to see the light of the Tzaddik, and thereby they
receive from him the awe and the love, as mentioned
above.
#30 Meishra deSakina to be doneedit
‫בקובץ זה לא בוצעה הגהה תורה ל‬- ‫ישׁ ָרא ְדּסַ כִּ ינָא‬ ְ ֵ‫ישׁ ָרא ְדּסַ כִּ ינָא מ‬ְ ֵ‫מ‬
‫ישׁ ָרא ְדּסַ כִּ ינָא‬
ְ ֵ‫ וּמ‬,‫וּמי ִאיכָּא קַ ְרנָא לְ חַ ְמ ָרא‬
ִ ‫ בְּ קַ ְרנָא ְדּחַ ְמ ָרא‬,‫בְּ מַ אי קָ ְטלֵי לֵהּ‬
 ‫א וְ הֵ י זוּגְ תָ א ֻאכְ ְמתָ א ִמי ֲהוֵי אַ יְ תוּ לֵהּ ְתּ ֵרי בֵּ י ֵﬠי‪ ,‬אָ ְמרוּ לֵהּ‪ ,‬הֵ י זוּגְ תָ א חִ וּ ְַרתָּ‬
‫אַ יְ תֵ י ִאיהוּ ְתּ ֵרי גְּ בִ ינֵי‪ ,‬אָ מַ ר לְ הוּ‪ ,‬הֵ י ְדּﬠִ זָּא חִ וּ ְַרתָּ א וְ הֵ י ְדּﬠִ זָּא אֻכְ ְמתָ א ַר ִשׁ"י‪:‬‬
‫ישׁ ָרא ְדּסַ כִּ ינָא‬‫בְּ מַ אי קָ ְטלֵי לֵהּ‪ ,‬ﬠֲרוּגַת סַ כִּ ינִ ין בְּ מַ אי גּוֹ ְזזִין וְ קוֹצְ צִ ין אוֹתָ הּ מֵ ְ‬
‫הּ וְ כוּ' א‪ .‬הַ שָּׂ גוֹת ֱאלקוּת ִאי אֶ פְ שָׁ ר לְ הַ ִשּׂיג כִּ י ִאם ַﬠל יְ דֵ י בְּ מַ אי קָ ְטלֵי ֵל‬
‫צוּמים ַרבִּ ים‪ .‬מעילה לעלול‪ ,‬משכל עליון לשכל תחתון‪ .‬כמו שֶׁ אָ נוּ‬ ‫צִ ְמ ִ‬
‫רוֹאים בְּ חוּשׁ שֶׁ ִאי אֶ פְ שָׁ ר לְ הַ ִשּׂיג שֵׂ כֶל גָּדוֹל כִּ י ִאם ﬠַל ְידֵ י הִ ְתלַבְּ שׁוּת בַּ שֵּׂ כֶל‬ ‫ִ‬
‫תּוֹן כְּ מוֹ הַ ְמלַמֵּ ד כְּ שֶׁ רוֹצֶ ה לְ הַ ְסבִּ יר שֵׂ כֶל גָּדוֹל לְ הַ תַּ לְ ִמיד הוּא צָ ִרי„ הַ תַּ חְ‬
‫לְ הַ לְ בִּ ישׁ אוֹתוֹ בְּ שֵׂ כֶל תַּ חְ תּוֹן וְ קָ טָ ן כְּ דֵ י שֶׁ יּוּכַל הַ תַּ לְ ִמיד ַלהֲבִ ינוֹ ְדּהַ יְ נוּ שֶׁ הוּא‬
‫טַ נִּ ים שֶׁ ְמּסַ בֵּ ב לוֹ ְתּחִ לָּה כְּ דֵ י ַלהֲבִ ינוֹ מַ צִּ י ַﬠ לוֹ ִמ ְתּחִ לָּה הַ הַ קְ דָּ מוֹת וְ ִשׂכְ לִ יּוֹת קְ‬
‫ַﬠל יְ דֵ י זֶה הַ ְמ ֻכוָּן שֶׁ הוּא שֵׂ כֶל ֶﬠלְ יוֹן וְ גָדוֹל ב‪ .‬וְ צָ ִרי„ כָּל אֶ חָ ד לְ בַ קֵּ שׁ ְמאד‬
‫ְמלַמֵּ ד הָ גוּן ָכּזֶה שֶׁ יּוּכַל לְ הַ ְסבִּ יר וּלְ הָ בִ ין אוֹתוֹ שֵׂ כֶל ֶﬠלְ יוֹן וְ גָדוֹל ָכּזֶה ְדּהַ יְ נוּ‬
‫הַ שָּׂ גוֹת ֱאלקוּת כִּ י צָ ִרי„ ָלזֶה ַרבִּ י גָּדוֹל ְמאד ְמאד שֶׁ יּוּכַל לְ הַ ְסבִּ יר שֵׂ כֶל גָּדוֹל‬
‫ָכּזֶה ﬠַל יְ דֵ י הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן ַכּנַּ"ל כְּ דֵ י שֶׁ יּוּכְ לוּ הַ קְּ טַ נִּ ים ַלהֲבִ ינוֹ וְ כָל מַ ה‬
‫וּמרֻ חָ ק בְּ יוֹתֵ ר מֵ הַ שֵּׁ‬ ‫ם ִי ְתבָּ ַר„ הוּא צָ ִרי„ ַרבִּ י גָּדוֹל בְּ יוֹתֵ ר שֶּׁ הוּא קָ טָ ן בְּ יוֹתֵ ר ְ‬
‫כְּ מוֹ שֶׁ מָּ צִ ינוּ בְּ ֵﬠת שֶׁ הָ יוּ יִ ְשׂ ָראֵ ל בְּ מַ ְד ֵרגָה קְ טַ נָּה ְמאד ְדּהַ ְינוּ בְּ ִמצְ ַריִ ם‪ ,‬שֶׁ הָ יוּ‬
‫נוֹר‬ ‫וּמלַמֵּ ד גָּדוֹל וְ ָ‬ ‫א ְמאד ְמשֻׁ קָּ ﬠִ ים בְּ מ"ט שַׁ ﬠ ֲֵרי ט ְֻמאָ ה הָ יוּ צְ ִריכִ ים ַרבִּ י גָּדוֹל ְ‬
‫וּמרֻ חָ ק בְּ יוֹתֵ ר צָ ִרי„‬ ‫ְדּהַ יְ נוּ משֶׁ ה ַרבֵּ נוּ‪ָ ,‬ﬠלָיו הַ שָּׁ לוֹם כִּ י כָּל מַ ה שֶׁ הוּא קָ טָ ן ְ‬
‫ְמלַמֵּ ד גָּדוֹל בְּ יוֹתֵ ר שֶׁ יִּ הְ יֶה ֻאמָּ ן ָכּזֶה שֶׁ יּוּכַל לְ הַ לְ בִּ ישׁ שֵׂ כֶל ֶﬠלְ יוֹן ָכּזֶה ְדּהַ ְינוּ‬
‫וּמרֻ חָ ק כְּ מוֹתוֹ כִּ י כָּל מַ ה שֶּׁ הַ חוֹלֶה ֶנ ֱחלֶה בְּ יוֹתֵ ר הַ שָּׂ גָתוֹ יִ ְתבָּ ַר„ ְשׁמוֹ לְ קָ טָ‬ ‫ן ְ‬
‫קרב‬ ‫צָ ִרי„ רוֹפֵא גָּדוֹל בְּ יוֹתֵ ר ַﬠל כֵּן אֵ ין לְ הָ אָ דָ ם לוֹמַ ר דַּ י לִ י ִאם אֶ הְ יֶה ְמ ָ‬
‫אֵ צֶ ל ִאישׁ נִ כְ בָּ ד וִ ֵירא ה' אַ ף‪ ,‬שֶׁ אֵ ינוֹ מֻפְ לָג בְּ מַ ֲﬠלָה כִּ י הַ לְ וַאי שֶׁ אֶ הְ יֶה ִמקּדֶ ם‬
‫כָּמהוּ אַ ל יאמַ ר כֵּן כִּ י אַ ְדּ ַרבָּ א כְּ פִ י מַ ה שֶּׁ יֵּדַ ע ֱאנָשׁ בְּ נַפְ שֵׁ הּ גּדֶ ל פְּ חִ יתוּתוֹ‬
‫וְ גדֶ ל ִרחוּקוֹ שֶׁ נִּ ְרחַ ק ְמאד מֵ הַ שֵּׁ ם יִ ְתבָּ ַר„ כָּל אֶ חָ ד וְ אֶ חָ ד כְּ פִ י מַ ה שֶּׁ יּוֹדֵ ַﬠ‬
‫שֶׁ הוּא ְמרֻ חָ ק בְּ יוֹתֵ ר צָ ִרי„ לְ בַ קֵּ שׁ בְּ נַפְ שׁוֹ וּכְ מוֹ כֵן כָּל מַ ה שֶּׁ יּוֹדֵ ַﬠ בְּ ַﬠצְ מוֹ‬
‫לְ נַפְ שׁוֹ רוֹפֵא גָּדוֹל ְמאד ְמאד הַ גָּדוֹל בְּ מַ ֲﬠלָה בְּ יוֹתֵ ר ְדּהַ יְ נוּ שֶׁ ַיּ ֲחזִיר וִ יבַ קֵּ שׁ‬
‫תָּ ִמיד לִ זְכּוֹת לְ הִ ְתקָ ֵרב לְ הָ ַרבִּ י הַ גָּדוֹל ְמאד ְמאד ַכּנַּ"ל כִּ י כָּל מַ ה שֶּׁ הוּא קָ טָ ן‬
‫צָ ִרי„ ְמלַמֵּ ד גָּדוֹל בְּ יוֹתֵ ר ַכּנַּ"ל ג‪ .‬וְ זֶה בְּ חִ ינַת ְשׂﬠָרוֹת שֶׁ הַ הֶ אָ רוֹת בְּ יוֹתֵ ר‬
‫הַ מּחִ ין יוֹצְ ִאין בְּ הַ ְשּׂﬠָרוֹת כֵּן הַ שֵּׂ כֶל הָ ﬠֶלְ יוֹן שֶׁ הוּא הַ שָּׂ גוֹת ֱאלקוּת הוּא‬
‫נַת ִסיבּוּבִ ים ְדּהַ יְ נוּ ִמ ְתלַבֵּ שׁ בְּ הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן וזה בחינת שַׂ ﬠ ֲָרא בְּ ﬠִ גּוּלָא בְּ חִ י‬
‫הַ הַ קְ דָּ מוֹת הַ ְמסַ בְּ בִ ין ַﬠד שֶׁ בָּ ִאים אֶ ל הַ ְמ ֻכוָּן ַכּנַּ"ל וְ הָ ﬠִ קָּ ר הוּא הַ ְמ ֻכוָּן כְּ מוֹ‬
‫שֶׁ מָּ צִ ינוּ בְּ ִדבְ ֵרי ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה ‪ .‬שֶׁ ִסּבְּ בוּהוּ בַּ ֲהלָכוֹת ַﬠד שֶׁ הִ גִּ יעוּ‬
‫שֶׁ כָּל הַ ֲהלָכוֹת שֶׁ ִדּבְּ רוּ ִמקּדֶ ם לא הָ יוּ ﬠִ קַּ ר הַ ְמ ֻכוָּן ַרק הָ יוּ לְ צָ ַרת הַ בַּ ת נִ ְמצָ א‬
 ‫ִסיבּוּבִ ים וְ הַ קְ דָּ מוֹת כְּ דֵ י לְ הַ גִּ י ַﬠ לְ צָ ַרת הַ בַּ ת שֶׁ הוּא הַ ְמ ֻכוָּן וְ זֶה בְּ חִ ינַת 'שַׂ ﬠ ֲָרא‬
‫חוֹרה ֲאנִ י וְ נָאוָה" כִּ י הַ שַּׁ חֲרוּת הוּא ְמקַ‬ ‫"שׁ ָ‬ ‫בֵּ ץ אֶ ת הָ ְראוּת ֻאכָּמָ א' בְּ חִ ינַת‪ְ :‬‬
‫וּמצַ ְמצֵ ם אוֹתוֹ כְּ דֵ י לִ ְראוֹת הֵ יטֵ ב כֵּן הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן הוּא בְּ חִ ינַת שַׁ חֲרוּת‬ ‫ְ‬
‫עוּרא‬ ‫'שׁ ָ‬ ‫שֶׁ ְמּצַ ְמצֵ ם בּוֹ נָאוָה וְ יפִ י שֶׁ בַּ שֵּׂ כֶל הָ ֶﬠלְ יוֹן וְ אֵ לּוּ הַ ְשּׂﬠָרוֹת הֵ ן בְּ חִ ינַת ִ‬
‫אוֹריְ תָ א' כִּ י הַ ִמּצְ‬ ‫בּוֹרא יִ ְתבָּ ַר„ ְשׁמוֹ כִּ י כָּל ִמצְ וָה ְדּאַ ְתוָן ְדּ ַ‬ ‫ווֹת הֵ ם חָ כְ מוֹת הַ ֵ‬
‫עוּרים אֲחֵ ִרים וּגְ בוּלִ ים כְּ גוֹן ִמפְּ נֵי מָ ה הַ ִמּצְ וָה הַ זּאת ִמצְ וָתָ הּ‬ ‫וּמצְ וָה יֵשׁ לָהּ ִשׁ ִ‬ ‫ִ‬
‫וָתָ הּ בְּ כָ„ לְ פִ י בְּ כָ„ ִמפְּ נֵי שֶׁ כֵּן חִ יְּ בָ ה חָ כְ מָ תוֹ יִ ְתבָּ ַר„ ְשׁמוֹ וְ כֵן ִמצְ וָה אַ חֶ ֶרת ִמצְ‬
‫אוֹתיּוֹת וְ תֵ בוֹת וְ ﬠִ נְ יָנִ ים שֶׁ הֵ ם‬ ‫וּמצְ וָה יֵשׁ לָהּ ִ‬ ‫חָ כְ מָ תוֹ יִ ְתבָּ ַר„ ְשׁמוֹ וְ כָל ִמצְ וָה ִ‬
‫עוּרים וּגְ בוּלִ ים שֶׁ ְמּצ ְֻמצָ ם בָּ הֶ ן חָ כְ מָ תוֹ ִי ְתבָּ ַר„ ְשׁמוֹ שֶׁ זֶּה בְּ חִ ינַת הִ ְתלַבְּ שׁוּת‬ ‫ִשׁ ִ‬
‫כֶל הַ תַּ חְ תּוֹן שֶׁ ַﬠל יְ דֵ י זֶה זוֹכִ ין לְ הַ שָּׂ גוֹת אֱלקוּת ַכּנַּ"ל וְ זֶה הַ שֵּׂ כֶל הָ ﬠֶלְ יוֹן בַּ שֵּׂ‬
‫בְּ חִ ינַת 'בַּ ת הָ יְ תָ ה לוֹ לְ אַ בְ ָרהָ ם אָ בִ ינוּ וּבַ כּל ְשׁמָ הּ' 'בַּ ת'‪ ,‬זֶה בְּ חִ ינַת בַּ ת ַﬠיִ ן‬
‫וּא ְמצַ ְמצֵ ם וּמַ גְ בִּ יל ְדּהַ יְ נוּ הַ שָּׁ חֹ ר שֶׁ בָּ ַﬠיִ ן שֶׁ הוּא בְּ חִ ינַת הַ שַּׁ חֲרוּת הַ נַּ"ל שֶׁ ה‬
‫עוֹמ ִדים לְ נֶגְ דּוֹ כְּ גוֹן הַ ר גָּדוֹל כְּ שֶׁ עוֹמֵ ד‬ ‫וְ כוֹלֵל בְּ ַﬠצְ מוֹ כָּל הַ ְדּבָ ִרים הַ גְּ דוֹלִ ים הָ ְ‬
‫לִ פְ נֵי הַ בַּ ת ַﬠיִן‪ ,‬שֶׁ הוּא הַ שָּׁ חֹ ר שֶׁ בָּ ַﬠיִ ן ֲאזַי נִ גְ בָּ ל כָּל הָ הָ ר‪ ,‬בְּ תוֹ„ הַ בַּ ת ַﬠיִן‬
‫שַּׁ חֲרוּת שֶׁ בָּ ַﬠיִ ן הוּא ְמצַ ְמצֵ ם כָּל הַ ְדּבָ ִרים הַ גְּ דוֹלִ ים שֶׁ רוֹאֶ ה אוֹתוֹ כִּ י הַ‬
‫רוֹאין כְּ מוֹ כֵן זֶה‬ ‫רוֹאין וּמַ ִשּׂיגִ ין הַ דָּ בָ ר שֶׁ ִ‬
‫וְ נִ כְ לָלִ ין וְ נִ ְר ִאין בְּ תוֹכוֹ וְ ﬠַל יְ דֵ י זֶה ִ‬
‫כְ לָל בְּ תוֹכוֹ וְ ַﬠל ְידֵ י הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן ְמצַ ְמצֵ ם וּמַ גְ בִּ יל הַ שֵּׂ כֶל הַ גָּדוֹל הָ ֶﬠלְ יוֹן וְ נִ‬
‫וּמבִ ינִ ים וּמַ ִשּׂיגִ ים אֶ ת הַ שֵּׂ כֶל הָ ֶﬠלְ יוֹן הַ גָּדוֹל ַכּנַּ"ל וְ זֶה בְּ חִ ינַת‪:‬‬ ‫רוֹאין ְ‬ ‫זֶה ִ‬
‫ַויּ ֵָרא אֵ לָיו ה' בְּ לַבַּ ת אֵ שׁ" שֶׁ הַ שֵּׁ ם יִ ְתבָּ ַר„ ָרצָ ה לְ הַ לְ בִּ ישׁ לוֹ הַ שָּׂ גוֹת ֱאלקוּת "‬
‫בַּ ת ַﬠיִ ן הַ נַּ"ל ‪ .‬וזה בחינת 'בַּ ת ְתּחִ לָּה ִסימָ ן ָי ֶפה לְ בָ נִ ים' וְ הִ לְ בִּ ישׁ לוֹ בִּ בְ חִ ינַת‬
‫בַּ ת ְתּחִ לָּה'‪ ,‬זֶה בְּ חִ ינַת הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן שֶׁ הוּא ְתּחִ לָּה וְ הַ קְ דָּ מָ ה לַשֵּׂ כֶל הָ ֶﬠלְ יוֹן '‬
‫ﬠֶלְ יוֹן כְּ מַ ֲאמַ ר וְ זֶה בְּ חִ ינַת‪'ִ :‬סימָ ן ָי ֶפה לְ בָ נִ ים' 'בָּ נִ ים'‪ ,‬זֶה בְּ חִ ינַת הַ שֵּׂ כֶל הָ‬
‫יאי‬ ‫יאי בָ נַי מֵ ָרחוֹק וּבְ נוֹתַ י ִמקְ צֵ ה הָ אָ ֶרץ" 'הָ בִ ִ‬ ‫ֲחכָמֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה‪" :‬הָ בִ ִ‬
‫בָ נַי אֵ לּוּ ָגּלֻיּוֹת שֶׁ בְּ בָ בֶ ל שֶׁ דַּ ﬠְ תָּ ן ְמיֻּשֶּׁ בֶ ת כְּ בָ נִ ים' 'בְּ נוֹתַ י אֵ לּוּ ָגּלֻיּוֹת שֶׁ בִּ ְשׁאָ ר‬
‫ינָן ְמיֻּשֶּׁ בֶ ת כְּ בָ נוֹת' נִ ְמצָ א שֶׁ בָּ נִ ים הֵ ם בְּ חִ ינַת דַּ ﬠַת ְמיֻּשֶּׁ בֶ ת א ֲָרצוֹת שֶׁ דַּ ﬠְ תָּ ן אֵ‬
‫בְּ חִ ינַת שֵׂ כֶל ֶﬠלְ יוֹן וְ גָדוֹל הַ נַּ"ל שֶׁ מַּ ִשּׂיגִ ין ַﬠל יְ דֵ י הַ הַ קְ דָּ מוֹת בְּ חִ ינַת שֵׂ כֶל‬
‫וֹן ִ'סימָ ן ָי ֶפה לְ בָ נִ ים' הַ תַּ חְ תּוֹן ַכּנַּ"ל וְ זֶהוּ 'בַּ ת ְתּחִ לָּה'‪ ,‬שֶׁ הוּא הַ שֵּׂ כֶל הַ תַּ חְ תּ‬
‫שֶׁ ַﬠל יָדוֹ מַ ִשּׂיגִ ין הַ שֵּׂ כֶל הָ ֶﬠלְ יוֹן שֶׁ הוּא בְּ חִ ינַת בָּ נִ ים ַכּנַּ"ל וְ זֶהוּ ִ'סימָ ן ָיפֶה'‬
‫אוֹריְ תָ א' בְּ חִ ינוֹת‬ ‫יעוּרא ְדּאַ ְתוָן ְדּ ַ‬
‫'שׁ ָ‬ ‫שֶׁ בּוֹ ְמסֻמָּ ן וּמֻגְ בָּ ל הַ שֵּׂ כֶל הָ ﬠֶלְ יוֹן בִּ בְ חִ ינַת ִ‬
‫חוֹרה ֲא'‬ ‫נִ י וְ נָאוָה' ַכּנַּ"ל ד‪ .‬וְ לָבוֹא לְ הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן הַ זֶּה ִאי אֶ פְ שָׁ ר כִּ י ִאם ְשׁ ָ‬
‫ַﬠל יְ דֵ י שׂוֹנֵא בֶּ צַ ע שֶׁ יִּ ְשׂנָא הַ מָּ מוֹן בְּ תַ כְ לִ ית הַ ִשּׂנְאָ ה כִּ י שַׂ ﬠ ֲָרא ֻאכָּמָ א שֶׁ הוּא‬
‫ן שׂוֹנֵא בֶּ צַ ע הוּא ִמ ִסּ ְט ָרא בְּ חִ ינַת הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן הוּא ִמ ִסּ ְט ָרא ְדּמַ לְ כוּת וְ ֵכ‬
 ‫ְדּמַ לְ כוּת כִּ י הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן הוּא בְּ חִ ינוֹת מַ לְ כוּת שֶׁ הוּא בְּ חִ ינוֹת חָ כְ מָ ה תַּ תָּ אָ ה‬
‫שֶׁ בְּ כָל עוֹלָם וְ עוֹלָם שֶׁ הוּא מַ נְ הִ יג אוֹתוֹ הָ עוֹלָם שֶׁ זֶּה הַ שֵּׂ כֶל שֶׁ ל הַ הַ ְנהָ גָה‬
‫ת חָ כְ מָ ה וְ שֵׂ כֶל תַּ חְ תּוֹן כְּ ֶנגֶד הַ שֵּׂ כֶל שֶׁ ל הַ שָּׂ גוֹת ֱאלקוּת וְ הַ מַּ לְ כוּת הוּא בְּ חִ י ַנ‬
‫וְ ַﬠל כֵּן בְּ יוֹמוֹי ִדּ ְשׁמוּאֵ ל שֶׁ נָּפְ לוּ ָראשֵׁ י הַ דּוֹר אֶ ל הַ מָּ מוֹן כְּ מוֹ שֶׁ כָּתוּב‪" :‬וַיִּ טּוּ‬
‫אתי מָ אֲסוּ אַ ח ֲֵרי הַ בָּ צַ ע" ַﬠל כֵּן תֵּ כֶף פָּגְ מוּ בְּ מַ לְ כוּת ִדּקְ דֻשָּׁ ה כמו שכת‬ ‫וב "כִּ י ִ‬
‫ִמ ְמּל„ ֲﬠלֵיהֶ ם‪ ,‬וְ שָׁ אֲלוּ לָהֶ ם מֶ לֶ„ כְּ כָל הָ ַﬠכּוּ"ם" וּבְ יוֹמוֹי ִדּ ְשׁלמה שֶׁ אֵ ין כֶּסֶ ף‬
‫וּמכוֹנָהּ " ַויֵּשֶׁ ב ְשׁלמה ַﬠל כִּ סֵּ א ה'"‬ ‫ֶנחֱשָׁ ב הָ יָה מַ לְ כוּת ִדּקְ דֻשָּׁ ה ַﬠל ִתּקּוּנָהּ ְ‬
‫נִ ים וְ ַﬠל כֵּן ָזכָה ְשׁלמה לְ זֶה הַ שֵּׂ כֶל הַ תַּ חְ תּוֹן הַ נַּ"ל שֶׁ מָּ לַ„ ﬠַל ֶﬠלְ יוֹנִ ים וְ תַ חְ תּוֹ‬
‫כְּ מוֹ שֶׁ כָּתוּב‪ַ " :‬ויֶּחְ כַּם ִמכָּל הָ אָ דָ ם" וּכְ מוֹ שֶׁ כָּתוּב‪" :‬וַתֵּ ֶרב חָ כְ מַ ת ְשׁלמה ִמכָּל‬
‫מָ מוֹן בְּ נֵי קֶ דֶ ם" כִּ י זֶה הַ שֵּׂ כֶל הוּא בְּ חִ ינַת מַ לְ כוּת ַכּנַּ"ל אֲבָ ל ﬠַל יְ דֵ י אַ הֲבַ ת‬
‫הוּא נוֹ ֵפל לְ ֻאכָּמָ א ְדּ ִס ְט ָרא אָ ח ֳָרא ְבּחִ ינוֹת‪' :‬שַׁ בְּ תַ אי ָפּ ְתיָא ֻאכָּמָ א' מָ ָרה‬
‫חוֹרה בְּ חִ ינוֹת "בְּ ﬠִ צָּ בוֹן תּא ֲכ ֶלנָּה" וְ נוֹפֵל לְ ﬠִ גּוּלָא וְ ִסיבּוּבִ ים ִמ ִסּ ְט ָרא אָ ח ֳָרא‬ ‫ְשׁ ָ‬
‫וּמ ְשׁתּוֹקֵ ק אַ חַ ר הַ מָּ מוֹן בְּ חִ ינוֹת‪" :‬סָ בִ יב ְרשָׁ ﬠִ ים יִ ְתהַ לָּכוּן" שֶׁ הוּא ִמ‬ ‫ְתאַ וֶּה ִ‬
‫וּמי שֶׁ יֵּשׁ לוֹ אוֹתוֹ‬ ‫בְּ חִ ינוֹת‪" :‬שָׁ טוּ הָ ָﬠם וְ לָקְ טוּ" 'בִּ ְשׁטוּתָ א'‪ ,‬הֶ ֶפ„ הַ חָ כְ מָ ה ה‪ִ .‬‬
‫הַ חָ כְ מָ ה צָ ִרי„ לִ ְראוֹת לְ הַ ְמ ִשׁי„ לְ תוֹכָהּ חִ יּוּת לְ הַ חֲיוֹת הַ חָ כְ מָ ה תַּ תָּ אָ ה כָּל אֶ חָ ד‬
‫הַ חָ כְ מָ ה תַּ תָּ אָ ה שֶׁ יֵּשׁ לוֹ כְּ פִ י בְּ חִ ינוֹת הַ חָ כְ מָ ה תַּ תָּ אָ ה שֶׁ בְּ כָל עוֹלָם לְ פִ י בְּ חִ ינוֹת‬
‫וְ עוֹלָם ועיקר החיות הוא מאור הפנים בבחינת‪" :‬בְּ אוֹר פְּ נֵי מֶ לֶ„ חַ יִּ ים" וְ ﬠַל‬
‫ים כֵּן צְ ִריכִ ין לְ הַ ﬠֲלוֹת אֶ ת הַ מַּ לְ כוּת בְּ חִ ינוֹת חָ כְ מָ ה תַּ תָּ אָ ה אֶ ל אוֹר הַ ָפּנִ‬
‫הַ מֵּ ִאיר בְּ שָׁ —שׁ ְרגָלִ ים כִּ י ﬠִ קַּ ר אוֹר הַ ָפּנִים הוּא ִשׂ ְמחָ ה כְּ מוֹ שֶׁ כָּתוּב‪" :‬לֵב‬
‫ֵיטב ָפּנִ ים" וְ ﬠִ קַּ ר הַ ִשּׂ ְמחָ ה הוּא ִמן הַ ִמּצְ ווֹת כְּ מוֹ שֶׁ כָּתוּב‪" :‬פִּ קּוּדֵ י ה'‬ ‫שָׂ מֵ חַ י ִ‬
‫ב כְּ מוֹ שֶׁ כָּתוּב‪" :‬נָתַ תָּ ִשׂ ְמחָ ה יְ שָׁ ִרים ְמשַׂ ְמּחֵ י לֵב" וְ ﬠִ קַּ ר הַ ִשּׂ ְמחָ ה הוּא בַּ ֵלּ‬
‫בְ לִ בִּ י" וְ הַ לֵּב שֶׁ ל כָּל הַ שָּׁ נָה הֵ ם הַ שָּׁ לשׁ ְרגָלִ ים בְּ חִ ינוֹת‪" :‬אֵ לֶּה מוֹﬠֲדֵ י ה'"‬
‫ָראשֵׁ י תֵּ בוֹת ִא ִמּ"י כַּמּוּבָ א שֶׁ הִ יא אֵ ם לַבִּ ינָה וְ הַ ִשּׂ ְמחָ ה שֶׁ ל כָּל הַ ִמּצְ ווֹת‬
‫עוֹשׂין בְּ כָל הַ שָּׁ ָנ‬ ‫ה הוּא ִמ ְתקַ בֵּ ץ אֶ ל הַ לֵּב‪ ,‬שֶׁ הֵ ם הַ שָּׁ לשׁ ְרגָלִ ים ועל כן הם שֶׁ ִ‬
‫ימי שמחה כמו שכתוב‪" :‬וְ שָׂ מַ חְ תָּ בְּ חַ גֶּ˜" וְ אָ ז מֵ ִאיר הַ ָפּנִ ים ַﬠל יְ דֵ י הַ ִשּׂ ְמחָ ה‬
‫ֵיטב ָפּנִ ים" בשביל זה נצטווינו‪" ,‬שָׁ —שׁ פְּ ָﬠ ִמים בַּ שָּׁ נָה‬ ‫בִּ בְ חִ ינוֹת‪" :‬לֵב שָׂ מֵ חַ י ִ‬
‫ְכוּר˜ אֶ ת פְּ נֵי ה' ֱאלקֶ י˜" בִּ ְשׁבִ יל לְ קַ בֵּ ל אוֹר הַ פָּנִ ים‪ .‬וְ זֶה בְּ חִ ינַת‪ :‬י ֵָראֶ ה‬ ‫כָל ז ְ‬
‫חַ יָּב אָ דָ ם לְ הַ קְ בִּ יל פְּ נֵי ַרבּוֹ בָּ ֶרגֶל' כְּ דֵ י לְ קַ בֵּ ל אוֹר הַ ָפּנִ ים‪ ,‬וּלְ הַ חֲיוֹת אֶ ת '‬
‫לְ כוּתָ א קַ ִדּישָׁ א' בְּ חִ ינוֹת הַ מַּ לְ כוּת וְ זֶה‪" :‬צֶ דֶ ק לְ ָפנָיו יְ הַ לֵּ„" 'צֶ דֶ ק מַ‬
‫כְּ שֶׁ מּוֹלִ יכִ ין אוֹתָ הּ אֶ ל אוֹר הַ ָפּנִ ים הָ ﬠִ קָּ ר‪ַ ,‬ﬠל יְ דֵ י בְּ חִ ינוֹת "וְ יָשֵׂ ם לְ דֶ ֶר„‬
‫פְּ ָﬠמָ יו" הַ יְ נוּ שָׁ —שׁ פְּ ָﬠ ִמים בַּ שָּׁ נָה וְ כוּ' שֶׁ ַﬠל ְידֵ יהֶ ם ְמקַ בְּ לִ ין מֵ אוֹר הַ ָפּנִ ים‬
‫אֶ ת ָפּנֶי˜" "יְ שָׁ ִרים"‪ ,‬הֵ ם "פִּ קּוּדֵ י ה' יְ שָׁ ִרים ַכּנַּ"ל וזה בחינת‪" :‬י ְֵשבוּ יְ שָׁ ִרים‬
 ‫וּמסַ ְדּ ִרין אוֹר הַ ָפּנִ ים ַכּנַּ"ל ו‪ .‬וְ לִ פְ ָﬠ ִמים‬ ‫וּמ ִא ִירין ְ‬‫ְמשַׂ ְמּחֵ י לֵב" הֵ ם ְמי ְַשּׁבִ ין ְ‬
‫שֶׁ נּוֹפֵל‪ ,‬חַ ס וְ שָׁ לוֹם בְּ חִ ינוֹת הַ מַּ לְ כוּת ִדּקְ דֻשָּׁ ה בְּ חִ ינוֹת חָ כְ מָ ה תַּ תָּ אָ ה ַלגָּלוּת‬
‫שֶׁ ל אַ ְרבַּ ע מַ לְ כֻיּוֹת כִּ י הַ מַּ לְ כוּת הוּא בְּ חִ ינוֹת דָּ לֶ"ת בְּ גִ ין ְדּלֵית לָהּ ִמגּ ְַרמַ הּ‬
‫כְּ לוּם כִּ י ִאם ﬠַל יְ דֵ י ַﬠנְ ֵפי הַ שֵּׂ כֶל הָ ֶﬠלְ יוֹן הַ ִמּ ְת ַפּ ְשּׁ ִטין לְ שָׁ ם וְ גַם הִ יא כְּ לוּלָה‬
‫שׁ בְּ חִ ינוֹת הַ מַּ לְ כוּת בְּ חִ ינוֹת חָ כְ מָ ה מֵ אַ ְרבָּ ָﬠה עוֹלָמוֹת כִּ י בְּ כָל עוֹלָם וְ עוֹלָם ֵי‬
‫תַּ תָּ אָ ה שֶׁ הִ יא בְּ חִ ינוֹת הַ חָ כְ מָ ה הַ מַּ ְנהֶ גֶת אֶ ת הָ עוֹלָם ַכּנַּ"ל וְ כָל הַ חָ כְ מוֹת שֶׁ ל‬
‫וּמשָּׁ ם יוֹנֵק חָ כְ מָ תָ ם‬ ‫הָ ַﬠכּוּ"ם‪ֻ ,‬כּלָּם הֵ ם תַּ חַ ת הַ חָ כְ מָ ה תַּ תָּ אָ ה הַ נַּ"ל ִ‬
‫לוֹם‪ ,‬יוֹתֵ ר מֵ הָ ָראוּי לָהֶ ם ֲאזַי ִמ ְתגַּבְּ ִרים‪ ,‬חַ ס וְ שָׁ לוֹם וּכְ שֶׁ יּוֹנְ קִ ים‪ ,‬חַ ס וְ שָׁ‬
‫וּמי יָכוֹל לִ ְסבּל אֶ ת‬ ‫וְ ַנﬠֲשֶׂ ה מֶ ְמשֶׁ לֶת הָ אַ ְרבַּ ע מַ לְ כֻיּוֹת‪ ,‬שֶׁ הֵ ם אַ ְרבַּ ע ָגּלֻיּוֹת ִ‬
‫כְ מָ ה קוֹל הַ צְּ ָﬠקָ ה וְ הַ ְזּﬠָקָ ה הַ גְּ דוֹלָה כְּ שֶׁ נּוֹפֵל בְּ חִ ינוֹת הַ מַּ לְ כוּת בְּ חִ ינוֹת הַ חָ‬
‫תַּ תָּ אָ ה‪ ,‬בֵּ ינֵיהֶ ם‪ ,‬חַ ס וְ שָׁ לוֹם בִּ בְ חִ ינוֹת‪ַ " :‬זﬠֲקַ ת מוֹשֵׁ ל בִּ כְ ִסילִ ים" ְדּהַ יְ נוּ‬
‫הַ ְזּ ָﬠקָ ה כְּ שֶׁ נּוֹ ֵפל הַ מֶּ ְמשָׁ לָה בְּ חִ ינוֹת הַ מַּ לְ כוּת‪ ,‬בְּ חִ ינוֹת חָ כְ מָ ה תַּ תָּ אָ ה‪ ,‬בֵּ ין‬
‫לִ ינק וּלְ הַ ְמ ִשׁי„ לְ תוֹ„ הַ חָ כְ מוֹת הַ כְּ ִסילִ ים שֶׁ הַ כְּ ִסיל רוֹצֶ ה לְ הִ ְתחַ כֵּם שֶׁ רוֹצִ ים‬
‫שֶׁ לָּהֶ ם שֶׁ הֵ ם כְּ ִסילוּת בֶּ ֱאמֶ ת אֶ ת בְּ חִ ינוֹת הַ חָ כְ מָ ה הָ ֲא ִמ ִתּיּוֹת בְּ חִ ינוֹת חָ כְ מָ ה‬
‫תַּ תָּ אָ ה הַ נַּ"ל וְ גַם יֵשׁ עוֹד צְ ﬠָקָ ה גְּ דוֹלָה ִמזֶּה ְדּהַ ְינוּ שֶׁ הַ שֵּׁ ם ִי ְתבָּ ַר„ כִּ בְ יָכוֹל‬
‫אֵ ג בִּ בְ חִ ינוֹת‪" :‬שָׁ אג יִ ְשׁאַ ג ﬠַל ָנוֵהוּ" ' ַﬠל ָנוֶה ִדּילֵהּ' שֶׁ הוּא בְּ חִ ינוֹת בְּ ַﬠצְ מוֹ שׁוֹ‬
‫הַ מַּ לְ כוּת שֶׁ נּוֹ ֵפל בַּ ָגּלֻיּוֹת שֶׁ ל אַ ְרבַּ ע מַ לְ כֻיּוֹת‪ .‬וְ צָ ִרי„ לִ ְראוֹת ַלחֲתֹ „ וּלְ הַ בְ ִדּיל‬
‫ת‪ ,‬וּלְ הַ ﬠֲלוֹתָ הּ ִמשָּׁ ם וְ ﬠִ קַּ ר אֶ ת בְּ חִ ינוֹת הַ מַּ לְ כוּת הַ נַּ"ל ִמבֵּ ין הָ אַ ְרבַּ ע ָגּלֻיּוֹ‬
‫ﬠֲלִ יָּתָ הּ ַﬠל יְ דֵ י בְּ חִ ינוֹת הַ חֶ סֶ ד בִּ בְ חִ ינַת‪" :‬וְ הוּכַן בְּ חֶ סֶ ד כִּ סֵּ א" בחינת‪" :‬קִ צְ רוּ‬
‫חוֹתכִ ין אֶ ת הַ דָּ לֶת בְּ חִ ינַת הַ מַּ לְ כוּת‬ ‫לְ פִ י חָ סֶ ד" שֶׁ ַﬠל יְ דֵ י הַ חֶ סֶ ד קוֹצְ ִרין וְ ְ‬
‫מַ ﬠֲלִ ין אוֹתָ הּ אֶ ל אוֹר הַ ָפּנִ ים‪ .‬וְ ַﬠל כֵּן אַ בְ ָרהָ ם הָ יָה וּמַ בְ ִדּילִ ין אוֹתָ הּ מֵ הֶ ם וּ‬
‫ִאישׁ הַ חֶ סֶ ד וְ הָ יָה ִמ ְשׁתַּ דֵּ ל תָּ ִמיד ַלﬠֲשׂוֹת חֶ סֶ ד כְּ דֵ י לְ הַ ﬠֲלוֹת בְּ חִ ינַת הַ מַּ לְ כוּת‬
‫ינַת מֵ הֶ ם וְ ﬠַל כֵּן ָרדַ ף אַ בְ ָרהָ ם אַ חַ ר הָ אַ ְרבָּ ָﬠה ְמלָכִ ים כְּ דֵ י לְ הַ כְ נִ יﬠָם שֶׁ הֵ ן בְּ חִ‬
‫הָ אַ ְרבַּ ע מַ לְ כֻיּוֹת ְדּ ִס ְט ָרא אָ ח ֳָרא כִּ י אַ בְ ָרהָ ם הָ יָה שׂוֹנֵא מָ מוֹן כִּ י מָ אַ ס מָ מוֹן‬
‫"אם ִמחוּט וְ ַﬠד ְשׂרוֹ„ וְ כוּ' וְ לא ת ֹאמַ ר ֲאנִ י הֶ ﬠֱשַׁ ְר ִתּי אֶ ת‬ ‫ְסדוֹם כנו שכתוב‪ִ :‬‬
‫ל שֶׁ הוּא בְּ חִ ינַת הַ שֵּׂ כֶל "אַ בְ ָרם" כִּ י אַ בְ ָרהָ ם ִתּקֵּ ן שַׁ ח ֲִרית בְּ חִ ינַת שַׁ חֲרוּת הַ ַנּ‬
‫הַ תַּ חְ תּוֹן הַ נַּ"ל בְּ חִ ינַת חָ כְ מָ ה תַּ תָּ אָ ה שֶׁ הוּא בְּ חִ ינַת שַׁ חֲרוּת ַכּנַּ"ל שֶׁ זּוֹכִ ין‬
‫לְ תַ קֵּ ן בְּ חִ ינַת זאת ﬠַ ל יְ דֵ י שׂוֹנֵא בֶ צַ ע ַכּנַּ"ל‪ .‬וְ ַﬠל כֵּן יָצָ א מֵ אַ בְ ָרהָ ם יִ צְ חָ ק‬
‫תּוֹרה אֶ חָ ד וְ יִ ְשׁמָ ﬠֵאל ַיﬠֲקב וְ ﬠֵשָׂ ו שֶׁ‬ ‫הֵ ם בְּ חִ ינַת כְּ ֶנגֶד אַ ְרבָּ ָﬠה בָּ נִ ים ִדּבְּ ָרה ָ‬
‫חָ כָם וְ אֶ חָ ד ָרשָׁ ע וְ אֶ חָ ד תָּ ם וְ אֶ חָ ד שֶׁ אֵ ינוֹ יוֹדֵ ַﬠ לִ ְשׁאל שֶׁ הֵ ם כְּ ֶנגֶד אַ ְרבַּ ע‬
‫צְּ חוֹק מַ לְ כֻיּוֹת שֶׁ בִּ קְ דֻשָּׁ ה ַכּיָּדוּ ַﬠ יִ צְ חָ ק‪ ,‬זֶה בְּ חִ ינַת בֵּ ן חָ כָם כִּ י יִ צְ חָ ק ַﬠל שֵׁ ם הַ‬
‫וְ הַ ִשּׂ ְמחָ ה בְּ חִ ינַת‪" :‬בֵּ ן חָ כָם יְ שַׂ מַּ ח אָ ב"‪ֵ .‬ﬠשָׂ ו‪ ,‬הוּא בֵּ ן ָרשָׁ ע‪ַ .‬יﬠֲקב‪ ,‬הוּא בֵּ ן‬
 ‫תָּ ם כְּ מוֹ שֶׁ כָּתוּב‪" :‬וְ ַיﬠֲקב ִאישׁ תָּ ם" יִ ְשׁמָ ﬠֵאל‪ ,‬הוּא בְּ חִ ינַת בֵּ ן שֶׁ אֵ ינוֹ יוֹדֵ ַﬠ‬
‫אָ ְמרוּ ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה לִ ְשׁאל כִּ י יִ ְשׁמָ ﬠֵאל ָﬠשָׂ ה ְתּשׁוּבָ ה כְּ מוֹ שֶׁ‬
‫וְ ﬠִ קַּ ר הַ ְתּשׁוּבָ ה הִ יא בִּ בְ חִ ינַת שֶׁ אֵ ינוֹ יוֹדֵ ַﬠ לִ ְשׁאל הַ יְ נוּ ַלﬠֲשׂוֹת ְתּשׁוּבָ ה‬
‫וְ לִ ְשׁאל ַכּפּ ָָרה מֵ הַ שֵּׁ ם יִ ְתבָּ ַר„ ַﬠל שֶׁ אֵ ינָם יְ דוּﬠִ ים שֶׁ זֶּה ﬠִ קַּ ר הַ ְתּשׁוּבָ ה‬
‫זַלְ ִתּי אָ ז אָ ִשׁיב"‪ .‬וְ זֶה בְּ חִ ינַת אַ בְ ָרהָ ם ִתּקֵּ ן שַׁ ח ֲִרית בִּ בְ חִ ינַת‪ֲ " :‬אשֶׁ ר לא ָג‬
‫נוֹט ִריקוֹן חָ כָם ָרשָׁ ע תָּ ם שֶׁ אֵ ינוֹ יוֹדֵ ַﬠ שֶׁ הֵ ם בְּ חִ ינַת הָ אַ ְרבַּ ע מַ לְ כֻיּוֹת ַכּנַּ"ל‪.‬‬ ‫ְ‬
‫ִס ְט ָרא וְ זֶה‪ :‬וַיְ שַׁ סֵּ ף ְשׁמוּאֵ ל אֶ ת ֲאגָג כִּ י ֲאגָג הוּא כְּ לָלוּת הָ אַ ְרבַּ ע מַ לְ כֻיּוֹת ְדּ‬
‫אשׁית גּוֹיִ ם ﬠֲמָ לֵק" וְ זֶה שֶׁ פּ ֵֵרשׁ ַר ִשׁ"י‪ַ ' :‬ו ְישַׁ סֵּ ף חֲתָ כוֹ‬ ‫"ר ִ‬ ‫אָ ח ֳָרא כְּ מוֹ שֶׁ כָּתוּב‪ֵ :‬‬
‫לְ אַ ְרבָּ ָﬠה' הַ ְינוּ שֶׁ חָ תַ „ וְ הִ בְ ִדּיל אֶ ת הַ דָּ לֶ"ת שֶׁ הִ יא בְּ חִ ינַת מַ לְ כוּת ִדּקְ דֻשָּׁ ה‬
‫מֵ ֲאגָג שֶׁ הוּא כְּ לָלִ יּוּת אַ ְרבַּ ע מַ לְ כֻיּוֹת ְדּלֵית לָהּ ִמגּ ְַרמָ א כְּ לוּם וְ כוּ' ַכּנַּ"ל‬
‫ְדּ ִס ְט ָרא אָ ח ֳָרא וְ הֶ ֱﬠלָה אֶ ת הַ מַּ לְ כוּת ִדּקְ דֻשָּׁ ה בְּ שָׁ —שׁ ְרגָלִ ים וְ זֶה וַיְ שַׁ סֵּ ף ָראשֵׁ י‬
‫תֵּ בוֹת שָׁ בוּעוֹת סוכּוֹת פֶּסַ ח כִּ י ﬠִ קַּ ר חִ יּוּתָ הּ מֵ אוֹר הַ ָפּנִ ים שֶׁ בְּ שָׁ —שׁ ְרגָלִ ים‬
‫"תּשׁוּבַ ת הַ שָּׁ נָה" " ַכּ ַנּ‬ ‫ל בבחינת‪" :‬וַיְ הִ י לִ ְתשׁוּבַ ת הַ שָּׁ נָה לְ ﬠֵת צֵ את הַ ְמּלָכִ ים" ְ‬
‫זֶה בְּ חִ ינַת שָׁ —שׁ ְרגָלִ ים שֶׁ הֵ ם יְ מֵ י ִדּין‪ ,‬יְ מֵ י ְתּשׁוּבָ ה כְּ מַ ֲאמַ ר ֲחכָמֵ ינוּ‪ ,‬זִכְ רוֹנָם‬
‫כוּ' וְ אָ ז ﬠֵת צֵ את הַ ְמּלָכִ ים לִ בְ ָרכָה‪' :‬בְּ פֶסַ ח ִנדּוֹ ִנין ﬠַל הַ ְתּבוּאָ ה‪ ,‬בַּ ﬠֲצֶ ֶרת' וְ‬
‫יאין אֶ ת בְּ חִ ינַת הַ מַּ לְ כוּת ִדּקְ דֻשָּׁ ה ִמ ָגּלֻיּוֹת שֶׁ ל הָ אַ ְרבַּ ע מַ לְ כֻיּוֹת‬ ‫ַכּנַּ"ל שֶׁ מּוֹצִ ִ‬
‫וּמַ ﬠֲלִ ין אוֹתָ הּ אֶ ל אוֹר הַ ָפּנִ ים הַ מֵּ ִאיר בְּ שָׁ —שׁ ְרגָלִ ים ַכּנַּ"ל וְ ﬠַל כֵּן יֵשׁ אַ ְרבַּ ע‬
‫ֶרגֶל בְּ פֶסַ ח הֵ ם אַ ְרבַּ ע כּוֹסוֹת בְּ שָׁ בוּעוֹת הוּא סֵ דֶ ר הַ ִמּ ְשׁנָה בְּ חִ ינוֹת בְּ כָל‬
‫שֶׁ הוּא אַ ְרבַּ ע פְּ ָﬠ ִמים בְּ יַד כָּל אֶ חָ ד כְּ מוֹ שֶׁ אָ ְמרוּ ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה‪:‬‬
‫חִ ינַת הַ ד' כֵּיצַ ד סֵ דֶ ר ִמ ְשׁנֶה וְ כוּ' בְּ סוכּוֹת הִ יא אַ ְרבָּ ָﬠה ִמינִ ים הַ כּל כְּ ֶנגֶד בְּ '‬
‫הַ נַּ"ל בְּ חִ ינַת מַ לְ כוּת הַ נַּ"ל שֶׁ צָּ ִרי„ לְ הַ ﬠֲלוֹתָ הּ אֶ ל הָ אוֹר הַ ָפּנִ ים ַﬠל יְ דֵ י‬
‫ִשׂ ְמחוֹת הַ ִמּצְ ווֹת שֶׁ ִמּ ְתקַ בְּ צִ ין לְ תוֹ„ הָ ְרגָלִ ים ַכּנַּ"ל ז‪ .‬וְ ﬠִ קַּ ר הִ ְתגַּלּוּת הַ חֶ סֶ ד‬
‫חוֹתכִ ין וּמַ בְ ִדּ‬ ‫ילִ ין אֶ ת הַ דָּ לֶ"ת הַ נַּ"ל מֵ אַ ְרבַּ ע ָגּלֻיּוֹת הַ נַּ"ל שֶׁ ַﬠל יָדוֹ קוֹצְ ִרין וְ ְ‬
‫שֶׁ ל הָ ַﬠכּוּ"ם הוּא ﬠַל יְ דֵ י תּוֹכָחָ ה כִּ י ﬠַל ְידֵ י פְּ ִתיחַ ת ֶפּה שֶׁ ל הַ מּוֹכִ יחַ נִ ְת ַגּלֶּה‬
‫חָ כְ מָ ה וְ ַﬠל יְ דֵ י זאת הַ חָ כְ מָ ה נִ ְת ַגּלֶּה הַ חֶ סֶ ד כִּ י ﬠִ קַּ ר הִ ְתגַּלּוּת הַ חֶ סֶ ד ַﬠל יְ דֵ י‬
‫תוֹרת הַ חָ כְ מָ‬‫ה כִּ י 'אֵ ל נְ הִ ירוּ ְדּחָ כְ ְמתָ א' כמו שכתוב‪" :‬פִּ יהָ ָפּ ְתחָ ה בְּ חָ כְ מָ ה וְ ַ‬
‫חֶ סֶ ד ַﬠל לְ שׁוֹנָהּ" וזה‪" :‬יֶהֶ לְ מֵ נִ י צַ ִדּיק חֶ סֶ ד וְ יוֹכִ יחֵ נִ י" הַ יְ נוּ שֶׁ ﬠַל יְ דֵ י תּוֹכָחָ ה‬
‫שֶׁ תּוֹכָחָ ה שֶׁ לָּהֶ ם הִ יא נִ ְת ַגּלֶּה חֶ סֶ ד‪ .‬וּצְ ִריכִ ין אָ נוּ לְ קַ בֵּ ל תּוֹכַחְ תָּ ם אַ ף ַﬠל פִּ י‬
‫לִ פְ ָﬠ ִמים דֶּ ֶר„ בִּ זָּיוֹן שֶׁ ְמּבַ ִזּים אוֹתָ נוּ אַ ף ﬠַל פִּ י כֵן צְ ִריכִ ין אָ נוּ לְ קַ בֵּ ל תּוֹכַחְ תָּ ם‬
‫כְּ דֵ י לְ קַ בֵּ ל ﬠַל יָדוֹ אֶ ת הַ חֶ סֶ ד‪ַ ,‬כּנַּ"ל כִּ י מַ ה שֶּׁ תּוֹכַחְ תָּ ם הוֹ ֶלכֶת לִ פְ ָﬠ ִמים בְּ דֶ ֶר„‬
‫לָדוּן אוֹתָ ם לְ כַף זְכוּת כִּ י אֵ ין אָ דָ ם נִ ְתפָּס ﬠַל צַ ﬠֲרוֹ כִּ י סוֹבְ לִ ים בִּ זּוּי צָ ִרי„‬
‫צַ ﬠַר גָּדוֹל מֵ ִאתָּ נוּ כִּ י ֲאפִ ילּוּ מַ ה שֶּׁ הוּא טוֹב אֶ צְ לֵנוּ הוּא ָר ָﬠה אֵ צֶ ל הַ צַּ ִדּיקִ ים‬
‫שֶׁ ל ְרשָׁ ﬠִ ים ָרﬠָה וּכְ ֵﬠין מַ ה שֶּׁ אָ ְמרוּ ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה ‪' .‬כָּל טוֹבָ תָ ן‬
‫הִ יא אֵ צֶ ל הַ צַּ ִדּיקִ ים' הַ יְ נוּ כִּ י ﬠֲסָ קִ ים וְ ִשׂיחַ ת חֻלִּ ין שֶׁ לָּנוּ הוּא בְּ וַדַּ אי ָרﬠָה‬
‫אֶ צְ לָם אֶ לָּא ֲאפִ ילּוּ טוֹבוֹתֵ ינוּ הַ יְ נוּ הַ ְתּפִ ילָּה שֶׁ הִ יא בְּ ﬠ ְֶרכֵּנוּ ַרק טוֹב הוּא ָרﬠָה‬
‫ְתפִ ילּ ִָתי בְּ ָרעוֹתֵ יהֶ ם" כִּ י ְתּפִ ילָּתֵ נוּ ְמבַ לְ בֶּ לֶת אוֹתָ ם אֵ צֶ ל הַ צַּ ִדּיקִ ים בִּ בְ חִ ינַת‪" :‬וּ‬
‫טוּתים שֶׁ יֵּשׁ לָנוּ לִ פְ ָﬠ ִמים הַ כּל‬ ‫כִּ י כָּל הָ ﬠִ ְרבּוּב הַ דַּ ﬠַת וְ כָל הַ בִּ לְ בּוּלִ ים וְ כָל הַ ְשּׁ ִ‬
‫חוֹשֵׁ ב הָ אָ דָ ם נִ ְמשָׁ „ בִּ ְתפִ ילָּתֵ נוּ כִּ י כָּל הַ בִּ לְ בּוּלִ ים וְ כוּ' וְ כָל הַ מַּ חֲשָׁ בוֹת שֶׁ‬
‫לִ פְ ָﬠ ִמים הַ כּל בָּ ִאים ַﬠל דַּ ﬠְ תּוֹ בִּ ְשׁﬠַת הַ ְתּפִ ילָּה דַּ יְ קָ א וְ הַ כּל ִנ ְשׁמָ ע אֵ לָיו אָ ז‬
‫"מי יְ מַ לֵּל גְּ בוּרוֹת ה'‪ ,‬י ְַשׁ ִמי ַﬠ כָּל‬ ‫דַּ יְ קָ א בְּ שָׁ ﬠָה שֶׁ עוֹמֵ ד לְ הִ ְת ַפּלֵּל בבחינת‪ִ :‬‬
‫יו י ִָשׂים תָּ ֳהלָה" הַ יְ נוּ ﬠִ ְרבּוּב וּבִ לְ בּוּלִ ים ְתּהִ לָּתוֹ" ְתּהִ לָּתוֹ‪ ,‬לשון‪" :‬וּבְ מַ לְ אָ ָכ‬
‫שֶׁ אָ ז מַ ְשׁ ִמיﬠִ ין אֶ ת ַﬠצְ מָ ן דַּ יְ קָ א בְּ שָׁ ָﬠה שֶׁ עוֹמֵ ד לְ הִ ְת ַפּלֵּל וּלְ מַ לֵּל גְּ בוּרוֹת ה'‬
‫רוֹאים שֶׁ ִמּ ְת ַפּלֵּל בְּ ַכ ָוּ‬ ‫נָה וְ הוּא בִּ ְשׁתֵּ י בְּ חִ ינוֹת אוֹ שֶׁ בָּ ִאים לְ הִ ְתתַּ קֵּ ן מֵ חֲמַ ת שֶׁ ִ‬
‫כּ ָָראוּי ﬠַל כֵּן בָּ ִאים לְ הִ ְתתַּ קֵּ ן כִּ י ﬠַכְ שָׁ ו הוּא הַ ְזּמַ ן שֶׁ יְּ כוֹלִ ין לְ הִ ְתתַּ קֵּ ן כִּ י יֵשׁ‬
‫דוֹשׁים שֶׁ צְּ ִריכִ ין ִתּקּוּן אוֹ בִּ בְ חִ ינָה אַ חֶ ֶרת מֵ חֲמַ ת שֶׁ אֵ ינוֹ ָראוּי‬ ‫בָּ הֶ ם נִ יצוֹצוֹת קְ ִ‬
‫פִ ילָּתוֹ ﬠַל כָּל ָפּנִ ים‪ ,‬בֵּ ין כָּ„ וּבֵ ין כָּ„ בִּ ְשׁ ַﬠת לְ הִ ְת ַפּלֵּל וּבָ ִאין לְ בַ לְ בֵּ ל אוֹתוֹ ִמ ְתּ‬
‫הַ ְתּפִ ילָּה דַּ יְ קָ א בָּ ִאין כָּל הָ ﬠִ ְרבּוּבִ ים וְ כָל הַ בִּ לְ בּוּלִ ים שֶׁ ל הָ אָ דָ ם וְ ִנ ְשׁמָ ﬠִ ין‬
‫חֲמַ ת אֶ צְ לוֹ אָ ז וּבִ ְשׁבִ יל זֶה נִ קְ ָר ִאין הַ בִּ לְ בּוּלִ ים וְ הָ ﬠִ ְרבּוּבִ ים ְתּהִ לָּה ַכּנַּ"ל מֵ‬
‫שֶׁ הֵ ן בָּ ִאים דַּ יְ קָ א בְּ ֵﬠת הַ ְתּפִ ילָּה וְ הַ ְתּהִ לָּה ַכּנַּ"ל וְ כָל הַ ְתּפִ ילּוֹת הָ אֵ לּוּ ﬠִ ם כָּל‬
‫הָ ﬠִ ְרבּוּבִ ים בָּ ִאין אֶ ל הַ צַּ ִדּיקִ ים כִּ י הַ צַּ ִדּיקִ ים הֵ ם בְּ חִ ינַת מָ ִשׁיחַ שֶׁ אֵ לָיו בָּ ִאיִן‬
‫ְתהִ לּ ִָתי אֶ חֱטָ ם לָ„" שֶׁ כָּל הַ ְתּהִ לּוֹת בָּ ִאין כָּל הַ ְתּפִ ילּוֹת לְ הַ ﬠֲלוֹתָ ן בבחינת‪" :‬וּ‬
‫לִ בְ חִ ינַת מָ ִשׁיחַ שֶׁ הוּא בְּ חִ ינַת חֹ טֶ ם בְּ חִ ינַת‪" :‬רוּחַ אַ ֵפּינוּ ְמ ִשׁיחַ ה'" כִּ י מָ ִשׁיחַ‬
‫מוֹרח וְ דָ ִאין בִּ בְ חִ ינַת‪ַ " :‬וה ֲִריחוֹ בְּ יִ ְראַ ת ה'" היינו בתפילות שהן בחינת‪:‬‬ ‫הוּא ַ‬
‫מוֹרח וּמַ ְרגִּ ישׁ בְּ הַ ְתּפִ ילּוֹת שֶׁ ְמּקַ בֵּ ל מֵ הֶ ם אֶ ת יִ ְראַ ת ה' הִ יא"‬ ‫ִת ְתהַ לָּל" כִּ י הוּא ַ‬
‫כָּל אֶ חָ ד וְ אֶ חָ ד כְּ פִ י מַ ה שֶּׁ הוּא כִּ י כָּל הָ ﬠִ ְרבּוּבִ ים שֶׁ ל כָּל אֶ חָ ד הֵ ם בְּ תוֹ„‬
‫פִ ילּוֹת שֶׁ לָּנוּ‪ ,‬הַ ְתּפִ ילָּה ַכּנַּ"ל נִ ְמצָ א שֶׁ הַ צַּ ִדּיקִ ים הֵ ם סוֹבְ לִ ים צַ ﬠַר ַﬠל יְ דֵ י הַ ְתּ‬
‫שֶׁ ְמּבַ לְ בְּ לִ ין אוֹתָ ן ַכּנַּ"ל וּבִ ְשׁבִ יל זֶה צָ ִרי„ לְ קַ בֵּ ל תּוֹכַחְ תָּ ם אַ ף שֶׁ ְמּבַ ִזּין אוֹתָ נוּ‬
‫אוֹרה אֵ י„ אֶ פְ שָׁ ר לוֹ‪ ,‬לְ הוֹכִ יחַ אֶ ת כָּל אֶ חָ ד וְ אֶ חָ ד הֲלא כָּל‬ ‫ַכּנַּ"ל ח‪ .‬אָ ְמנָם לִ כְ ָ‬
‫יַחַ ד שֶׁ ל הַ כְּ שֵׁ ִרים וְ שֶׁ ל אוֹתָ ם שֶׁ אֵ ינָן כְּ שֵׁ ִרים וְ אֵ י„ הַ ְתּפִ ילּוֹת בָּ ִאין אֶ צְ לוֹ בְּ‬
‫יוֹדֵ ַﬠ אֵ יזֶה ְתּפִ ילָּה בָּ אָ ה ִמזֶּה אוֹ ִמזֶּה כְּ דֵ י לְ הוֹכִ יחַ אוֹתוֹ אַ „ הוּא יוֹדֵ ַﬠ זאת ﬠַל‬
‫תּוֹרה שֶׁ ל כָּל אֶ חָ ד וְ אֶ חָ ד ִאם ְתּפִ ילָּתוֹ הָ יְ תָ ה כְּ הוֹגֶן‬ ‫ִאם לָאו כִּ י יְ דֵ י הָ ﬠַזּוּת וְ הַ ָ‬
‫תּוֹרה כִּ י ִאם‬ ‫יֵשׁ ְשׁנֵי ִמינֵי ﬠַזּוּת כִּ י יֵשׁ ﬠַזּוּת ִדּקְ דֻשָּׁ ה שֶׁ ִאי אֶ פְ שָׁ ר לְ קַ בֵּ ל אֶ ת הַ ָ‬
‫ַﬠל יְ דֵ י זֶה הָ ﬠַזּוּת ִדּקְ דֻשָּׁ ה כְּ מוֹ שֶׁ אָ ְמרוּ ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה ‪' .‬לא‬
‫תּוֹרה הַ בַּ יְּ שָׁ ן לָמֵ ד' וּכְ מוֹ שֶׁ אָ ְמרוּ‬ ‫ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה ִ'מפְּ נֵי מָ ה נִ ְתּנָה ָ‬
 ‫לְ יִ ְשׂ ָראֵ ל ִמפְּ נֵי שֶׁ ַﬠ ִזּין הֵ ן' וּכְ מוֹ שֶׁ אָ ְמרוּ ' ֱהוֵי ַﬠז ַכּנָּמֵ ר' ובשביל זה התורה‬
‫תּוֹרה‬‫נקראת עז כמו שכתוב‪" :‬ה' עז לְ ַﬠמּוֹ יִ תֵּ ן" כִּ י ִאי אֶ פְ שָׁ ר לָבוֹא אֶ ל הַ ָ‬
‫יְ דֵ י ﬠַזּוּת ִדּקְ דֻשָּׁ ה וּכְ ֶנגֶד זֶה‪ ,‬יֵשׁ לְ הִ פּוּ„ ﬠַזּוּת ִמן הַ ִסּ ְט ָרא אָ ח ֳָרא כִּ י ִאם ַﬠל‬
‫שֶׁ ִמּשָּׁ ם בָּ ִאין תּוֹרוֹת אֲחֵ רוֹת שֶׁ הֵ ן תּוֹרוֹת שֶׁ לָּהֶ ן שֶׁ הֵ ם בְּ חִ ינַת פְּ ִסילִ ים כִּ י 'כָּל‬
‫תּוֹרה ִמי שֶׁ יֵּשׁ בּוֹ ﬠַזּוּת‪ ,‬בְּ יָדוּ ַﬠ שֶׁ לּא ָﬠ ְמדוּ ַרגְ לֵי ֲא‬ ‫בוֹתָ יו ַﬠל הַ ר ִסינַי' וְ יֵשׁ לוֹ ָ‬
‫תּוֹרה הַ קְּ דוֹשָׁ ה שֶׁ לָּנוּ‬ ‫ִמ ִסּ ְט ָרא אָ ח ֳָרא הַ נִּ קְ ָר ִאין פְּ ִסילִ ים שֶׁ הוּא הֶ ֶפ„ ִמן הַ ָ‬
‫שֶׁ הוּא בְּ חִ ינוֹת‪" :‬פְּ סָ ל לְ ˜" כִּ י הִ יא נִ קְ ֵראת פְּ סֹ לֶת ַﬠל שֵׁ ם הֶ ָﬠ ִתיד כְּ מַ ֲאמַ ר‬
‫ָרכָה 'אוֹר שֶׁ הוּא יָקָ ר בָּ עוֹלָם הַ זֶּה‪ ,‬יִ הְ יֶה קָ פוּי וְ קַ ל ֲחכָמֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ‬
‫תּוֹרתוֹ‬ ‫לָעוֹלָם הַ בָּ א' שֶׁ הִ יא בְּ חִ ינוֹת פְּ סֹ לֶת שֶׁ הוּא קָ פוּי וְ קַ ל וְ צָ ף לְ מַ ﬠְ לָה אֲבָ ל ָ‬
‫וּב‪ :‬הִ יא פְּ סֹ לֶת ֲאפִ ילּוּ בָּ עוֹלָם הַ זֶּה וְ ﬠַל שֵׁ ם זֶה נִ קְ ָר ִאין פְּ ִסילִ ים כְּ מוֹ שֶׁ כָּת‬
‫וּמי שֶׁ יֵּשׁ לוֹ ﬠַזּוּת שֶׁ לָּהֶ ם ִמן הַ ִסּ ְט ָרא אָ ח ֳָרא הוּא "‬ ‫לא תַ ﬠֲשֶׂ ה לְ ˜ פֶסֶ ל" ִ‬
‫תּוֹרה שֶׁ לָּהֶ ם בְּ חִ ינַת פְּ ִסילִ ים ַכּנַּ"ל וְ ַﬠל יְ דֵ י הָ ﬠַזּוּת שֶׁ הַ צַּ ִדּיק רוֹאֶ ה‬ ‫ְמקַ בֵּ ל ָ‬
‫ִדּקְ דֻשָּׁ ה אוֹ לְ הִ פּוּ„ ַﬠל יְ דֵ י זֶה בְּ כָל אֶ חָ ד וְ אֶ חָ ד כְּ פִ י מַ ה שֶּׁ הוּא ִאם יֵשׁ לוֹ ﬠַזּוּת‬
‫הוּא יוֹדֵ ַﬠ ִאם ְתּפִ ילָּתוֹ הָ יְ תָ ה ְתּפִ ילָּה הַ כְּ שֵׁ ָרה אוֹ לְ הִ פּוּ„ כִּ י גַּם הַ ְתּפִ ילָּה הִ יא‬
‫ַﬠל יְ דֵ י ﬠַזּוּת כִּ י ִאי אֶ פְ שָׁ ר ַלﬠֲמד לְ הִ ְת ַפּלֵּל לִ פְ נֵי הַ שֵּׁ ם יִ ְתבָּ ַר„ כִּ י ִאם ַﬠל יְ דֵ י‬
‫בּוֹרא יִ ְתבָּ ַר„ ְשׁמוֹ ﬠַזּוּ‬ ‫ת כִּ י כָל אֶ חָ ד לְ פוּם מָ ה ִדּ ְמשָׁ ﬠֵר בְּ לִ בֵּ הּ אֶ ת גְּ ֻדלַּת הַ ֵ‬
‫כְּ מוֹ שֶׁ כָּתוּב‪" :‬נוֹדָ ע בַּ ְשּׁﬠ ִָרים בַּ ﬠְ לָהּ" כָּל חַ ד לְ פוּם מָ ה ִדּ ְמשָׁ ﬠֵר בְּ לִ בֵּ הּ וְ כָל‬
‫בּוֹרא יִ ְתבָּ ַר„ ְשׁמוֹ אֵ י„ אֶ פְ שָׁ ר לוֹ אֶ חָ ד לְ פִ י ﬠ ְֶרכּוֹ שֶׁ ְמּשָׁ ﬠֵר בְּ לִ בּוֹ אֶ ת גְּ ֻדלַּת הַ‬ ‫ֵ‬
‫ַלﬠֲמד וּלְ הִ ְת ַפּלֵּל לְ ָפנָיו וּבִ פְ ָרט הַ ְתּפִ ילָּה שֶׁ הִ יא פְּ לָאוֹת ְדּהַ ְינוּ ִשׁדּוּד הַ מַּ ﬠ ֲָרכוֹת‬
‫שֶׁ הַ מַּ ﬠ ֲָרכוֹת ְמחַ יְּ בִ ין כָּ„ וְ כָל כּוֹכָב וּמַ זָּל קָ בוּ ַﬠ ַﬠל ִמ ְשׁמַ ְרתּוֹ וּמַ ﬠ ֲָרכָה שֶׁ לּוֹ‬
‫וּמסֻדָּ ִרים כָּ„ וְ כָ„ וְ הוּא‬ ‫בּוֹרא יִ ְתבָּ ַר„ ְשׁמוֹ שֶׁ יִּ הְ יוּ קְ בוּﬠִ ים ְ‬ ‫כְּ פִ י מַ ה שֶּׁ ִסּ ְדּ ָרם הַ ֵ‬
‫בָּ א בִּ ְתפִ ילָּתוֹ וְ רוֹצֶ ה לְ שַׁ דֵּ ד הַ מַּ ﬠ ֲָרכוֹת וְ ַלﬠֲשׂוֹת פְּ לָאוֹת ﬠַל כֵּן בִּ ְשׁﬠַת‬
‫שֶׁ כָּתוּב‪" :‬בְּ ˜ בָּ ְטחוּ אֲבוֹתֵ ינוּ וְ כוּ' הַ ְתּפִ ילָּה צָ ִרי„ לְ סַ לֵּק אֶ ת הַ בּוּשָׁ ה כְּ מוֹ‬
‫בָּ ְטחוּ וְ לא בשׁוּ" כִּ י ַﬠל יְ דֵ י הַ בּוּשָׁ ה שֶׁ ִמּ ְתבַּ יֵּשׁ מֵ ִאתּוֹ יִ ְתבָּ ַר„ ִאי אֶ פְ שָׁ ר‬
‫לְ הִ ְת ַפּלֵּל‪ ,‬כִּ י ִאם ﬠַל יְ דֵ י ﬠַזּוּת ַכּנַּ"ל וְ זֶה בְּ חִ ינַת‪" :‬אַ תָּ ה הָ אֵ ל עוֹשֶׂ ה ֶפלֶא‬
‫ִמּים ֻﬠזֶּ˜" שֶׁ הַ שֵּׁ ם יִ ְתבָּ ַר„ עוֹשֶׂ ה פְּ לָאוֹת ﬠַל יְ דֵ י ְתּפִ ילּוֹת ִי ְשׂ ָראֵ ל הוֹדַ ﬠְ תָּ בָ ַﬠ‬
‫מוֹדי ַﬠ לְ הָ ַﬠכּוּ"ם אֶ ת הָ ﬠַזּוּת‬ ‫שֶׁ הֵ ם ﬠַל יְ דֵ י בְּ חִ ינוֹת ﬠַזּוּת ַכּנַּ"ל שֶׁ ﬠַל יְדֵ י זֶה ִ‬
‫רוֹאין הָ ַﬠכּוּ"ם אֶ ת‬ ‫הַ פְּ לָאוֹת הַ ַנּﬠ ֲִשׂין בָּ עוֹלָם ִדּקְ דֻשָּׁ ה שֶׁ ל יִ ְשׂ ָראֵ ל שֶׁ ַﬠל יְ דֵ י שֶׁ ִ‬
‫יוֹדﬠִ ין כַּמָּ ה גָּדוֹל הָ ﬠַזּוּת ִדּקְ דֻשָּׁ ה שֶׁ ל‬ ‫ַﬠל יְ דֵ י ְתּפִ ילּוֹת יִ ְשׂ ָראֵ ל ַﬠל יְ דֵ י זֶה ְ‬
‫יִ ְשׂ ָראֵ ל שֶׁ יֵּשׁ לָהֶ ם ﬠַזּוּת ָכּזֶה‪ ,‬לְ הִ ְת ַפּלֵּל וְ ַלﬠֲשׂוֹת פְּ לָאוֹת ַכּנַּ"ל וְ ַﬠל כֵּן הַ צַּ ִדּיק‬
‫תּוֹרה שֶׁ ל כָּל אֶ חָ ד וְ אֶ חָ ד ַﬠל יְ דֵ י זֶה יוֹדֵ ַﬠ אֶ ת ַﬠל יְ דֵ י שֶׁ‬ ‫רוֹאֶ ה הָ ﬠַזּוּת וְ הַ ָ‬
‫הַ ְתּפִ ילָּה שֶׁ בִּ לְ בְּ לָה אוֹתוֹ מֵ אֵ יזֶה מֵ הֶ ם בָּ אָ ה וְ ﬠַל יְ דֵ י זֶה יוֹדֵ ַﬠ לְ הוֹכִ יחַ אוֹתוֹ‬
 ‫ישׁ ָרא ְדּסַ כִּ ינָא הַ יְ נוּ בְּ חִ ינַת חָ כְ מָ ה תַּ תָּ אָ ה הַ נַּ"ל בְּ‬ ‫חִ ינַת מַ לְ כוּת הַ נַּ"ל וְ זֶהוּ מֵ ְ‬
‫בְּ חִ ינַת‪ :‬כְּ תַ ְרגּוּמוֹ הֲמֵ ילַף‪ ,‬אַ לִ יפְ נָא בחינת‪" :‬הַ הַ ְסכֵּן הִ ְסכַּנְ ִתּי" לְ שׁוֹן לִ מּוּד‬
‫ישׁ ָרא‪ ,‬פּ ֵֵרשׁ ַר ִשׁ"י‪' :‬ﬠֲרוּגָה' "‬ ‫חֶ ֶרב נוֹקֶ מֶ ת" שֶׁ הִ יא בְּ חִ ינַת מַ לְ כוּת הַ נַּ"ל מֵ ְ‬
‫כְּ מוֹ שֶׁ כָּתוּב‪" :‬כְּ אַ יָּל תַּ ﬠֲרג" בְּ מַ אי קָ ְטלֵי לֵהּ ‪',‬הַ יְ נוּ בְּ חִ ינַת‪ַ :‬זﬠֲקַ ת מוֹשֵׁ ל וְ כוּ‬
‫חוֹתכִ ין וּמַ בְ ִדּילִ ין אֶ ת הַ מַּ לְ כוּת‬ ‫חוֹתכִ ין אוֹתָ הּ' הַ יְ נוּ בַּ מֶּ ה ְ‬ ‫פּ ֵֵרשׁ ַר ִשׁ"י‪' :‬בְּ מַ אי ְ‬
‫הֵ ִשׁיב הַ נַּ"ל כְּ דֵ י לְ הַ צִּ ילָהּ ִמ ְזּ ָﬠקָ ה הַ נַּ"ל בִּ בְ חִ ינַת‪ :‬חֲתָ כוֹ לְ אַ ְרבָּ ָﬠה ַכּנַּ"ל וְ‬
‫לָהֶ ם‪ ,‬בְּ קַ ְרנָא ְדּחַ ְמ ָרא הַ יְ נוּ ﬠַל ְידֵ י תּוֹכָחָ ה שֶׁ ﬠַל יְ דֵ י זֶה נִ ְת ַגּלֶּה הַ חֶ סֶ ד וּבָ זֶה‬
‫חוֹתכִ ין אֶ ת הַ ד' בִּ בְ חִ ינוֹת‪" :‬קִ צְ רוּ לְ פִ י חָ סֶ ד" ַכּנַּ"ל קַ ְרנָא‪ ,‬זֶה בְּ חִ ינַת‬ ‫קוֹצְ ִרין וְ ְ‬
‫ם כַּשּׁוֹפָר קוֹלֶ˜ וְ הַ גֵּד לְ ַﬠ ִמּי קוֹל הַ מּוֹכִ יחַ בחינת קרן השופר בבחינת‪" :‬הָ ֵר‬
‫פִּ ְשׁ ָﬠם" הַ יְ נוּ תּוֹכָחָ ה הַ נַּ"ל חַ ְמ ָרא‪ ,‬זֶה בְּ חִ ינַת‪" :‬יִ שָּׂ שׂכָר חֲמוֹר גּ ֶָרם"‬
‫יוֹדﬠֵי בִּ ינָה לָﬠִ ִתּים" כִּ י ﬠַל יְ דֵ י הַ תּוֹכָחָ ה מַ ﬠֲלִ ין‬ ‫"וּמבְּ נֵי יִ שָּׂ שׂכָר ְ‬‫בְּ חִ ינוֹת‪ִ :‬‬
‫בְּ חִ ינוֹת בִּ ינָה לָﬠִ ִתּים ַכּנַּ"ל אַ יְ תוּ לֵהּ ְתּ ֵרי בֵּ י ֵﬠי לְ שׁוֹן אוֹתָ הּ ל ְָרגָלִ ים שֶׁ הוּא‬
‫צְ לוֹתָ א וּבָ עוּתָ א בְּ חִ ינוֹת ְתּפִ ילּוֹת אָ ְמ ִרי‪ ,‬הֵ י ְדּחִ וּ ְַרתָּ א וְ הֵ י ְדּ ֻאכְ ְמתָ א הַ יְ נוּ‬
‫אֶ פְ שָׁ ר שֶׁ אַ תָּ ה אוֹמֵ ר שֶׁ ַﬠל ְידֵ י תּוֹכָחָ ה מַ ﬠֲלִ ין אֶ ת הַ מַּ לְ כוּת ַכּנַּ"ל הֲלא אֵ י„‬
‫לְ הוֹכִ יחַ כִּ י הֲלא הַ ְתּפִ ילּוֹת בָּ ִאין בְּ יַחַ ד וְ אֵ י„ יוֹדֵ ַﬠ לְ הוֹכִ יחַ לְ פִ י הַ ְתּפִ ילָּה כִּ י‬
‫אֵ ינוֹ יוֹדֵ ַﬠ אֵ יזֶה ְתּפִ ילָּה שֶׁ ל הַ כָּשֵׁ ר אוֹ לְ הֵ פֶ„ וְ זֶהוּ הֵ י ְדּחִ וּ ְַרתָ א וְ הֵ י ְדּ ֻאכְ ְמתָ א‬
‫שֵׁ ר אוֹ לְ הִ פּוּ„ אַ יְ תֵ י לְ הוֹ ְתּ ֵרי גְּ בִ ינֵי הַ יְ נוּ בְּ חִ ינוֹת‪ :‬הַ יְ נוּ אֵ יזֶה ְתּפִ ילָּה מֵ ִאישׁ ָכּ‬
‫וְ כַגְּ בִ ינָה תַּ קְ פִּ יאֵ נִ י" הַ יְ נוּ בְּ חִ ינוֹת ְתּ ֵרי תּוֹרוֹת הַ נַּ"ל שֶׁ הֵ ן בְּ חִ ינוֹת קָ פוּי וְ קַ ל‪" ,‬‬
‫פֶסֶ ל" ַכּנַּ"ל בְּ חִ ינוֹת פְּ סֹ לֶת בִּ בְ חִ ינוֹת‪" :‬פְּ סָ ל לְ ˜"‪ ,‬וּבְ חִ ינוֹת‪" :‬לא תַ ﬠֲשֶׂ ה לְ ˜‬
‫וְ אָ מַ ר לְ הוֹ‪ ,‬הֵ י ְדּﬠִ זֵּי חִ וּ ְַרתָּ א וְ הֵ י ְדּﬠִ זֵּי ֻאכְ ְמתָ א הַ יְ נוּ ְתּ ֵרי ﬠַזּוּת הַ נַּ"ל שֶׁ הֵ ן‬
‫ﬠַזּוּת ִדּקְ דֻשָּׁ ה‪ ,‬וְ ﬠַזּוּת ְדּ ִס ְט ָרא אָ ח ֳָרא שֶׁ מֵּ הֶ ן ְתּ ֵרי תּוֹרוֹת הַ נַּ"ל וּלְ פִ י הָ ﬠַזּוּת‬
‫וֹת ַכּנַּ"ל שֶׁ ַﬠל יְ דֵ י זֶה יָכל לְ הוֹכִ יחַ אוֹתָ ם ַכּנַּ"ל שֶׁ ﬠַל יְ כוֹלִ ין לֵידַ ע אֶ ת הַ ְתּפִ ילּ‬
‫חוֹתכִ ין וּמַ בְ ִדּילִ ין אֶ ת בְּ חִ ינוֹת הַ מַּ לְ כוּת וּמַ צִּ ילִ ין אוֹתָ הּ ִמ ַזּﬠֲקַ ת מוֹשֵׁ ל‬ ‫יְ דֵ י זֶה ְ‬
‫ָוֹרה וּמַ ﬠֲלִ ין אוֹתָ הּ לִ בְ חִ ינוֹת אוֹר הַ פָּנִ ים הַ מֵּ ִאיר בָּ ְרגָלִ ים ַכּנַּ"ל‪ .‬זאת הַ תּ‬
‫הִ ְתחִ יל לוֹמַ ר ַﬠל פָּסוּק‪" :‬וַיְ הִ י ִמקֵּ ץ" וְ כוּ' אַ „ לא ִסיֵּם לְ בָ אֵ ר זֶה הַ פָּסוּק ﬠַל‬
‫תּוֹרה הַ זּאת וְ אָ מַ ר אַ חַ ר כָּ„‪ ,‬שֶׁ ִאם הָ יָה רוֹצֶ ה לְ סַ יֵּם פֵּרוּשׁ הַ פָּסוּק‪ ,‬הָ יָה‬ ‫פִּ י הַ ָ‬
‫תּוֹרה כָּזאת כְּ דֵ י לְ בָ אֵ ר הַ פָּסוּ‬ ‫ק ִמקּוֹלוֹ שֶׁ ל אָ דָ ם יְ כוֹלִ ין לֵידַ ע צָ ִרי„ לוֹמַ ר עוֹד ָ‬
‫אֶ ת בְּ חִ ינוֹת הַ מַּ לְ כוּת שֶׁ לּוֹ כִּ י יֵשׁ בְּ כָל אֶ חָ ד וְ אֶ חָ ד בְּ חִ ינוֹת מַ לְ כוּת וְ הוּא נִ כָּר‬
‫בְּ קוֹלוֹ כִּ י אֵ ין ְשׁנֵי קוֹלוֹת שָׁ וִ ין כִּ י קוֹל שֶׁ ל כָּל אֶ חָ ד וְ אֶ חָ ד ְמשֻׁ נֶּה מֵ חֲבֵ רוֹ וְ ﬠַל‬
‫ין לְ הַ כִּ יר אֶ ת הָ אָ דָ ם בְּ קוֹלוֹ כְּ מוֹ שֶׁ נּ ְִראֶ ה בְּ חוּשׁ כִּ י כְּ פִ י בְּ חִ ינוֹת הָ אָ דָ ם כֵּן יְ כוֹלִ‬
‫כֵּן הוּא קוֹלוֹ וְ ַﬠל יְ דֵ י הַ קּוֹל יְ כוֹלִ ין לְ הַ כִּ יר אֶ ת בְּ חִ ינוֹת הַ מַּ לְ כוּת שֶׁ לּוֹ כִּ י יֵשׁ‬
‫בוּרה‪ ,‬וְ קוֹל ﬠֲנוֹת חֲלוּשָׁ ה" כְּ פִ י בְּ חִ "‬ ‫ינַת הַ מַּ לְ כוּת שֶׁ ל כָּל אֶ חָ ד קוֹל ﬠֲנוֹת גְּ ָ‬
 ‫וְ ַﬠל כֵּן שָׁ אוּל שֶׁ הָ יָה רוֹדֵ ף אֶ ת דָּ וִ ד ַﬠל שֶׁ ָראָ ה בּוֹ שֶׁ יִּ ְמל„ מָ צִ ינוּ שָׁ ם בַּ ִמּקְ ָרא‬
‫כְּ שֶׁ נִּ זְדַּ ְמּנוּ יַחַ ד שָׁ אוּל וְ דָ וִ ד אָ מַ ר לוֹ שָׁ אוּל לְ דָ וִ ד "הֲקוֹלְ ˜ זֶה בְּ נִ י דָּ וִ ד" שֶׁ הֵ בִ ין‬
ְ‫ שֶׁ הוּא חָ זָק בִּ בְ חִ ינוֹת הַ מַּ לְ כוּת וְ שָׁ אַ ל אֶ ת דָּ וִ ד "הֲקוֹלְ ˜ זֶה בְּ נִי שָׁ אוּל בּ‬,‫הַ קּוֹל‬
‫דָּ וִ ד" שֶׁ תָּ מַ הּ שָׁ אוּל ﬠַל קוֹלוֹ שֶׁ ל דָּ וִ ד כִּ י הֵ בִ ין שֶׁ הוּא קוֹל שֶׁ ל מֶ לֶ„ מַ מָּ שׁ וְ ﬠַל‬
ֶ‫ת קוֹלוֹ לְ מַ ﬠְ לָה ִמקּוֹלוֹ שֶׁ ל כֵּן ָרצָ ה שָׁ אוּל לָשֵׂ את אֶ ת קוֹלוֹ ְדּהַ ְינוּ לְ הַ גְ בִּ יהַּ א‬
‫ "וַיִּ שָּׂ א שָׁ אוּל אֶ ת קוֹלוֹ ַויֵּבְ ךְּ " ְדּהַ יְ נוּ שֶׁ ָרצָ ה‬:‫דָּ וִ ד אֲבָ ל לא הָ יָה יָכוֹל וזהו‬
" ְ‫ " ַויֵּבְ ךּ‬:‫לָשֵׂ את וּלְ הַ גְ בִּ יהַּ קוֹלוֹ ַכּנַּ"ל אֲבָ ל הָ יָה הַ קּוֹל נִ בְ כֶּה וְ זֶה בְּ חִ ינוֹת‬
‫ שֶׁ הָ יָה הַ קּוֹל נִ בְ ֶכּ‬:‫ה קוֹל נָמוּ„ שֶׁ ל בְּ כִ יָּה ַﬠל כֵּן אָ מַ ר שָׁ אוּל אָ ז אֶ ל דָּ וִ ד‬
"‫יָדַ ﬠְ ִתּי כִּ י מָ ל„ ִתּ ְמל„" כִּ י יָדַ ע זֶה ﬠַל יְ דֵ י הַ קּוֹל ַכּנַּ"ל‬
#34 We'atem tihyu li mamlekheth kohanim/And You Shall
Be Unto Me a Kingdom of Priestsedit
We'atem tihyu li mamlekheth kohanim wegoy qadosh/And
you shall be unto Me a kingdom of priests, and a holy
nation. Eleh hadevarim asher tedaber el-benei
Yisrael/These are the words which you shalt speak unto the
children of Yisrael.(Ex. 19).
1. It is written (Ps. 69): "Cherpah shaverah libi/Reproach
has broken my heart." That is, reproach and disgrace
(cherpah u'bizyonoth) breaks a mans heart. The remedy is
by connecting his heart to the point that pertains to his heart
at that time. Thereby the reproach that is resting on his
heart will be annulled.
2. For behold, the rule is that the dominion is in the
Tzadik's hand, to perform actions as he wills, as our Sages
obm explained (M"Q 16b): "Tzadik moshel/The Tzadik
rules..." 2 Sam. 23:3 Who rules over Me? The Tzadik. And
this is the aspect of (Gen. 42), "And Yosef is the ruler."
And he is the root of the entire Israelite souls, and they are
his branches that receive from him. And the main thing is
the governance, to illumine and awaken their hearts to
serve Hashem Yithbarakh. As written, (Deut. 32), "Hear,
Hashem, the voice of Judah, and bring him to his people;"
namely, to shine the Tzadik's light on the branches, namely
the Yisraelite hearts; so this is, "and bring him to his
people."
3. And this aspect, namely "And Yosef is the ruler," is the
aspect of Melopum. As it is written (in all the Kabbalistic
books, and brought in Sha`arei Tziyon in Sha`ar Tikkun
haNefesh), Berith - merkavah leyisod/The Abrahamic i.e.
circumcision Covenant is a vehicle for the sefirah of
Yesod/Foundation, the vowelization of its HWYH being
Melopum v. Tik. 70. For MeLOPUM is the letters
of MeLO PUM/"full mouth," Aben`ezra, Book of Purity
p.11 to show that the vessel of the good influx, namely the
Tzaddik's mouth, is full of Hashem Yithbarakh's Godliness.
For it seems puzzling why we should need prayer —
doesn't Hashem Yithbarakh know thoughts? But because
speech is the vessel of influx, into which we receive the
influx, as written (Deut. 1:11), "And He blesses you as He
told you," that is, according to the speech so is the bounty;
if the speech i.e. the vessel of bounty is complete and full,
then it is possible to receive in it great bounty. And the
Tzaddik's speech is certainly complete and full, therefore it
can draw bounty to Yisrael. And thereby it is called the
aspect of Melo Pum, to show that his mouth is in fullness
and completion.
4. And every single Yisraelite has in him an aspect of "the
Tzadik rules" (2 Sam 23:3), which is the aspect of Melo
Pum, as written (Isa. 30), "and your people Yisrael shall be
all Tzaddikim." And this is the explanation of (Ps. 114:2),
"Yisrael, His dominion:" that is, "Who rules over me? The
Tzadik." For each member of Yisrael has in him something
dear that is an aspect of a point that is not in his fellow. As
in the story of Abaye and Abba the Bloodletter
(Ta`anith 21b): You Abayeare unable to do the deeds that
Abba the Bloodletter does etc. And this aspect that each
person has more than his fellow, it influences, illumines
and awakens his fellow's heart, and his fellow needs to
receive awakening and this aspect from him, as written
(Targum and scripture Isa. 6:3) "Um'qablin dein min
dein/And they receive from each other."
For, before mathan Torah/giving of the Torah the dominion
was in the hand of Hashem Yithbarakh, but after mathan
torah the dominion is the hand of each Yisrael, each
according to his aspect. For the Torah' s letters are an
enclothement of His Blessed Will, for Hashem
Yithbarakh's Will is that the mitzwoth be thus. For example
the mitzwah of tefillin, His will was that it be of four
paragraphs and a housing of hide and not of silver. For that
is how He wanted it. Hence His Will is enclothed in all the
Torah. And now that the Torah is transferred into our
hands, also Hashem Yithbarakh's Will has been conferred
into our hands, that we rule, as it were, making His will be
according to our will. And this is the aspect of "Yisrael, His
dominion" as mentioned. And this is what our Rabbis obm
expounded (Yer. R"H Perek 1): "Raboth `asitha atah
Hashem Elohai/Great things You have done Hashem my
God" (Ps. 40:6) — before mathan Torah — and
after mathan Torah (continuation) "nifleotheikha
umachshevotheikha eleinu/and Your wonders and thoughts
are to us," that is, it is all in our hands. And this is (Ps.
81:11), "I (Anochi) am Hashem your God who raises you
up from the land of Mitzrayim..." — namely before mathan
Torah all was Anochi (I only) — and after mathan Torah,
(cont.) "...make wide your mouth and I will fill it," which is
the aspect of "Yosef — he is the ruler," that is, "who rules
Me," namely, that the bounty is according to widening of
the mouth, and according to the vessel of speech, each
according to his aspect.
5. And Melopum, namely the aspect of "And Yosef
(WeyYosef) is the ruler," it is the aspect of the point with
Waw. For the aspect of Yosef is drawn from Chokhmah
and Binah, as written (Gen. 41), "After He has informed
you all this, there is none discerning and wise (navon
wechakham) as you," namely Chokhmah and Binah, and by
this it becomes, "And Yosef he is the ruler." Now,
Chokhmah is the aspect of a point, namely Yud, a
wellspring Zohar I:31; II:45,123; Tik. 18 p.32 . And Binah
is the stream that is drawn from the wellspring. And named
after the drawing, he is Waw, called a stream that is drawn
from the spring, which is Yud.
6. And the aspect of Melopum exists in general and
particular, for the Ten Commandments with the tablets is
the aspect of Melopum, which is Yud, and the tablets are
Waw i.e. six, as our Sages obm said (B"B 14), and the
tablets were six long and six wide. And the Torah with the
world are also Yud and Waw. For the Torah is Yud, as it is
called (Ps. 111), "Reishith chokhmah/The head, wisdom."
And the world is Waw, as it was created in the six days of
creation.
And the Tzadik and Yisrael are also Yud Waw. For the
Tzadik is Yud, for the tzadikim are called "Chokhmei
Ha`eidah/Wise of the community" (Num. 15) and as
brought in LM II:26; and the concept of being named after
Chokhmah is well known. And Yisrael are the aspect of
Waw, as they are tamkhei oraitha/supporters of the Torah
(v. Zohar intro daf. 8) and are called (Ex. 27) wawei
ha`amudim/hooks of the posts (v. Meorei Or). And by
every single Yisrael by himself there is also the aspect Yud
Waw: Yud referring to the mouth, as it is written (Ps. 49),
"Pi yedaber chokhmoth/my mouth will speak wisdoms..."
and Waw referring to "...wehaguth libi tevunoth/and the
contemplation of my heart is discernments," which is the
aspect of the Tablets, which were Waw as mentioned, as
written (Prov. 3), "bind them about your neck; write them
on the tablet of your heart."
7. And when the heart, namely the aspect of Waw, the
aspect of the Tablets, is sunk in ahavoth ra`oth/bad loves,
namely reproaches and disgraces, called "`orlath halev/husk
(prepuce) of the heart" (Deut. 10), then he is in the aspect
of the Tablet fragments. And cherpah/reproach is the aspect
of husk, as it is written (Gen. 34), "We cannot give our
sister to a man who has a prepuce for it is a reproach to us.
" And it is the aspect of fallen and broken love, for it is
known that the Yetzer haRa` and the qelipoth are generated
from the breaking of vessels, and it is brought in the `Etz
Chayim (in Heikhal haNequdin Sha`ar Shevirath HaKelim
perek 3) that the breakings of the vessel of Chesed fell into
Binah of Beriah, namely Bina — Liba (Pathach Eliyahu),
while the light of Chesed remained in Yesod of Atziluth,
which is the aspect of (Prov. 10), "Tzadik is the foundation
of the world." Hence the bad loves come from the breaking
of the vessels of Chesed, and this is what Onkelos
translated, "For it is a reproach to us: Behold it is
a chisuda to us." For reproach, namely heart husk, namely
bad loves, is produced from breaking the vessels of Chesed.
For this is tangibly seen, that "`Al-kol pesha`im techaseh
ahawah/Love covers all transgressions" (Prov. 10). Even if
someone transgresses his friend, then he doesn't disgrace
him, for the love covers all transgressions. But when the
contract of love between them is spoiled, namely the aspect
of breaking the vessels of Chesed, then he disgraces him,
for reproach is from breaking the vessels of Chesed as
mentioned.
And when the heart is sunk in reproach, namely heart husk,
the aspect of tablet fragments, namely "cherpah shavrah
libi/reproach has broken my heart," and when he binds the
heart, namely the aforementioned aspect of Waw, to the
Yud, namely the point, which is the aspect of Tzadik, there
the light of holy love rests, for the light of Chesed remains
in Yesod of Atziluth. Then the bad loves are annulled,
namely the reproaches, namely the heart husk. For love
covers all transgressions, for the holy love rests there.
And this is what our Sages obm said (Nedarim 32):
HaKadosh Barukh Hu intended to make the priesthood
come out from there, but because he made the blessing of
Avraham take precedence over the blessing of the
place/Omnipresent (hamaqom), he took it from there and
gave it to Avraham, as it is said (Ps. 110:4), "Atah kohen
le`olam `al divrathi Malki-tzedeq/You are priest forever
over the word of Malki-tzedeq." And this is just too
Hakadosh Barukh Hu's giving the priesthood to Pinchas,
saying, "Hinneni nothen lo eth-berithi shalom/Behold I
give him my contract of peace" (Num. 25). For the
priesthood is the aspect of love; it is Avraham; resting in
the place of a contract of peace, namely "Tzadik Yesod
`Olam/Righteous, Foundation of the World" Prov. 10:25.
8. Hence everyone needs to converse between himself and
his Creator, in order that the aspect of "point," the aspect of
"Pi yedaber chokhmoth...," illumines the Waw, which is the
aspect of "...wehaguth libi tevunoth/and the contemplation
of my heart is discernments," and thereby the heart husk is
annulled, namely the reproaches, namely the bad loves.
And also each man needs to talk with his friend
about yir'ath shamayim/fear of Heaven, in order to receive
the awakening into his heart from the point that is more in
his friend than in him, as written, "Um'qablin dein min
dein." For in this aspect that is in his friend more than in
him, this aspect is the aspect of "point," and there in that
point, rests the love that is called "Kohein/Priest," and that
point, it is the aspect of the Tzadik relative to his friend.
And this point illumines the friend's heart that is called
Waw.
And all these points, namely the point called "Pi yedaber
chokhmoth...," and also the point that is in each person that
is not in his friend, they are branches to the Tzadik, as he is
the Point of the entirety of all Yisrael. As all need to
receive at first from the Tzadik, and afterwards then receive
"dein min ein," as each one receives from him and in him.
And through these three aspects the reproaches are
annulled, namely the heart husk, that is, the bad loves. And
this is, "Al-kol pesha`im techaseh ahawah," for there the
holy love rests. And this is why when Yosef haTzadik was
born Rachel said, "Asaf Elohim eth-cherpathi/God has
made an end of my reproach" (Gen. 30), for when the Point
is revealed, the holy love is there; then the reproaches are
annulled, that is, the heart husk, that is, the bad loves. And
this is why it is written by Yosef (ibid. 48), "Ki pi
hamedaber aleikhem/It is precisely my mouth that is
speaking to you," and Rashi explained, "Thus was my
heart" v. Megilah 16b). Namely he shined his Point, on his
Waw, as he shined "Pi yedaber chokhmoth..." on
"...wehaguth libi tevunoth." And with him it is written
(ibid. 50), "Waydaber `al-libam/And he spoke onto their
heart," and Rashi explained, "Words/things (debarim) that
settle on the heart." Namely he shined his Point of Entirety,
on the Heart of All Yisrael.
Hence through these three aspects, there is connection with
the Tzadikim, and they illumine him, for they are that
which is called the Entirety of Yisrael, and they will
awaken his heart. And also by talking with his friend, every
single one can illumine and awaken his friend's heart. And
also by himself, talking between himself and his Creator,
he can illumine his hearts, via "pi yedaber chokhmoth," and
drive away heart husk from him.
And this is the explanation of, "We'atem tihyu li
mamlekheth kohanim...," namely the aforementioned
aspect of the holy love. "...wegoy qadosh/and holy people,"
namely holy which is the aspect of Point, and Waw which
is the aspect of Heart as mentioned. And how does one
arrive at the aspect of love, and the aspect of holy, Waw?
By "Eleh hadevarim asher tedaber el-benei Yisrael/These
are the words that you shall speak to the Yisraelites." For
Moshe is the Point of the entirety of the souls of Yisrael,
that initially everyone needs to receive from the Point of
the Entirety, and afterwards every single person needs to
illumine his friend from the point in himself, and also he
can illumine in and of the point in himself, which is "pi
yedaber chokhmoth...," upon the Waw, which is
"...wehaguth libi tevunoth." And then it is called "goy
qadosh," namely qodesh Waw ? . For the Point illumines
the Waw. And thereby, "We'atem tihyu li mamlekheth
kohanim...," namely the holy love. For when you receive
from all these points — in and of himself, and also from the
points that are in every Yisrael, and also from the Point of
Entirety. &mash; there at all the points rests the holy love
that is called Kohein, as written, "Hinneni nothen lo eth-
berithi shalom." And the point is the aspect of berith
shalom, as written in the Etz Chayim. For the light of
Chesed remains in Yesod of Atziluth.
And when one speaks with his friend regarding yir'ath
shamayim, he receives from the point in his friend's heart
with no enclothement. And sometimes he receives the point
from his friend through other things that he is telling him,
for it sometimes happens that one can reiceve light and
arousal for serving Hashem Yithbarakh, from his friend's
point, via worldly converstation that he speaks with him.
And then he receives the light of the piont via
enclothements. For sometimes the point needs to be
enclothed, and it is enclothed in these things, and he
receives from that.
#54 Miketz/At the End-Awakeningedit
"Vay'hi miketz shenatayim yamim; ufar`oh cholem,
vehineh `omed `al haye'or. Vehineh min-haye'or, `olot
shev`a parot /And it came to pass at the end of two full
years, that Pharaoh dreamed: and behold, he stood by the
river. And, behold, there came up out of the river seven
cows" etc. (Gen. 41)
‫וַיְ הִ י ִמקֵּ ץ ְשׁנָתַ יִ ם י ִָמים וּפ ְַרעה חֹ לֵם וְ הִ נֵּה עמֵ ד ַﬠל הַ יְ אר וְ הִ נֵּה ִמן הַ יְ אר‬
‫עלת שֶׁ בַ ע פָּרוֹת וְ כוּ‬
Barachi nafshi et Hashem; Hashem Elohai gadalta me'od,
hod vehadar lavashta. `Oteh-or kashalmah; noteh
shamayim kayeri`ah/Bless Hashem, O my soul; Hashem
my God, You art very great; You art clothed with glory and
majesty. Who covers Yourself with light as with a garment;
Who stretches out the heavens like a curtain (Ps. 104)
‫ה' ֱאלקַ י גָּדַ לְ תָּ ְמאד הוֹד וְ הָ דָ ר לָבָ ְשׁתָּ עטֶ ה אוֹר כַּשַּׂ לְ מָ ה נוֹטֶ ה שָׁ מַ יִ ם‬
‫כַּיְּ ִרי ָﬠה‬
1. We just need to guard the memory, to not fall into
forgetfulness, which is like death of the heart. And the main
thing for memory is to always remember Alma di'Atei (the
Coming World), that one should never think in his mind,
God forbid, that there is only one world. And by clinging
his mind to Alma di'Atei, through this the unity of
"Hashem Elohai" mentioned will be made.
Because Hashem Elohim is the aspect of the full name,
which is the aspect of Alma di'Atei as brought in the
sefarim, and this is how Rashbi explains in Saba on this
pasuk "Hashem Elohai" — this is the service of love, the
thought rising up to Alma di'Atei.
‫ בְּ חִ ינַת ִמיתַ ת הַ לֵּב‬,‫ שֶׁ לּא יִ פּל לְ ִשׁכְ חָ ה‬,‫ כִּ י צְ ִריכִ ין לִ ְשׁמר ְמאד אֶ ת הַ ִזּכָּרוֹן‬.‫א‬
,‫ חַ ס וְ שָׁ לוֹם‬,‫וְ ﬠִ קַּ ר הַ ִזּכָּרוֹן הוּא לִ זְכּר תָּ ִמיד בְּ ﬠָ לְ מָ א ְדּאָ תֵ י שֶׁ לּא יִ הְ יֶה בְּ דַ ﬠְ תּוֹ‬
‫שֶׁ אֵ ין עוֹלָם אֶ לָּא אֶ חָ ד וְ ﬠַל יְ דֵ י מַ ה שֶּׁ ְמּדַ בֵּ ק מַ חֲשַׁ בְ תּוֹ בְּ ָﬠלְ מָ א ְדּאָ תֵ י ַﬠל יְ דֵ י‬
‫ שֶׁ הוּא‬,‫ כִּ י ה' אֱלהִ ים הוּא בְּ חִ ינַת שֵׁ ם מָ לֵא‬.‫זֶה ַנﬠֲשֶׂ ה יִ חוּד ה' ֱאלקַ י הַ נַּ"ל‬
‫בְּ חִ ינַת ָﬠלְ מָ א ְדּאָ תֵ י כַּמּוּבָ א וְ כֵן ְמבאָ ר בְּ סָ בָ א ַﬠל פָּסוּק זֶה ה' ֱאלקַ י דָּ א‬
‫ ְסלִ יקוּ ְדּמַ חֲשָׁ בָ ה ְדּﬠָלְ מָ א ְדּאָ תֵ י‬,‫שֵׁ רוּתָ א ִדּ ְמהֵ ְמנוּתָ א‬
2. And this aspect, to always remember Olam Haba, i.e. to
cling one's thought to Alma di'Atei, has a general way and
a particular way. The general way is as it is proper for it to
be the conduct of those who fear Hashem immediately
when waking in the morning, before doing anything, to
recall right away Alma di'Atei, and afterwards to do this in
particular. Because this whole world is clothing of lower
levels of holiness, i.e. aspect of raglin shel kedushah "legs"
of holiness, in the way of "v'ha'aretz hadom raglai/and the
earth is My footstool" Ps. 47.
‫אַ ף שֶׁ גַּם מַ ְד ֵרגוֹת הָ ֶﬠלְ יוֹנוֹת שֶׁ ל הַ קְּ דֻשָּׁ ה יֵשׁ מֵ הֶ ם גַּם כֵּן הִ ְתגַּלּוּת בָּ עוֹלָם‬
‫הַ זֶּה אַ ך שֶׁ אֵ ין הַ הִ ְתגַּלּוּת ִמ ְתלַבֵּ שׁ בְּ ֶﬠצֶ ם בְּ זֶה הָ עוֹלָם כִּ י ִאם הֶ אָ ָרה שֶׁ מֵּ ִאיר‬
‫ ִמ ְתגַּלִּ ין בְּ ֶﬠצֶ ם בְּ זֶה הָ עוֹלָם‬,‫בִּ בְ חִ ינַת ַרגְ לִ ין אֲבָ ל בְּ חִ ינַת ַרגְ לִ ין‬
Even though the upper levels of holiness also have
revelation in this world, nonetheless the revelation does not
get clothed substantially in this world, except for an
appearance that shines in the aspect of raglin. But the
aspect of raglin reveal themselves in essence in this world.
‫וְ כָל יוֹם יֵשׁ בּוֹ מַ חֲשָׁ בָ ה ִדּבּוּר וּמַ ﬠֲשֶׂ ה וְ הַ קָּ דוֹשׁ בָּ רוּך הוּא ְמצַ ְמצֵ ם ֱאלקוּתוֹ‬
‫מֵ אֵ ין סוֹף ַﬠד אֵ ין תַּ כְ לִ ית ַﬠד נְ קֻ דַּ ת הַ מֶּ ְרכָּז שֶׁ ל עוֹלָם הַ גּ ְַשׁ ִמי שֶׁ עוֹמֵ ד ָﬠלָיו‬
‫וּמַ ְז ִמין לוֹ לְ כָל אָ דָ ם מַ חֲשָׁ בָ ה ִדּבּוּר וּמַ ﬠֲשֶׂ ה לְ פִ י הַ יּוֹם וּלְ פִ י הָ אָ דָ ם וּלְ פִ י‬
‫הַ מָּ קוֹם וּמַ לְ בִּ ישׁ לוֹ בְּ זאת הַ מַּ חֲשָׁ בָ ה ִדּבּוּר וּמַ ﬠֲשֶׂ ה שֶׁ מַּ ז ְִמין לוֹ ְרמָ זִים כְּ דֵ י‬
‫לְ קָ ְרבוֹ ַלﬠֲבוֹדָ תוֹ בְּ כֵן צָ ִריך לְ הַ ﬠ ֲִמיק מַ חֲשַׁ בְ תּוֹ בָּ זֶה וּלְ הַ גְ ִדּיל בִּ ינָתוֹ וּלְ הָ בִ ין‬
‫מַ הוּ הָ ְר ִמיזוֹת בִּ פְ ָר ִטיּוּת שֶׁ ְמּלֻבָּ שׁ בְּ זאת הַ מַּ חֲשָׁ בָ ה ִדּבּוּר וּמַ ﬠֲשֶׂ ה שֶׁ ל זֶה הַ יּוֹם‬
‫שֶׁ הִ ז ְִמין לוֹ הַ שֵּׁ ם יִ ְתבָּ ַרך הֵ ן ְמלָאכָה אוֹ מַ שָּׂ א וּמַ תָּ ן וְ כָל מַ ה שֶּׁ מַּ ז ְִמין לוֹ הַ שֵּׁ ם‬
‫יִ ְתבָּ ַרך בְּ כָל יוֹם צָ ִריך לְ הַ ﬠ ֲִמיק וּלְ הַ גְ ִדּיל מַ חֲשַׁ בְ תּוֹ בָּ זֶה כְּ דֵ י לְ הָ בִ ין ְר ִמיזוֹתָ יו‬
.‫שֶׁ ל הַ שֵּׁ ם יִ ְתבָּ ַרך‬
And every day has a thought and speech and action, and
Hakadosh Barukh Hu constricts His Godliness from the Ein
Sof infinitely down until the central point of this physical
world where a person stands, and arranges thought, speech,
and action for each person according to the day and
according to the person and according to the place, and
clothes clues for him in this thought, speech, and action
which he arranges for him, in order to draw him closer to
His devotion. Therefore one must sink his mind into this
and enlarge his binah/understanding and understand what
are the specific clues that are clothed in this thought,
speech, and action of this day that Hashem Yithbarakh
arranged for him, whether it is work or masa
u'matan/commerce, or whatever Hashem Yithbarakh
arranges for him every day — he needs to sink and enlarge
his thoughts in this in order to understand Hashem
Yithbarakh's clues.
 ‫ לִ זְכּר תָּ ִמיד בָּ עוֹלָם הַ בָּ א ְדּהַ יְ נוּ לְ אַ ְדבָּ קָ א מַ חֲשַׁ בְ תֵּ הּ בְּ ָﬠלְ מָ א‬,‫ וּבְ חִ ינָה זוֹ‬.‫ב‬
‫ְדּאָ תֵ י הוּא בִּ כְ לָלִ יּוּת וּבִ פְ ָר ִטיּוּת בִּ כְ לָלִ יּוּת כָּך ָראוּי לִ הְ יוֹת ִמנְ הַ ג יִ ְראֵ י הַ שֵּׁ ם‬
‫ קדֶ ם שֶׁ יּ ְַתחִ יל שׁ‬,‫ יִ זְכּר ִמיָּד בְּ ָﬠלְ מָ א ְדּאָ תֵ י וְ אַ חַ ר תֵּ כֶף בַּ בּקֶ ר בַּ הֲקִ יצוֹ‬,‫וּם דָּ בָ ר‬
‫כָּך ַיﬠֲשֶׂ ה זאת בִּ פְ ָר ִטיּוּת כִּ י כָּל הָ עוֹלָם הַ זֶּה הוּא הִ ְתלַבְּ שׁוּת מַ ְד ֵרגוֹת‬
‫ בִּ בְ חִ ינַת "וְ הָ אָ ֶרץ‬,‫הַ תַּ חְ תּוֹנוֹת שֶׁ ל הַ קְּ דֻשָּׁ ה הַ יְ נוּ בְּ חִ ינַת ַרגְ לִ ין שֶׁ ל הַ קְּ דֻשָּׁ ה‬
ְ‫"לָיהֲדם ַרג‬
But the enlargement of the sekhel/intellect in this needs to
be in measure, so that it not go out from the bounds of
holiness. Only as far as his mortal intellect should he
enlarge his thoughts in this. And likewise he should not
stare in this above his level, for "bamufle mimekh al
tidrosh/ do not delve too deep into what's wonderfully far
above you." And this is "gadalta m'od, hod v'hadar
lavashta/ You have become exceedingly great, You
enclothed in glory and exquisiteness" -- which are aspect
of raglin which are clothes in this world, should be in the
aspect of "gadalta meod" i.e. englargement of the intellect,
should be in measure and constriction, which is "me'od",
which is the sitra di'smola/left side which is where
constriction comes from as written in Sabathere: me'od, da
hu sitra dismola. Because the raglin are aspect
of netzach and hod, which are aspect of ""hod v'hadar,"",
and as written in Saba as mentioned "hod v'hadar
lavashta ilein trei badei `aravot etc./ these are the two
willow sticks," see there, which are aspect of netzach v'hod,
the aspect of raglin as is known.
‫ צָ ִריך לִ הְ יוֹת בְּ ִמדָּ ה שֶׁ לּא יֵצֵ א ִמגְּ בוּל הַ קְּ דֻשָּׁ ה ַרק‬,‫אַ ך הַ הַ גְ דָּ לוֹת הַ שֵּׂ כֶל בָּ זֶה‬
‫ֱנוֹשׁי שֶׁ לּוֹ כֵּן יַגְ ִדּיל הַ מַּ חֲשָׁ בָ ה בָּ זֶה וְ כֵן לא יִ ְסתַּ כֵּל בָּ זֶה לְ מַ ﬠְ לָה‬ ִ ‫לְ פִ י שֵׂ כֶל א‬
‫ הוֹד וְ הָ דָ ר לָבָ ְשׁתָּ ִממַּ ְד ֵרגָתוֹ כִּ י 'בַּ מֻּפְ לָא ִמ ְמּך אַ ל ִתּ ְד‬,‫רשׁ' וְ זֶה גָּדַ לְ תָּ ְמאד‬
" ָ‫ "הוֹד וְ הָ דָ ר לָבָ ְשׁתּ‬:‫הַ יְ נוּ כְּ שֶׁ רוֹצֶ ה לִ קַּ ח דָּ בָ ר ִמזֶּה הָ עוֹלָם שֶׁ הוּא בְּ חִ ינַת‬
‫שֶׁ הֵ ם בְּ חִ ינַת ַרגְ לִ ין הַ ְמלֻבָּ ִשׁין בְּ זֶה הָ עוֹלָם יִ הְ יֶה בִּ בְ חִ ינַת גָּדַ לְ תָּ ְמאד הַ יְ נוּ‬
ַ‫ שֶׁ הוּא ִס ְט ָרא ִדּ ְשׂמָ אלָא שֶׁ הַ ה‬,‫ ִיהְ יֶה בְּ ִמדָּ ה וּבְ צִ ְמצוּם וְ זֶה ְמאד‬,‫גְ דָּ לַת הַ שֵּׂ כֶל‬
‫ דָּ א הוּא ִס ְט ָרא ִדּ ְשׂמָ אלָא שֶׁ ִמּמֶּ נּוּ הַ צִּ ְמצוּם‬,‫כִּ י כְּ מוֹ שֶׁ כָּתוּב בְּ סָ בָ א שָׁ ם ְמאד‬
‫ שֶׁ הֵ ם בְּ חִ ינַת הוֹד‬,‫וְ הָ דָ ר וּכְ מוֹ שֶׁ כָּתוּב בְּ סָ בָ א הָ ַרגְ לִ ין הֵ ם בְּ חִ ינַת נֶצַ ח וָהוֹד‬
‫ ִאלֵּין ְתּ ֵרי בַּ דֵּ י ﬠ ֲָרבוֹת וְ כוּ' ַﬠיֵּן שָׁ ם שֶׁ הֵ ם בְּ חִ ינַת‬," ָ‫הַ נַּ"ל "הוֹד וְ הָ דָ ר לָבָ ְשׁתּ‬
‫נֶצַ ח וָהוֹד בְּ חִ ינַת ַרגְ לִ ין ַכּיָּדוּ ַﬠ‬.
And even someone who knows how to understand in this,
i.e. he is privileged to understand the clues that Hashem
Yithbarakh hints to him in every thing, and if so wants to
delve only in this, i.e. to delve only in matters of this world,
since he understands the clues that Hashem Yithbarakh
hints him in them — but in truth this is not reality eino ken,
because a man needs to have a limit on how much he is
involved in this world — only what he absolutely needs
from this world. And this is for two reasons: One, because
this holiness that is clothed in the mundane matters is the
aspect of raglin: "`avon `akevai yesubeini/ the crookedness
of my heels (supplanters) surround me," because
the klipot constantly surround it this holiness, and want to
feed from it, therefore it is a place of danger, therefore he
has to suffice with only what is necessary; and secondly,
because there is a higher devotion than this, which is a
higher holiness than it, and one needs to serve Hashem
Yithbarakh in those devotions that are higher than this i.e.
even the Tzadik and Chakham who such has a great brain
that he can understand the clues that Hashem Yithbarakh
hints him in every thing every day, even in mundane
mattes, and through this he can serve Hashem Yithbarakh
through all kinds of things in the world, even in mundane
matters, and if he so wishes, God forbid, to delve only in
this, i.e. in mundane matters because he knows the clues
that are in them and can draw close to service of Hashem
Yithbarakh through them, but in truth eino ken — because
it is forbidden to delve too much in mundane matters, even
‫‪for one who knows and understands these clues, because of‬‬
‫‪the two reasons given: one, that because this devotion in‬‬
‫‪mundane matters is a very dangerous place etc. as‬‬
‫‪mentioned, and two, because there is a higher holiness and‬‬
‫‪devotion than this, i.e. the holiness of the Torah and‬‬
‫‪mitzvot, and therefore even someone who knows these‬‬
‫‪clues, he needs a limit, to only delve into mundane matters‬‬
‫‪as much is absolutely necessary, as mentioned.‬‬
‫ַו ֲאפִ ילּוּ ִמי שֶׁ יּוֹדֵ ַﬠ וּמֵ בִ ין בָּ זֶה הַ יְ נוּ שֶׁ זּוֹכֶה לְ הָ בִ ין הָ ְרמָ זִים שֶׁ ְמּ ַרמֵּ ז לוֹ הַ שֵּׁ ם‬
‫יִ ְתבָּ ַרך בְּ כָל דָּ בָ ר וְ ִאם כֵּן יִ ְרצֶ ה ַלﬠֲסֹ ק ַרק בָּ זֶה‪ ,‬הַ יְ נוּ שֶׁ ַיּﬠֲסֹ ק ַרק בְּ ﬠִ ְסקֵ י‬
‫שֶׁ הַ שֵּׁ ם יִ ְתבָּ ַרך ְמ ַרמֵּ ז בָּ הֶ ם אַ ך הָ עוֹלָם הַ זֶּה מֵ אַ חַ ר שֶׁ הוּא מֵ בִ ין הָ ְרמָ זִים‬
‫בֶּ ֱאמֶ ת אֵ ינוֹ כֵּן כִּ י צָ ִריך הָ אָ דָ ם שֶׁ יִּ הְ יֶה לוֹ הִ ְסתַּ פְּ קוּת לְ הִ ְסתַּ פֵּק ִמזֶּה הָ עוֹלָם‪,‬‬
‫ַרק בַּ מֶּ ה שֶּׁ צָּ ִריך לוֹ בְּ הֶ כְ ֵרחִ יּוּת ִמזֶּה הָ עוֹלָם וְ זֶה מֵ חֲמַ ת ְשׁנֵי ְטﬠ ִָמים א מֵ חֲמַ ת‬
‫קְּ דֻשָּׁ ה הַ ְמּלֻבֶּ שֶׁ ת בְּ ﬠִ ְסקֵ י הָ עוֹלָם הַ זֶּה הוּא בְּ חִ ינַת ַרגְ לִ ין‪" :‬ﬠֲוֹן ﬠֲקֵ בַ י שֶׁ זּאת הַ‬
‫יְ סֻבֵּ נִ י" שֶׁ הַ קְּ לִ יפּוֹת ְמסַ בְּ בִ ין אוֹתָ הּ תָּ ִמיד‪ ,‬וְ רוֹצִ ין לִ ינק מֵ הֶ ם ﬠַל כֵּן הוּא מָ קוֹם‬
‫וֹד‪ ,‬מֵ חֲמַ ת שֶׁ יֵּשׁ ﬠֲבוֹדָ ה גְּ בוֹהָ ה ְמ ֻסכָּן בְּ כֵן צָ ִריך לְ הִ ְסתַּ ֵפּק ַרק בְּ הֶ כְ ֵרחִ יּוּת וְ ע‬
‫ִמזּוֹ‪ ,‬שֶׁ הוּא קְ דֻשָּׁ ה גְּ בוֹהָ ה ִממֶּ נָּה וְ צָ ִריך ַלﬠֲבד הַ שֵּׁ ם יִ ְתבָּ ַרך בְּ אוֹתָ ן הָ ﬠֲבוֹדוֹת‬
‫הַ יְ נוּ‪ ,‬שֶׁ ֲאפִ ילּוּ הַ צַּ ִדּיק וְ הֶ חָ כָם שֶׁ יֵּשׁ לוֹ מחַ גָּדוֹל ַﬠד וְ הַ קְּ דֻשּׁוֹת הַ גְּ בוֹהוֹת ִמזֶּה‬
‫יָּכוֹל לְ הָ בִ ין אֶ ת הָ ְרמָ זִים שֶׁ הַ שֵּׁ ם יִ ְתבָּ ַרך ְמ ַרמֵּ ז לוֹ בְּ כָל דָּ בָ ר בְּ כָל יוֹם‪ ,‬שֶׁ‬
‫ֲאפִ ילּוּ בְּ ﬠִ ְסקֵ י חֹ ל וְ ַﬠל יְ דֵ י זֶה הוּא יָכוֹל ַלﬠֲבד אֶ ת הַ שֵּׁ ם יִ ְתבָּ ַרך בְּ כָל‬
‫ס וְ שָׁ לוֹם‪ַ ,‬לﬠֲסֹ ק ַרק הַ ְדּבָ ִרים שֶׁ בָּ עוֹלָם אֲפִ ילּוּ בְּ ﬠִ ְסקֵ י חֹ ל וְ ִאם כֵּן יִ ְרצֶ ה‪ ,‬חַ‬
‫בָּ זֶה‪ְ ,‬דּהַ יְ נוּ בְּ ﬠִ ְסקֵ י חֹ ל מֵ אַ חַ ר שֶׁ הוּא יוֹדֵ ַﬠ הָ ְרמָ זִים שֶׁ יֵּשׁ בָּ הֶ ם וְ יָכוֹל‬
‫לְ הִ ְתקָ ֵרב ַלﬠֲבוֹדַ ת הַ שֵּׁ ם יִ ְתבָּ ַרך ַﬠל יָדָ ם אֲבָ ל בֶּ ֱאמֶ ת אֵ ינוֹ כֵּן כִּ י אָ סוּר‬
‫וּ לְ ִמי שֶׁ יּוֹדֵ ַﬠ וּמֵ בִ ין הָ ְרמָ זִים הַ נַּ"ל מֵ חֲמַ ת לְ הַ ְרבּוֹת בְּ ﬠִ ְסקֵ י הָ עוֹלָם הַ זֶּה ֲאפִ ילּ‬
‫ְשׁנֵי הַ ְטּ ָﬠ ִמים הַ נַּ"ל א מֵ חֲמַ ת שֶׁ זּאת הָ ﬠֲבוֹדָ ה בְּ ﬠִ ְסקֵ י הָ עוֹלָם הַ זֶּה הוּא מָ קוֹם‬
‫ְמ ֻסכָּן ְמאד וְ כוּ' ַכּנַּ"ל וְ הַ ב' מֵ חֲמַ ת שֶׁ יֵּשׁ קְ דֻשָּׁ ה ַוﬠֲבוֹדָ ה גְּ בוֹהָ ה ִמזֶּה‪ְ ,‬דּהַ ְינוּ‬
‫תּוֹרה וְ הַ ִמּצְ ווֹת וְ ﬠַל כֵּן ֲאפִ ילּוּ ִמי שֶׁ יּוֹדֵ ַﬠ הָ ְרמָ זִים הַ נַּ"ל הוּא צָ ִריך‬ ‫קְ דֻשַּׁ ת הַ ָ‬
‫הִ ְסתַּ פְּ קוּת‪ ,‬לְ הִ ְסתַּ ֵפּק ִמזֶּה הָ עוֹלָם בְּ הֶ כְ ֵרחִ יּוּת לְ בַ ד ַכּנַּ"ל‬
‫‪And this limit is an aspect of "`oteh ohr k'shalmah," i.e. an‬‬
‫‪aspect of OWR maleh/full light, because the wicked who‬‬
‫‪do not set limits, as in "the belly of the wicked are always‬‬
‫‪wanting" — they have the lacking lights (MeORoT‬‬
ChaSeR), as in "Me`ARaT Hashem b'beit rash`a/The curse
of Hashem is in the house of the wicked" Prov. 3:33. But
the Tzadikim who put limits, as in "tzadik ochel l'sov`a
nafsho/a tzadik eats just to maintain his soul" — with them
it is owr maleh, "wayar' Elohim et ha-owr ki tov/And God
saw only good in the light;" "tov" can only refer to the
Tzadik, for it is said "imru tzadik ki tov/say of the righteous
only good shall befall him" Isa. 3. But even this limit for
his physical needs, he needs to give from it to tzedakah,
"noteh shamayim k'yiri`ah/You stretch out the heavens like
a curtain," because the Aron haBrit/Ark of the Covenant,
which is the aspect of `Oni/poor is under the veil, and the
veil channels down upon the Aron haBrit, and this is the
aspect of tzedakah explanation: because through tzedakah
that the giver gives to the receiver, through this the
unification of the tzadik and kenesset Yisrael/Assembly of
Yisrael is made, because the tzadik channels upon kenesset
Yisrael, which is the aspect of the channeling of the veil
onto the Aron haBrit, the aspect of "noteh shamayim
k'yiri`ah" as mentioned.
‫וְ הַ הִ ְסתַּ פְּ קוּת הוּא בְּ חִ ינַת עוֹטֶ ה אוֹר כַּשַּׂ לְ מָ ה הַ ְינוּ בְּ חִ ינַת אוֹר מָ לֵא כִּ י‬
‫ בִּ בְ חִ ינַת "וּבֶ טֶ ן ְרשָׁ ﬠִ ים תֶּ חְ סָ ר" אֶ צְ לָם‬,‫הָ ְרשָׁ ﬠִ ים שֶׁ אֵ ין לָהֶ ם הַ הִ ְסתַּ פְּ קוּת‬
ִ‫"מאֵ ַרת ה' בְּ בֵ ית ָרשָׁ ע" אֲבָ ל בַּ צַּ ִדּיק‬ ְ ‫ים שֶׁ יֵּשׁ לָהֶ ם ְמארת חָ סֵ ר ִבּבְ חִ ינַת‬
‫ "צַ ִדּיק אכֵל לְ שׂבַ ע נַפְ שׁוֹ" אֶ צְ לָם הוּא אוֹר מָ לֵא‬:‫ בִּ בְ חִ ינַת‬,‫הַ הִ ְסתַּ פְּ קוּת‬
" ‫"א ְמרוּ צַ ִדּיק‬ ִ :‫ שֶׁ ֶנּ ֱאמַ ר‬,‫ַויּ ְַרא ֱאלהִ ים אֶ ת הָ אוֹר כִּ י טוֹב" אֵ ין טוֹב אֶ לָּא צַ ִדּיק‬
‫ ַו ֲאפִ ילּוּ ִמזֶּה הַ הִ ְסתַּ פְּ קוּת גּוּ ֵפ‬. "‫ צָ ִריך לְ הַ פְ ִרישׁ ִממֶּ נּוּ לִ צְ דָ קָ ה נוֹטֶ ה כִּ י טוֹב‬,‫הּ‬
‫ שֶׁ הוּא בְּ חִ ינַת ָﬠנִ י הִ יא תַּ חַ ת הַ יְ ִרי ָﬠה‬,‫שָׁ מַ יִ ם כַּיְ ִרי ָﬠה כִּ י אֲרוֹן הַ בְּ ִרית‬
‫ כִּ י ַﬠל יְ דֵ י צְ דָ קָ ה וְ הַ יְ ִרי ָﬠה מַ ְשׁפִּ י ַﬠ ַלאֲרוֹן הַ בְּ ִרית וְ זֶה בְּ חִ ינַת צְ דָ קָ ה‬,‫פֵּרוּשׁ‬
‫ַﬠ הַ נּוֹתֵ ן לְ הַ ְמקַ בֵּ ל ﬠַל יְ דֵ י זֶה ַנﬠֲשֶׂ ה יִ חוּד צַ ִדּיק וּכְ נֶסֶ ת יִ ְשׂ ָראֵ ל שֶׁ מַּ ְשׁפִּ י‬
‫שֶׁ בְּ חִ ינַת צַ ִדּיק מַ ְשׁפִּ י ַﬠ לִ כְ נֶסֶ ת ִי ְשׂ ָראֵ ל שֶׁ זֶּה בְּ חִ ינַת הַ ְשׁ ָפּ ַﬠת הַ י ְִרי ָﬠה ַלאֲרוֹן‬
‫הַ בְּ ִרית בְּ חִ ינַת "נוֹטֶ ה שָׁ מַ יִ ם כַּיְ ִרי ָﬠה" ַכּנַּ"ל‬
3. But most people, who do not have the intellect to delve
in all this, to understand these clues -- all this is
accomplished with them anyway through sleep, and tzitzit,
and tefilin, and Torah, and prayer, and commerce, because
sleep is the aspect of clinging the thought to `Alma di'Atei
in general, as mentioned, the aspect of the "Hashem
Elohai" mentioned above because during sleep, the soul
goes up to `Alma di'Atei. And tzitzit and tefilin are aspect
of "gadalta me'od" because tefilin are aspect
of mochin/brains as is known, i.e. aspect of enlarging the
intellect to understand all the clues that Hashem Yithbarakh
hints to him every day as mentioned and tzitzit is the aspect
of the constriction mentioned, which is like the "me'od," as
written in the Zohar, which is the aspect of constriction,
and therefore tzitzit come before tefilin in the aspect of
"smolo tachat roshi/His left hand under my head" Song and
afterwards "and His right hand hugs me" because the left is
the aspect of strictness, like tzimtzum, which is like the
tzitzit, and the right is like mochin, like the tefilin. And
Torah is like the sufficiency, because the Torah is the
aspect of Etz Hachayim d'mazon lechula beih/the Tree of
Life that has food for everyone etc. i.e. everyone gets
enough from it, hence it is the aspect of sufficiency, a nd
even in learning Torah itself, there is the aspect of limit, as
our Rabbis said, of blessed memory, Lo `Aleikha
haMlachah Ligmor/You shall not finish all the work, and
therefore, learning Torah is the aspect of sufficiency, and
even the masses who cannot study, they fulfill Torah
involvement by reciting Kriat Shem`a as our Rabbis of
blessed memory said. And prayer is the aspect of the "hod
v'hadar," i.e. aspect of the "ha'aretz hadom raglai/the Earth
is My footstool" Isa. 66, i.e. aspect of raglei hakedushah
that are clothed in this world, as mentioned. And masa
u'matan/commerce is the aspect of the "noteh shamayim
k'yiri`ah" i.e. aspect of the unification of the Tzadik and
kenesset Yisrael, because the Tzadik and kenesset Yisrael
are aspect of commerce: the Tzadik is called "masa"
because he carries the world "as a nurse carries the baby"
Num. 11:12 and he carries all the blessings, as written:
"u'vrachot l'rosh tzadik/and blessings to the head, the
Tzadik" Prov. 10:6, as is written: "Yisa beracha me'et
Hashem/He shall receive a blessing from Hashem" Ps. 24,
and he bears the seed drop of all the souls, as written "nose
meshekh ha-zar`a" Ps. 126, and bestows influx to kenesset
Yisrael and he gives to the whole world and this is why
kenesset Yisrael is called "matan," as in "vatiten teref
l'veitah v'chok l'na`aroteiha/and gives portions to her
youths" Prov, 31. And the unification of the Tzadik and
kenesset Yisrael is accomplished via commerce, because
every thing in the world has a sparks of holiness that fell
from the time of the shvirah/breaking of the primordial
vessels, and shvirah is the aspect of the letters that broke
and fell into each and every thing in this world, and every
thing has its moment, and it needs to come at that time to
the person who is of one root with those sparks that are in
this thing, and when this thing arrives to this man and he
receives life from this thing, i.e. from the broken letters that
are there, through this the broken letters are included in this
man, in his life-force, and they become a complete
structure, and spread out through the whole body, and
through this the letters become whole and they have the
completion they need. And it is necessary to keep this thing
with this person to use it until it is sufficient for the letters
and the sparks applicable for his root, and afterwards they
should go out from his domain to another man when the
time comes that there should be aliyah for the remaining
letters that are one root with the other person, and therefore
they go out from his domain. And sometimes the thing
returns and comes back to the person who had it before,
because since he did not at that time have those parts of
nefesh-ruach-neshama he was not able at that time to give
those letters completion until now when those parts of his
nefesh-ruach-neshama came to him through which he can
give those remaining letters their completion, and so in the
meantime, it must spend the time with someone else. And
when he gives these letters their completion, he gets added
a revelation in his nefesh-ruach-neshamah because of the
revelation of these letters which arrived to him and were
completed by him via this revelation and shines in the root
of his nefesh-ruach-neshamah which is in the Tzaddik and
kenesset Yisrael, who are the root of all the souls as
mentioned. And via this hitnotzetzut sparking of the ohr
hachozer/Returning Light, the Tzadik and kenesset Yisrael
who are called masa u'matan as mentioned are united,, and
therefore it commerce is called mikach umimkar/acquiring
and selling. And everything and all Torah learning is masa
u'matan because through them the Tzadik and kenesset
Yisrael are united, who are called masa u'matan as
mentioned.
‫ לְ הָ בִ ין הָ ְרמָ זִים ַכּנַּ"ל‬,‫ שֶׁ אֵ ין לָהֶ ם זֶה הַ שֵּׂ כֶל לְ הַ ﬠ ֲִמיק בְּ כָל זֶה‬,‫ ַוהֲמוֹן ַﬠם‬.‫ג‬
,‫וּתפִ ילָּה‬ ְ ,‫תוֹרה‬ָ ְ‫וּתפִ ילִּ ין ו‬
ְ ,‫ וְ צִ יצִ ית‬,‫ַנﬠֲשֶׂ ה אֶ צְ לָם כָּל זֶה ִממֵּ ילָא ַﬠל יְ דֵ י שֵׁ נָה‬
ָ‫ הִ יא בְּ חִ ינַת לְ אַ ְדבּ‬,‫קָ א מַ חֲשַׁ בְ תָּ א ְבּ ָﬠלְ מָ א ְדּאָ תֵ י וּמַ שָּׂ א וּמַ תָּ ן כִּ י הַ שֵּׁ נָה‬
‫ הַ נְּ שָׁ מָ ה עוֹלָה לְ ﬠָלְ מָ א‬,‫ בְּ חִ ינַת ה' ֱאלקַ י הַ נַּ"ל כִּ י בִּ ְשׁ ַﬠת שֵׁ נָה‬,‫בִּ כְ לָלִ יּוּת ַכּנַּ"ל‬
‫ "גָּדַ לְ תָּ ְמאד‬:‫ הֵ ם בְּ חִ ינַת‬,‫וּתפִ ילִּ ין‬ ְ ‫ וְ צִ יצִ ית‬. ‫"דּאָ תֵ י‬
ְ ‫ הֵ ם בְּ חִ ינַת‬,‫כִּ י ְתּפִ ילִּ ין‬
‫דוּ ַﬠ הַ ְינוּ בְּ חִ ינַת הַ גְ דָּ לַת הַ שֵּׂ כֶל לְ הָ בִ ין כָּל הָ ְרמָ זִים שֶׁ ְמּ ַרמֵּ ז לוֹ הַ שֵּׁ ם מחִ ין ַכּ ָיּ‬
‫ שֶׁ הוּא בְּ חִ ינַת יִ ְתבָּ ַרך בְּ כָל יוֹם ַכּנַּ"ל‬,‫ הוּא בְּ חִ ינַת הַ צִּ ְמצוּם הַ נַּ"ל‬,‫וְ צִ יצִ ית‬
‫צוּם וְ ַﬠל כֵּן צִ יצִ ית קוֹדֶ ם ְמאד הַ נַּ"ל כְּ מוֹ שֶׁ כָּתוּב בַּ זוהַ ר‪ ,‬שֶׁ הוּא בְּ חִ ינַת צִ ְמ‬
‫ימינוֹ ְתּחַ בְּ קֵ נִ י‬ ‫ראשׁי"‪ ,‬וְ אַ חַ ר כָּ„‪" :‬וִ ִ‬ ‫"שׂמאלוֹ תַּ חַ ת לְ ִ‬ ‫כִּ י "לִ ְתפִ ילִּ ין בִּ בְ חִ ינַת ְ‬
‫ְשׂמאל הוּא בְּ חִ ינַת ִדּין‪ ,‬בְּ חִ ינַת צִ ְמצוּם‪ ,‬שֶׁ הוּא בְּ חִ ינַת צִ יצִ ית ַכּנַּ"ל וְ י ִָמין הוּא‬
‫‪.‬תּפִ ילִּ ין ַכּנַּ"ל בְּ חִ ינַת מחִ ין‪ ,‬בְּ חִ ינַת‬ ‫תוֹרה‪ ,‬הִ יא בְּ חִ ינַת הַ הִ ְסתַּ פְּ קוּת הַ נַּ"ל כִּ י ְ‬ ‫וְ ָ‬
‫תּוֹרה הִ יא בְּ חִ ינַת ﬠֵץ הַ חַ יִּ ים ְדּמָ זוֹן לְ ֻכלָּא בֵּ יה כ"ו הַ ְינוּ שֶׁ יֵּשׁ לְ כָל אֶ חָ ד דֵּ י‬ ‫הַ ָ‬
‫תּוֹרה בְּ ַﬠצְ מָ הּ‪ ,‬יֵשׁ ִספּוּקוֹ ִממֶּ נָּה נִ ְמצָ א שֶׁ הִ יא בְּ חִ ינַת הִ ְסתַּ פְּ קוּת וְ גַם בְּ לִ מּוּ‬ ‫ד הַ ָ‬
‫בְּ חִ ינַת הִ ְסתַּ פְּ קוּת כְּ מוֹ שֶׁ אָ ְמרוּ ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה 'לא ָﬠלֶיך הַ ְמּלָאכָה‬
‫תּוֹרה הוּא בְּ חִ ינַת הַ הִ ְסתַּ פְּ קוּת הַ נַּ"ל ַו ֲאפִ ילּוּ הֶ הָ מוֹן‬ ‫לִ גְ מר' וְ ַﬠל כֵּן‪ ,‬לִ מּוּד הַ ָ‬
‫קּוֹרין קְ ִריאַ ת ְשׁמַ ע שֶׁ אֵ ינָם יְ כוֹלִ ים לִ לְ מד‬ ‫תּוֹרה בַּ מֶּ ה שֶׁ ִ‬ ‫הֵ ם ְמקַ יְּ ִמין ﬠֵסֶ ק הַ ָ‬
‫וּתפִ ילָּה‪ ,‬הוּא בְּ חִ ינַת‪" :‬הוֹד וְ הָ דָ ר"‬ ‫כְּ מוֹ שֶׁ אָ ְמרוּ ַרבּוֹתֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה‪ְ .‬‬
‫דֻשָּׁ ה הַ נַּ"ל הַ יְ נוּ בְּ חִ ינַת‪" :‬הָ אָ ֶרץ הֲדם ַרגְ לָי" הַ נַּ"ל הַ יְ נוּ בְּ חִ ינַת ַרגְ לֵי הַ קְּ‬
‫הַ ְמלֻבָּ ִשׁין בְּ זֶה הָ עוֹלָם ַכּנַּ"ל‪ .‬וּמַ שָּׂ א וּמַ תָּ ן‪ ,‬הִ יא בְּ חִ ינַת‪" :‬נוֹטֶ ה שָׁ מַ יִ ם‬
‫כַּיְ ִרי ָﬠה" הַ נַּ"ל הַ ְינוּ בְּ חִ ינַת יִ חוּד צַ ִדּיק וּכְ נֶסֶ ת יִ ְשׂ ָראֵ ל הַ נַּ"ל כִּ י צַ ִדּיק וּכְ נֶסֶ ת‬
‫ִדּיק נִ קְ ָרא מַ שָּׂ א‪ ,‬כִּ י הוּא נוֹשֵׂ א אֶ ת הָ עוֹלָם יִ ְשׂ ָראֵ ל‪ ,‬הֵ ם בְּ חִ ינַת מַ שָּׂ א וּמַ תָּ ן הַ צַּ‬
‫ַכּ ֲאשֶׁ ר יִ שָּׂ א הָ אוֹמֵ ן אֶ ת הַ יּוֹנֵק" וְ הוּא נוֹשֵׂ א כָּל הַ בְּ ָרכוֹת‪ ,‬כְּ מוֹ שֶׁ כָּתוּב‪" :‬‬
‫וּבְ ָרכוֹת לְ ראשׁ צַ ִדּיק" כְּ מוֹ שֶׁ כָּתוּב‪ִ " :‬ישָּׂ א בְ ָרכָה מֵ אֵ ת ה'" וְ הוּא נוֹשֵׂ א "‬
‫ית שֶׁ ל כָּל הַ נְּ שָׁ מוֹת בִּ בְ חִ ינַת‪" :‬נוֹשֵׂ א מֶ שֶׁ ך הַ זּ ַָרע" וּמַ ְשׁפִּ י ַﬠ הַ ִטּ ָפּה ז ְַרﬠִ יִּ‬
‫לִ כְ נֶסֶ ת ִי ְשׂ ָראֵ ל וְ הִ יא נוֹתֶ נֶת לְ כָל הָ עוֹלָם וְ ַﬠל שֵׁ ם זֶה נִ קְ ֵראת כְּ נֶסֶ ת יִ ְשׂ ָראֵ ל‬
‫ִדּיק וּכְ נֶסֶ ת מַ תָּ ן ַﬠל שֵׁ ם‪" :‬ו ִַתּתֵּ ן טֶ ֶרף לְ בֵ יתָ ה וְ חֹ ק לְ ַנﬠֲרוֹתֶ יהָ " וְ יִ חוּד שֶׁ ל צַ‬
‫יִ ְשׂ ָראֵ ל ַנﬠֲשֶׂ ה ﬠַל ְידֵ י מַ שָּׂ א וּמַ תָּ ן כִּ י כָּל דָּ בָ ר שֶׁ בָּ עוֹלָם‪ ,‬יֵשׁ בּוֹ נִ יצוֹצוֹת‬
‫אוֹתיּוֹת שֶׁ נִּ ְשׁבְּ רוּ וְ נָפְ לוּ‬ ‫וּשׁבִ ָירה‪ ,‬הוּא בְּ חִ ינַת ִ‬ ‫הַ קְּ דֻשָּׁ ה שֶׁ נָּפְ לוּ בִּ ְשׁﬠַת ְשׁבִ ָירה ְ‬
‫עוֹלָם וְ כָל דָּ בָ ר יֵשׁ לוֹ שָׁ ﬠָה וְ צָ ִריך לָבוֹא בְּ שָׁ ﬠָה זוֹ לְ כָל דָּ בָ ר וְ דָ בָ ר ִמזֶּה הָ‬
‫שּׁרשׁ אֶ חָ ד ﬠִ ם אוֹתָ ן הַ נִּ יצוֹצוֹת שֶׁ יֵּשׁ בְּ זֶה הַ דָּ בָ ר וּכְ שֶׁ מַּ גִּ י ַﬠ‬ ‫לְ אָ דָ ם זֶה שֶׁ הוּא ִמ ֶ‬
‫אוֹתיּוֹת‬ ‫הַ נִּ ְשׁבָּ ִרים זֶה הַ דָּ בָ ר לְ אָ דָ ם זֶה וְ הוּא ְמקַ בֵּ ל חִ יּוּת ִמזֶּה הַ דָּ בָ ר הַ יְ נוּ מֵ הָ ִ‬
‫אוֹתיּוֹת הַ נִּ ְשׁבָּ ִרים בְּ זֶה הָ אָ דָ ם‪ ,‬בַּ חִ יּוּת שֶׁ לּוֹ‬ ‫שֶׁ יֵּשׁ שָׁ ם ַﬠל יְ דֵ י זֶה נִ כְ לָלִ ין הָ ִ‬
‫וּמ ְת ַפּשֵּׁ ט בַּ חִ יּוּת שֶׁ ל כָּל הַ גּוּף וְ ﬠַל יְ דֵ י זֶה‬ ‫וְ ַנﬠֲשֶׂ ה מֵ הֶ ם קוֹמָ ה ְשׁלֵמָ ה‪ִ ,‬‬
‫אוֹתיּוֹת וְ יֵשׁ לָהֶ ם ְשׁ ֵל‬ ‫מוּת וְ צָ ִריך לִ ְשׁהוֹת הַ דָּ בָ ר אֵ צֶ ל זֶה הָ אָ דָ ם נִ ְשׁל ִָמין הָ ִ‬
‫אוֹתיּוֹת וְ הַ נִּ יצוֹצוֹת הַ שַּׁ יָּכִ ין לְ שָׁ ְרשׁוֹ וְ אַ חַ ר כָּך‬ ‫לְ הִ ְשׁתַּ מֵּ שׁ בּוֹ ַﬠד שֶׁ ִנּפְ סָ קִ ין הָ ִ‬
‫אוֹתיּוֹת הַ ִנּ ְשׁאָ‬ ‫ִרים יוֹצֵ א מֵ ְרשׁוּתוֹ לְ אָ דָ ם אַ חֵ ר שֶׁ הִ גִּ י ַﬠ הָ ֵﬠת שֶׁ יִּ הְ יֶה ﬠֲלִ יָּה לְ הָ ִ‬
‫שּׁרשׁ אֶ חָ ד ﬠִ ם הָ אָ דָ ם הָ אַ חֵ ר וְ ַﬠל כֵּן יוֹצֵ א לִ ְרשׁוּתוֹ‪ .‬וְ לִ פְ ָﬠ ִמים חוֹזֵר‬ ‫שֶׁ הֵ ם ִמ ֶ‬
‫הַ דָּ בָ ר וּבָ א לְ אוֹתוֹ הָ אָ דָ ם שֶׁ הָ יָה שֶׁ לּוֹ ִמ ְתּחִ לָּה כִּ י מֵ חֲמַ ת שֶׁ לּא הָ יָה לוֹ אָ ז‬
‫אוֹתיּוֹת אֵ לּוּ ﬠַד ﬠַתָּ ה חֶ לְ קֵ י ֶנ ֶפשׁ רוּחַ נְ שָׁ מָ ה אֵ לּוּ לא הָ יָה יָכוֹל אָ ז לְ הַ‬ ‫ְשׁלִ ים הָ ִ‬
 ‫שֶׁ הִ גִּ יעוּ לוֹ אֵ לּוּ חֶ לְ קֵ י ֶנ ֶפשׁ רוּחַ נְ שָׁ מָ ה שֶׁ ַﬠל יָדָ ם יָכוֹל לְ הַ ְשׁלִ ים אֵ לּוּ‬
‫אוֹתיּוֹת‬ִ ָ‫ הֻכְ ַרח לִ ְשׁהוֹת אֵ צֶ ל אַ חֵ ר וּכְ שֶׁ מַ ְשׁלִ ים ה‬,‫אוֹתיּוֹת הַ נִּ ְשׁאָ ִרים וּבֵ ין כָּך‬ ִ ָ‫ה‬
ֶ‫אוֹתיּוֹת אֵ לּוּ אֵ לּוּ נִ תּוֹסֵ ף לוֹ ה‬ ִ ‫אָ ָרה בַּ ֶנּ ֶפשׁ רוּחַ נְ שָׁ מָ ה שֶׁ לּוֹ מֵ חֲמַ ת הֶ אָ רוֹת‬
ַ‫שׁרשׁ ֶנ ֶפשׁ רוּח‬ ֶ ְ‫ מֵ ִאיר בּ‬,‫שֶׁ הִ גִּ יעוּ אֵ לָיו וְ ִנ ְשׁלְ מוּ אֶ צְ לוֹ וְ ַﬠל יְ דֵ י הֶ אָ ָרה זוֹ‬
ְ‫ שֶׁ הֵ ם שָׁ ְרשֵׁ י כָּל הַ נּ‬,‫שָׁ מוֹת ַכּנַּ"ל נְ שָׁ מָ ה שֶׁ לּוֹ שֶׁ הוּא בְּ צַ ִדּיק וּכְ נֶסֶ ת יִ ְשׂ ָראֵ ל‬
‫ נִ ְתיַחֵ ד צַ ִדּיק וּכְ נֶסֶ ת יִ ְשׂ ָראֵ ל הַ ִנּקְ ָר ִאים מַ שָּׂ א‬,‫וְ ַﬠל יְ דֵ י הַ הִ ְתנוֹצְ צוּת הַ זּאת‬
‫ וְ כָל הַ לִּ מּוּד מַ שָּׂ א‬,‫וּמ ְמכָּר וְ כָל הַ ְדּבָ ִרים‬ ִ ‫וּמַ תָּ ן ַכּנַּ"ל וְ ﬠַל שֵׁ ם זֶה נִ קְ ָרא ִמקָּ ח‬
‫ הַ נִּ קְ ָר ִאים מַ שָּׂ א וּמַ תָּ ן ַכּנַּ"לוּמַ תָּ ן כִּ י ﬠַל יָדָ ם נִ ְתיַחֵ ד צַ ִדּ‬,‫יק וּכְ נֶסֶ ת יִ ְשׂ ָראֵ ל‬
4. And in order to guard this memory one needs to guard
himself from falling into the aspect of r`a `ayin/"evil eye,"
the aspect of mitat halev/death of the heart, because the
memory depends mainly on the eye, in the aspect of "for a
remembrance between your eyes" Ex. 13, because
forgetfulness comes via r`a `ayin via mitat halev, in the
aspect of "I am forgotten like a dead man from the heart"
Ps. 31, because r`a `ayin and mitat halev are a single aspect,
because "shuryana d`eina b'liba talya/the sight of the eye
depends on the heart;" "wayamat libo b'kirbo/and his
Naval's heart died in him" I Sam 25:37. And mitat halev is
the aspect of the broken pieces of the Tablets, "katvem `al
luach libekh/write them on the tablets of your heart" Prov.
7:3. And forgetfulness comes via the broken Tablets, as our
Sages obm said, "ilmale lo nishtahbru luchot harishonot lo
hayta shikh'cha ba`olam/if the first Tablets were not broken
there would be no forgetfullness in the world" Eruvin 54a,
hence forgetfulness is mainly from r`a `ayin which is the
aspect of mitat halev which is the aspect of the broken
Tablets which are the root of forgetfulness as mentioned.
And Avshalom, who had `ayin har`a on the kingship of his
father, through this mitat halev was said of him, for it is
said: "Vayikach shlosha shvatim b'kapo, vayitka`em b'lev
Avshalom//And he took three darts in his hand, and thrust
them through the heart of Absalom" 2 Sam. 18:14, because
blemish of the memory comes via r`a `ayin as mentioned.
And King David, alav haShalom, fled then from his
kingdom because of Avshalom, and Shim`i Ben Gera
cursed him, and said 2 Sam. 16:12 "Ulai yireh Hashem
b`einai/Perhaps Hashem will look at my eyes" -- "at my
eyes" specifically, because whoever sees that he falls into
r`a `ayin, if he does not feel in himself that he can stand in
this, to escape from it, he must flee from it, but whoever
can repair, then he needs to repair and needs to see the
substance of aspect of r`a `ayin in order to known the rood
that he needs to repair through it. Because there are several
aspects of r`a `ayin, and when one falls into the r`a `ayin of
haughtiness, that he squints his eye at the promotion of his
fellow, he needs to subdue it in the root of the promotion,
i.e. in the root of malkhut, which is the aspect of Mashiach,
and he Mashiach is the root of malkhut, in the aspect of 1
Sam. 2:10 "v'yiten `oz l'malko, v'yarem keren meshicho/He
will give strength to his King, and will raise the horn of his
Annointed" And he is the aspect of tov `ayin/good eye, in
the aspect of: "y'feh `eintayim v'tov re'i/beautiful-eyed and
good-looking" 1 Sam. 16:12 which was said of David, who
was Mashiach.
‫ וּכְ דֵ י לִ ְשׁמר הַ ִזּכָּרוֹן הַ נַּ"ל צָ ִריך לִ ְשׁמר אֶ ת ַﬠצְ מוֹ שֶׁ לּא יִ פּל לִ בְ חִ ינַת ַרע‬.‫ד‬
‫ "וּלְ ִזכָּרוֹן בֵּ ין‬:‫ בִּ בְ חִ ינַת‬,‫ַﬠיִ ן לִ בְ חִ ינַת ִמיתַ ת הַ לֵּב כִּ י ﬠִ קַּ ר הַ זִּ כָּרוֹן תּוֹלֶה בָּ ַﬠיִ ן‬
‫ בִּ בְ חִ ינַת "נִ ְשׁכַּחְ ִתּי ֵﬠינֶיך" כִּ י הַ ִשּׁכְ חָ ה בָּ א ַﬠל יְ דֵ י ַרע ַﬠיִן ַﬠ‬,‫ל יְ דֵ י ִמיתַ ת הַ לֵּב‬
‫שׁוּר ָינָא ְדּ ֵﬠינָא בְּ לִ בָּ א‬
ְ ‫וּמיתַ ת הַ לֵּב הֵ ם בְּ חִ ינָה אַ חַ ת כִּ י‬ ִ ‫כְּ מֵ ת ִמלֵּב" כִּ י ַרע ַﬠיִן‬
‫ הִ יא בְּ חִ ינַת ִשׁבְ ֵרי לוּחוֹת "כּ ְָתבֵ ם ַﬠל‬,‫וּמיתַ ת הַ לֵּב‬ ִ "‫תַּ לְ יָא" ַויָּמָ ת לִ בּוֹ בְּ קִ ְרבּוֹ‬
‫ זִכְ רוֹנָם ל‬,‫וּחַ לִ בֶּ ך" וְ ִשׁכְ חָ ה הִ יא ַﬠל יְ דֵ י ִשׁבְ ֵרי לוּחוֹת כְּ מַ ֲאמַ ר ֲחכָמֵ ינוּ‬
'‫לִ בְ ָרכָה ִ'אלְ מָ לֵא לא נִ ְשׁתַּ בְּ רוּ לוּחוֹת הָ ִראשׁוֹנוֹת לא הָ יְ תָ ה ִשׁכְ חָ ה בָּ עוֹלָם‬
‫ שֶׁ הוּא בְּ חִ ינַת‬,‫ הִ יא ﬠַל יְ דֵ י ַרע ַﬠיִן‬,‫ִמיתַ ת הַ לֵּב שֶׁ הִ יא נִ ְמצָ א שֶׁ ﬠִ קַּ ר הַ ִשּׁכְ חָ ה‬
‫ וְ אַ בְ שָׁ לוֹם שֶׁ הָ יָה ֵﬠינוֹ ָרﬠָה‬.‫בְּ חִ ינַת ִשׁבְ ֵרי לוּחוֹת שֶׁ ִמּשָּׁ ם ﬠִ קַּ ר הַ ִשּׁכְ חָ ה ַכּנַּ"ל‬
 ‫ "וַיִּ קַּ ח ְשׁ—שָׁ ה‬:‫בְּ מַ לְ כוּת אָ בִ יו ﬠַל ְידֵ י זֶה ֶנ ֱאמַ ר בּוֹ ִמיתַ ת הַ לֵּב שֶׁ ֶנּ ֱאמַ ר‬
ְ‫ וַיִּ ְתקָ ֵﬠם בּ‬,‫ ﬠַל יְ דֵ י ַרע ַﬠיִן ְשׁבָ ִטים בְּ כַפּוֹ‬,‫לֵב אַ בְ שָׁ לוֹם" כִּ י ָפּגַם בַּ ִזּכָּרוֹן‬
‫ בָּ ַרח אָ ז ִממַּ לְ כוּתוֹ ִמפְּ נֵי אַ בְ שָׁ לוֹם וְ קִ לֵּל‬,‫ ָﬠלָיו הַ שָּׁ לוֹם‬,‫ וְ דָ וִ ד הַ מֶּ לֶך‬.‫ַכּנַּ"ל‬
‫ וְ אָ מַ ר "אוּלַי יִ ְראֶ ה ה' בְּ ֵﬠינַי" "בְּ ֵﬠינַי" דַּ יְ קָ א‬,‫כִּ י ִמי אוֹתוֹ ִשׁ ְמﬠִ י בֶּ ן גּ ֵָרא‬
‫שֶׁ רוֹאֶ ה שֶׁ נּוֹפֵל לְ ַרע ַﬠיִ ן ִאם אֵ ינוֹ מַ ְרגִּ ישׁ בְּ ַﬠצְ מוֹ שֶׁ יּוּכַל ַלﬠֲמד בָּ זֶה לְ הִ נָּצֵ ל‬
‫ ֲאזַי צָ ִריך לְ תַ קֵּ ן וְ צָ ִריך‬,‫ִממֶּ נּוּ צָ ִריך לִ בְ רחַ ִממֶּ נּוּ אֲבָ ל ִמי שֶׁ יָּכוֹל לְ תַ קֵּ ן‬
‫שּׁרשׁ שֶׁ צָּ ִריך לְ תַ קֵּ ן ַﬠל יָדוֹ כִּ י יֵשׁ לִ ְראוֹת מַ הוּת בְּ חִ ינַת הָ ַרע ַﬠיִ ן כְּ דֵ י לֵי‬ ֶ ַ‫דַ ע ה‬
‫כַּמָּ ה בְּ חִ ינוֹת ַרע ﬠַיִ ן וּכְ שֶׁ נּוֹפֵל לְ ַרע ַﬠיִ ן שֶׁ ל הִ ְתנ ְַשּׂאוּת שֶׁ ֵﬠינוֹ צָ ָרה‬
‫שׁרשׁ‬ ֶ ְ‫שּׁרשׁ שֶׁ ל הַ הִ ְתנ ְַשּׂאוּת הַ יְ נוּ בּ‬ ֶ ַ‫בְּ הִ ְתנ ְַשּׂאוּת שֶׁ ל חֲבֵ רוֹ צָ ִריך לְ הַ כְ נִ י ַﬠ בְּ ה‬
ְ‫ "וְ יִ תֶּ ן עֹ ז הַ מַּ ל‬:‫ בִּ בְ חִ ינַת‬,‫שׁרשׁ הַ מַּ לְ כוּת‬ ֶ ‫ שֶׁ הוּא בְּ חִ ינַת מָ ִשׁיחַ וְ הוּא‬,‫כוּת‬
‫ "יְ ֵפה ֵﬠינַיִ ם וְ טוֹב‬:‫ בִּ בְ חִ ינַת‬,‫ וְ י ֵָרם קֶ ֶרן ְמ ִשׁיחוֹ" וְ הוּא בְּ חִ ינַת טוֹב ַﬠיִ ן‬,‫לְ מַ לְ כּוֹ‬
ַ‫ שֶׁ הוּא מָ ִשׁיח‬,‫ראי" הַ ֶנּ ֱאמָ ר בְּ דָ וִ ד‬. ִ
"Mishnah: Abba Shaul says, 'I was burying corpses. One
time a cave opened up under me, and I was standing over
the eye socket of the corpse, up to my nose. When I stepped
back, they said it was the eye of Avshalom.'" And this is
why Abba Shaul said, "I was burying corpses," because
Abba Shaul was always trying to remedy r`a `ayin, which is
called death as mentioned. "One time a cave opened under
me" i.e. the aspect of devekut/cleaving to God, the aspect
of "k'ma`ar ish v'liot/according to the space of each, with
wreaths" I Kings 7:36, i.e. aspect of emet: "emet me'eretz
titzmach/Truth shall sprout from the earth" Ps. 85:11,
because "tov `ayin hu yevrach/he who is tov `ayin will be
blessed" Prov. 22:9, and the blessings are aspect of emeth,
as is written: "hamitbarech ba'aretz yitbarech be'Elohai
Amen/he who blesseth himself in the earth shall bless
himself by the God of truth" Isa. 65:16, and this is why
Abba Shaul said that through his emet, devekut was opened
for him, "and I stood over the eye socket of the corpse up to
my nose," i.e. because of the devekut, I stood myself in
danger, to inter into the eye socket of the dead, i.e. in the
r`a `ayin until I needed to use the aspect of Masiach, in
order to subdue the r`a `ayin, and this explains "up to my
nose," which is the aspect of "ruach apeinu Mashaich
Hashem/the breath of our nose, the Mashiach of Hashem"
Lam. 4:20. "And when I stepped back they said it was the
eye of Avshalom i.e. that Avshalom fell into this aspect of
r`a `ayin, and this is the explanation of "when I stepped to
my back," i.e. after the remedy, that I returned the aspect of
Mashiach to its place, to the aspect of "achorai/to my back"
beacuse that is where the root of Melekh Hamashiach is, in
the aspect of "melekh asur barhatim/the king is captivated
in its tresses" Song 7:6, "barhitin mochin/in the tresses of
the brain" Tikun 6 daf 21 he is captivated, i.e. in the aspect
of the tefilin knot, which is the aspect of "my back" as our
Sages of blessed memory said, "and you shall see my back"
Ex. 33:23 -- this is the knot of the tefilin, "the soul of my
lord shall be bound in the bundle of life" I Sam. 25:29
which was said of David, because tefilin are aspect of life,
as our Sages obm said, "kol mananiach tefilin zocheh
l'chayim/whoever lays tefilin attains life", for it is written:
"Hashem `aleikhem yichyu/Hashem, by these things men
live" Isa. 38:16 and therefore they did not tell him that it
was the eye of Avshalom, until after he stepped back.
Because if he knew this beforehand, he probably would not
have endangered himself so much to enter into such a r`a
`ayin, because it is very dangerous.
‫יתי ַפּ ַﬠם אַ חַ ת נִ פְ ְתּחָ ה ְמﬠ ָָרה‬
ִ ִ‫ קוֹבֵ ר מֵ ִתים הָ י‬,‫ אַ בָּ א שָׁ אוּל אוֹמֵ ר‬:‫תַּ נְ יָא‬
‫ ﬠַד חָ ְט‬,‫ וְ ָﬠמַ ְד ִתּי בְּ גַלְ גַּל ֵﬠינוֹ שֶׁ ל מֵ ת‬,‫ אָ ְמרוּ ִמתַּ חְ תַּ י‬,‫ֲחוֹרי‬
ַ ‫ִמי כְּ שֶׁ חָ ז ְַר ִתּי ַלא‬
‫יתי כִּ י אַ בָּ א‬
ִ ִ‫ קוֹבֵ ר מֵ ִתים הָ י‬,‫ַﬠיִ ן שֶׁ ל אַ בְ שָׁ לוֹם הַ וָה וְ זֶה שֶׁ אָ מַ ר אַ בָּ א שָׁ אוּל‬
‫ הַ נִּ קְ ָרא ִמיתָ ה ַכּנַּ"ל ַפּ ַﬠם אַ חַ ת‬,‫שָׁ אוּל הִ ְשׁתַּ דֵּ ל לְ תַ קֵּ ן תָּ ִמיד אֶ ת הָ ַרע ַﬠיִן‬
ְ‫ "כְּ מַ ﬠַר ִאישׁ וְ ליוֹת" נִ פְ ְתּחָ ה ְמﬠ ָָרה ִמתַּ ח‬:‫ בְּ חִ ינַת‬,‫תַּ י הַ יְ נוּ בְּ חִ ינַת ְדּבֵ קוּת‬
"‫ברך‬ ָ ְ‫ " ֱאמֶ ת מֵ אֶ ֶרץ ִתּצְ מַ ח" כִּ י "טוֹב ַﬠיִ ן הוּא י‬:‫ הַ יְ נוּ בְּ חִ ינַת ֱאמֶ ת‬,‫ִמתַּ חְ תַּ י‬
‫לקֵ י וְ הַ בְּ ָרכוֹת הֵ ם בְּ חִ ינַת ֱאמֶ ת כְּ מוֹ שֶׁ כָּתוּב‪" :‬הַ ִמּ ְתבָּ ֵרך בָּ אָ ֶרץ יִ ְתבָּ ֵרך בֵּ א‬
‫אָ מֵ ן" וְ זֶה שֶׁ אָ מַ ר אַ בָּ א שָׁ אוּל שֶׁ ﬠַל יְ דֵ י הָ ֱאמֶ ת שֶׁ לּוֹ‪ ,‬נִ פְ ְתּחָ ה לוֹ ְדּבֵ קוּת‬
‫וְ ָﬠמַ ְד ִתּי בְּ גַלְ גַּל ֵﬠינוֹ שֶׁ ל מֵ ת ַﬠד חָ ְט ִמי הַ ְינוּ מֵ חֲמַ ת הַ ְדּבֵ קוּת הֶ ﬠֱמַ ְד ִתּי ַﬠצְ ִמי‬
‫ַרע ַﬠיִ ן ַﬠד שֶׁ הֻצְ ַרכְ ִתּי לְ הִ ְשׁתַּ מֵּ שׁ בְּ סַ ָכּנָה לִ כְ נס בְּ גַלְ גַּל ֵﬠינוֹ שֶׁ ל מֵ ת‪ ,‬הַ יְ נוּ בְּ‬
‫בִּ בְ חִ ינַת מָ ִשׁיחַ ‪ ,‬כְּ דֵ י לְ הַ כְ נִ י ַﬠ אֶ ת הָ ַרע ַﬠיִ ן וְ זֶה ַﬠד חָ ְט ִמי‪ ,‬שֶׁ הוּא בְּ חִ ינַת‪:‬‬
‫ֲחוֹרי אָ ְמרוּ לִ י ֵﬠינוֹ שֶׁ ל אַ בְ שָׁ לוֹם "‬ ‫רוּחַ אַ ֵפּינוּ ְמ ִשׁיחַ ה'" וּכְ שֶׁ חָ ז ְַר ִתּי ַלא ַ‬
‫ֲחוֹרי הָ יְ תָ ה הַ יְ נוּ שֶׁ‬‫אַ בְ שָׁ לוֹם ָנ ַפל לִ בְ חִ ינַת הָ ַרע ַﬠיִ ן הַ זֶּה וְ זֶהוּ כְּ שֶׁ חָ ז ְַר ִתּי ַלא ַ‬
‫ֲחוֹרי כִּ י שָׁ ם‬‫הַ יְ נוּ אַ חַ ר הַ ִתּקּוּן שֶׁ חָ ז ְַר ִתּי בְּ חִ ינַת מָ ִשׁיחַ לִ ְמקוֹמוֹ‪ ,‬לִ בְ חִ ינַת א ַ‬
‫שׁרשׁ הַ מֶּ לֶך הַ מָּ ִשׁיחַ בִּ ְבחִ ינַת‪" :‬מֶ לֶך אָ סוּר בָּ ְרהָ ִטים"‪' ,‬בְּ‬ ‫ָרהִ יטֵ י מחִ ין' ֶ‬
‫ֲחוֹרי כְּ מַ ֲאמַ ר "‬ ‫אָ סוּר"‪ ,‬הַ יְ נוּ בְּ חִ ינַת קֶ שֶׁ ר שֶׁ ל ְתּפִ ילִּ ין‪ ,‬שֶׁ הִ יא בְּ חִ ינַת א ַ‬
‫ֲחוֹרי"‪ ,‬זֶה קֶ שֶׁ ר שֶׁ ל ְתּפִ ילִּ ין‬ ‫ֲחכָמֵ ינוּ‪ ,‬זִכְ רוֹנָם לִ בְ ָרכָה ‪"....... .‬וְ ָר ִאיתָ אֶ ת א ָ‬
‫רוּרה בִּ צְ רוֹר הַ חַ יִּ "‬ ‫ים"‪ ,‬הַ ֶנּ ֱאמָ ר בְּ דָ וִ ד כִּ י ְתּפִ ילִּ ין הֵ ם וְ הָ יְ תָ ה ֶנ ֶפשׁ ֲאדוֹנִ י צְ ָ‬
‫בְּ חִ ינַת חַ יִּ ים כְּ מַ ֲאמַ ר ֲחכָמֵ ינוּ זִכְ רוֹנָם לִ בְ ָרכָה 'כָּל הַ מַּ נִּ יחַ ְתּפִ ילִּ ין זוֹכֶה‬
‫לְ חַ יִּ ים'‪ ,‬שֶׁ ֶנּ ֱאמַ ר‪" :‬ה' ֲﬠלֵיהֶ ם יִ חְ יוּ" וְ ַﬠל כֵּן לא אָ ְמרוּ לוֹ שֶׁ ֵﬠינוֹ שֶׁ ל אַ בְ שָׁ לוֹם‬
‫ֲחוֹריו כִּ י ִאלּוּ הָ יָה יוֹדֵ ַﬠ ִמקּדֶ ם ִמזֶּה אֶ פְ שָׁ ר לא הָ יָה ְמסַ כֵּן הָ יְ תָ ה ַﬠ‬ ‫ד שֶׁ חָ זַר ַלא ָ‬
‫‪ַ .‬ﬠצְ מוֹ כָּל כָּך לִ ָכּנֵס בְּ ַרע ַﬠיִ ן ָכּזֶה כִּ י הוּא סַ ָכּנָה גְּ דוֹלָה‬
‫‪5. And one needs to guard the eye from the power of‬‬
‫‪imagination, and even someone who is tov `ayin needs to‬‬
‫‪guard against this as we see physically, because even‬‬
‫‪someone who has good vision can err, by seeing from afar,‬‬
‫‪and the opposite of the truth appears to him. And the power‬‬
‫‪of imagination comes via lashon har`a because the power‬‬
‫‪of imagination is the beastly power, because even a beast‬‬
‫‪has a capacity for imagination. And one who brings an evil‬‬
‫‪report falls into beastliness, and therefore the power of‬‬
‫‪imagination overcomes him, which is the beastly force.‬‬
‫‪And when the da`at goes away from him he falls from the‬‬
‫‪love of Hashem Yithbarakh, and falls into the love of‬‬
‫‪beastliness "ki ata hada`at ma'asta, va'emas'kha mikahen‬‬
‫‪li/because you have rejected knowledge, therefore I have‬‬
‫‪rejected you, and you shall be no priest to Me" Hos. 4:6,‬‬
‫‪but "Avraham ohavi/Avraham my friend" Isa. 41:8 "atah‬‬
kohen/you shall be priest" Ps. 110:4, the aspect of
"v'kamatz hakohen/and the priest shall take a fingersfull"
Lev. 5:12, and then the imagination overcomes him, which
is the beastly power, "nidmu `ami mib'li hada`at/my people
are destroyed for lack of knowledge" Hos. 4:6 — "nidmu"
i.e. the power of imagination.
‫וְ צָ ִריך לִ ְשׁמר אֶ ת הָ ַﬠיִן ִמכּחַ הַ ְמדַ מֶּ ה ַו ֲאפִ ילּוּ ִמי שֶׁ הוּא טוֹב ַﬠיִ ן צָ ִריך‬.‫ה‬
ִ‫ כִּ י ֲאפ‬,‫רוֹאים‬ ִ ‫ לִ ְשׁמר ִמזֶּה כְּ מוֹ שֶׁ אָ נוּ‬,‫ילּוּ ִמי שֶׁ יֵּשׁ לוֹ ְר ִאיָּה ָיפָה יָכוֹל לִ ְטעוֹת‬
‫ וְ נִ ְדמֶ ה לוֹ לְ הֵ פֶך ִמן הָ ֱאמֶ ת וְ הַ כּחַ הַ ְמדַ מֶּ ה בָּ א ﬠַל יְ דֵ י‬,‫ַﬠל יְ דֵ י שֶׁ רוֹאֶ ה מֵ ָרחוֹק‬
ַ‫לְ שׁוֹן הָ ָרע כִּ י כּחַ הַ ְמדַ מֶּ ה הוּא כּחַ הַ בַּ ה ֲִמיּוּת כִּ י גַּם בְּ הֵ מָ ה יֵשׁ לָהּ זֶה הַ כּח‬
ַ‫ ה‬,‫ְמדַ מֶּ ה וְ הַ מּוֹצִ יא ִדּבָּ ה הוּא נוֹפֵל לְ בַ ה ֲִמיּוּת וְ ﬠַל כֵּן נִ ְתגַּבֵּ ר ָﬠלָיו כּחַ הַ ְמדַ מֶּ ה‬
,‫שֶׁ הוּא כּחַ הַ בַּ ה ֲִמיּוּת וּכְ שֶׁ הַ דַּ ﬠַת נִ ְסתַּ לֵּק ִממֶּ נּוּ נוֹ ֵפל מֵ אַ הֲבַ ת הַ שֵּׁ ם יִ ְתבָּ ַרך‬
ַ‫ וָאֶ ְמאָ ְסך ִמכַּהֵ ן לִ י" וְ נוֹ ֵפל לְ אַ הֲבַ ת הַ בַּ ה ֲִמיּוּת "כִּ י אַ תָּ ה הַ דּ‬, ָ‫ַﬠת מָ אַ ְסתּ‬
" ַ‫ בְּ חִ ינַת "וְ קָ מַ ץ הַ כּהֵ ן" וְ אָ ז ִמ ְתגַּבֵּ ר ָﬠלָיו כּח‬,"‫ "אַ תָּ ה כהֵ ן‬:"‫אַ בְ ָרהָ ם אוֹהֲבִ י‬
ַ‫ הַ ְינוּ כּח‬,"‫ "נִ ְדמוּ‬,"‫ שֶׁ הוּא כּחַ הַ בַּ ה ֲִמיּוּת "נִ ְדמוּ ַﬠ ִמּי ִמבְּ לִ י הַ דָּ ַﬠת‬,‫הַ ְמדַ מֶּ ה‬
‫הַ ְמדַ מֶּ ה‬
6. And this power of imagination always seeks a vessel to
dwell in, and therefore it always goes about trying to take
up residence via someone who reviews halakhot. And
therefore they make a chidush in the Torah, and it is a nice
chidush that is received by people because it comes via the
imagination, which likens one word to another. But! the
evil that is in it is more than the good, and these chidushim
injure the sustenance, because via chidushei Torah the
heavens and earth were created, as is written, "v'leemor
letzion `ami ata/and I, God say to Tzion, you are my
people" Isa. 51:16 — do not read it "`ami/my people" but
"`imi/with me" — as I made the heavens and earth by my
speaking (so you likewise you who make effort in the
Torah do merit) Intro to the Zohar, daf 5, and by means of
this, all the inflow and blessings come to the world, as is
written: "Yiftach Hashem l'kha et otzro hatov et
hashamayim/Hashem will open unto you His good treasure
the heaven..." Deut. 28:12. But! when the chidushim are via
the force of imagination then they create firmaments of
futility, and because of them famine comes to the world,
and even if there is also good in them, because they are
words of Torah, which are aspect of satiety — but because
the bad is more than the good therefore the bad overcomes,
and the good is annulled, in the aspect of "v'lo nod`a ki ba'u
el kirbena/and it could not be discerned that they went
eaten up into them" Gen. 41:21, because, God forbid, the
aspect of the seven years of famine overcome the aspect of
the seven years of satiety, which is the aspect of the bad
overcoming the good, "v'lo nod`a" etc. as mentioned. And
the reason why the power of imagination frequently comes
to dwell on one who reviews halakhot is because it was
created on Erev Shabbat at twilight, "vekidesh `alav
hayom/and the day became sanctified on Him" as it were,
Hashem was involved in creation when it became Shabbat
and He had to stop and a body was not created for it, as
written in the Zohar on the verse "asher bara Elohim
la`asot/which God created to make," where he explains that
the klipot, which are aspect of the power of imagination,
were created Erev Shabbat at twilight, and meanwhile it
became Shabbat on Him and they were left as spirits
without body etc., see there. And therefore this power of
imagination, which is the aspect of the klipot, which is
spirit without body, it seeks for itself a body to dwell in and
goes to someone who reviews halakhah, because they
create everything via the words of their Torah, therefore it
goes and dwells in them in order that a body be created for
it to be clothed wherewith. And this is why it is written
regarding unusual dreams, i.e. why a dream which is the
aspect of the power of imagination tries to dwell on one
who reviews halakha, it is because the thing was prepared
by God, and God hastened to complete it; this is the aspect
of the "asher bara Elohim la`asot/which God created to
make" mentioned above, that everything was being
prepared Ever Shabbat at twilight and the day became
sanctified, and God hastened to make it without a body, and
because of this it always tries to dwell on one who reviews
halakha, as mentioned. And this is "chalom Par`oh echad
hu/the dream of Par`oh is one", i.e. the dream of Par`oh,
who is the aspect of the vain imagination as written, "tafri`u
et ha`am/let the people free," it is from "echad/one" i.e.
from ahavah/love because echad is the aspect of love as
explained elsewhere gematria 13, i.e. from fallen love as
mentioned, as in "nidmu `ami mib'li hada`at, ki ata hada`at
ma'asta/my people are destroyed for lack of knowledge,
because you have rejected knowledge" etc. as mentioned.
‫ הוּא ְמבַ קֵּ שׁ תָּ ִמיד כְּ לִ י לִ ְשׁכּן שָׁ ם וְ ַﬠל כֵּן הוּא מַ ֲחזִיר‬,‫וְ זֶה הַ כּחַ הַ ְמדַ מֶּ ה‬.‫ו‬
ִ‫ תָּ ִמיד לִ ְשׁרוֹת ﬠַל פּ‬,‫תּוֹרה‬ ָ ַ‫י שׁוֹנֵה ֲהלָכוֹת וְ ﬠַל כֵּן ִאם הֵ ם ְמחַ ְדּ ִשׁים דָּ בָ ר בּ‬
‫ שֶׁ הוּא ְמדַ מֶּ ה ִמלְּ תָ א‬,‫וּמ ְתקַ בֵּ ל כִּ י הוּא בָּ א ִמכּחַ הַ ְמדַ מֶּ ה‬ ִ ‫הוּא חִ דּוּשׁ נָאֶ ה‬
‫דּוּשׁים מַ ִזּיקִ ים לְ ַפ‬ ִ ִ‫ְרנָסָ ה לְ ִמלְּ תָ א אַ ך שֶׁ הָ ַרע שֶׁ בּוֹ הוּא יוֹתֵ ר מֵ הַ טּוֹב וְ אֵ לּוּ הַ ח‬
‫ "וְ לֵאמר לְ צִ יּוֹן‬:‫תּוֹרה נִ בְ ָר ִאים שָׁ מַ יִ ם וָאָ ֶרץ כְּ מוֹ שֶׁ כָּתוּב‬ ָ ‫כִּ י ﬠַל יְ דֵ י חִ דּוּשֵׁ י‬
‫ מָ ה ֲאנָא ﬠֲבַ ִדי ְשׁמַ יָּא וְ אַ ְרﬠָא בְּ ִמלּוּלִ י‬,‫ַﬠ ִמּי אָ תָּ ה" אַ ל ִתּקְ ֵרי ַﬠ ִמּי אֶ לָּא ﬠִ ִמּי‬
‫יִ פְ תַּ ח ה' וְ כוּ' וְ ַﬠל יְ דֵ י זֶה בָּ ִאים כָּל הַ הַ ְשׁ ָפּ‬:‫עוֹת וְ הַ בְּ ָרכוֹת לָעוֹלָם כְּ מוֹ שֶׁ כָּתוּב‬
ַ‫דּוּשׁים הֵ ם ַﬠל יְ דֵ י כּח‬ ִ ִ‫לְ ך אֶ ת אוֹצָ רוֹ הַ טּוֹב אֶ ת הַ שָּׁ מַ יִ ם וְ כוּ' אַ ך כְּ שֶׁ הַ ח‬
‫הַ ְמדַ מֶּ ה ֲאזַי נִ בְ ָר ִאין ְרקִ יﬠִ ין ְדּשָׁ וְ א וְ ﬠַל יָדָ ם בָּ א ָרﬠָב לָעוֹלָם וְ אַ ף שֶׁ יֵּשׁ בָּ הֶ ם‬
‫ שֶׁ הֵ ם בְּ חִ ינַת שׂבַ ע אַ ך מֵ חֲמַ ת שֶׁ הָ ַרע יוֹתֵ ר גַּם‬,‫תוֹרה‬ ָ ‫ שֶׁ הֵ ם ִדּבְ ֵרי‬,‫כֵּן טוֹב‬
‫ "וְ לא נוֹדַ ע כִּ י בָ אוּ אֶ ל‬:‫ וְ הַ טּוֹב נִ ְתבַּ טֵּ ל בִּ בְ חִ ינַת‬,‫מֵ הַ טּוֹב ַﬠל כֵּן הָ ַרע גּוֹבֵ ר‬
‫ַﬠל בְּ חִ ינַת שֶׁ בַ ע ְשׁנֵי קִ ְרבֶּ נָה" שֶׁ ִמּ ְתגַּבֵּ ר חַ ס וְ שָׁ לוֹם בְּ חִ ינַת שֶׁ בַ ע ְשׁנֵי הָ ָרﬠָב‬
‫הַ שָּׂ בָ ע שֶׁ הוּא בְּ חִ ינַת הִ ְתגַּבְּ רוּת הָ ָרע ﬠַל הַ טּוֹב "וְ לא נוֹדַ ע" וְ כוּ' ַכּנַּ"ל וּמַ ה‬
‫שֶׁ ְמּחַ זֵּר הַ כּחַ הַ ְמדַ מֶּ ה לִ ְשׁרוֹת ַﬠל פִּ י שׁוֹנֵה ֲהלָכוֹת הוּא ִמפְּ נֵי שֶׁ הוּא נִ בְ ָרא‬
‫וֹת וְ קִ דֵּ שׁ ָﬠלָיו הַ יּוֹם וְ לא נִ בְ ָרא לוֹ גּוּף כְּ מוֹ שֶׁ כָּתוּב בְּ ﬠ ֶֶרב שַׁ בָּ ת בֵּ ין הַ ְשּׁמָ שׁ‬
 ‫ שֶׁ הַ קְּ לִ יפּוֹת‬,‫בַּ זוהַ ר ַﬠל פָּסוּק "אֲשֶׁ ר בָּ ָרא ֱאלהִ ים ַלﬠֲשׂוֹת" שֶׁ ְמּבאָ ר שָׁ ם‬
ִ‫דֵּ שׁ שֶׁ הֵ ם בְּ חִ ינַת הַ כּחַ הַ ְמדַ מֶּ ה נִ בְ ְראוּ בְּ ﬠ ֶֶרב שַׁ בָּ ת בֵּ ין הַ ְשּׁמָ שׁוֹת וּבְ תוֹך כָּך ק‬
,‫ָﬠלָיו הַ יּוֹם וְ נִ ְשׁאֲרוּ רוּחַ בְּ לא גּוּף וְ כוּ' ַﬠיֵּן שָׁ ם וְ ַﬠל כֵּן זֶה הַ כּחַ הַ ְמדַ מֶּ ה‬
‫ שֶׁ הוּא רוּחַ בְּ לא גּוּף הוּא ְמבַ קֵּ שׁ לְ ﬠַצְ מוֹ גּוּף לִ ְשׁרוֹת‬,‫שֶׁ הוּא בְּ חִ ינַת הַ קְּ לִ יפּוֹת‬
‫ כִּ י הֵ ם‬,‫תּוֹרתָ ם ַﬠל כֵּן בּוֹ וְ הוֹלֵך אֵ צֶ ל הַ שּׁוֹנֵי ֲהלָכוֹת‬ ָ ‫בּוֹר ִאים הַ כּל בְּ ִדבְ ֵרי‬ ְ
‫שׁוֹרה אֶ צְ לָם כְּ דֵ י שֶׁ יִּ הְ יֶה נִ בְ ָרא לוֹ גּוּף לְ הִ ְתלַבֵּ שׁ בּוֹ ַﬠל יָדָ ם וְ זֶה‬ֶ ְ‫הוּא הוֹלֵך ו‬
‫שֶׁ כָּתוּב וְ ﬠַל הִ שָּׁ נוֹת הַ חֲלוֹם הַ יְ נוּ מַ ה שֶּׁ הַ חֲלוֹם שֶׁ הוּא בְּ חִ ינַת כּחַ הַ ְמדַ מֶּ ה‬
‫ הִ ְשׁתַּ ְדּ‬,‫לוּתוֹ לִ ְשׁרוֹת ַﬠל הַ שּׁוֹנֵה ֲהלָכוֹת כִּ י נָכוֹן הַ דָּ בָ ר מֵ ﬠִ ם הָ ֱאלוהִ ים‬
‫ "אֲשֶׁ ר בָּ ָרא ֱאלהִ ים ַלﬠֲשׂוֹת" הַ נַּ"ל‬:‫וּממַ הֵ ר הָ ֱאלוהִ ים ַלﬠֲשׂוֹתוֹ זֶה בְּ חִ ינַת‬ ְ
‫וּמהֵ ר ֱאל‬ ִ ,‫הִ ים שֶׁ הָ יָה נָכוֹן הַ כּל ﬠ ֶֶרב שַׁ בָּ ת בֵּ ין הַ ְשּׁמָ שׁוֹת וְ קִ דֵּ שׁ הַ יּוֹם‬
‫ַלﬠֲשׂוֹתוֹ בְּ לא גּוּף וּמֵ חֲמַ ת זֶה הוּא מַ ֲחזִיר תָּ ִמיד לִ ְשׁרוֹת ַﬠל הַ שּׁוֹנֵה ֲהלָכוֹת‬
ַ‫ שֶׁ הוּא בְּ חִ ינַת כּח‬,‫ "חֲלוֹם פּ ְַרעה אֶ חָ ד הוּא" הַ יְ נוּ חֲלוֹם פּ ְַרעה‬,‫ַכּנַּ"ל וְ זֶה‬
‫ "תַּ פְ ִריעוּ אֶ ת הָ ﬠָם‬:‫הוּא בָּ א מֵ אֶ חָ ד הַ יְ נוּ "הַ ְמדַ מֶּ ה כּחַ בָּ טֵ ל כְּ מוֹ שֶׁ כָּתוּב‬
‫הַ ְינוּ מֵ אַ הֲבָ ה נְ פוּלָה כִּ י אֶ חָ ד הוּא בְּ חִ ינַת אַ הֲבָ ה כּ ְַמבאָ ר בְּ מָ קוֹם אַ חֵ ר מֵ אַ הֲבָ ה‬
‫ כִּ י אַ תָּ ה הַ דַּ ﬠַת מָ אַ ְסתָּ " וְ כוּ' ַכּנַּ"ל‬,‫ ַכּנַּ"ל בְּ חִ ינַת "נִ ְדמוּ ﬠ ִַמּי ִמבְּ לִ י הַ דָּ ַﬠת‬.
Hence via removal of da`at, which comes via lashon har`a,
which is like "motzi dibbah hu kesil/he who utters slander
is a fool" Prov. 10:18, i.e. because da`at leaves him,
because of this he falls from love of Hashem Yithbarakh, to
beastly loves, and then the power of imagination
overcomes him, which is the power of beastliness. And by
the power of imagination, the memory is blemished and he
falls to forgetfulness. And now! come and see, how good
and how nice is the connection of this whole scripture
"nidmu `ami" etc. mentioned. "Nidmu `ami mibli hada`at"
because via blemish of da`at, the power of imagination
overcomes. "Because you have rejected da`at, I have
rejected you from being priest to me" because via blemish
of da`at, one falls from holy loves which are aspect of
Kohen as mentioned. And then the power of imagination
overcomes him, as in "nidmu `ami" etc. as mentioned. And
this is why the verse ended "vatishkach Torat
Eloheikha/since you have forgotten the Torah of your God"
"you have forgotten" certainly, because via blemish of the
da`at, through this the power of imagination overcomes and
through this the memory is blemished and one comes to
forgetfulness as mentioned. "Eshkach baneikha gam ani/I
will also forget your children" because via blemishing
the ZiKaRon/memory and falling to forgetfullness, via this
one has no ben ZaKhaR/male child, which was brought
above regarding Avshalom, who did not merit to have a
ben zachar beacuse this person blemished the zikaron as
mentioned. And this is the "eshkach baneikha gam ani."
And therefore Par`oh decreed against the zecharim
specifically, because Par`oh is the aspect of the power of
imagination, which is the vain power as mentioned, which
overcomes the zikaron, which is the aspect of ben zakhar as
mentioned. Because the power of imagination, when in
overcomes, God forbid, it damages and nullifies, God
forbid, the zikaron as mentioned. And this is "vayitzav
Par`oh... kol haben ha'yilod ha'ye'orah tashlichuhu/and
Pah`oh commanded... every boy that is born, throw him in
the river" etc. "To the river" specifically, because the river
of Mitzrayim, is Pishon, where the power of imagination
dwells as mentioned, i.e. he wanted to blemish the zikaron,
which is the aspect of ben zakhar, via the power of
imagination, which dwells "`al pi shoneh halakhot/on the
mouth of one who reviews halakhah" as mentioned.
:‫ שֶׁ בָּ א ﬠַל יְ דֵ י לְ שׁוֹן הָ ָרע שֶׁ הוּא בְּ חִ ינַת‬,‫נִ ְמצָ א ﬠַל יְ דֵ י הִ ְסתַּ לְּ קוּת הַ דַּ ﬠַת‬
" ‫מוֹצִ יא ִדּבָּ ה הוּא כְּ ִסיל" ְדּהַ יְ נוּ שֶׁ נִּ ְסתַּ לֵּק ִממֶּ נּוּ הַ דַּ ַﬠת ַﬠל יְ דֵ י זֶה נוֹפֵל‬
‫ לָאַ הֲבוֹת הַ בַּ ה ֲִמיּוֹת וְ אָ ז ִמ‬,‫ מֵ אַ הֲבַ ת הַ שֵּׁ ם יִ ְתבָּ ַרך‬,‫ְתגַּבֵּ ר ָﬠלָיו כּחַ הַ ְמדַ מֶּ ה‬
‫ נִ פְ גָּם הַ ִזּכָּרוֹן וְ נוֹ ֵפל לְ ִשׁכְ חָ ה‬,‫שֶׁ הוּא כּחַ הַ בַּ ה ֲִמיּוּת וְ ַﬠל יְ דֵ י הַ כּחַ הַ ְמדַ מֶּ ה‬
‫ מַ ה טּוֹב וּמַ ה נָּﬠִ ים ﬠַתָּ ה קֶ שֶׁ ר כָּל הַ ִמּקְ ָרא הַ זֶּה " ִנ ְדמוּ‬,‫וְ ַﬠתָּ ה בּוֹא ְוּראֵ ה‬
‫ ִמ ְתגַּבֵּ ר כּחַ ַﬠ ִמּי" וְ כוּ' הַ נַּ"ל נִ ְד‬,‫מוּ ַﬠ ִמּי ִמבְּ לִ י הַ דָּ ﬠַת שֶׁ ַﬠל יְ דֵ י פְּ גַם הַ דַּ ﬠַת‬
 ‫הַ ְמדַ מֶּ ה ַכּנַּ"ל כִּ י אַ תָּ ה הַ דַּ ﬠַת מָ אַ ְסתָּ וָאֶ ְמאָ ְסך ִמכַּהֵ ן לִ י כִּ י ַﬠל יְ דֵ י פְּ גַם‬
‫ נוֹפֵל מֵ אַ הֲבוֹת ִדּקְ דֻשָּׁ ה שֶׁ הֵ ם בְּ חִ ינַת כּהֵ ן ַכּנַּ"ל וְ אָ ז ִמ ְת‬,‫גַּבֵּ ר ָﬠלָיו הַ כּחַ הַ דַּ ַﬠת‬
‫ בְּ חִ ינַת "נִ ְדמוּ ַﬠ ִמּי" וְ כוּ' ַכּנַּ"ל וְ זֶהוּ שֶׁ ִסּיֵּם שָׁ ם בְּ פָסוּק זֶה ו ִַתּ ְשׁכַּח‬,‫הַ ְמדַ מֶּ ה‬
ַ‫ שֶׁ ﬠַל יְ דֵ י זֶה ִמ ְתגַּבֵּ ר הַ כּח‬,‫תּוֹרת ֱאלקֶ יך ו ִַתּ ְשׁכַּח וַדַּ אי כִּ י ﬠַל יְ דֵ י פְּ גַם הַ דַּ ﬠַת‬
ַ
‫ה ִנפְ גָּם הַ ִזּכָּרוֹן וּבָ א לְ ִשׁכְ חָ ה ַכּנַּ"ל אֶ ְשׁכַּח בָּ נֶיך גַּם אָ נִ י כִּ י הַ ְמדַ מֶּ ה ﬠַל יְ דֵ י ֶז‬
‫ַﬠל יְ דֵ י שֶׁ פּוֹגֵם בַּ ִזּכָּרוֹן וְ נוֹפֵל לְ ִשׁכְ חָ ה ﬠַל ְידֵ י זֶה אֵ ין לוֹ בֵּ ן ָזכָר כְּ מוֹ שֶׁ מּוּבָ א‬
‫ שֶׁ לּא ָזכָה לְ בֵ ן ָזכָר מֵ חֲמַ ת ֶז‬,‫ה שֶׁ ָפּגַם בַּ ִזּכָּרוֹן ַכּנַּ"ל לְ ֵﬠיל לְ ﬠִ נְ יַן אַ בְ שָׁ לוֹם‬
‫פַּרעה ﬠַל הַ ְזּכ ִָרים דַּ יְ קָ א כִּ י‬ְ ‫ "אֶ ְשׁכַּח בָּ נֶיך גַּם אָ נִ י" ַכּנַּ"ל וְ ﬠַל כֵּן ָגּזַר‬:‫וְ זֶהוּ‬
‫ שֶׁ הוּא כּחַ בָּ טֵ ל ַכּנַּ"ל שֶׁ הוּא ִמ ְתגַּבֵּ ר ַﬠל‬,‫פּ ְַרעה הוּא בְּ חִ ינַת הַ כּחַ הַ ְמדַ מֶּ ה‬
‫ שֶׁ הוּ‬,‫ חַ ס וְ שָׁ לוֹם הַ ִזּכָּרוֹן‬,‫א בְּ חִ ינַת בֵּ ן ָזכָר ַכּנַּ"ל כִּ י כּחַ הַ ְמדַ מֶּ ה כְּ שֶׁ ִמּ ְתגַּבֵּ ר‬
‫ "וַיְ צַ ו פּ ְַרעה וְ כוּ' כָּל‬:,‫ חַ ס וְ שָׁ לוֹם אֶ ת הַ ִזּכָּרוֹן ַכּנַּ"ל וְ זֶהוּ‬,‫וּמבַ טֵּ ל‬ ְ ‫הוּא פּוֹגֵם‬
ִ‫ כּ‬,‫ארה" דַּ יְ קָ א‬ ָ ְ‫ארה תַּ ְשׁלִ יכֻהוּ" "הַ י‬ ָ ְ‫ זֶה פִּ ישׁוֹן הַ בֵּ ן הַ יִּ לּוֹד הַ י‬,‫י יְ אוֹר ִמצְ ַר ִים‬
‫ שֶׁ הוּא בְּ חִ ינַת בֵּ ן‬,‫שׁוֹרה הַ כּחַ הַ ְמדַ מֶּ ה ַכּנַּ"ל הַ ְינוּ שֶׁ ָרצָ ה לִ פְ גּם הַ ִזּכָּרוֹן‬ ֶ ‫שֶׁ שָּׁ ם‬
‫שּׁוֹרה ﬠַל פִּ י שׁוֹנֵה ֲהלָכוֹת ַכּנַּ"ל‬ ֶ ַ‫ ה‬,‫ ָזכָר ַﬠל יְ דֵ י הַ כּחַ הַ ְמדַ מֶּ ה‬.
And to subdue the power of imagination, this is via the
aspect of yad/hand, as in "b'yad hanevi'im adameh/I have
used similitudes via lit. "by hand of" the prophets" Hos
12:11. And yad, i.e. the aspect of simchah/joy, the aspect of
"us'machtem b'khol mishlakh yedchem/and you shall
rejoice in all that you put your had unto" Deut. 12:7. And
this is the aspect of keli zemer/musical instrument which is
played with the hand, for by means of this the prophecy
used to dwell on the prophets, as written "kechu li
menagen/get me a musician" etc. II Kings 3:15 etc. because
the instrument channels the ruach/spirit/air, and it mixes
good and bad. Because there is `atzvut ruach/sad wind,
dark wind, bad wind, as said of Shaul: "U'vi`atato ruach
ra`ah/and an evil spirit terrified him" I Sam. 16:14 and
there is good wind, as written: "Ruchakha tovah tancheni
b'eretz mishor/let Your good spirit lead me in an even land"
Ps. 143:10 and it is the aspect of the spirit of prophecy,
ruach hakodesh. But! when good is mixed with bad, one
cannot receive prophecies of truth. And therefore it is
written of Shaul: "Vayitnabe... va'yipol `arom/and he
prophecied... and fell naked" I Sam. 19:24 and Rashi
explains: "an expression denoting he was insane" because
he was mixed with ruach shetut/spirit of folly, sad wind and
this is why someone who plays with his hand on an
instrument, he gathers and collects with his hand the good
wind, spirit of prophecy from out of the said wind. And one
who knows how to play needs to know how to gather and
collect and find the pieces of spirit one by one in order to
build the melody i.e. the joy i.e. to build the good wind,
spirit of prophecy which is the opposite of sad wind.
Because the player needs to go up and down with his hand
on the instrument in order to intentionally build up the joy
in shelemut/completion/wholeness. And when the prophet
hears this melody from one who knows how to play then he
receives from him the spirit of prophecy, which he gathered
with has hand from out of the sad wind "v'tov l'kha/and you
shall be well lit. good for you" I Sam. 16:16 -- specifically,
because he gathers and refines the good from out of the
bad. And the root of the gathering out and building up the
spirit of prophecy, is via the hand, because that is where the
entrustment of the spirits is, as is wirtten: "b'yadkha afkid
ruchi/into Your hand I commit my spirit and as written:
"asher b'yado nefesh kol chai v'ruach kol basar ish/in
Whose hand is the soul of all living and the spirit of all
flesh of man." "V'hayah k'nagen hamenagen va't'hi `alav
yad Hashem" II Kings 3:15.
"‫יאים ֲאדַ מֶּ ה‬ ִ ִ‫ בְּ חִ ינַת "בְּ יַד הַ נְּב‬,‫וּלְ הַ כְ נִ י ַﬠ הַ כּחַ הַ ְמדַ מֶּ ה הוּא ַﬠל יְ דֵ י בְּ חִ ינַת יָד‬
‫"וּשׂמַ חְ תֶּ ם בְּ כָל ִמ ְשׁלַח י ְֶדכֶם" וְ זֶה בְּ חִ ינַת‬ ְ ‫ בְּ חִ ינַת‬,‫ הַ יְ נוּ בְּ חִ ינַת ִשׂ ְמחָ ה‬,‫וְ יָד‬
‫ כְּ לֵי זֶמֶ ר‬:‫יאים כְּ מוֹ שֶׁ כָּתוּב‬ ִ ִ‫שׁוֹרה הַ נְּ בוּאָ ה ַﬠל הַ נְּ ב‬ ָ ‫שֶׁ ְמּנַגְּ נִ ין בַּ יָּד שֶׁ ַﬠל יְ דֵ י זֶה‬
" ‫ערב טוֹב ו ַָרע כִּ י‬ ָ ‫קְ חוּ לִ י ְמ ַנגֵּן" וְ כוּ' כִּ י הַ כְּ לִ י הוּא הִ ְתאַ ְסּפוּת הָ רוּחַ וְ הוּא ְמ‬
‫ רוּחַ נְ כֵאָ ה רוּחַ ָר ָﬠה ַכּ ֶנּאֱמָ ר‬, ַ‫ "וּבִ ﬠֲתַ תּוּ רוּחַ ָר ָﬠה" יֵשׁ ַﬠצְ בוּת רוּח‬:‫בְּ שָׁ אוּל‬
‫ "רוּחֲך טוֹבָ ה תַּ נְ חֵ ינִ י בְּ אֶ ֶרץ ִמישׁוֹר" וְ הוּא‬:‫וְ יֵשׁ רוּחַ טוֹבָ ה כְּ מוֹ שֶׁ כָּתוּב‬
‫ אֵ ינוֹ יָכוֹל לְ קַ בֵּ ל‬,‫ערב טוֹב ו ַָרע‬ ָ ‫ רוּחַ הַ קּדֶ שׁ אַ ך כְּ שֶׁ הוּא ְמ‬,‫בְּ חִ ינַת רוּחַ נְ בוּאָ ה‬
‫ נְ בוּאוֹת ֱאמֶ ת וְ ַﬠל כֵּן‬:‫ "וַיִּ ְתנַבֵּ א וְ כוּ' וַיִּ פּל ﬠָרם" וּפ ֵֵרשׁ ַר ִשׁ"י‬:‫כָּתוּב בְּ שָׁ אוּל‬
' ‫ ַﬠצְ בוּת רוּחַ וְ זֶה שֶׁ ְמּ ַנגֵּן בַּ יָּד ַﬠל‬,‫ערב בְּ רוּחַ ְשׁטוּת‬ ָ ‫לְ שׁוֹן ְמשֻׁ גָּע' כִּ י הָ יָה ְמ‬
‫ רוּחַ נְ בוּאָ ה ִמ‬,‫וּמלַקֵּ ט בַּ יָּד אֶ ת הָ רוּחַ טוֹבָ ה‬ ְ ‫תּוֹך ַﬠצְ בוּת רוּחַ הַ כְּ לִ י הוּא ְמקַ בֵּ ץ‬
‫וְ צָ ִריך לִ הְ יוֹת יוֹדֵ ַﬠ ַנגֵּן שֶׁ יֵּדַ ע לְ קַ בֵּ ץ וְ לִ לְ קט וְ לִ ְמצא חֶ לְ קֵ י הָ רוּחַ אַ חַ ת לְ אַ חַ ת‬
‫ רוּחַ נְ בוּאָ ה שֶׁ הוּא‬,‫כְּ דֵ י לִ בְ נוֹת הַ נִּ גּוּן הַ יְ נוּ הַ ִשּׂ ְמחָ ה הַ יְ נוּ לִ בְ נוֹת הָ רוּחַ טוֹבָ ה‬
‫ֵירד בְּ יָדוֹ ﬠַל הַ כְּ לִ י שֶׁ ְמּ ַנגֵּן כְּ דֵ י לְ ַכוֵּן הֶ ֶפך ַﬠצְ בוּת רוּחַ כִּ י צָ ִריך‬ ֵ ‫ַלﬠֲלוֹת וְ ל‬
‫ וּכְ שֶׁ הַ נָּבִ יא שׁוֹמֵ ַﬠ זֶה הַ נִּ גּוּן מֵ הַ יּוֹדֵ ַﬠ ַנגֵּן ֲאזַי ְמקַ בֵּ ל‬.‫לִ בְ נוֹת הַ ִשּׂ ְמחָ ה בִּ ְשׁלֵימוּת‬
ַ‫ שֶׁ קִּ בֵּ ץ זֶה בְּ יָדוֹ ִמתּוֹך הָ ַﬠצְ בוּת רוּח‬,‫ " ִממֶּ נּוּ רוּחַ נְ בוּאָ ה‬,‫וְ טוֹב לָך" דַּ יְ קָ א‬
‫ הוּא‬,‫וּמצָ ֵרף הַ טּוֹב ִמתּוֹך הָ ָרע וְ ﬠִ קַּ ר הִ ְתקַ בְּ צוּת וּבִ נְ יַן הָ רוּחַ נְ בוּאָ ה‬ ְ ‫שֶׁ ְמּלַקֵּ ט‬
"‫ "בְּ י ְָדך אַ פְ קִ יד רוּחִ י‬:‫ כְּ מוֹ שֶׁ כָּתוּב‬,‫ַﬠל יְ דֵ י הַ יָּד כִּ י שָׁ ם פִּ קְ דוֹנוֹת הָ רוּחוֹת‬
‫ " ֲאשֶׁ ר בְּ יָד‬:‫וֹ ֶנ ֶפשׁ כָּל חָ י וְ רוּחַ כָּל בְּ שַׂ ר ִאישׁ" "וְ הָ יָה כְּ ַנגֵּן וּכְ מוֹ שֶׁ כָּתוּב‬
‫"'הַ ְמּ ַנגֵּן ו ְַתּהִ י ָﬠלָיו יַד ה‬
Thus via the hands, since he plays with his hand on the
musical instrument, through this he chooses out the good
wind from the bad wind, which this is the aspect of the
spirit of prophecy as mentioned. And all this is the aspect
of subduing the imagination which is the aspect of bad
wind, spirit of folly which wants to damage and confuse the
aspect of the good wind, spirit of prophecy. And it is
subdued and anulled, and through this the joy comes via the
one who plays with his hand as mentioned. Because main
way the imagination overcomes is via sadness because the
imagination is the aspect of sullen wind, dark wind, bad
wind which confuses the good wind, spirit of prophecy
which is the aspect of memory as mentioned, the aspect of
the "l'adbaka machshavta b`alma d'atei" mentioned above.
And therefore one cannot receive the spirit of prophecy,
ruach hakodesh except via joy, which is the aspect of
playing by hand, as written "vyahay k'nagen hamenagen
vat'hi `alav yad Hashem," the aspect of "v'nagen b'yado
v'tov lakh" etc. as mentioned. And the one who plays, it is
necessary that he knows how to play as mentioned, also he
the instrument needs to be whole in order that the wind not
go out mixed bad with good together. And therefore it is
necessary that he knows to play and also that the instrument
that he plays on be whole in completion as fit, which is the
aspect of choosing out the good wind which is the aspect of
joy aspect of spirit of prophecy from the sullen wind, which
is the bad wind as mentioned. Because when the instrument
is not whole or when he does not know how to play, and he
does not know how to pick up and drop his hand to choose
out the good wind from the bad wind, regarding him it is
said "kol rucho yotzi kesil/he gives full vent to his folly"
Prov. 29:11, i.e. he lets out all the wind at once and then the
melody and the joy are not built up, and the imagination is
not subdued, and this is like: "tezte rucho yashuv
l'admato/his spirit goes out, he returns to the earth he came
from" Ps. 146, i.e. aspect of the imagination i.e. when all
the wind goes out then it goes and returns to the
imagination because the imagination is not subdued, and
this is the aspect of: "tetze rucho yashuv l'admato" -- ie. to
the aspect of the imagination, i.e. when all the spirit goes
out then it goes and returns to the imagination because the
imagination was not subdued because he was not able to
collect and separate the good wind and all the wind came
out mixed good with bad. But when he has the aspect of the
hand which collects and separates the aspect of good wind
from the bad wind then he subdues the imagination, in the
aspect of: "u'v'yad hanevi'im adameh" as mentioned.
Because the root of the aspect of prophecy is from the
aspect of the hand, which separates the good wind from the
‫‪bad wind. And through this it suppresses the imagination‬‬
‫‪which is the aspect of bad wind mixed with good as‬‬
‫‪mentioned.‬‬
‫שֶׁ ְמּ ַנגֵּן בַּ יָּד ַﬠל הַ כְּ לִ י זֶמֶ ר ַﬠל יְ דֵ י זֶה ְמבָ ֵרר הָ רוּחַ טוֹבָ ה ִמן נִ ְמצָ א ַﬠל יְ דֵ י‬
‫הָ רוּחַ ָר ָﬠה שֶׁ זֶּהוּ בְּ חִ ינַת רוּחַ נְ בוּאָ ה ַכּנַּ"ל וְ כָל זֶה הוּא בְּ חִ ינַת הַ כְ ָנﬠַת‬
‫לְ בֵּ ל אֶ ת הַ ְמדַ מֶּ ה שֶׁ הוּא בְּ חִ ינַת הָ רוּחַ ָר ָﬠה‪ ,‬רוּחַ ְשׁטוּת שֶׁ רוֹצֶ ה לִ פְ גּם וּלְ בַ‬
‫בְּ חִ ינַת הָ רוּחַ טוֹבָ ה‪ ,‬רוּחַ נְ בוּאָ ה וְ הוּא נִ כְ נָע וְ נִ ְתבַּ טֵּ ל‪ַ ,‬ﬠל יְ דֵ י הַ ִשּׂ ְמחָ ה הַ בָּ אָ ה‬
‫ַﬠל יְ דֵ י הַ ְמּ ַנגֵּן בַּ יָּד ַכּנַּ"ל כִּ י ﬠִ קַּ ר הִ ְתגַּבְּ רוּת הַ ְמדַ מֶּ ה הוּא ﬠַל ְידֵ י ַﬠצְ בוּת כִּ י‬
‫חַ רוּחַ נְ כֵאָ ה‪ ,‬רוּחַ ָרﬠָה שֶׁ הוּא ְמבַ לְ בֵּ ל אֶ ת הַ ְמדַ מֶּ ה הוּא בְּ חִ ינַת ַﬠצְ בוּת רוּ‬
‫הָ רוּחַ טוֹבָ ה‪ ,‬רוּחַ נְ בוּאָ ה שֶׁ הוּא בְּ חִ ינַת ִזכָּרוֹן הַ נַּ"ל בְּ חִ ינַת לְ אַ ְדבָּ קָ א‬
‫מַ חֲשַׁ בְ תָּ א בְּ ָﬠלְ מָ א ְדּאָ תֵ י הַ נַּ"ל וְ ﬠַל כֵּן אֵ ין יְ כוֹלִ ין לְ קַ בֵּ ל רוּחַ נְ בוּאָ ה‪ ,‬רוּחַ‬
‫ִאם ַﬠל יְ דֵ י ִשׂ ְמחָ ה‪ ,‬שֶׁ הוּא בְּ חִ ינַת ְמ ַנגֵּן בַּ יָּד כְּ מוֹ שֶׁ כָּתוּב "וְ הָ יָה הַ קּדֶ שׁ כִּ י‬
‫כְּ ַנגֵּן הַ ְמּ ַנגֵּן ו ְַתּהִ י ָﬠלָיו יַד ה'" בְּ חִ ינַת‪" :‬וְ נִ גֵּן בְּ יָדוֹ וְ טוֹב לָך" וְ כוּ' ַכּנַּ"ל וְ זֶה‬
‫צָ ִריך שֶׁ יִּ הְ יֶה הַ כְּ לִ י בִּ ְשׁלֵמוּת כְּ דֵ י ‪,‬הַ ְמ ַנגֵּן‪ ,‬צָ ִריך שֶׁ יִּ הְ יֶה יוֹדֵ ַﬠ ַנגֵּן ַכּנַּ"ל גַּם‬
‫ערב טוֹב ו ַָרע בְּ בַ ת אַ חַ ת וְ ﬠַל כֵּן צָ ִריך שֶׁ יִּ הְ יֶה יוֹדֵ ַﬠ‬ ‫שֶׁ לּא תֵּ צֵ א כָּל הָ רוּחַ הַ ְמ ָ‬
‫ַנגֵּן וְ גַם שֶׁ יִּ הְ יֶה הַ כְּ לִ י שֶׁ ְמּנַגְּ נִ ין ָﬠלָיו שָׁ לֵם בִּ ְשׁלֵמוּת כּ ָָראוּי שֶׁ הוּא בְּ חִ ינַת מַ ה‬
‫שֶּׁ ְמּבָ ֵרר הָ רוּחַ טוֹבָ ה שֶׁ הוּא בְּ חִ ינַת ִשׂ ְמחָ ה בְּ חִ ינַת רוּחַ נְ בוּאָ ה ִמן הָ ַﬠצְ בוּת‬
‫רוּחַ ‪ ,‬שֶׁ הוּא רוּחַ ָרﬠָה ַכּנַּ"ל כִּ י כְּ שֶׁ אֵ ין הַ כְּ לִ י שָׁ לֵם אוֹ שֶׁ אֵ ינוֹ יוֹדֵ ַﬠ ַנגֵּן‪ ,‬וְ אֵ ינוֹ‬
‫ֵירד בְּ יָדוֹ לְ בָ ֵרר הָ רוּחַ טוֹ‬ ‫בָ ה ִמן הָ רוּחַ ָר ָﬠה ָﬠלָיו ֶנ ֱאמַ ר‪" :‬כָּל יוֹדֵ ַﬠ ַלﬠֲלוֹת וְ ל ֵ‬
‫רוּחוֹ יוֹצִ יא כְּ ִסיל" ְדּהַ יְ נוּ שֶׁ מּוֹצִ יא כָּל הָ רוּחַ בְּ בַ ת אַ חַ ת ַו ֲאזַי בְּ וַדַּ אי אֵ ין נִ בְ נֶה‬
‫ם שֶׁ הוּא הָ ֲאוִ יר שֶׁ ִמּשָּׁ הַ נִּ גּוּן כִּ י ﬠִ קַּ ר נְ ﬠִ ימַ ת הַ נִּ גּוּן‪ַ ,‬נﬠֲשֶׂ ה ַﬠל ְידֵ י בֵּ רוּר הָ רוּחַ‬
‫הַ יְ נוּ שֶׁ ﬠִ קַּ ר בְּ חִ ינַת הַ נִּ גּוּן הוּא ַﬠל יְ דֵ י בֵּ רוּר הַ קּוֹל‪ַ ,‬כּיָּדוּ ַﬠ לְ חַ כְ מֵ י הַ נְּ גִ ינָה‬
‫הָ רוּחַ טוֹבָ ה ִמן הָ רוּחַ ָר ָﬠה וּכְ שֶׁ יּוֹצֵ א כָּל הָ רוּחַ בְּ בַ ת אַ חַ ת יוֹצֵ א כְּ מוֹ שֶׁ הוּא‬
‫ערב טוֹב ו ַָרע ַו ֲאזַי אֵ ין נִ בְ נֶה הַ נִּ גּוּן וְ‬ ‫הַ ִשּׂ ְמחָ ה‪ ,‬וְ אֵ ין נִ כְ נָע הַ ְמדַ מֶּ ה וְ זֶה ְמ ָ‬
‫בְּ חִ ינַת‪" :‬תֵּ צֵ א רוּחוֹ יָשׁוּב לְ אַ ְדמָ תוֹ" "לְ אַ ְדמָ תוֹ"‪ ,‬הַ ְינוּ בְּ חִ ינַת הַ ְמדַ מֶּ ה הַ יְ נוּ‬
‫כְּ שֶׁ יּוֹצֵ א כָּל הָ רוּחַ ֲאזַי חוֹזֵר וְ שָׁ ב אֶ ל הַ ְמדַ מֶּ ה כִּ י לא נִ כְ נָע הַ ְמדַ מֶּ ה מֵ אַ חַ ר‬
‫ערב טוֹב ו ַָרע שֶׁ אֵ ינוֹ יָכוֹ‬ ‫ל לְ לַקֵּ ט וּלְ בָ ֵרר הָ רוּחַ טוֹבָ ה וְ יוֹצֵ א כָּל הָ רוּחַ הַ ְמ ָ‬
‫וּמבָ ֵרר בְּ חִ ינַת הָ רוּחַ טוֹבָ ה ִמן הָ רוּחַ‬ ‫אֲבָ ל כְּ שֶׁ יֵּשׁ לוֹ בְּ חִ ינַת יָד הַ נַּ"ל הַ ְמלַקֵּ ט ְ‬
‫יאים ֲאדַ מֶּ‬ ‫ה" ַכּנַּ"ל כִּ י ﬠִ קַּ ר ָר ָﬠה ֲאזַי מַ כְ נִ י ַﬠ הַ ְמדַ מֶּ ה‪ ,‬בִּ בְ חִ ינַת‪" :‬וּבְ יַד הַ נְּ בִ ִ‬
‫בְּ חִ ינַת הַ נְּ בוּאָ ה‪ ,‬הוּא ִמבְּ חִ ינַת הַ יָּד הַ נַּ"ל שֶׁ ְמּבָ ֵרר הָ רוּחַ טוֹבָ ה ִמן הָ רוּחַ ָר ָﬠה‬
‫ערב בְּ רוּחַ טוֹבָ ה ַכּנַּ"ל‬ ‫וְ ַﬠל יְ דֵ י זֶה מַ כְ נִ י ַﬠ הַ ְמדַ מֶּ ה שֶׁ הוּא בְּ חִ ינַת רוּחַ ָר ָﬠה הַ ְמ ָ‬
And this is why it is written: "mi `alah-shamayim vayerad,
mi asaf-ruach bechofnav, mi tzarar-mayim basimlah, mi
hekim kol-afsei aretz/Who has ascended up into heaven,
and descended? Who has gathered the wind in his fists?
Who has bound the waters in his garment?" Prov. 30, this is
the aspect of the one who makes music, because the player
goes up and down in the melody because he needs to go up
and down in the measure of the scale, according to the
weight of the song, in order to collect this wind, "mi asaf-
ruach bechofnav" -- "in his palms" literally, which are the
hands, because there is the root of the wind mentioned,
because the root of the aspect of the wind is in the hands
which is where the entrustment of the spirits is as
mentioned. And this is "mi tzarar-mayim basimlah" --
"shifkhi kamayim libekh/pour out your heart like water"
Lam 2:19 i.e. by collecting the wind he binds up the water
in his garment, because he guards his heart so that the
imagination not control him. And this is "mi hekim kol-
afsei-aretz" because through this he establishes the aspect
of feet which is clothed in this world; "afsei," the aspect of
the legs, as is written "vaya`avireni mei afsayim/and he
caused me to pass through waters that were to the ankles"
Eze. 47:3 because via the manual music the imagination is
subdued and then he attains the memory which is the aspect
of knowing how to understand all the clues that are in every
thing in the world which are aspect of the Godly lifeforce,
the aspect of raglei kedushahwhat are clothed in all the
things in the world as mentioned.
‫ ִמי צָ ַרר מַ יִ ם‬,‫ ִמי אָ סַ ף רוּחַ בְּ חָ פְ נָיו‬,‫"מי ָﬠלָה שָׁ מַ יִ ם ַויּ ֵַרד‬ ִ :‫וְ זֶה שֶׁ כָּתוּב‬
‫ הוּא עוֹלֶה‬,‫ ִמי הֵ קִ ים כָּל אַ פְ סֵ י אָ ֶרץ" זֶה בְּ חִ ינַת הַ ְמ ַנגֵּן כִּ י זֶה הַ ְמ ַנגֵּן‬,‫בַּ ִשּׂ ְמלָה‬
‫יוֹרד בַּ נְּ גִ ינָה כִּ י צָ ִרי‬
ֵ ְ‫ כְּ דֵ י ו‬,‫ כְּ פִ י ִמ ְשׁקַ ל הַ ִשּׁיר‬,‫ימין‬ִ ִ‫ֵירד בְּ ִמדַּ ת הַ נּ‬
ֵ ‫ך ַלﬠֲלוֹת וְ ל‬
‫ שֶׁ הֵ ם הַ יָּדַ יִ ם כִּ י שָׁ ם‬,‫ ִמי אָ סַ ף רוּחַ בְּ חָ פְ נָיו בְּ חָ פְ נָיו מַ מָּ שׁ‬,‫לְ קַ בֵּ ץ הָ רוּחַ וְ זֶה‬
 ִ‫שׁרשׁ הָ רוּחַ ַכּנַּ"ל שֶׁ ﬠִ קַּ ר בְּ חִ ינַת הָ רוּחַ הוּא בַּ יָּדַ יִ ם שֶׁ שָּׁ ם פּ‬ ֶ ‫קְ דוֹנוֹת הָ רוּחוֹת‬
‫"שׁפְ כִ י כַמַּ יִ ם לִ בֵּ ך" הַ יְ נוּ שֶׁ ַﬠל יְ דֵ י זֶה‬ ִ :‫ ִמי צָ ַרר מַ יִ ם בַּ ִשּׂ ְמלָה‬,‫ַכּנַּ"ל וְ זֶה‬
‫צוֹרר מַ יִ ם בַּ ִשּׂ ְמלָה שֶׁ שּׁוֹמֵ ר הַ לֵּב שֶׁ לּא יִ ְשׁלט ָﬠלָיו‬ ֵ ‫שֶׁ ְמּלַקֵּ ט הָ רוּחַ הוּא‬
‫ץ שֶׁ ﬠַל יְ דֵ י זֶה הוּא מֵ קִ ים בְּ חִ ינַת ַרגְ לִ ין הַ ְמדַ מֶּ ה וְ זֶה ִמי הֵ קִ ים כָּל אַ פְ סֵ י אָ ֶר‬
‫ " ַו ַיּﬠֲבִ ֵרנִ י מֵ י‬:‫ כְּ מוֹ שֶׁ כָּתוּב‬,‫ בְּ חִ ינַת ַרגְ לִ ין‬,"‫הַ ְמלֻבָּ שׁ בְּ זֶה הָ עוֹלָם "אַ פְ סֵ י‬
‫וֹן אָ פְ סָ יִ ם" כִּ י ַﬠל יְ דֵ י נִ גּוּן בַּ יָּד הַ נַּ"ל ַﬠל יְ דֵ י זֶה נִ כְ נָע הַ ְמדַ מֶּ ה ַו ֲאזַי זוֹכֶה ַל ִזּכָּר‬
‫הַ נַּ"ל שֶׁ הוּא בְּ חִ ינַת מַ ה שֶּׁ יּוֹדֵ ַﬠ לְ הָ בִ ין כָּל הָ ְרמָ זִים שֶׁ יֵּשׁ בְּ כָל דָּ בָ ר שֶׁ בָּ עוֹלָם‬
‫ הַ ְמלֻבָּ ִשׁים בְּ כָל הַ ְדּבָ ִרים‬,‫שֶׁ הֵ ם בְּ חִ ינַת חִ יּוּת ֱאלקוּת בְּ חִ ינַת ַרגְ לֵי הַ קְּ דֻשָּׁ ה‬
‫שֶׁ בָּ עוֹלָם ַכּנַּ"ל‬
And this is "mi hekim kol afsei aretz" because he raises and
establishes the aspect of raglei hakedushah that are clothed
in this world as mentioned. And this is: "Vayehi miketz
shanatayim yamim" — it is the aspect of those who utter
slander, of whom it is said: "yom lashanah ylom lashanah"
because through them the aspect of ahavah d'kedusha is
spoiled and damaged which is the aspect of the "v'kamatz
hakohen" mentioned. "Miketz" which is the aspect of
blemish of the kamatz. "U'phar`oh cholem/and Phar`oh was
dreaming" i.e. the power of imagination mentioned.
"V'hineh `omed `al haye'or/and behold standing by the
river" this is the Pishon i.e. aspect of pi shoneh
halakhot whom the faculty of imagination overcomes as
mentioned. "V'hineh min haye'or/and behold out of the
river..." i.e. through them comes the seven years of satiefy
and seven years of famine, i.e. good and bad as mentioned.
And the bad exceeds and overcomes the good, in the aspect
of "v'lo nod`a ki ba'u kirvenah." "Asaf Elohim et
cherpati/God has taken away shame" Gen 30:23 that He
sweetens the bad, which is the aspect of hunger in the
aspect of "asher lo tikchu `od cherpat ra`av bagoyim/that
you no longer receive the shame of famine among the
nations" Eze. 38:30. "Ish asher ruach Elohim bo/a man in
whom is the spirit of God" Gen. 41:38, "v'yosef yashit yado
`al `eineikha/and Yosef will place his hands on your eyes"
Gen. 46:4 because through the hand, the eye is protected
from the faculty of imagination as mentioned. See
in Saba what is darshened on the verse: "Hashem Elohai
gadalta me'od..." and this is the aspect of "ezkerah neginati
balailah, `im levavi asicha vayichapes ruchi/I recall my
music at night; I speak with my heart and my spirit
searches" Ps. 77 "at night," because that is the time of
entrusting the spirits, the aspect of the "b'yadkha afkid
ruchi/into Your hand I commend my spirit" mentioned
above. That is the time for collecting the good spirit from
out of the bad spirit, i.e. that is the main time for the
hitbodedut, to isolate oneself with his Creator and lay out
his speech before Hashem Yithbarakh, to relate his heart
and seek the good spirit i.e. the good points that are yet in
him to separate them from the bad wind which is the aspect
of the melody mentioned, through which the memory is
guarded as mentioned, i.e. though this he merits to
remember his ultimate purpose for the coming world and
always think of his end and cling his mind to the coming
world constantly, which all this is the aspect of memory as
mentioned.
‫"מי הֵ קִ ים כָּל אַ פְ סֵ י אָ ֶרץ" שֶׁ מַּ ֲﬠלֶה וּמֵ קִ ים בְּ חִ ינַת ַרגְ לֵי הַ קְּ דֻשָּׁ ה‬ ִ :‫וְ זֶהוּ‬
‫ וַיְ הִ י ִמקֵּ ץ ְשׁנָתַ יִ ם י ִָמים הוּא בְּ חִ ינַת‬,‫הַ ְמלֻבָּ ִשׁין בְּ זֶה הָ עוֹלָם ַכּנַּ"ל וְ זֶהוּ‬
‫ "יוֹם לַשָּׁ נָה יוֹם לַשָּׁ ָנ‬:‫ הַ ֶנּאֱמָ ר בָּ הֶ ם‬,‫ה" שֶׁ ﬠַל יָדָ ם נִ ְתקַ לְ קֵ ל מוֹצִ יאֵ י ִדבָּ ה‬
,‫ "וְ קָ מַ ץ הַ כּהֵ ן" ַכּנַּ"ל ִמקֵּ ץ‬:‫וְ נִ פְ גַּם בְּ חִ ינַת אַ הֲבָ ה ִדּקְ דֻשָּׁ ה שֶׁ הוּא בְּ חִ ינַת‬
‫ הַ יְ נוּ הַ כּחַ הַ ְמדַ מֶּ ה ַכּנַּ"ל וְ הִ נֵּה עמֵ ד‬,‫שֶׁ הוּא בְּ חִ ינַת פְּ גַם הַ קָּ מַ ץ וּפ ְַרעה חֹ לֵם‬
‫ שֶׁ ִמּ ְתגַּבֵּ ר ֲﬠלֵיהֶ ם הַ כּחַ ַﬠל הַ יְ אר זֶה פִּ ישׁוֹן הַ יְ נוּ‬,‫בְּ חִ ינַת פִּ י שׁוֹנֵה ֲהלָכוֹת‬
‫הַ ְמדַ מֶּ ה ַכּנַּ"ל וְ הִ נֵּה ִמן הַ יְ אר וְ כוּ' הַ יְ נוּ שֶׁ ַﬠל יָדָ ם בָּ א שֶׁ בַ ע ְשׁנֵי שָׂ בָ ע וְ שֶׁ בַ ע‬
ִ‫ הַ יְ נוּ טוֹב ו ַָרע ַכּנַּ"ל וְ הָ ַרע ִמ ְת ַרבֶּ ה וְ גוֹבֵ ר ַﬠל הַ טּוֹב בִּ בְ ח‬,‫ "וְ לא ְשׁנֵי ָרﬠָב‬:‫ינַת‬
‫נוֹדַ ע כִּ י בָ אוּ אֶ ל קִ ְרבֶּ נָה" "אָ סַ ף ֱאלהִ ים אֶ ת חֶ ְר ָפּ ִתי" שֶׁ הוּא מַ ְמ ִתּיק אֶ ת‬
 ‫ " ֲאשֶׁ ר לא ִתקְ חוּ עוֹד חֶ ְר ַפּת ָרﬠָב‬:‫ שֶׁ הוּא בְּ חִ ינַת הָ ָרﬠָב בִּ בְ חִ ינַת‬,‫הָ ָרע‬
‫"אישׁ ֲאשֶׁ ר רוּחַ ֱאלהִ ים בּוֹ" "וְ יוֹסֵ ף י ִָשׁית יָדוֹ ַﬠ‬ ִ "‫ל ﬠֵינֶיך" שֶׁ ַﬠל ְידֵ י בַּ גּוֹיִ ם‬
'‫ "ה‬:‫ נִ ְשׁמָ ר הָ ַﬠיִ ן ִמכּחַ הַ ְמדַ מֶּ ה ַכּנַּ"ל ַﬠיֵּן בְּ סָ בָ א מַ ה שֶּׁ דָּ ַרשׁ ﬠַל פָּסוּק‬,‫הַ יָּד‬
‫ "אֶ זְכְּ ָרה נְ גִ ינ ִָתי בַּ לָּיְ לָה ﬠִ ם לְ בָ בִ י אָ ִשׂיחָ ה‬:‫ֱאלקַ י גָּדַ לְ תָּ ְמאד" וְ כוּ' וְ זֶה בְּ חִ ינַת‬
‫ "בְּ י ְָדך אַ פְ קִ יד וַיְ חַ ֵפּשׁ רוּחִ י" בַּ ַלּ‬:‫ בְּ חִ ינַת‬,‫ שֶׁ אָ ז הוּא פִּ קְ דוֹנוֹת הָ רוּחוֹת‬,‫יְ לָה‬
‫רוּחִ י" הַ נַּ"ל ֲאזַי הַ זְּמַ ן לְ קַ בֵּ ץ הָ רוּחַ טוֹבָ ה ִמתּוֹך הָ רוּחַ ָרﬠָה הַ יְנוּ שֶׁ אָ ז ﬠִ קַּ ר‬
ָ‫בּוֹדדוּת לְ הִ ְתבּוֹדֵ ד בֵּ ינוֹ לְ בֵ ין קוֹנוֹ וּלְ פ ֵָרשׁ ִשׂיח‬ ְ ‫תוֹ לִ פְ נֵי הַ שֵּׁ ם הַ ְזּמַ ן שֶׁ ל הַ הִ ְת‬
‫ ְדּהַ יְ נוּ הַ נְּ קֻ דּוֹת טוֹבוֹת שֶׁ יֵּשׁ בּוֹ‬,‫יִ ְתבָּ ַרך לָשׂוּחַ ﬠִ ם לְ בָ בוֹ וּלְ חַ פֵּ שׂ הָ רוּחַ טוֹבָ ה‬
‫ﬠֲדַ יִ ן לְ בָ ְר ָרם ִמתּוֹך הָ רוּחַ ָר ָﬠה שֶׁ זֶּהוּ בְּ חִ ינַת נִ גּוּן הַ נַּ"ל שֶׁ ﬠַל יְ דֵ י זֶה נִ ְשׁמָ ר‬
ַ‫ְינוּ שֶׁ ַﬠל יְ דֵ י זֶה זוֹכֶה לִ זְכּר תַּ כְ לִ יתוֹ הָ אַ חֲרוֹן לָעוֹלָם הַ בָּ א הַ ִזּכָּרוֹן ַכּנַּ"ל ְדּה‬
‫וְ ַלחֲשׁב תָּ ִמיד ﬠַל סוֹפוֹ וּלְ אַ ְדבְּ קָ א מַ חֲשַׁ בְ תֵּ הּ בְּ ָﬠלְ מָ א ְדּאָ תֵ י תָּ ִמיד שֶׁ כָּל זֶה‬
‫הוּא בְּ חִ ינַת ִזכָּרוֹן ַכּנַּ"ל‬
And this is: "ezkerah neginati balailah, `im levavi asicha,
vayichapes ruchi." If you examine this scripture closely,
you will find that all these words all explain this matter.
"Ezkerhah" is the aspect of the memory, that one must
always remember the coming world. And this is the aspect
of "neginati" i.e. aspect of the melody which is the aspect
of separating the good from the bad mentioned, because
through the aspect of melody and joy one can merit to
remind oneself of the coming world because guarding the
memory is via manual music, which is the aspect of joy
mentioned. "Balailah" because in main time of separating
the good wind is at night which is the time of entrusting the
spirits as mentioned. And this is `im levavi asichah because
through the aspect of melody and joy the heart is guarded
from the faculty of imagination as mentioned. And then he
can pour out his heart like water before Hashem which is
the aspect of the “mi tzarar mayim basimlah" in the aspect
of "shifkhi kamayim libekh nokhach pnei Hashem." "`Im
levavi asichah vayichapes ruchi" because through this one
wakes up to speak with his heart regarding his enduring
purpose for the coming world and seek and request and find
the good points, the aspect of the good spirit that is in him,
in order to return to Hashem Yithbarakh through this.
Because the main way of teshuvah is to subdue the bad
spirit, and separate the good spirit, as is known. And this is
the aspect of rising at midnight, because a harp was hung
over the bed of David and when midnight arrived it would
play by automatically, i.e. at midnight the aspect of the
melody of holiness is awakened which is drawn from the
harp of David who is the aspect of separating the good
wind etc. as mentioned. And therefore that is the time to be
strong in the service of Hashem and rise then to delve in the
service of Hashem to spread his speech before him
Yithbarakh because that is the main time of separating via
the aspect of instrumental song mentioned which is the
aspect of the harp of David which played then as
mentioned. And understand these things well for practical
application.
‫ וַיְ חַ פֵּשׂ רוּחִ י" ִאם ְתּדַ קְ דֵּ ק‬,‫ ﬠִ ם לְ בָ בִ י אָ ִשׂיחָ ה‬,‫ "אֶ זְכְּ ָרה נְ גִ ינ ִָתי בַּ לָּיְ לָה‬:‫וְ זֶהוּ‬
‫ ִתּ ְמצָ א שֶׁ בְּ כָל הַ ִמּלּוֹת הָ אֵ לֶּה בְּ ֻכלָּם ְמבאָ ר כָּל ﬠִ נְ יָן הַ נַּ"ל‬,‫בַּ ִמּקְ ָרא הַ זֶּה‬
ְ‫ זֶה בּ‬,‫חִ ינַת הַ ִזּכָּרוֹן הַ נַּ"ל שֶׁ צְּ ִריכִ ין לִ זְכּר תָּ ִמיד בְּ ָﬠלְ מָ א ְדּאָ תֵ י וְ זֶה אֶ זְכְּ ָרה‬
‫ ְדּהַ יְ נוּ בְּ חִ ינַת הַ נִּ גּוּן הַ נַּ"ל שֶׁ הוּא בְּ חִ ינַת בֵּ רוּר הַ טּוֹב ִמן הָ ָרע‬,‫בְּ חִ ינַת נְ גִ ינ ִָתי‬
ִ‫זְכּר ַﬠצְ מוֹ בָּ עוֹלָם הַ בָּ א כִּ י ַכּנַּ"ל כִּ י ﬠַל ְידֵ י בְּ חִ ינַת נִ גּוּן וְ ִשׂ ְמחָ ה יְ כוֹלִ ין ל‬
‫ כִּ י‬,‫ שֶׁ הוּא בְּ חִ ינַת ִשׂ ְמחָ ה ַכּנַּ"ל בַּ לָּיְ לָה‬,‫ ַﬠל יְ דֵ י נִ גּוּן בַּ יָּד‬,‫ְשׁ ִמ ַירת הַ ִזּכָּרוֹן הוּא‬
:‫ﬠִ קַּ ר בֵּ רוּר הָ רוּחַ טוֹבָ ה הוּא בַּ לַּיְ לָה שֶׁ אָ ז הוּא פִּ קְ דוֹנוֹת הָ רוּחוֹת ַכּנַּ"ל וְ זֶהוּ‬
" ָ‫בִ י אָ ִשׂיחָ ה" כִּ י ﬠַל יְ דֵ י בְּ חִ ינַת נִ גּוּן וְ ִשׂ ְמחָ ה הַ נַּ"ל ﬠַל ְידֵ י זֶה נִ ְשׁמָ ר ﬠִ ם לְ ב‬
:‫הַ לֵּב ִמכּחַ הַ ְמדַ מֶּ ה ַכּנַּ"ל וְ אָ ז יָכוֹל לִ ְשׁפּך לִ בּוֹ כַּמַּ יִ ם לִ פְ נֵי ה' שֶׁ זֶּהוּ בְּ חִ ינַת‬
"‫"שׁפְ כִ י‬ ִ :‫כַמַּ יִ ם לִ בֵּ ך נכַח פְּ נֵי ה'" ﬠִ ם ִמי צָ ַרר מַ יִ ם בַּ ִשּׂ ְמלָה" הַ נַּ"ל בִּ בְ חִ ינַת‬
‫עוֹר ִרין לָשׂוּחַ ﬠִ ם לְ בָ בוֹ ִמתַּ כְ לִ יתוֹ‬ ְ ‫לְ בָ בִ י אָ ִשׂיחָ ה וַיְ חַ פֵּשׂ רוּחִ י שֶׁ ַﬠל ְידֵ י זֶה נִ ְת‬
ַ‫הַ נִּ צְ חִ י לָעוֹלָם הַ בָּ א וּלְ חַ פֵּשׂ וּלְ בַ קֵּ שׁ לִ ְמצא הַ נְּ קֻ דּוֹת טוֹבוֹת בְּ חִ ינַת הָ רוּח‬
‫ טוֹבָ ה שֶׁ בְּ קִ ְרבּ‬,‫ כְּ דֵ י לָשׁוּב לְ הַ שֵּׁ ם יִ ְתבָּ ַרך ַﬠל יְ דֵ י זֶה כִּ י ﬠִ קַּ ר הַ ְתּשׁוּבָ ה הוּא‬,‫וֹ‬
‫ וּלְ בָ ֵרר הָ רוּחַ טוֹבָ ה ַכּיָּדוּ ַﬠ וְ זֶה בְּ חִ ינַת קִ ימָ ה בַּ חֲצוֹת‬,‫לְ הַ כְ נִ י ַﬠ הָ רוּחַ ָר ָﬠה‬
‫יוָן שֶׁ הִ גִּ י ַﬠ חֲצוֹת לַיְ לָה לַיְ לָה כִּ י כִּ נּוֹר הָ יָה תָּ לוּי לְ מַ ﬠְ לָה ִמ ִמּטָּ תוֹ שֶׁ ל דָּ וִ ד וְ ֵכ‬
‫עוֹרר בְּ חִ ינוֹת הַ נִּ גּוּן ִדּקְ דֻשָּׁ ה‬ ֵ ‫הָ יָה ְמ ַנגֵּן מֵ אֵ לָיו הַ ְינוּ שֶׁ בַּ חֲצוֹת לַיְ לָה אָ ז נִ ְת‬
‫הַ נִּ ְמשָׁ ך ִמכִּ נּוֹר שֶׁ ל דָּ וִ ד שֶׁ הוּא בְּ חִ ינַת בֵּ רוּר הָ רוּחַ טוֹבָ ה וְ כוּ' ַכּנַּ"ל וְ ַﬠל כֵּן אָ ז‬
‫גַּבֵּ ר בַּ ﬠֲבוֹדַ ת הַ שֵּׁ ם לָקוּם אָ ז ַלﬠֲסֹ ק בַּ ﬠֲבוֹדַ ת הַ שֵּׁ ם לְ פ ֵָרשׁ ִשׂיחָ תוֹ הַ ְזּמַ ן לְ הִ ְת‬
‫לְ ָפנָיו יִ ְתבָּ ַרך כִּ י אָ ז ﬠִ קַּ ר הַ בֵּ רוּר ﬠַל יְ דֵ י בְּ חִ ינַת נִ גּוּן בַּ כְּ לִ י הַ נַּ"ל שֶׁ הוּא‬
ֵ‫ב ְדּבָ ִרים אֵ לּוּ לְ מַ ﬠֲשֶׂ הבְּ חִ ינַת כִּ נּוֹר שֶׁ ל דָּ וִ ד שֶׁ ְמּ ַנגֵּן אָ ז ַכּנַּ"ל וְ הָ בֵ ן הֵ יט‬
This Torah was said on Shabbat Chanukah and after he said
this Torah he said, "I have now told, how to light ner
chanukah l'amshakha m'shach r'vut kudsha u'ladlaka
butzina/to drawn down great anointings of the holy and to
light the candle. "Shemen mishchat kodesh/the oil of holy
anointing", which is da`at as is known, i.e. aspect of
growing the da`at mentioned which is the aspect of
memory, and he did not explain more.
ָ‫תּוֹרה נֶאֶ ְמ ָרה בְּ שַׁ בָּ ת חֲנוּכָּה וְ אַ חַ ר שֶׁ א‬ ָ ַ‫ ֲאנִי זאת ה‬:‫תּוֹרה הַ זּאת אָ מַ ר‬ ָ ַ‫מַ ר ה‬
‫ אֵ יך מַ ְדלִ יקִ ין נֵר חֲנוּכָּה בְּ חִ ינַת 'לְ אַ ְמשָׁ כָא ְמשַׁ ח ְרבוּת קֻ ְדשָׁ א‬,‫אָ מַ ְר ִתּי ַﬠתָּ ה‬
‫ שֶׁ הוּא הַ דַּ ַﬠת ַכּיָּדוּ ַﬠ הַ יְ נוּ בְּ חִ ינַת‬,"‫וּלְ אַ ְדלָקָ א בּוּצִ ינָא' "שֶׁ מֶ ן ִמ ְשׁחַ ת קדֶ שׁ‬
‫שֶׁ הוּא בְּ חִ ינַת ִזכָּרוֹן הַ נַּ"ל וְ לא בֵּ אֵ ר יוֹתֵ ר הַ גְ דָּ לַת הַ דַּ ﬠַת הַ נַּ"ל‬
Pertaining to the above: "Mi asaf ruach b'chofnav, mi tzarar
mayim basimlah" etc. as mentioned above:
"Yashev rucho yizlu mayim/He causes his wind to blow,
and the waters flow" Ps. 147. Via yashev rucho that he
collects and gathers the wind in his hand, through this the
water flow, the aspect of mi tzarar mayim which is the
aspect of the heart, the aspect of shifkhi kamayim libekh as
mentioned, see there.
The summary of the matter is that which our Rabbis obm
said, "ein adam dan gezera shava me`atzmo/a man is not
permitted to determine a gezera shava on his own" because
it can happen that he determines a gezera shava by himself
and it is from the faculty of imagination, which likens one
word to another as mentioned, see there. And therefore it is
forbidden to determine a gezera shava, i.e. to relate one
word to another by himself unless he so received it from his
Rav, and his Rav from his Rav up to Moshe Rabeinu a"h,
from the mouth of the Almighty, in order to spare oneself
from the power of imagination. Now understand this.
‫שַׁ יָּך לְ ﬠֵיל‬
‫ִמי אָ סַ ף רוּחַ בְּ חָ פְ נָיו ִמי צָ ַרר מַ יִ ם בַּ ִשּׂ ְמלָה וְ כוּ' ַכּנַּ"ל‬
" ‫וּמאַ סֵּ ף הָ רוּחַ בְּ יָדוֹ ַﬠל יְ דֵ י‬ְ ‫יַשֵּׁ ב רוּחוֹ יִ ְזּלוּ מָ יִ ם" ַﬠל יְ דֵ י יַשֵּׁ ב רוּחוֹ שֶׁ ְמּלַקֵּ ט‬
ִ‫"שׁפְ כִ י כַמַּ יִם זֶה יִ ְזּלוּ מָ יִ ם בְּ חִ ינַת ִמי צָ ַרר מַ יִ ם שֶׁ הוּא בְּ ח‬
ִ :‫ בְּ חִ ינַת‬,‫ינַת הַ לֵּב‬
‫ זִכְ רוֹנָם לִ בְ ָרכָה‬,‫ הוּא מַ ה שֶּׁ אָ ְמרוּ ַרבּוֹתֵ ינוּ‬,‫ כְּ לַל הָ ﬠִ נְ יָן‬.‫ ַﬠיֵּן שָׁ ם‬,‫לִ בֵּ ך" ַכּנַּ"ל‬
‫אֵ ין אָ דָ ם דָּ ן גְּ ז ֵָרה שָׁ וָה מֵ ַﬠצְ מוֹ כִּ י יָכוֹל לִ הְ יוֹת שֶׁ הוּא דָּ ן גְּ ז ֵָרה שָׁ וָה מֵ ַﬠצְ מוֹ‬
‫ִמכּחַ הַ ְמדַ מֶּ ה שֶׁ ְמּדַ מֶּ ה ִמלְּ תָ א לְ ִמלְּ תָ א ַכּנַּ"ל ַﬠיֵּן שָׁ ם ַﬠל כֵּן אָ סוּר לָדוּן וְ הוּא‬
,‫ הַ יְ נוּ לְ דַ מּוֹת ִמלְּ תָ א לְ ִמלְּ תָ א מֵ ַﬠצְ מוֹ אֶ לָּא ִאם כֵּן קִ בְּ לָהּ מֵ ַרבּוֹ‬,‫גְּ ז ֵָרה שָׁ וָה‬
‫ ִמ‬,‫ ָﬠלָיו הַ שָּׁ לוֹם‬,‫ כְּ דֵ י לְ הִ נָּצֵ ל ִמכּחַ וְ ַרבּוֹ מֵ ַרבּוֹ ﬠַד משֶׁ ה ַרבֵּ נוּ‬,‫בוּרה‬ ָ ְ‫פִּ י הַ גּ‬
‫הַ ְמדַ מֶּ ה וְ הָ בֵ ן‬.
#60 Pathach Rabbi Shim`onedit
The holy Idra Rabba "The Great Assembly:" a part of the
Zohar where Rashbi and nine other sages gather together
and they explain deep secrets of the Divine "Anatomy."
This Torah is an explanation and commentary on this
beginning passage from it:
Rabbi Shim`on opened the discourse and said: "`Eth
la`asoth laShem..." Simply read, "Time for Hashem to act,"
but which the Sages read midrashically as: It is time (for
us) to act for Hashem, Ps. 119:126: Why is it "time to act
for Hashem"? Because "...heferu Toratekha/they have
annulled your Torah." What is, "They have annulled your
Torah?" The Supernal Torah which is the secret of the Ze`ir
Anpin, for it is nullified if it is not carried out with these
repairs of it which follow; and this verse is said concerning
the Atik Yomin/Ancient of Days. One verse states Deut.
33:29, "Ashreikha Yisrael, mi khamokha/Fortunate are you,
Yisrael; who is like you?" whereas another verse states Ex.
15:11, "Mi khamokha ba'elim Hashem/Who is like You
among the mighty, Hashem?" He called to Rabbi El`azar
his son whose soul was rooted in Chokhmah and sat him in
front of him, and Rabbi Abba whose soul was rooted
in Binah, he seated from the other side while R. Shimon's
soul was rooted in Da`at and said, "Anan klala dekhola/We
are the embodiment of everything! `Ad kan it'taknu
kayamin/Up until now the Pillars have been repaired."
They were silent, heard a sound, and their
knees aRKuVatan trembled lit. kissed each other. What was
the sound? The voice of the supernal assembly
assembling namely, the meRKaVot of HK"BH. Zohar
Nasso 128a
1. Know that there are pathways of the Torah which
contain very profound hitbonenut contemplation;
understanding; insight; discernment; that it is impossible to
come to this hitbonenut except by way of wealth. Just as
with the simple teachings of the Torah, "Im ein kemach ein
Torah/If there is no flour, there is no Torah" Avot 3 — and
in any case a person needs sustenance — so accordingly for
this hitbonenut which is extremely great it is necessary for
him to have very great riches; to have great hon/wealth
without any lack in it whatsoever. For, one needs all the
abundance of the world for this hitbonenut.
And the children of Yissakhar, who had this hitbonenut, in
the aspect of, "Umibnei Yissakhar yod`ei vinah/And of the
children of Yissachar, people knowing discernment..." I
Chron. 12:33, were not privileged to this except by way of
wealth, as in, "Yissakhar chamor garem/Yissakhar is a
{bony, strong} ass" Gen. 49, and its Targum is: "rich in
property." Therefore Moshe and all the prophets had very
great riches in order to come thereby to this hitbonenut.
And on account of there being this hitbonenut in the Torah
therefore the Torah is called hon/wealth see Eruvin 54b.
And similarly, whoever the Torah passed through their
hands had very great riches: namely Moshe Rabeinu who
brought the Torah to Yisrael had great riches as our rabbis
z"l have said see Nedarim 38a, and so too were
Rebbi Yehudah haNassi who arranged and sealed the
mishnayot and Rav Ashi who was the sealing of the
Talmud and organized the whole Talmud as well, who also
were extremely wealthy, as our rabbis of blessed memory
have said (Gittin 59a; see B"M 85a), for on account of
them arranging the entire Oral Torah and the Torah passing
through their hands, therefore they were also wealthy, as
mentioned, for one needs great riches for this hitbonenut.
And this is the aspect of, "Pesol lekha/Hew for
yourself" (Ex. 34:1) — and our rabbis obm expounded,
"hapesolet yihyu shelkha/the discards shall be
yours (Yerushalmi Shekalim 5:2), for just as with simple
teachings of the Torah, before one brings out a
new peshat/basic meaning, one must first say prefaces and
afterwards one throws away the introductions and comes to
what heintends to say — for the essence is what one
intends to say, and all the words and introductions before
are an aspect of pesoletwhich shed off and are discarded
around the intended thing — likewise in hitbonenut of the
Torah one needs to walk around first and go around in
several turns until coming to the intended thing. And the
essence is the intended thing, and all these turns are an
aspect of pesolet and they are the aspect of riches, through
which people come to the hitbonenut. And this is the aspect
of, "Pesol lekha — hapesolet yihyeh shelkha:" that is where
Moshe became rich from, for these discards of the Tablets
are the aspect of surroundings, which fall down and are
discarded around and around the hitbonenut; and they are
the aspect of riches as mentioned, through which they come
to the aforementioned hitbonenut.
And this is the letters of "‫ממון‬/MaMON" being acrostic for,
"Misham Nit`asher Moshe/from there Moshe became
rich" Rashi on Ex. 34:1, and the Vav = six" is the aspect of
the tablets from whence Moshe became rich, for the tablets
were six long and six wide etc., as our rabbis z"l have
said B"B 14a.
2. And arriving at this prosperity is by means of the aspect
of "tikunei `Atik/repairs of the `Atik/Ancient/Everlasting
One," the aspect of "arikhut yamim/length of
days/longevity," the aspect of zaken/elder, for arikhut
yamim is needed in order to receive into it the riches of
the hitbonenut.
And the arikhut yamim/length of days is namely that a
person needs to see to it to lengthen and expand his days,
because each and every day from the place where it begins
for each person is definitely short initially; that is, in the
beginning of the day the service that he needs to perform
on that day is very hard upon him, for example to pray,
study and so forth, and therefore the day initially is short,
for he needs to begin little by little and then progressively
broaden in his service. And the man needs to see to it to
expand, widen and lengthen each and every hour which
comes afterward, expanding and widening it with
additional kedushah/sanctity/separation. And likewise
when the second day comes, he should continually broaden
with the addition of extra kedushah, and thus at each and
every moment his days should widen with the adding
of kedushah; and this is the aspect of arikhut yamim.
And Avraham, who merited to the aspect of zaken/elder,
the aspect of arikhut yamim/length of days, by means of
this merited riches, in the aspect of, "VeAvraham zaken ba
bayamim vaShem berakh et-Avraham bakol/And Avraham
was zaken/old, advanced in yamim/days/years, and Hashem
blessed Avraham with everything" Gen. 24:1. And this is
the aspect of, "Mizekenim etbonan/More than my elders or,
From eldes I will discern" Ps. 119:100, that through this
aspect of zaken/elder he comes to the hitbonenut which
comes via riches, which is drawn down into arikhut
yamim/length of days, which is the aspect of zaken/elder as
mentioned.
3. And the aspect of zaken, that is, to widen and lengthen
his days by adding kedushah each moment, as mentioned,
is via yir'ah/awe/fear, as the yir'ah brings
additional kedushah each and every day, by which the days
lengthen and widen, in the aspect of "yir'at Hashem tosif
yamim/the fear of Hashem will increase days" Prov. 10:27.
"Yir'at Hashem hi otzaro/The fear of Hashem is His
storehouse" Isa. 33:6, in the aspect of: He God made
her Eve like a storehouse, as she is narrow on top and wide
below" Berakhot 61a, for at their beginnings the days are
short and then they go and widen with
additional kedushah via yir'ah as mentioned.
Hence by yir'ah/awe one merits arikhut yamim/length of
days, which are the aspect of zaken/elder, the aspect
of tikunei `Atik/repair of the Ancient One, by which one
merits riches. For yir'ah guards against the opposite of
wealth, namely poverty, which comes through the aspect
of, "Sheker hachen vehevel hayofi/Charm is deceitful and
beauty is vain" Prov. 31:30. For there are several kinds
of chen/charm/grace of falsehood which people do, in how
a person stands, eats, talks with people and likewise in
other things, and each thing has a particular different chen.
And all these deceptive chens come by means of hevel
hayofi/the vanity of beauty, in the aspect of sheker hachen
vehevel hayofi, that is, whoever does not guard from the
beauty of women has craving for these deceptive chens.
And yir'ah is the opposite of this, as it is written, "Sheker
hachen vehevel hayofi, ishah yirat-Hashem hi
tit'hallal/Charm is deceitful and beauty is vain; a woman
who fears Hashem — she is to be praised."
And therefore Avraham and Yitzchak, when they came to
places where there were no yir'ahs and as soon as they
wanted to enter there they felt this by means of starting to
feel — in accord with the extent of their great holiness —
the beauty of women and thus they detected that there is
no yir'ah there, so therefore they prohibited for themselves
relations with their spouses as with his sister, as it is
written, "Ki amarti rak ein yir'at Elohim bamakom
hazeh/For I said, there just is no fear of God in this place"
etc. Gen. 20:11.
And afterwards Avraham repaired this and drew arikhut
yamim/length of days, as it is written, "Vayagar Avraham
be'eretz Pelishtim yamim rabim/And Avraham dwelled in
the land of the Phillistines many or vast days" ibid. 21:34,
the aspect of, "Yir'at Hashem tosif yamim/The fear of
Hashem will increase days," as mentioned. And afterwards
the Pelishtim spoiled all the repairs which Avraham had
accomplished, the aspect of "Vekhol habe'erot... sitmum
Pelishtim/and all the wells... the Pelishtim closed them
up" ibid. 26:15. And therefore when Yitzchak came there
he also needed to proscribe his wife like his sister as above,
until he drew arikhut yamim to there, which is the aspect
of yir'ah which protects from this, as mentioned. And then
she became permitted to him, as written, "Vayhi ka'asher
arkhu-lo sham hayamim vayashkef Avimelekh/And it came
to pass, as the days prolonged for him there, that
Avimelekh peered out" etc. ibid. :8. And by his drawing
down arikhut yamim, there he became privileged to riches,
as written, "Vayizra` Yitzchak ba'aretz hahi vayimtza
bashanah hahi me'ah she`arim/And Yitzchak sowed in that
land and produced in that year a hundred-fold" etc. ibid.
:12 as mentioned.
For whoever does not have yir'ah is not protected from the
aspect of hevel hayofi; thereby he comes to poverty, as
written, "Al-tachmod yofyah bilvavekha/Do not desire her
beauty in your hearts... ki ba`ad-ishah zonah `ad-kikar-
lechem/for on account of a promiscuous woman a man is
reduced to a loaf of bread" Prov. 6:25-26. For riches and
the vanity of beauty are two opposites, for prosperity is
from arikhut haneshimah/elongation of the breathing, and
beauty is from interrupted breathing. For at the time of
emission of the seminal droplet there needs to be an
interruption of breathing for two reasons: one, so that the
droplet does not cool off by breathing, which is the cold air
which one receives each moment from outside, for it needs
to exit with warmth in order that it be fit for conception;
and the other, because the force of pressure is occupied in
emitting and pushing out the droplet, therefore the
interruption of breathing is obligatory, for the breath emits
spirit and takes in spirit, and since the expelling power is
occupied in pushing out the droplet it is impossible to
exhale, and thus there is an interruption of breathing.
And this breath and vapor which enters before and remains
there is clothed in the force of expulsion, and by means of
it the droplet goes out. And in accord with the purity and
cleanness of the breath so is the offspring made bright and
vigorous, for if the breath is pure and clean then the droplet
which goes out, in which this breath is enclothed, is also
pure and clean, and then the offspring is also made bright
and vigorous. But if there is turbidness inside the breath
then the droplet becomes turbid as well, and this is, "Adam
lahevel damah/Man is like a breath" Ps. 144:4. For in
accord with the breath so is the makeup of the fetus, and
this is the aspect of, "Akh hevel benei-adam/Mankind are
but a breath" Ps. 62:10, for the breath polishes/brightens
and invigorates the offspring, as mentioned.
And therefore whoever desires women's beauty, hence he
receives the aspect of interrupted breathing, and therefore
he is in the opposite of riches, which is the aspect of
lengthened breathing. For, all kinds of riches, that is, all
kinds of grain, all the fruit trees and herbs, and all kinds of
metals, they are only by means of geshamim/rains, and also
all the treasures are by means of rains, as written, "Yiftach
Hashem lekha eth-otzaro hatov... latheth metar-
artzekha/Hashem will open up for you His good treasury...
to give the rain of your land" etc. Deut. 28:12. And the
rains are from the aspect of breathing, as they bring in and
receive air avirfrom the outside, as written, "Minishmath-El
yiten-karach verochav mayim bemutzak/From the breath of
the Almighty is the giving of ice, and breadth of waters in
flood" Job 37:10. And this is the aspect of "Hon `ashir
kiryath `uzo/The rich man's wealth is his city of
strength" Prov. 18:11, that is, the richness is by means of
the aspect of the breathing which is the cold kar air which
one receives each moment from the outside, as mentioned.
Thus, "kiryath `uzo/his city of strength or, the calling-
meeting-cooling-occurence-emission of His strength," the
aspect of "geshem mitroth `uzo/shower of the mighty rains
of His strength" Job. 37:6.
And this is what is written Jer. 14:22, "Hayesh behavlei
hagoyim magshimim/Are there any, among the vanities lit.
vapors, fig. vain idols of the gentiles, who can cause rain?"
For, "in the vapors of the gentiles," who are the aspect of
interrupted breathing, the aspect of the aforementioned
"hevel hayofi," there is no aspect of rain there, for rain is
only by means of the breathing, as mentioned. And this is
an aspect of, "Hon mehevel yim`at/Wealth gotten by vanity
shall dwindle/Wealth shall be diminished by vanity" Prov.
13:11: by means of the aforementioned hevel the wealth is
diminished. And this is the aspect of "vekar-ruach ish
tevunah/and he that cools his spirit is a man of
discernment" Prov. 17:27: by means of cool spirit, which is
the cool wind of the breathing, thereby one merits to the
aforementioned hitbonenut, which comes via riches, as
mentioned.
And this is an aspect of, "Venishmat Shaddai tevinem/And
the spirit of Shaddai that gives them discernment" Job 32:8,
for the essence of the hitbonenut is via breathing, the aspect
of cool spirit as mentioned, for the main repair of the
intellect is by way of the breathing, for the main thing for
the intellect to be in its proper state so that he
can lehitbonen/reach contemplative understanding is by
means of the lipids that are in the body. For the intellect is
like a lamp that burns, for it burns by way of the lipids that
are drawn to it and they are like oil that is drawn to the lit
wick. And when there are no lipids in the body the intellect
cannot burn in the hitbonenut and from this come insane
people, by the bodily moisture drying up, and by this the
brain is spoiled, by it not having oils to light. And all the
moisture and the lipids in the body are by means of the
breathing, for, "Ilmale kanfei re'ah denashvin `al-liba havei
liba oked kol-gufa/If not for the lobes of the lung which
blow over the heart, the heart would incinerate the entire
body" Tikunei Zohar 27a. Hence the essence of
maintaining the oils and moisture in the body is by way of
breathing, that the lung receives cool air from outside to
cool the heart, and by way of breathing is the preservation
of the intellect, that it should be able to light in
the hitbonenut as mentioned.
And this is the aspect of, "Ner Hashem nishmat adam/The
soul the breath of man is the lamp of Hashem" Prov. 20:27,
that the main sustenance and repair of the ner Hashem,
which is the intellect, is by means of the breathing, as
mentioned. Hence through yir'ah one merits to arikhut
yamim/length of days and through this the wealth is drawn
down, through which they come to the
aforementioned hitbonenut.
4. And the completion of the yir'ah is in the aspect of three
lines: the aspect of mora' shamayim/fear of Heaven, mora'
rabakh/fear of your rav, and mora' av va'eim/fear of father
and mother. And when there is a chakham hador/sage of
the era who is privileged to worthy students and worthy
children then the yir'ah is in completion, for: the yir'ah of
the chakham and the rav of the era is the aspect of mora'
shamayim, his students have yir'at harav in the aspect
of mora' rabakh, and his children have mora' av va'eim, so
that the yir'ah is complete through these three yir'ot.
And the aspect of the yir'ah of each of these three needs to
be of threefold makeup. That is, fear of one's rav, which
is mora' shamayim, needs to include all three
brains, chokhmah, binah, and da`at (wisdom, discernment,
and knowledge), for the fear of one's rav comes mainly by
means of the hitbonenut of the greatness of the
Creator, Yithbarakh Shemo, which he probes and seeks
with his mental faculties. Hence the fear of his rav is by
means of the intellect; therefore it is necessary that
the yir'ah be filled with all three brains, with his chokhmah,
binah and da`at; all of them should be filled with yir'at
Hashem.
And yir'at hatalmid/the pupil's fear, that is, mora'
rabakh which is by means of the learning which he receives
from the rav, needs to be drawn into all parts of the
learning, which is also an aspect of the three lines, that is,
the aspect of oraita tlita'ah/the Threefold Torah Shabbat
85a.
And yir'at haben/the son's fear, which is mora' av va'eim,
one needs to draw it forth in the aspect of nachalat
avot/paternal inheritance, the aspect of, "Bayit vahon
nachalat avot/A home and riches are the inheritance from
the fathers" Prov. 19:14. And it is necessary that
the yir'ah spreads out on all parts of the wealth, which are
the nachalath avoth as mentioned: "Le`olam yeshalesh
adam ma`othav, shelish bifrakmatia, ushelish bekarka`,
ushelish beyado/Always a man should apportion his money
into three: one third in trade, one third in land, and one
third in cash in his hand" B"M 42a.
And these three components in wealth correspond to the
three times that riches are mentioned in the Torah. For,
riches are not mentioned in the entire Torah except these
three times: regarding Sedom, as written, "Velo-tomar ani
he`esharti et-Avram/So that you should not claim, 'I made
Avraham wealthy'" Gen. 14:23, and regarding Rachel and
Leah, as written, "Ki khol-ha`osher asher hitzil Elohim/For
all the wealth which God has delivered" etc. ibid. 31:16,
and regarding the shekalim, as written, "He`ashir lo-
yarbeh/The rich person should not contribute more" Ex.
30:15.
For, the one-third in trade corresponds to the wealth that is
mentioned regarding Sedom, for about Sedom it is written,
"Hanishkachim mini-ragel/those who caused the foot of
wayfarers to be forgotten" Job 28:4, for they wanted to
abolish trade, which is an aspect of regel/foot, as written,
"Semach Zevulun betze'tekha/Rejoice, Zevulun, in your
going out" Deut. 33:18, and therefore one must specifically
have commerce; and this is: "one-third in trade."
And the "one-third in land" corresponds to the wealth that
is mentioned with Rachel and Leah, for in truth the essence
of wealth is only for the hitbonenut, but without this the
wealth is only for women and those who have internalized
wisdom to a lesser extent katanei-da`at like them. And this
is their statement of, "Ki khol-ha`osher asher hitzil Elohim
me'avinu lanu hu ulevaneinu/For all the wealth which God
has taken away from our father is for us and for our
children" Gen. 31:16, that is, all the wealth is only for
women and the katanei-da`at such as us. But
you Ya`akov — "... ve`atah kol asher amar eleikha Elohim
`aseh/and now whatever God has said to you, do," that is,
you need the wealth for the sake of the hitbonenut of the
greatness of Hashem. And corresponding to this is the
aspect of one-third in land, the aspect of "ishah karka`
`olam/woman is compared to the earth" Sanhedrin 74b; Kli
Yakar to Gen. 24:63.
And the one-third in cash in his hand corresponds to the
wealth mentioned regarding Shekalim, as stated there:
"lekhaper `al nafshoteikhem/to atone for your souls" Ex.
30:15, the aspect of "asher beyado nefesh kol-chai veruach
kol-basar-ish/in Whose hand is the soul of every living
thing and the spirit of all human flesh" Job 12:10.
5. And the revelation of the yir'ah is by means of barren
women being visited/remembered with conception pekidut
`akarot, for yir'ah is revealed by means of giving birth, the
aspect of, "ra`adah achazatam sham, chil
kayoledah/trembling took hold of them there, pangs, as a
woman giving birth" Ps. 48:7, for by giving birth, bloods
and strengths go out, which are the aspect of yir'ah/fear,
and especially when a barren woman is visited, as the
bloods and strengths had been stopped up until now,
therefore afterwards when they go out the yir'ah is most
revealed.
And in accord with the birth, so is the revelation of
the yir'ah. For when one barren woman is visited,
the yir'ah is revealed, and when many barren women are
visited, the yir'ah is revealed much more. And this is the
aspect of, "chil kayoledah/trembling one who gives birth:"
in accord with the birth so is the revelation of the yir'ah.
Therefore the birth of Yitzchak was on Rosh Hashanah, for
he is the epitome of the extreme revelation of the yir'ah, the
aspect of "the fear of Yitzchak." For when Sarah was
visited many barren women became visited along with her,
as our rabbis obm have said Gen. R. 53. And this is the
aspect of, "Ki-yaladeti ben lizkunav/For I have borne a son
in lit. to his old age" Gen. 21:7, for by means of Yitzchak's
birth, who is the revelation of the yir'ah, thereby arikhut
yamim/longevity was drawn down, the aspect of elder, as
mentioned, in the aspect of "Yir'at Hashem tosif
yamim/The fear of Hashem will increase days," as
mentioned.
6. And the visitation of barren women is accomplished by
means of awakening mankind from their sleep, for there are
mankind who sleep through their days: even though it
appears to the world that they are serving Hashem and are
involved in Torah and prayer, nonetheless all their
devotions — Hashem Yithbarakh has no satisfaction from
them, for their service remains down below and cannot get
high and ascend up. For, the essence of life is the mental
faculty, as written, "Hachokhmah techayeh et-
ba`alei'ah/The wisdom preserves the life of him that has
it" Eccl. 7:12. So when the service is with the mental
faculty, one puts life into it so that it can go up. But when
one falls in to the aspect of mochin de'katnut/constricted
consciousness, the aspect of sleep, it the mental
faculty cannot rise up.
And there are those who have fallen into the aspect of sleep
by means of cravings and evil deeds. And there are those
who are fine and decent people except that their downfall is
through eating. For sometimes when the man eats a food
that has not yet been refined into human food, thereby his
brain falls into the aspect of sleep. For just as physically
there are foods that induce sleep and there are foods that
diminish sleep, likewise spiritually there are foods that
have not been refined, which bring a persondown into the
aspect of sleep. But when one eats
in kedushah/sanctity/separation and taharah/purity, then it
is the aspect of, "lechem hapanim/showbread lit. face
bread, Ex. 25:30. For, the intellect is the face, as written:
"Chokhmat adam ta'ir panav/A man's wisdom illuminates
his face" Eccl. 8:1; but when his eating is not with sanctity
then he loses his face, that is, the mental faculty, and falls
into the aspect of sleep.
For the main purpose of food is to give life to the heart, as
written, "Vayochal... vayesht vayitav libo/And Bo`az ate
and drank and his heart was merry lit. made good" Ruth
3:7, as our rabbis z"l have said, "Pita sa`ada deliba/Bread
strengthens the heart" Gen. R. 48. But when the food is not
refined or when one does not eat in holiness then he brings
badness to the heart, and by means of heart-badness his
face is damaged, as written, "Madu`a paneikha ra`im/Why
do you have a bad face? ...Ein zeh ki-im ro`a lev/This is
nothing else but badness/sorrow of heart" Neh. 2:2. And
conversely, seeking his face, that is, recovering his face,
depends on proper condition of the heart, as written,
"Lekha amar libi, bakeshu panai/On Your behalf my heart
says, 'Seek My face'" Ps. 27:8.
Hence sometimes by means of unrefined food, whereby the
heart is damaged, thereby one loses his face and falls into
the aspect of sleep and must be awakened from his sleep.
But it is impossible to awaken him except when he has
begun to rouse on his own, for there must be it`aruta
dil'tata/awakening from below. However, when he has
started to wake up by himself, if theyhad not awakened him
he would have remained sleeping more. Therefore as soon
as he is roused he must be shown his face and enclothed
with his face that had departed from him during sleep. And
this is the concept of being awakened from sleep.
And when we want to show him his face and awaken him
from his sleep, we need to clothe his face for him in story
tales. For there are seventy panim/faces/facets to the
Torah Bamidbar R. 13:16, and they are the aspect of
"seventy ShaNim/years/differences," for each one
is meShuNeh/different from the other. And it is necessary
to enclothe specifically the face, for three reasons: One, for
it is like healing a blind person: he must be enclosed so that
he should not see the light suddenly, and one needs to
restrict the light for him so that he should not be harmed by
what he sees suddenly. Likewise for this person who was in
sleep and darkness a long time, when one wants to show
him his face and awaken him one must clothe his face for
him in story tales in order that the sudden light should not
harm him. And this is the aspect of, "Ani betzedek echezeh
paneikha/I will behold Your face justly/temperately..." Ps.
17:15: tzedek/justness is the aspect of clothing, the aspect
of "tzedek lavashti/I don righteousness" Job 29:14. And
then: "...esbe`ah vehakitz temunatekha/I shall be satisfied,
whilst awake, with Your image," for then he can see
afterwards while awake, that is, when he has been roused
and awakened from sleep, for the sudden light will no
longer harm him.
And the second reason is that it is necessary to enclothe his
face in order that the chitzonim forces that are outside of
holinessshould not take hold of him.
And the third reason is that the chitzonim which do have a
grip on him will not release him, therefore it is necessary to
enclothe his face in order to alter it so that they do not
recognize him, in the aspect of "Meshaneh panav
vateshalchehu/You change his face and send him
away" Job 14:20.
Now, there are several aspects in this enclothing the face.
For sometimes his face is clothed in a story tale. And
sometimes it is impossible to awaken him with his face and
he needs to be shown a higher face. And sometimes one
also enclothes it in words of Torah, that is, saying a high
Torah that is impossible to convey as-is, so one clothes it in
a Torah that is lower and lesser than it.
And this is the aspect of, "Hashem, pa`alekha bekerev
shanim chayehu/Hashem, revive Your work in the midst of
these years" Hab. 3:2: chayehu/revive it — Rashi explains,
"awaken it." And this is, "pa`alekha"/Your work lit. Your
deeds, namely story tales — "bekerev
shanim/within shanim/years/versions," namely the aspect
of stories of the seventy facets, which are the seventy years,
as mentioned. That is, one awakens him by means of story
tales that are bekerev shanim/within the facets, that is, the
stories of the seventy Torah facets, as mentioned.
But sometimes a person has fallen from all the seventy
faces to the extent that it is impossible to awaken him with
any face, other than by means of "sipurei ma`asiyot shel
shanim qadmoniyot/story tales of ancient years/facets," as
all the seventy faces, seventy years, receive life from
there i.e. from that which is more Primal than mortal life
and experience. And this is the aspect of the `Atik/the
Ancient One, the aspect of zaken/elder, the aspect of hadrat
panim/respected face, as all the seventy faces receive life
and honor from there.
And this is the aspect of "verav-chesed/and abundant in
kindness" Ex. 34:6. For, one who teaches his student
one halakhah/Torah conduct has acted kindly toward him,
as our rabbis o"bm have said, "Kol hamone`a talmido
mileshamesho, ki'ilu mone`a mimeno chesed/Whoever
does not permit his student to attend on him, acts as if he
deprived him of an act of kindness" Ketubot 96a. And
attending on sages is the aspect of halakhot/Torah ways
which a student receives from his rav. Hence what the rav
teaches his student is an aspect of chesed/kindness. And
therefore when one awakens him with some face from the
seventy faces which he enclothes in the aspect of Hashem
pa`alekha bekerev shanim chayehu" as mentioned, this is
the aspect of ordinary kindness; but when he awakens him
by means of sipurei ma`asiyot shel shanim qadmoniyot it is
the aspect of "verav chesed/and utmost kindness," for all
the faces and all the kindnesses receive from there.
7. And when one is involved in awakening people he needs
to guard himself from students who are not worthy, in order
that their badness should not cling to him, so that it should
not harm him, as our rabbis o"bm have said, "Kol
hamelamed latalmid she'eino hagun/Whoever teaches an
unworthy student" etc.1 Similarly our sages obm forbade
writing on the hide of a non-kosher beast, as written,
"Lema`an tihyeh Torat Hashem befikha/So that Hashem's
Torah be in your mouth:" Ex. 13:9 — from that which is
permitted to enter your mouth Shabbat 108a. And teaching
someone is like writing, for the tongue is the aspect of,
"Leshoni `et sofer mahir/My tongue is the pen of a ready
writer" Ps. 45:2, for the heart of the student is engraved and
written on, as written, "Katevem `al-luach libekha/Write
them upon the table of your heart" Prov. 3:3. And therefore
his words must not be written on the aspect of a non-kosher
beast, that is, an unworthy student.
However, it is impossible for flesh and blood to guard itself
so that unworthy students should not hear from him. And
for this, he needs that his study should be, "lilmod
ulelamed, velishmor vela`asot/to learn and to teach, and to
keep and to do/make," that is, by means of his study with
his student, it should be as if he made the person and as if
he made the words of Torah, as our rabbis obm have said,
"Whoever teaches someone else's son Torah, is as if he
made him... and as if he made the words of Torah" Num.
3:1 and Rashi; Sanh. 99b. And when he studies with this
intention, then Hashem Yithbarakh guards him so that his
words should not be written in the memory of a student
who is not worthy, but only be forgotten by him.
And when one is involved in awakening others by means of
story tales, his conversations and stories also need to be in
this aspect of study, that is, "lilmod vela`asot/to teach and
to author/make" as mentioned. And this is the aspect of,
"The conversations of Torah sages require study" A"Z 19b,
that is, whatever is needed in his studies is needed also in
his conversations, which are the aspect of story tales, as
mentioned. And this is, "Ve`alehu litrufah/And its leaf for
healing" Eze. 47:12: "Its leaf" is the aspect of the Torah
sage's conversation, as our rabbis obm have said, "Ve`alehu
lo-yibol/And its leaf shall not whither" Ps. 2: even the
conversation of a Torah sage" etc. A"Z ibid..
And this is, "liTRuFaH": leHaTiR PeH/to permit-release-
open the mouth, that is, the aspect of "from that which is
permitted to your mouth." For when his conversations are
in the aspect of, "Torah sages' conversations require study,"
that is, lilmod ulelamed, lishmor vela`asot as mentioned,
then he will be protected from unworthy students, which is
the aspect of "from that which is permitted for your mouth"
as mentioned, from whence we learn that we do not write
etc. as mentioned.
8. And this is the aspect of what our rabbis obm taught
regarding the verse, "Ve`alehu litrufah/And its leaf for
healing: lehatir peh ilemim/to permit-release the mouth of
the mute... ul'hatir peh `akarot/and to open the mouth of
barren women" Sanh. 100, for by awakening people from
their sleep by way of story tales, which is the aspect of,
"ve`alehu litrufah" etc. as mentioned, thereby is
accomplished the aspect of "releasing the mouth of the
mute," for previously when they were in the aspect of sleep
and were not hearing the sage's rousing and his words were
not heard by their ears, for Zohar II 186b, "Zaka'ah man
demallel `al udna deshama`/Fortunate is he who speaks to
an ear that hears!" — but these were like deaf people and
did not hear whatsoever, and on account of this it was
impossible for them to speak, for, "a regular deaf person
can neither hear nor speak" Terumot I:2; Chagigah2b, that
is, on account of his deafness he cannot talk. And now,
when the sage wakes him up and he hears his words, then
he can talk. And this is the aspect of, "lehatir peh ilemim,"
and this is the aspect of, "Petach pikha le'ilem/Open your
mouth for the mute" Prov. 31:8.
And by means of this is the aspect of, "ul'hatir peh
`akarot/and to open the mouth of barren women," for this
speech, which had been so constricted within them for such
a long time that they were like the deaf and the mute, now
that this speech emerges, it emerges with great force, in the
aspect of Ps. 103:20, "giborei koach `osei devaro/those who
are mighty of strength, that fulfill His word;" and this
strength enters into the vessels of procreation, in the aspect
of Gen. 49:3, "Kochi vereishit oni/My strength and the first
of my virility'" that is, the BaTChanei hador/guarantors of
the epoch, who are the aspect of the procreative organs,
they receive this power, in the aspect of, "Vekavei Hashem
yachalifu koach/Those who trust in Hashem will have
renewed strength/The pillars of Hashem will wax
strong" Isa. 40:31. And therefore
the kelayot/kidneys/testicles are
called BaTuChot/guarantors/inward parts see Ps. 51:8 and
commentaries; Job 38:36; cf. "testicles", for the kelayot are
procreative organs. Translator's note: Chazal believed that
the seed originates in the brain, takes physical shape
through the various organs, especially the kidneys, and is
then emitted. In Aramaic, ‫כליא‬/Kolia, denotes either a
testicle or a kidney, and its etymology denotes something
"round-shaped;" cf. ‫גל‬/gal/round. Chazal may have had a
concept of kelayot as relating to the entire uro-genital tract.
Furthermore, the adrenal glands which sit upon the kidneys
are known to secrete sex hormones. And when
the batchanei hador receive this power of speech they
receive it lawfully and justfully; each according to
his bitachon/trust receives this power.
And this is the aspect of, "Petach pikha le'ilem, el-din kol-
benei chalof/Open your mouth for the mute, in the cause of
all who are appointed to destruction" Prov. 31:8, the aspect
of, "kavei Hashem yachalifu koach/The pillars of Hashem
will grow strong," as by means of "petach pikha" etc., the
power of speech goes out to the procreative instruments
which are the batchanim/guarantors, which receive it
lawfully and justfully, as mentioned.
And one must see to it that one's speech organs be
interrelated with his procreative organs in order that they be
able to receive the power of speech, as mentioned, so that
they should not be in the aspect of, "Karov atah befihem
verachok mikiliyoteihem/You are near in their mouths but
far from their kiliyot/thoughts-kidneys" Jer. 12:2; Chazal
viewed the kidneys (adrenals?) as a source
of etzah/advice/motivation. And therefore the speech
organs and procreative organs have the same structure, for
these are full of sinews and nerves as those are, for they are
one aspect, for by means of the power of speech,
procreation is accomplished, as mentioned. And this is the
aspect of, "Ve`alehu litrufah/And its leaf for healing: lehatir
peh ilemim/to permit/release the mouth of the
mute... ul'hatir peh `akarot/and to open the mouth of barren
women," for they are interdependent, as mentioned.
And this is the aspect of the kissing relations and the bodily
relations, as the kissing relations precede the bodily
relations, as brought in the kabbalistic texts. For by means
of the power of speech, the aspect of "lehatir peh ilemim,"
which is an aspect of the kissing relations, thereby the
bodily relations come about, the aspect of "lehatir peh
`akarot," as mentioned.
And this is the aspect of the breaking of an earthware
vessel which is broken when couples make their ties, to
teach that now the tie has been made, which is for the sake
of procreation, which is the aspect of bitachon/trust, the
aspect of kelayot/kidneys, which are procreative vessels, as
mentioned. And this is the aspect of, "Batach bah lev
ba`alah/Her husband's heart trusts in her" Prov. 31:11: by
means of this, the aspect of bitachon/trust of the sitra
achra/Other Side is annulled and broken, and it is for this
that we break the earthware vessel, in the aspect of,
"Vativtechu be`oshek venaloz/You trusted in fraud and
corruption... ushvarah keshever nevel yotzrim/and He shall
break it as a potter's vessel is broken... velo yimmatze
vimkhitato cheres/so that a sherd shall not be found among
its pieces" etc. Isa. 30:12-14. For, the trust of holiness
which is accomplished by this tying, as mentioned, is the
opposite of the trust of the sitra achra, which is in the
aspect of breaking the earthware vessel, as mentioned. And
it also hints to them that if they do not conduct themselves
in holiness but betray, God forbid, the aspect of trust, the
aspect of procreation, then they will be in the aspect of
breaking the earthware vessel, which comes about by trust
in an unfaithful person, as mentioned Prov. 25:19. And this
is, "Al tivtechu be'aluf, mishokhevet cheikekha shemor
pitchei pikha/Do not put confidence in an AluF/familiar
friend; from she that lies in your bosom guard the openings
of your mouth" Mic. 7:5, that is, then it is impossible for
confidence, that is, the procreative vessels, to be adjacent to
the speech, which is the aspect
of ALuF/taught/trained/accustomed, which is acrostic for
"Lehatir Peh Ilemim/To open the mouth of the mute." And
this is, "Mishokhevet cheikekha/From she that lies in your
bosom..." — that is, so that procreation comes about from
this, the aspect of, "Veshokhva vecheikekha/Let her lie in
your bosom" I Kings 1:2 — David did not "know" her,
ibid. :4 — this is not possible except by way of, "...Shemor
pitchei pikha/Guard the openings of your mouth," as
mentioned.
And this is, "Yiten be`afar pihu, ulai yesh tikvah/Let him
place his mouth in the dust; perhaps there is hope" Lam.
3:29. `Afar/dust is the aspect of absence of speech, as
written, "Ume`afar tishach imratekha/And your speech will
be low out of the dust Isa. 29:4. That is, the aspect of
speech must be placed in, "Lehatir peh ilemim," as
mentioned, and thereby the power of speech comes
to KoVei Hashem/ Hashem's "pillars," who are the
procreative vessels, as mentioned. And this is: "perhaps
there is tiKVah/hope:" in order that speech reaches
the KoVei Hashem as mentioned. And this is, "Vehayah
zar`akha ka`afar ha'aretz/Your offspring will be like the
dust of the earth" Gen. 28:14, for procreation depends on
the aforementioned aspect of, "Yiten be`afar pihu/Let him
place his mouth in the dust."
And this is the aspect of, "Verabim miyeshnei admat-`afar
yakitzu/And many of them that sleep in the dust-earth shall
awake..." Dan. 12:3, that is, they will awaken and stir them
up, as mentioned. And this is, "miyeshnei admat-afar/of
those that sleep in the dust-earth," of the aspect of absence
of speech as mentioned, and this is: "...eleh lechayei
`olam/these, to everlasting life," that is, the aspect of
speech, as written, "Vayhi ha'adam lenefesh chayah/And
man became a living lifeforce," the Targum of which is,
"leruach memallela/a talking spirit," that is, the aspect of
"lehatir peh ilemim/opening the mouth of the mute;"
"...ve'eleh lacharafot/And these to reproaches," etc., that is,
the aspect of, "Cherpah shavra libi/Reproach has broken
my heart" Ps. 69:21, the aspect of forgetting; breaking of
the heart, which is the aspect of breaking of the Tablets, as
written, "Luach libekha/The tablet of your heart" Prov. 7:3.
And by the breaking of the tablets comes forgetfulness, as
our rabbis z"l have said, "Ilmale lo-nishtabru luchot
harishonot, lo-hayta shikhecha/If the first Tablets had not
been broken there would not have been any forgetfulness of
Torah in Yisrael" `Eruvin 54. That is, those who are not
worthy to receive, who are the aspect of the hide of a non-
kosher beast — it is forgotten by them, as mentioned.
9. And this is the aspect of shofar/horn, for shofar is the
aspect of awakening from sleep, as brought in
the kabbalistic books, that the shofar alludes to the aspect
of, "`Uru yeshenim mitardematkhem/Wake up, sleepers,
from your sleep" Mishneh Torah: Teshuvah3:7. And
thereby it is the aspect of, "Ul'hatir peh `akarot" as
mentioned.
And this is the aspect of, "Teki`ah/sustained shofar
blast, shevarim/three short broken blasts, teru`ah/nine of
the very short tremulous/shouting blasting:" TeKi`Ah is the
aspect of the absence of speech, the aspect of, "TaKa`ta
lazar kapeikha: Nokashta be'imrei fikha/If... you have
struck hands for a stranger: You are trapped in the words of
your mouth" Prov. 6:1-2. TeRu`Ah is the aspect of speech,
the aspect of, "Siftei tzadik yiR`U rabbim/The lips of a
righteous tzadik/righteous man will feed many" ibid.
10:21. SheVaRim is the aspect of bitachon/confidence, the
aspect of, "SiVRo `al-Hashem Elohav/Whose hope is in
Hashem his God" Ps. 146:5, the aspect of procreative
organs, as written, "Ha'ani aShBiR velo olid/Shall I bring
to the birth lit. cause to break out, and not cause to give
birth?" Isa. 66:9. For by means of the shofar, which is an
aspect of the awakening from sleep, thereby it is the aspect
of "lehatir peh ilemim... ul'hatir peh `akarot," as mentioned.
That is, the power of speech which emerges forcefully out
of these who have awakened from their sleep, who initially
were in the aspect of absence of speech, for they were like
deaf and mute people, as mentioned. And now when they
wake up to Hashem Yithbarakh from their sleep, to the
extent that they hear the rousing of the true sage — then
they begin to speak, as mentioned.
And this speech goes into the procreative organs, which are
the aspect of batchanei hador/guarantors of the era, as
mentioned. And thereby the visitation of barren women is
accomplished, which is the aspect of Rosh Hashanah,
which is when Sarah etc. were visited, as mentioned. And
all this is the aspect of the shofar which we blast on Rosh
Hashanah, the aspect of, "teki`ah, teru`ah, shevarim," as
mentioned i.e. speech-absence, speech, and confidence-
procreation. And by means of the visitation of barren
women, the fear/awe is revealed, as mentioned. And this is
the aspect of the shofar, as written, "Im-yitaka` shofar be`ir
ve`am lo-yecheradu/Shall the horn be blown in town, and
the people not tremble?" etc. And this is the aspect of
shofar, which is narrow below and wide above, which is the
aspect of, "Min hameitzar karati Y-h, `anani vamerchav Y-
h,/From my strait I called Y-h; He answered me with
expanse Y-h" Ps. 118:5 as brought, for by means of shofar
is the revelation of fear, as mentioned, by means of which
they merit arikhut yamim/length of days, that is, to widen
and lengthen one's days with additional extra holiness at all
times, which is the aspect of "narrow above and wide
below," the aspect of, "Yir'at Hashem hi otzaro/The fear of
Hashem is His treasure house," the aspect of "He made her
like a treasure house" etc. as mentioned.
And this is the aspect of tikunei `Atik/repairs of the Ancient
One, which is the aspect of the arikhut yamim/length of
days/longevity mentioned earlier, the aspect of
the zakan/beard, as mentioned. For the beard is also narrow
above and wide below, as brought in the kavanoth,
that tikunei dikna/proper states of the beard are aspect of,
"Min hametzar karati... `Anani vamerkhav" etc., as initially
it was narrow and then progressively widens, namely as
mentioned. For the beard is the aspect of arikhut
yamimmentioned earlier, namely, that one lengthens and
widens his days at all times with additional holiness, as
mentioned, which one merits through fear as mentioned,
which is all aspect of shofar as mentioned. Hence by means
of the shofar, which is the aspect of awakening from sleep,
and whereby the visitation of barren women is
accomplished, as mentioned — thereby the fear is revealed,
as mentioned, and fear suppresses the vanity of beauty as
mentioned. And this is the aspect of the breaths of the
shofar, for they are an aspect of "hevel hayofi/the vapors of
beauty," for "shofar" is a term for beauty, the aspect of
"shipru ma`aseikhem/improve your deeds," Midrash
Rabbah Emor 29, that is, by means of the
shofar's hevels/breaths, the hevel/vanity of beauty is
subdued, for the shofar is the aspect of the revelation of the
awe, as mentioned.
And this the explanation of: Rabbi Yochanan said,
"Throughout all of that tzaddik's Choni Ham`agel's days...
he asked, 'Is there someone who sleeps for
seventy shanim/years?' One day he was going along the
road and he saw a man planting a charuva/carob tree. He
said to him, 'Doesn't a carob not bear until seventy years? Is
it plain to you that you will live seventy years and eat from
it? He said to him, 'I found the world with lit. in carobs; just
as my forefathers planted for me so too do I plant for my
descendants. He Choni sat down to wrap bread i.e. have a
meal, became drowsy and fell asleep. A grotto formed
around him and concealed him from every being lit. no
creature knew and he slept seventy years. Ki kam
it`ar/When he got up and awoke, he saw a man eating from
that carob, and said to him, 'Do you know who planted that
carob?' He said to him, 'My father's father.' He said, 'Surely
I have slept seventy years.' He saw his she-donkey which
had given birth to hinnies and more hinnies" etc. Ta`anit
23a
For, Choni Ham`agel was exceedingly great, as they stated
in this passage, that "when he went to the study hall, he
would answer all the questions that the rabbis had," for no
facet of the Torah was hidden from him. Thus he asked, "Is
there somebody who sleeps seventy years?" That is, how is
it possible to fall into the aspect of sleep from all the
seventy faces? For although it is possible to fall from one
face or more, is it nonetheless possible to fall from all of
them?
"He saw this man planting a carob and said to him, '...Is it
plain to you that you will live seventy years and eat from
it?"Charuv/Carob is the aspect of zaken/elder, the aspect
of `Atik/the Ancient One, for the carob is the
"beroshim" Isa. 55:13 and Metzudat Tziyon; Kil'ayim 6:5,
which is the aspect of Mordekhai, as our rabbis obm have
said: "Tachat hana`atzutz ya`aleh verosh/Instead of the
thorn, the berosh shall come up" Isa. 55:13 — this is
Mordekhai Megillah 10b. Now, Mordekhai is the aspect
of rav chesed/abundant in kindness, for they are
numerically equivalent 274=‫מרדכי=רב חסד‬, which is the
aspect of `Atik. That is, Choni saw someone involving
himself with sipurei ma`asiyot shel shanim
qadmoniyot/story tales of ancient years, which are the
aspect of `Atik as mentioned, and asked him, "Is it plain to
you that you will live seventy years?" "Live" is the aspect
of arousal from sleep, the aspect of speech, as mentioned.
That is: Have you tried to awaken people by means of story
tales of bekerev shanim/that are within the realm
of shanim i.e. within the 70 years and 70 Torah facets; i.e.
within the realm of human experience?
"...And eat from it?" That is, the aspect of, "From that
which is permitted for your mouth," that is, that his words
should be heard; that his students be worthy. (That is, he
asked him: How do you involve yourself in such sublime
story tales of ancient years? — for perhaps students will
hear who are unworthy, who are not in the aspect of, "From
that which is permitted for your mouth," as mentioned.
Have you already tried and tested to arouse by way of story
tales from within the years, which are within the seventy
years, which are the seventy faces of the Torah, and did
you succeed in arousing them from their sleep thereby,
your words having reached worthy students who are the
aspect of, "From that which is permitted to your mouth,"
the aspect of "...ve'akhlet minaihu/and eat from it," as
mentioned? To the extent that now you want to delve
further in story tales that are loftier, which are story tales of
ancient years?! So how are you not afraid to tell such lofty
story tales, lest unworthy students hear them?)
He said to him, ‘I found the world with lit. in carobs (or, I
caused the world in carobs to be forgotten: `Alma
becharuva eshkachteih),’ that is, even though I tell story
tales of ancient years which are the aspect of carobs, as
mentioned, I can bring the aspect of forgetting, so that the
unworthy students will forget it, as mentioned. That is, as
explained above, that the tzaddik who involves himself in
arousing the world from sleep by means of story tales,
Hashem Yithbarakh protects him so that his words will be
forgotten from the heart of unworthy students, as
mentioned. ‘Just as my forefathers planted for me so too do
I plant for my descendants.’ That is, just as they begot me
by means of the aforementioned story tales, in the aspect
of, "Lehatir peh ilemim... lehatir peh `akarot," as
mentioned, ‘so too I plant for my descendants,’ that is, our
children as well are born by these same means, as
mentioned. (Explanation: He said to him that he must tell
such story tales for the sake of barren women's conception,
for: just as my fathers were involved with story tales and
thereby drew down procreation, the aspect of barren
women's conception, as mentioned, by which means they
bore me, so too I need to bear my descendants by means of
this. For procreation is mainly drawn down by means of
story tales, as mentioned. And this is: Just as my forefathers
planted for me so too do I plant for my descendants.)
He sat down to wrap bread i.e. have a meal, became drowsy
and fell asleep. That is, he ate a meal, and by eating he
became drowsy and fell asleep. That is, he fell into the
aspect of sleep, relative to his level, by eating, as
mentioned above, that sometimes through eating, a person
can fall into the aspect of sleep, as mentioned. Meshunita/A
grotto <shen, tooth hadra `aleh/formed around him/came
back, that is, the aspect of the turns and the imaginations
which return and surround about during sleep; and no
creature knew, for the world does not recognize someone
who is in the aspect of sleep, for it appears to them that he
is involved in Torah and devotions while in truth is all the
aspect of sleep, as mentioned. When he got up and
awoke, that is, the aspect of awaking from below, he saw a
man eating from this carob, that is, he saw him involved in
the aforementioned story tales, and eating from them —
that is, from the aspect of, "From what is permitted for your
mouth."
And said to him, 'Do you know who planted that carob?' —
that is: From what time is this story tale? For it is possible
for someone to tell a story which has already taken place
but actually was no more than four years ago. He said to
him, ‘My father's father,’ that is, the aspect of zaken/elder,
the aspect of `Atik/the Ancient One. That is, he answered
him that the story tales which he is involved in are story
tales from ancient years, which are the aspect
of zaken/elder, the aspect of `Atik/the Ancient One, as
mentioned. He said, 'Surely I have slept seventy years,' that
is, surely he has fallen to the aspect of sleeping from all the
seventy faces, which are the aspect of seventy years, as
mentioned.
He saw his she-donkey, which had given birth to hinnies
and more hinnies, that is, the aspect of wealth, the aspect
of, "Yissakhar is a {bony, strong} ass," for thereby great
riches are drawn down, as mentioned. For by means of the
aforementioned story tales, by means of which one rouses
from sleep, as mentioned, thereby "to open the mouth of
the mute... to open the mouth of barren women," as thereby
the awe is revealed, and by means of awe, arikhut
yamim/length of days/longevity is drawn down, the aspect
of zaken/elder, the aspect of tikunei `Atik/repairs of the
Ancient One, as mentioned; and thus the riches are drawn
into the arikhut yamim, as mentioned.
And this is, Rabbi Shim`on opened the discourse and said:
"`Et la`asot laShem..." This is the Supernal Torah, which is
nullified if it is not carried out with these repairs of it; and
this verse is said concerning the Atik Yomin/Ancient of
Days:that is, the Supernal Torah, which is the aspect of the
aforementioned hitbonenut/contemplation/understanding,
which is nullified and cannot be carried out if it is not
accomplished by means of the aforementioned tikkunim,
which are the aspect of Tikunei `Atik/Repairs of the
Ancient One, the aspect of the aforementioned arikhut
yamim. One verse states Deut. 33:29, "Ashreikha Yisrael,
mi khamokha/Fortunate are you, Yisrael; who is like
you?" This is the aspect of arousal from below, which is the
praise of Yisrael who awaken from below, the aspect of
"Ashreikha Yisrael, mi khamokha." And afterwards it is the
arousal from above, as mentioned, which is the aspect
of, "Mi khamokha ba'elim Hashem/Who is like You among
the mighty, Hashem?"He called to Rabbi El`azar his son...
and to Rabbi Abba... and said, "Anan klala dekhola/We are
the embodiment of everything! That is, the aspect of the
completion of the yir'ah/fear, which is by means of the
aspect of the three pillars, mentioned above, the aspect of
fear of Heaven, fear of one's teacher, and fear of father and
mother. Hence by means of Rabbi Shimon, his son Rabbi
El`azar and his student Rabbi Abba, the fear is made
complete, whereby arikhut yamim comes about, the aspect
of tikunei `Atik/repairs of the `Atik. They were silent and
heard a sound, that is, those who were in the aspect of
keeping silent, the aspect of the mute, and were unable to
speak because of the sleep, as mentioned, heard a
sound, that is, the aspect of awakening from sleep, the
aspect of, "Fortunate is he who speaks to an ear that hears,"
as mentioned. And their knees aRKuVatan trembled lit.
kissed each other: this is the aspect of procreating, the
aspect of bodily relations, for by means of awakening from
sleep, which is the aspect of, "To open the mouth of the
mute," thereby is the "opening the mouth of barren
women," as mentioned, which is the very aspect of the
kissing relations which precede the bodily relations, as
mentioned. What was the sound? The voice of the supernal
assembly assembling. That is, the aspect of story tales in
which they clothe the faces of the Torah, as mentioned. For
the clothing is the aspect of kanaf/cover: "Velo-yikanef `od
moreikha/Yet your Teacher shall no longer hide
himself" Isa. 30:22. And by means of this clothing, one
rouses people from sleep and they begin to talk, in the
aspect of, "Uva`al kenafayim yagid davar/And that which
has wings shall speak the word" Eccl. 10:20.

#61 Chadi Rabbi Shim`onedit

Rabbi Shim`on was happy and said: "O Hashem, I have
heard your speech, and was afraid" Hab. 3:2 And he said:
There it was proper for me to fear. (Zohar, Nasso p. 128)
1. Through faith in the Sages we can bring our mishpat’
(judgement, sentence) to light. For justice is the Central
Column (seePathach Eliyahu), i.e. like the middle road, that
does not lean right nor left. And this we merit through faith
in the Sages, which is like (Deut. 17): You shall not stray
from the word that they tell you, right or left; therefore by
this the sentence comes out clear, as mentioned above; as
in sentences... of truth (Ps. 19); i.e. all the teachings that a
man learns, he must receive and bring out from them
sentences of truth, that it should not be like crooked
judgment, i.e. that he should receive and learn from all the
teachings that he learns, laws of conduct, that he should
know how to behave, whether for himself, or whether for
others that conduct themselves according to his opinion,
each and every one according to his aspect, according to
the governance and authority he has, whether it is great or
small. And all this we merit through faith in the Sages,
which is like "You shall not stray" etc., and then he can
bring out straight laws of conduct, like judgements of truth,
that he should not stray right or left, as mentioned above.
But when one blemishes the faith in the Sages, then he is
judged in weariness of the flesh, i.e. in extra waste, as our
Rabbis of blessed memory said (Eruvin 21): Whoever
mocks the words of the Sages is judged with boiling feces,
as it is written Eccl. 12:12: ... and much study is a
weariness of the flesh. And this is measure for measure, for
he did not believe in their words, and mocked them, and
their words were only extra waste according to him,
therefore his is judged in extra waste. And all the
judgements are from the brain, like (I Kings 3): And they
were in awe before the King, for they saw that the wisdom
of Elohim was within him, to perform justice. And the
brain is according to the food, and when the body is clean
then the brain is clear, and then he can bring out judgments
of truth, straight ways of conduct. But when he is judged in
extra wastes by blemishing faith in the Sages as mentioned
above, then the putrid vapors go up to the brain, and mix up
and confuse his mind, and then he cannot bring out
judgments of truth, and then he brings out crooked
judgment, like (Hab. 1): For the wicked does compass
about the righteous; therefore wrong judgment proceeds;
i.e. through the putrid vapors surrounding and enshrouding
the brain and confusing it — through this the crooked
judgment proceeds, like (Ps. 147) and as for His judgments,
they have not known them, i.e. confusion of the brains.
And Doeg, because his learning was in this fashion of extra
wastes, as in that which is said of Doeg (I Sam. 21): Now a
certain man of the servants of Saul was there that day,
detained (ne`etzar) before Hashem; and his name was Doeg
etc. and Rashi explained: He stops (`otzer) himself etc. to
delve in Torah; for his learning was in the way of stopping
up, like extra waste; therefore he could not bring out from
this learning judgements of truth, only crooked judgement.
And therefore he judged that David was not fit to come in
to the community (Yevamot 76); and this was because his
learning was from the extra wastes as mentioned above:
2. And there are leaders who are called Rabbis, whose
learning is from these extra wastes. And not only are they
unable to even conduct themselves, as mentioned above —
and all the more so are they unable to lead others — but
also they take the honor for themselves to lead the world.
And we must not ordain them, that they should have
authority and power, that they should not be called Rabbis,
for they themselves are not so guilty, for they have a
great yetzer harah to conduct the world, but we just need to
be very careful to not give them authority and power, for
those who give them authority and power and by whom
they are ordained that they should be called Rabbis — they
shall give judgement and account for it.
Because the semikhah (ordination; laying of hands), that
they somekh (ordain, lay hands on) a rabbi or a writing —
they are one idea, for the semikhah is by hands, as is
written (Deut. 34): And Yehoshua Bin Nun was full of the
spirit of wisdom, for Moshe laid his hands upon him. And
this is the idea of writing, like the Writing Hand Tikkunei
Zohar, Tikun 56, folio 89, and see Zohar Chadash I:47. For
the writing is also like wisdom, for the letters of text — by
them were all the worlds created, as is written (Ps. 33): By
the word of Hashem were the heavens made etc.; and it is
written (there 104): ...in wisdom have you made all of
them, for there is in each and every letter a wisdom, that the
Blessed One 's wisdom required that one letter should be in
such a form, and through it should be created one world in
this fashion, and to behave in this conduct that this world
has — and likewise the other worlds in another fashion and
conduct, through the fashion of another letter, for this is the
decree of the Blessed One's wisdom.
And when a sage who is fit for semikhah is ordained with
the name Rabbi, whose conduct is like sentences of truth as
mentioned above, then through this semikhah, which then
receives its wisdom from the aspect of the hand of Hashem,
as in: And Yehoshua Bin Nun was full of the spirit of
wisdom etc. as mentioned above, then he brings revelation
and power to our writing, which is also the idea of wisdom,
as mentioned above, as in (I Chr. 28): All this Hashem
made me understand in writing by His hand upon
me, which is the idea of semikhah — through this he brings
revelation and power to the writing, as mentioned above.
And this is like (Num. 11) and the spirit rested upon them;
and they were of them that were written; because since they
were ordained, therefore they received the spirit of wisdom,
through this they brought revelation upon the writing, i.e.
on our handwriting, as mentioned above. And then, not
only is our handwriting not subject to their justice, but even
all their judgements of conducts — all are by means of our
handwriting, like (Ps. 149) To do on them the judgment
written. Butwhen we ordain a rabbi who is not fit, through
this our handwriting is weakened, and we give authority to
their writing, and all the sentences then need to be via their
writings specifically, which is like and as for His
judgements, they have not know them, like crooked
judgment, as mentioned above.
And through this they decree to expel Israel from the place
that they dwelled already, for in a place where Israel
already dwells there, even outside the Land, it is like the
kedushah of the Land of Israel, like (Eze. 11) miniature
sanctuary; for via Israel dwelling there, the air is sanctified
like the air of the Land of Israel. For via our handwriting
the air is sanctified, like “the air of Eretz Israel makes one
wise” (Baba Batra 158: Zoh. Pinh. 245 & Tikkun 22) for
the writing is like “letters make one wise” Migdal Oz 84
Ishut halachah 9: Shl”h hal. krait shm”ot; and see Tik. Zoh.
19: pg 40 and through motions of the quill in the air during
writing, the aspect of “letters make one wise” are etched
into the air, and thereby is the air sanctified like “the air of
Eretz Israel makes wise”; but via blemish of our
handwriting through semikhah, that they ordain a rabbi
who is not fit, as mentioned above, through this they expel
Israel from the settlement, from the place that they already
dwelled, which is like the air of Eretz Israel, as mentioned
above, and they drive them out from there to a deserted and
ruined place, that has no holiness, for Israel never ever
dwelled there, as mentioned above.
3. And through this the wisdom of the processions of the
celestial spheres, to know all the changes and futures that
come via the celestial spheres, is taken away from us, and it
is given over to them. For originally this wisdom was given
over only to us, as is written (Deut. 4) For it is your
wisdom and understanding in the eyes of the peoples; and
our Rabbis expounded (Shabbat 75): which wisdom and
understanding is in the eyes of the peoples? — you have to
say it is the calculation of seasons (tequfot) and
constellations (mazalot).
For in this there is tact, that the secret should remain by us,
even though the wisdom is let known to them. For certainly
we must let them know the wisdom, so that they should
know of our wisdom, that we know this wisdom, as is
written, For it is your wisdom etc.; and therefore, since we
let them know, it is no secret, for now don’t they also
know? But there is a tact here, that we can let them know
the wisdom, and yet the secret remains by us. And this is
like: For it is your wisdom and understanding in the eyes of
the peoples — in the eyes of the peoples specifically, i.e.
that it is in the eyes of the nations at the time we let them
know, but immediately after, they know not at all; they
only know the secret is by us, for we do not let them know
this wisdom in essence, which is like the secret of
intercalation, only that there is in this a tact, that we can
only show in their eyes, so that they know that this wisdom
is by us, but the essence of the secret of the wisdom stays
but us.
And this is like the secret of intercalation, which is given
over only to the giants of the generation see Rashi R.H. 20
& 22 BD”H tehe mesurah. And see PDR”A 85 and in
Rambam Hil. Kid. Hachodesh 11:4 who have great souls,
for the orbits of the spheres is via the intellects, which are
messengers/angels, and each and every sphere has a unique
intellect, i.e. an angel by which is it is conducted, and
through this is the variation of the orbits of the spheres, that
one sphere goes in a month and in this order, and another
sphere goes in a year or more, and there is a sphere that
needs a great time, several thousands of years until it goes
around. And everything is according to variation of the
intellects, which vary according to their distance from the
Superior, and that is how the spheres behave. And all these
intellects, all receive from the General Conductor, which is
the General Intellect, which is the soul that all behave
according to, like (Job 32): And the soul of the Almighty
shall understand them, since the soul pours the intellect into
them. And therefore the soul is called "Heavens," for it is
the makeup of the spheres, as is written (Ps. 3): He will call
to the heavens above — this is the soul (Sanh. 91). For the
soul is the general conductor of all the spheres, as
mentioned above, and therefore the soul is called galgalta
(the sphere) (O"Ch Shaar A"A P"D), as in the spheres of
the firmament which are conducted through it. And
therefore these great souls are strong in the secret of the
intercalation, for who knows their conduct like the
conductor does?
And these great souls need to have a body, as in (Isa.
4): The fruit of the earth, like the air of Eretz Israel. For
when the air is sanctified like the air of Eretz Israel , then
all the fruits and produce that grow there, from which a
man is nourished, and from which comes the drop of
seeding — all will be in the aspect of Eretz Israel, and from
there the body is knit together, like (Ps. 139): I was knit
together in the lowest parts of the earth, like Eretz Israel,
and then the body is like the fruit of the Land, and then it is
fit to receive a great soul, like He shall call to the Heavens
above — this is the soul; "... and to the earth" — this is the
body (there, Sanh.). For the soul is according to the body:
When the body is pure and clean, it can receive a great
soul, and vice-versa. And therefore there are lands where
their intellect is coarse and material, and also there are
lands where their intellect is pure and clear, and it is all
according to the land, according to the food that comes out
of it, and therefore through being driven out of the aspect of
the air of Eretz Israel through the aspect mentioned above,
then pure bodies cannot be knit together, and we cannot
receive a great soul, and through this the secret of
intercalation is taken from with us.
And this is what our Sages of blessed memory said
(Ketuvot 112): And mine hand shall be upon the prophets
that see vanity… they shall not be in the assembly of my
people Eze. 13:9 — this is the secret of
intercalation; “neither shall they be written in the writing of
the house of Israel” — this is the semikhah; “neither shall
they enter into the land of Israel” — is like it sounds, i.e. as
mentioned above, “neither shall they be written in the
writing of the house of Israel” — this is the semikhah; i.e.
through semikhah, when they ordain with the name
“Rabbi” those who are not fit, through this we weaken the
Israelite writing, as mentioned above. And this is: “neither
shall they enter into the land of Israel;” i.e. they are driven
out from the aspect of the air of Eretz Israel as mentioned
above. And this is: they shall not be in the assembly of my
people — this is the secret of intercalation; for through this
the secret of intercalation is taken from with us as
mentioned above. And all this is through the wastes
mentioned above.
4. And through this he never has complete counsel, and is
never able to give advice to himself, and he always doubts.
For all his counsels are like boorish counsels (Isa. 19),
advice of women, for the filth of the wastes goes up to the
heart, like (Eze. 14): … brought up idols upon their heart;
and his heart was made filthy like the toilet-room, which is
the place of women’s advice, like Rabbi `Ilash said
(Gittin 45): Women arrange all their words in the toilet-
room, since all their advice is there.
5. However for one who is already sunken into these
wastes, there is a water that purifies from this filth, like
(Eze. 36): Then will I sprinkle clean water upon you, and
ye shall be clean: from all your filthiness, and from all your
idols, will I cleanse you. And then he comes to complete
counsel, like (there, 37): …neither shall they be divided
into two kingdoms any more at all. Neither shall they defile
themselves any more with their idols. For since they are
purified from their idols and the filth as mentioned above,
and through this: neither shall they be divided into two
kingdoms (maMLaChot) — which is like counsel, as is
written (Dan. 4) Let my advice (MiLCi) be acceptable unto
you; i.e. one merits to complete counsel, for through this
water mentioned above complete advices are made with
him, like (Prov. 20): Counsel in the heart of man is like
deep water. And these waters are like disputation, like
(Deut. 20): waters of strife. And therefore dispute is
called pelugta, like (Ps. 65): the river of Elohim, which is
full of water; for from all the dispute a book is made, like
questions and response. For dispute is questioning and
counterpointing, for they counterpoint and ask him, and he
comes back in return, and through this he answers and
resolves the question, and from this is made an aspect of a
book of questions and response. For through the answer,
through this several books are renewed.
For there are many books now, and there shall also be
many more books to come, and the world needs all of them.
And in the beginning, when he did not have faith in the
Sages, then all the books were like nothing by him, for he
mocked them, as is written (Eccl. 12): of making many
books there is no end; and much study etc., i.e. he mocks
that there are so many books, and then they are like
nothing, in his view. And when he comes back in return on
this, then each time a book is renewed by him, for all the
books that were like nothing in his eyes come back and are
valued by him. And all is according to the dispute, for he
looks and meditates on the dispute, as to why they are
arguing so, with these words, and not in another way, and
through this he understands how to come back in return and
repair the faith in the Sages, for that is where the dispute is
drawn from, through blemishing faith in the Sages. And
according to the return, according to the dispute, so he
comes back to the faith in the Sages, and likewise a book is
renewed by him, for it returns and is valued in his eyes, that
which before in his eyes was like nothing. And likewise
each time according to the dispute, so is the return, that he
returns to faith in the Sages, and likewise another book is
renewed by him, for some other book comes back and is
valued in his eyes, that before he would mock and which
was like nothing in his eyes, as mentioned above. And this
is like (Job. 31): Let whoever contends with me write a
book — since through argument and dispute a book is
made.
And there are righteous of the generation, whose faith is
certainly complete, and despite this there is dispute upon
them; it is like (Isa. 53): and he bare the sin of
many etc.; he shall bear their iniquities; i.e. he bears dispute
for the sake of the world. And through the dispute that is
upon him, through this he repairs the faith in the Sages by
the multitudes of people.
And there are those who have dispute upon them because
they do not have faith in themselves, and they do not have
faith in their Torah-revelations that they invent, and they do
not believe that Hashem Yithbarakh has great amusement
from their revelations, and because of this, that they do not
have faith in themselves, through this they back down from
their revelations, and therefore dispute comes upon them,
but through this they come back in Return and review, and
their revelations become esteemed by them, and they repeat
and invent, and from this produce a book.
And sometimes a book is made from this on high, for
through this that someone asked and posed a difficulty, and
this one came back in return, through this he answers and
solves and through this a book is made on high, like (Mal.
3): Then they that feared Hashem spoke often one to
another: and Hashem hearkened, and heard it, and a book
of remembrance was written.
6. And through this all the constrictions are sweetened,
which are the strict judgments. And any place that has
some judgment and constriction, is sweetened through this,
and through repair of faith in the Sages, through this the
books of holy Torah are multiplied. For all the sweetenings
of all the constrictions and judgements are through the
intellect, for all were created in the thought (see Zohar
Pikudei daf 254B). For the mind is the root of the
judgments, and there the judgments are sweetened. For a
judgement can only be sweetened at its root (`Etz
Chayim Shaar 3 Ch. 11), and each judgement and
constriction needs to be sweetened by the intellect
pertaining to it, for its root is from there. And each and
every construction has an intellect, through which it is
sweetened.
But there is an Upper Wisdom, where all the wisdoms are
included and from which they receive, and therefore all the
judgements are sweetened there. For the particular
intellects cannot be sweetened except by the intellect
pertaining to that constriction specifically, which is its root;
but through the aspect of the Upper Wisdom which is made
up of all of them — there all the entire constrictions and
judgements are sweetened.
And the Torah which goes out from the Upper Wisdom, for
“Torah goes out from the Upper Wisdom” (Zohar
Beshalach daf 62), and which cannot receive from the
Upper Wisdom unless it has completion — and completion
of the Torah is through the Oral Torah, for the Written
Torah does not have wholeness except through the Oral
Torah, and therefore through the books mentioned above,
which are renewed through the dispute, like: “Let whoever
contends with me write a book,” like “of making many
books there is no end,” and through this the Torah is
completed, and then the Torah is like (Ex. 24): tablets of
stone, which receives its illumination from the aspect of the
Foundation Stone, for each think in the world has a
different constriction in quantity and quality, and all the
constrictions in the world, all of them are inscribed in the
Foundation Stone, from which the world was drawn forth,
and they all receive from it, and there all the judgements
are sweetened, for it is like the Upper Wisdom, like the
Holy of Holies.
For the intellect is called The Holy (see Zohar Acharei 61),
and they all receive and are included in the aspect of Holy
of Holies, which is like the Upper Wisdom, which is made
up of all of them, and from there is the sweetening of all the
judgements, in particular and in general. For also when the
judgements are sweetened in particular by some intellect of
some constriction, it also needs to draw power from the
Upper Intellect mentioned above, so that this particular
intellect should have power to sweeten the judgment. And
also in general, to sweeten all the judgements that may be
from some constriction, is impossible except by the aspect
of the Upper Intellect, like the Holy of Holies, like the
Foundation Stone as (see Zohar Wayechi daf 231,
and Tanchuma parashat Eikev) as mentioned above.
And when the Torah has completion through the books as
mentioned above, then it receives from the Upper Wisdom,
like the Stone Tablets, like the Foundation Stone, and then
it bestows on all the Wisdoms, and all the judgements are
sweetened, like (Ps. 20): He shall send your help from the
Holy, since the main help and salvation, which is like the
sweetening of judgments, is from the Holy, i.e. through the
intellect which is called The Holy, as is known Zohar part
3, 61. And this is why the letters of SheTiYiaH
(Foundation) are an acrostic for: Hen Tawi Shaddai
Ya`aneni (the text of Job 31: behold, my desire is, that the
Almighty would answer me or: the marks of the Almighty
answer me; Let whoever contends with me write a
book).Hen TaVI marks of Shaddai… — i.e. the aspect that
the impressions of all the constrictions are sweetened
through coming into shetiyah setting, making, placing,
drinking, like the Foundation Stone mentioned above — is
the reason for …Ya`aneni (answering me), like sweetening,
like: He shall send your help from The Holy, as mentioned
above.
And this is: Behold, my desire is, that the Almighty would
answer me; Let whoever contends with me write a book,
for through him writing a book as mentioned above, i.e.
abundance of books that are made through the dispute as
mentioned above, after which the Torah has completion,
and received from the General Intellect, from the Upper
Wisdom, which is like the Foundation Stone as mentioned
above, and through this Behold, the marks of the Almighty
would answer me — like sweetening, through the aspect of
the Stone Tablets, which receive from the Foundation
Stone as mentioned above:
7. And this is the concept of why we go on Rosh Hashanah
to Tzaddikim. For Rosh Hashanah is the Judgment Day of
the whole year, and each and every one comes with his
holiness and his constrictions to the Tzaddik of the
Generation, who is like the Holy of Holies, like the
Foundation Stone, like (I Shm. 2): for the pillars of the
earth are Hashem's, and he has set the world upon
them (see Yoma 38b), Sanh. 26b), which are the
Tzaddikim, for upon them the world was founded, and
through this all the judgments are sweetened, through the
aspect of the Foundation Stone as mentioned above. And
this is like the stones of Yaakov, where all of them were
amassed into the foundation Stone (B”R Wayetze P. 68,
see Zohar daf 58, Wayechi 231), for the souls are like
stones, as is written (Job 4): Let the stones of The Holy be
poured out; and all of them come and are included inside
the Tzaddik of the Generation, who is like the Foundation
Stone, and through this all the constrictions are sweetened,
as mentioned above.
8. And through this, that all the souls are included together
as mentioned above, through this joy is made, like (Prov.
13): The light of the righteous shall rejoice. For the souls is
like a candle, like (Prov. 20): The candle of Hashem is the
soul of a man; and when all are included as one a light is
made from them and through this joy is made, like: the
light of the righteous shall rejoice.
And this is the explanation of: Rabbi Shim`on was happy
and said: "O Hashem, I have heard your speech, and was
afraid" And he said: There it was proper for me to fear. For
Habbakuk said this prophecy regarding Rabbi Akiva and
his friends, who died because they did not have love in
them, as our Rabbis of blessed memory said (Yev. 62): For
they were in the way of strengths and constrictions, and
were not included as one, and were not sweetened. But
Rabbi Shim`on and his friends who were their rectification,
and who therefore said: We depend on affection, i.e. the
aspect of love and unity, that they were united together, and
through this is the sweetening and the remedy as mentioned
above. And from this comes the aspect of: Rabbi Shim`on
was happy, i.e. the aspect of joy, which is made through the
inclusion and the love, like: the light of Tzaddikim shall
rejoice.
He opened and said: A tale-bearer goes and reveals a
secret Prov. 11: 13 — A tale-bearer goes etc. — for his
spirit is not an enduring spirit, i.e. a spirit of wisdom; and it
is not faithful, i.e. faith in the Sages as mentioned above,
for because there is no faith in the Sages in him, there is no
spirit of wisdom in him, for he is judged in extra wastes as
mentioned above. And reveals a secret — this is like
nullification of our handwriting, for we cannot receive the
light of the intellect from the hands of semikhah as
mentioned above, like (Job 36): Upon the hands he covered
light; for the letters must receive the light of the intellect
from the hands of the semikhah as mentioned above, but
through blemish of faith in the Sages, which is like a tale-
bearer goes, through this he reveals a secret, for the light of
the intellect is exiled and removed as mentioned above, and
through this they shall not be in the assembly of my people,
as mentioned above. “But he that is of a faithful spirit
conceals the matter — for the enduring spirit is in him” —
through the aspect of faith in the Sages, through this he
conceals the matter, like: Upon the hands he covered
light as mentioned above:
#279edit
Know that there are those who teach Torah from bottom
up, and from below it is extremely wide and they spread
out and expand the thing a great deal, while up above it is
narrow and gets narrower as it goes up, until up above it is
most extremely narrow, for up above nothing remains of it
except a tiny bit, for there definitely has to be some holy
spark there.
But conversely there is one who teaches Torah from top
down, and there up above it is most exceedingly wide, and
whatever descends below shrinks as it descends, until down
below it is extremely narrow, and it is only a tiny bit down
below, while up above it is extremely wide.
And similarly with "awakening from below:" it needs to be
narrow from below, in the aspect of (Ps. 66), "And my
mouth spoke in my constriction", in the aspect of Shofar,
where the wide part is on top and the narrow part is below
by the mouth. So this is the aspect of, "And my mouth
spoke in my constriction," that is, that the narrow short part
should be by me, by my mouth, in the aspect of Shofar as
mentioned. And as we find with David in all his prayers,
that the beginning was from affliction and stress, as it was
extremely sore for him, for instance due to the Avshalom's
afflictions falling on him, or the afflictions of Naval and so
forth, and then afterwards in the same prayer he comes into
Ruach haQodesh/Prophetic Spirit.
#282 partial; please contributeedit
Know that there is a shepherd in every generation that is
the aspect of Moshe who is the Ra`aya Meheimna (Faithful
or True Shepherd). This is the shepherd who makes the
Mishkan2 Know that the little children who learn Torah in
school receive the breath of their mouth that contains no sin
from this Mishkan. Therefore, when the little child begins
to read and enters into the Torah, he begins with "Vayikra
el-Moshe/And He called to Moshe" (Midrash Rabba Tzav
Parsha 7), which is the little Alef which is written at the
end of the word Vayikra. For, "Vayikra" speaks of when
the establishment of the Mishkan was completed, for then
Hashem Yithbarakh called Moshe and began speaking to
him from the Mishkan. Therefore, it is from there the
beginning of Sefer Vayikra that the little children begin
learning from, for it is from there that they receive the
breath of their mouth as mentioned above, and it is from
there that they begin to read and enter into the Torah...
Footnotesedit
↑ will fall into Gehinom, says R. Yehudah in the name of
Rav; is as if he throws a stone to Merculis, i.e. commits
idolatry. Mercurius, a Roman divinity, is identified with the
Greek Hermes, the patron deity of wayfarers. Worship of
this deity consisted in the setting up of stones, two beside
each other and one above them, cf. A.Z. 49b, and
sometimes simply in throwing stones at the figure; cf.
Sanh. 60B" (Soncino), Chullin 133a
↑ Note: See the end of LM #70 where he mentions the
Mishkan in connection with Rosh Chodesh Nissan,
Rabbeinu's birthday.
Likutei Moharan PartTwo
Contents
1 #8 Tik`u — Tokhachah
2 #61 Hashem Yithbarakh is Above Time
3 Footnotes
#8 Tik`u — Tokhachahedit
Contents
The Proper Rebuker needs the Voice that is like the River,
like the Shofar, the aspect of the simple, double, triple,
quadruple Song: Y Y”H YH”W YHW”H.
To attain this voice is through prayer, which must be in
compassion and pleading, which depends on Knowledge.
When the Other Side feeds on our Knowledge then
Knowledge is blemished and then cravings come and
prayers are in the aspect of judgement. The Other Side
swallows these prayers.
In that case we need a Prayer Master who can pray in the
aspect of judgement, the aspect of Pinchas. The Other Side
will swallow his prayer but will be forced to vomit it out
along with all the holinesses it devoured. Converts are
made.
Converts are the aspect of Thunder, and the glory of
Hashem is publicized by them.
Through revelation of God’s glory, prophecy is spread. But
the Exile is like annulment of prophecy.
Revelation of God’s glory, like the shining forth of the sun,
leads to healing and forgiveness of sins, for sins are like
darkness. All this is attained by prayer, which gets
multiplied by adding people. But when the prayer is not fit,
the Tzaddiq may suffer for the people, God forbid.
Through the spread of prophecy, the imagination is
repaired, and so is faith.
So we must beg Hashem for the true Leader who has the
prophetic spirit.
And via faith will be renewal of the world to come, which
is through mercies.
Then the entire world will be conducted in the aspect of
Supervision, like the Land of Israel is, and then the New
Song will be awoken, which is the melody of Supervision,
the aspect of Wonders. Mashiach and repair of the smell
are attained.
This is the aspect of Rosh Hashanah, when the prayer is the
aspect of judgment. This relates to repair of the head and
knowledge and to the shofar blasts and the New Song and
Tishrei.
The lung relates to all these aspects, i.e. the Knowledge,
converts, glory, prophecy, imagination, renewal of the
world, the New Song, repair of smell and awe. These
aspects explain the story with Og in Berakhot 54 and also
the verse “Blow the shofar…”
Tik`u vachodesh shofar; bakeseh, leyom chageinu. Ki chok
leYisrael hu; mishpat, Lelohei ya`akov/Blow the shofar-
horn at the new moon, at the full moon for our feast-day.
For it is a statute for Israel, an ordinance of the God of
Jacob. (Ps. 81)
1. Although rebuke is a great thing, and it is incumbent on
every one of Israel to rebuke his friend, when he sees in
him that he is not acting in line, as is written (Lev. 19):
“You shall surely rebuke your people,” despite this not
every man is fit to rebuke, as Rabbi Akiva said (Eruvin 16):
“I wonder if there is in this generation anyone who can
rebuke.” If Rabbi Akiva said this in his generation, all the
more so in this generation of the present.
For when the rebuker is not fit to rebuke, then not only
does his rebuke not help, but he also causes the smell of
their souls to stink up who hear his rebuke, for through his
rebuke he awakens the bad smell of the bad deeds and the
bad characteristics of the people whom he rebukes. Like
when some thing is laid down that has a not-good smell, as
long as they do not move the thing, they do not sense the
bad smell, but when they start to move that thing, then they
wake up the bad smell; likewise through the rebuke of one
who is not fit to rebuke, through this they awaken the bad
spirit of the bad deeds and the bad characteristics of the
people that he rebukes, and therefore he causes their smell
to stink up, and through this he weakens their souls, and
through this the flow is interrupted from all the worlds that
depend on these souls. For the main feeding of the soul is
from the smell as our Rabbis of blessed memory said
(Berakhot 43): Whence do we learn that we say a blessing
on a fragrance? — for it is said (Ps. 150:6) "Let the whole
soul praise Y-h." What is the thing that the soul enjoys
from, and the body does not? — you have to say: This is
the fragrance. And therefore through this rebuke, which
causes their odor to stink up, through this is weakened the
soul, whose feeding is from the smell as mentioned above,
and in any case the flow from all the worlds that depend on
them is interrupted.
But when the rebuker is fit to rebuke, then on the contrary,
he adds and gives a good fragrance to the soul through his
rebuke, for the rebuke needs to be in the aspect of the
rebuke of Moshe, who rebuked Israel for deed of the Calf,
for through his rebuke he gave them a good smell, as in
(Song 1) “My spikenard gave forth its fragrance,” which is
said about the deed of the Calf. It did not say “abandoned,”
but “gave,” as Rashi explained there and as our Rabbis of
blessed memory said in the Gemara (Shabbat 85). For
through the rebuke of Moshe for the deed of the Calf he
added and gave them a good smell, which is like the food
of the soul, for the main feeding of the soul is from the
smell as mentioned above, for through the voice of the
rebuke that is proper, through this he gives a good smell to
the spirits, which is like the food of the soul as mentioned
above.
For there is food of the soul and food of the body (Tikkunei
Zohar 21), and through physical food the spiritual food is
weakened, for through physical food, i.e. through eating
and drinking, through this we enlarge the aspect of the heel
of the Other Side, like (Ps. 41): “The one who eats my
bread grew the heel upon me.” For through eating the heels
and legs are strengthened, as in (Shabbat 152): “Chew well
with your teeth, and you will find it in your steps.” And
then when, God forbid, the heel of the Other Side grows,
through this is weakened, God forbid, the aspect of the heel
of holiness, which is like (Prov. 22): “The reward of
humility `eqev `anawah is the fear of Hashem,” which is
like fragrance (ReYaCh) , like (Isa. 11): “And He shall
imbue him (wehaRiYCho) with the awe of Hashem,”
which is the food of the soul.
And the remedy for this is through the aspect of voice, for
the aspect of voice waters the Garden, where all the
fragrances and awes grow, like (Gen. 2: “And a river went
out from Eden to water the Garden.” “And a river goes out
from Eden” etc. — this is like voice, like (Ps. 93) “Rivers
raised up their voices;” and this is like (Gen. 3): “I heard
Your voice in the Garden and I feared,” for this voice
waters the Garden, through which all the fragrances grow,
which are the aspect of awe as mentioned above, which this
is the idea of the food of the soul as mentioned above, for
through this voice the aspect of the heel of the Other Side is
suppressed, for this voice is like (there 27): “The voice is
the voice of Ya`akov;” and therefore Ya`akov merited to
the aspect of fragrance, like (there): “See, the fragrance of
my son is like the smell of the field,” which was said
regarding Ya`akov, and he suppresses the heel of the Other
Side, like (there 25): “And his hand held on to the heel of
Esau.” This voice is the aspect of the proper rebuker, like
(Isa. 58): “Raise your voice like a shofar and tell My people
their iniquities" etc.; for the rebuker, who wants to rebuke
Israel and tell them their iniquities and sins, he needs this
voice, in order to not cause their smell to stink up through
awakening their sins as mentioned above. Therefore he
needs this voice, for via this voice he adds and gives them a
good smell, for via this voice all the fragrances grow, for
this voice waters the garden etc. as mentioned above.
And this is the meaning of: "Raise your voice like a shofar"
— like a shofar specifically, for this voice waters the
Garden, which is like: "And a river went out from Eden,"
which is like the voice of the melody of the song that will
be awoken in the future, when He renews His world, which
is like the simple, double, triple, quadruple song Tikkunei
Zohar, Tikkun 21 Daf 51, and this is the meaning of "like a
shofar" (KeShoPhaR) being an acronym for: simple,
double, triple, quadruple Pashut', Kaful, Shalush, Rabu`a,
which is like the future song, which is like the voice that
waters the Garden, for via this voice specifically he can
rebuke. And this is: "Raise your voice like a shofar" — like
a shofar specifically, as mentioned above.
And this is like: "They draw upon him a cord of
benevolence," which is said about the proper rebuker, as
our Rabbis of blessed memory said (Tamid 28): One who
rebukes his friend for the sake of Heaven, they draw upon
him a cord of benevolence," for it is said Prov. 28:23: "One
who rebukes a man, afterwards finds grace." For the cord
of benevolence is like a cord being braided and interwoven
from the strings, upon which strings (which are called
strineis) this melody and song of the future shall be played,
and which are the 72 strings, corresponding to the name Y
Y”H YH”W YHW"H which is like the simple double etc.
song, as brought in the Tikkunim (Tikkun 21), which adds
up in its entirety to 72, and on these strings this song shall
be played that is for the future when He renews His world,
like (Ps. 89): "A world of benevolence shall be built (`Olam
CheSeD =72 yibaneh)," when the simple etc. song will be
awoken. And this is like the cord of generosity mentioned
above, which was said regarding the proper rebuker, i.e. the
aspect of the cord made from the strings as mentioned
above, upon which this song shall be played when world
will be renewed, like: "A world of benevolence will be
built," as mentioned above. And this is (the meaning of):
"They draw upon him a cord of benevolence" — this is the
aspect of drawing, for they draw out and lay out the strings
in order to play upon them the song as mentioned above.
Hence, through the voice of the proper rebuker, he gives
them a good fragrance in the soul, as mentioned above.
2. But to come to this, to the aspect of the voice mentioned
above, this is via prayer. For the root of prayer is
compassion and pleading (as brought in Ch. 2 of Avot), and
compassion depends mainly on knowledge, as is written
(Isa. 11): "For they shall not injure nor destroy in all my
holy mountain, for the land shall be filled with knowledge
with Hashem like waters cover the sea. For in the future the
knowledge will grow, and then there will be no harm or
cruelty, for the compassion shall spread out through the
knowledge, for compassion depends mainly on knowledge.
And sometimes, when the Other Side feeds from the
compassion, then they draw upon themselves the
compassion, and them the compassion is lessened for us,
and even the little compassion remaining is in the aspect of
cruelty, for through their feeding from the compassion, the
compassion is spoiled and becomes cruelty, for "The
mercies of the wicked are cruel" (Prov. 12), and therefore
also the little compassion remaining for us is in the aspect
of cruelty, for it is spoiled through their feeding from the
compassion, God forbid, as mentioned above.
And this is like (Lam. 4): "Even jackals will offer the breast
(ShaD)" — this is like the compassion of the Other Side,
like "like a raid from the Almighty (keShoD miShaDdai)"
(Isa. 13): for Shaddai is like the compassion of holiness,
like (Gen. 43) "And El Shaddai shall give you compassion
(rachamim)," which is like prayer (tefilah), which is like
raiding/reshuffling the order (ShiDuD hama`arachot). And
through "a raid from the Almighty, like the compassion of
the Other Side, like: "Even the jackal will offer the breast,"
through this: "... the daughter of My People became cruel,"
for through them feeding from the compassion, through this
also the little compassion remaining with us is damaged
and made into cruelty, as mentioned above. And through
this the compassion is spoiled and made cruelty, and the
knowledge is blemished, like "Whoever is angry, his
wisdom goes away from him" (Pesachim 66); and then the
knowledge is made little, and it becomes like constricted
consciousness, and then they feed, God forbid, from the
blemish of knowledge, like (Gen. 3): "And the snake was
cunning;" i.e. knowledge of the Other Side, which feeds
through falling of the knowledge of holiness, which was
damaged through cruelty and anger, as mentioned above.
And from this comes, God forbid, sexual lust, for the brain
is the divider spread before this lust, for a man does not
commit a transgression unless a spirit of folly enters him
(Sotah 3); but when the brain and the knowledge are
complete, he guards against this lust.
For there are three brains, and each and every one is the
aspect of a curtain spread before this craving; and from
these three brains is drawn three kinds of compassion, for
there are three kinds of compassion, like what our Rabbis
of blessed memory said on the verse (Gen. 21): “That you
will not deal falsely with me or with my son or with my
grandson” — this is the extent of a father’s compassion on
his son from there, the son’s love takes over (Ber. Rab.
Wayeira 54 and brought in the explanation of Rashi there)
which are the aspect of the three kinds of compassions, and
they are drawn from the three brains, for the brain of the
son is from the brain of the father (Tikkun 18).
And this is the aspect of three prayers per day, for each and
every prayer is like a singular brain from these three brains,
which are like the three kinds of compassions dependent on
the brain, for the main point of prayer is compassion and
entreatment as mentioned above, and therefore when the
knowledge is blemished, God forbid, as mentioned above,
from this comes, God forbid, sexual craving as mentioned
above, and then, when the compassion and knowledge are
blemished, then it is impossible to pray in the aspect of
compassion and entreatment, and then the prayer is the
aspect of strict judgment, and when the prayer is in the
aspect of judgement, then the Other Side swallows the
prayer, God forbid, for the main point of the feeding of the
Other Side is from the aspect of judgements, which are the
constricted brains, the aspect of El-him, as is known B.
Rab. 12:15, and therefore they take hold, God forbid, of the
this prayer which is the aspect of judgment, and swallow it,
God forbid.
3. And then, when the prayer is in the aspect of judgment,
then we need a great master of power, who can pray prayer
in the aspect of judgement. Like Pinchas at the time when
he acted zealously regarding the act of Zimri, as is written
(Ps. 106) “And Pinchas stood up and executed judgment;”
and our Rabbis of blessed memory explained (Sanhedrin
44): That he executed judgements with his Acquirer; i.e.
prayer in the aspect of judgment, for he acted zealously
regarding the act of Zimri, which is like (Job 31): For this
is an heinous crime; yea, it is an iniquity to be punished by
the judges; i.e. it is a sin for which they need prayer in the
aspect of judgement/din, which is like judgements/pelilim,
like "Then stood up Pinchas, and executed judgment." For
when there is blemish of craving for fornication, God
forbid, for then the prayer is in the aspect of judgement, the
Other Side swallows it, God forbid, then they need a great
master of power, who should pray prayer in the aspect of
judgement, like when the matter of Zimri happened, when
Pinchas had to pray prayer in the aspect of prayer.
For when this master of power prays prayer in the aspect of
judgement, and then the Other Side swallows it, for it
always swallows the prayer that are in the aspect of
judgment as mentioned above, and then, when it wants to
swallow this prayer of the powerful one, which is in the
aspect of judgement, then this prayer stands in its throat,
like (there 41): "In his neck remains strength"; i.e. the
prayer of the powerful one mentioned above, which is like
a "staff of strength," it stands in its neck, in its throat, and
then it must give vomitings, i.e. the Other side must vomit
and bring out all the holinesses of the knowledge and the
compassions and the prayers that it swallowed, like (there
20): "He hath swallowed down riches, and he shall vomit
them up again..." And not only does it vomit and bring out
all the holinesses that it swallowed, but it is also forced to
vomit and bring out its actual substance of life, like "…El
shall cast them out of his belly"; i.e. that it actually brings
out and vomits its substance of life.
And this is the aspect of converts who convert, who were at
first actually of the substance of the Other Side, and now
return to the holiness, for the Other Side is forced to vomit
and bring out its actual substance of life, which this is the
aspect of converts as mentioned above.
And this is like (Ps. 110): "Hashem shall send the rod of
your strength out of Zion: rule in the belly/midst of your
enemies." "In the belly specifically, like: "El shall cast
them out of his belly," for the "rod of strength", i.e. the
prayer of the powerful one mentioned above, it goes down
in its midst/belly in actuality, for by means of it it brings
out and vomits its substance of life in actuality, from its
midst and from its stomach, as in: "El shall cast them out of
his belly," as mentioned above. And this is like (there 74):
"You divided the sea by Your strength, you break the heads
of the dragons in the waters;" for through the rod of
strength mentioned above he breaks heads of dragons on
the waters, i.e. the Other Side and the snake, which was
feeding from the compassion and the knowledge, which is
like "As waters cover the sea," like "and the snake was
most cunning," as mentioned above. For through the rod of
strength mentioned above, i.e. the prayer of the powerful
one, like Pinchas, through this he brings out the holiness of
the knowledge and the prayers that it swallowed, and
breaks the heads of dragons on the waters as mentioned
above, for the prayer of the powerful one which is in the
aspect of judgment, like "And Pinchas stood up and
executed judgment" it stands in the swallowing chamber of
the snake, and through this it is forced to vomit and bring
out everything as mentioned above. And this is the
permutation "WaYiPaLeL (executed judgement)" being
acronym for: Wehashlekh Lifnei Par`oh Yehi Letanin (And
he threw it before Pharaoh; it became a serpent, Ex. 7); for
they need to throw the rod of strength, which is like the
prayer mentioned above, to the serpent, in the aspect of:
"And he threw it before Pharaoh; it became a serpent;" that
he throws intentionally the rod of strength before the Other
Side so that it become a serpent, i.e. so that the serpent
swallow this prayer, for through this we bring out from it
all the holinesses that it swallowed, for it stands in its
swallowing chamber as mentioned above.
And this is like "And Yitro heard" — what was the
hearing? for he heard and came — it was the parting of the
Sea of Reeds and the War of Amaleq (Zevachim 116). For
Amaleq defiled Israel with the fornication craving, as is
written (Deut. 25): "Who occurred upon you (QaRkha) on
the way," like a night-occurrence (miQReh lailah, nocturnal
emission), God forbid, which comes via the aspect of
Amaleq, for Amaleq feeds from the aspect of knowledge,
like (Num. 24): "The heading of nations is Amaleq." which
is like "And the snake was most cunning" as mentioned
above, for through this comes, God forbid, the impurity of
this lust as mentioned above, and this is the aspect of the
war with Amaleq. And the remedy for this is the aspect of
the tearing of the Sea of Reeds, like "You divided the sea
by Your strength, You break the heads of the dragons in the
waters;" i.e. the aspect of the rod of strength mentioned
above, for through this we bring out from it the water of
knowledge that it swallowed from the holinesses as
mentioned above. And through this: "And Yitro heard," i.e.
the aspect of converts, for through the rod of strength
mentioned above, which is like the tearing of the Sea of
Reeds, like "You divided the sea in Your strength" etc.,
which repairs and suppresses the war of Amaleq, through
this are made converts, like "And Yitro heard," for we
bring out from it also its substance of life, which is the
aspect of converts as mentioned above:
4. And this is the aspect of thunder. For through converts
which are made through the rod of strength mentioned
above, through the Other Side being forced to return all the
holinesses that it swallowed, with its substance of life as
mentioned above, through this is multiplied and greatened
His Glory, May He Be Blessed in the aspect of (Ps. 96):
"Render unto Hashem O families of peoples, render unto
Hashem glory/honor and strength." And this is the aspect of
thunder, like (there 29): "The Mighty One of Glory
thundered, Hashem over many waters." "Many waters" this
is the aspect of waters of knowledge, like (Isa. 11): "For the
whole earth shall be filled with knowledge with Hashem
like waters cover the sea;” i.e. the aspect of waters of the
knowledge which go out from the Other Side and return to
the holiness, for through this are made converts, and His
Glory Blessed Be He is greatened, which this is the aspect
of thunder, like "The Mighty One of Glory thundered," for
the noise and the fame that His glory, Blessed Be He, is
publicized via converts, this is the aspect of thunder, which
is a voice of a great noise. For our Rabbis of blessed
memory said (Berakhot 59): "What is thunder? Clouds
pouring waters together." Clouds pouring water is like the
Other Side, which is like (Lam. 3) "You have covered
yourself with a cloud, that our prayer should not pass
through," i.e. the husks that hold back the prayer — when
they return and pour out the waters of the knowledge that
they swallowed, this is like: "Clouds that pour water"; and
then the Blessed One's glory is revealed, as in: "The glory
of Hashem was seen in a cloud" (Ex. 16), and this is the
aspect of thunders as mentioned above. And therefore the
permutation of "GeRIM" (converts) is an acronym for:
Ra`am Gevurotaw Mi Yitbonan (Who shall understand the
thunder of his mighty acts?) (Job 26), for converts are the
aspect of thunders as mentioned above.
5. And through revelation of the glory, through this comes
the spreading of the prophecy, for the prophecy comes from
the aspect of the roots of souls of Israel, which are the
aspect of the seventy souls, like (Deut. 10): Beshiv`im
Nefesh Yardu Avoteikha (In seventy souls your fathers
went down) being acronym for "NaVIA" (prophet). And
the roots of the souls is the aspect of honor, like (Gen. 49)
"O my soul, come not into their secret; unto their assembly,
mine honor, be not united." And therefore through
revelation of the honor, which is like the roots of souls,
through this comes spreading of the prophecy.
And this is the aspect of (Shabbat 92): "Prophecy does not
dwell except on a wise man, mighty and rich"; for all these
aspects are aspects of honor, from which is drawn the
prophecy. Wise is like (Eccl. 3): "They shall inherit the
honor of wise men." Mightyis like (Ps. 24): "Who is the
King of Glory? Hashem strong and mighty." Rich is like
(Gen. 31): "and of that which was our father's hath he
gotten all this glory."
And this is like (Berachot 3): "Woe is me that I destroyed
my house, and burned my temple, and exiled my children
among the nations of the world." I destroyed my house is
like blemish of the prayer, as is written (Isa. 56): "For my
house ... a house of prayer." And burned my temple is like
blemish of the honor, like (Ps. 29): "And in His temple
does every one speak of His glory." And I exiled my
children this is like annulment of the prophecy, which
comes from the descendents of Israel, like "B`eshiv`im
N`efesh Y`ardu A`voteikha mitzraima.” For the exile of the
descendents of Israel is like annulment of the prophecy,
which comes from their souls as mentioned above.
6. And this is like healing, for all the aspects mentioned
above are like healing. For revelation of the honor
mentioned above is like the shining forth of the sun, like
(Isa. 60): "And the glory of Hashem is risen upon you;" and
through the shining forth of the sun comes healing, as our
Rabbis of blessed memory said (Baba Batra 16): "As the
day advances, the illness lightens," as is written (Mal. 3)
"And unto you who fear My name shall the sun of
righteousness and healing shine forth." For the spirit of
prophecy which spread out via the revelation of the honor,
this is like the healing that comes through the shining of the
sun, like (Prov. 18): “The spirit of a man will sustain his
infirmity." And the main revelation of the honor is through
the prayer mentioned above, which the clouds, which are
the Other Side and the husks, are annihilated and go away,
and then converts are made, and the honor is revealed as
mentioned above.
And this is like forgiveness of sin, which comes through
much prayer, through which the sun shines forth, through
which healing comes. For sin is like cloud, which darkens
the light of the sun, for the nature of the sins is they are like
darkness, as is written (Isa. 29): "And their works are in the
dark;" and this is like sickness, for the main source of
sickness comes from sins, as our Rabbis of blessed memory
said (Shabbat 55): "There is no affliction without there
being sin," for it is said Ps. 89:33: "Then will I visit their
transgression with the rod, and their iniquity with stripes;"
for the sins are like clouds, which darken the light of the
sun, through which the healing is, and through the prayer
the sins are atoned, for prayer atones, for it is in place of
offering (Berakhot 26b): as is written (Isa. 56): "I will bring
them to my holy mountain, and make them joyful in my
house of prayer: their burnt offerings and their sacrifices."
And when the sins are atoned, this is like the clouds being
annihilated and going away, like (there 44): " I have blotted
out, as a thick cloud, your transgressions, and, as a cloud,
your sins" etc.; and then it is like the shining forth of the
sun, from which is the healing, for the main source of
illness is the aspect of sin, which is like cloud and darkness,
which darkens the light of the sun, which is like healing;
and when the sin is forgiven, it is like the clouding being
annihilated, and then the sun shines, and then comes
healing as mentioned above, and all this comes through
prayer, which atones sins as mentioned above.
And the main way of prayer, through which sin is forgiven
and we are saved from the sickness, comes via adding a
neighbor from Israel, for whenever a neighbor is added
from Israel, the prayer greatens and grows very much. And
this is the aspect of congregation of Israel. For the more the
souls of Israel are congregated and increased together, the
house of prayer increases much much more, for three
stones build six (=3*2*1) houses, and four stones build
twenty four houses, five stones build 120 houses etc., until
the mouth cannot speak and the heart cannot think, as is
brought in Sefer Yetzirah. Hence, the more one stone is
added, the houses are multiplied very very much more,
multiple multiple times as mentioned above. And the souls
are like stones, like (Lam 4): Let the holy stones be poured
out etc., and the houses are like “For my house shall be
called a house of prayer.” Hence the more one soul is add
and increased to the congregation of Israel, the house of
prayer grows much more, for now, when one more soul
gets added to the congregation, very many more other new
permutations, double double and many many times over as
mentioned above, and therefore when one neighbor is
added from Israel, for example in a place Israelites live,
when another Israelite neighbor is added, then the prayer is
increased and grown very very much, for one soul was
added to the congregation as mentioned above, and through
increase of the prayer, through this the sin is forgiven,
which is the aspect of healing as mentioned above.
And this is aspect of (Isa. 33) “And the inhabitant shall not
say, I am sick;” for via a neighbor being added, through
this we are saved from the sickness as mentioned above,
for: “the people that dwell therein shall be forgiven their
iniquity,” for through the neighbor the prayer was
increased, and then it is the aspect of forgiveness of sin as
mentioned above, and through this comes healing, and the
sickness is annulled as mentioned above.
And know, that sometimes it is the aspect of lifting of sins
through the congregation as mentioned above, and
sometimes it is, God forbid, the aspect of (there 53):
"Surely he has borne our sicknesses;” for when the
congregants are not meritorious, then they do not merit to
the aspect of lifting of sins, and then the Tzaddiq is forced
to accept upon himself afflictions for the sake of Israel, and
only the world gets saved from sickness, but not the
Tzaddiq, God forbid, for he accepts afflictions for Israel,
like: "Surely our sicknesses" etc.; but when they merit and
their prayer is fit, then it is like: "The people that dwell
therein shall be forgiven their iniquity" Isa. 33, and then
also the Tzaddiq is saved from illness, like: "And the
inhabitant shall not say, I am sick: the people that dwell
therein shall be forgiven their iniquity," as mentioned
above.
7. And via spreading of the prophecy, through this is
clarified and repaired the aspect of the power of the
imagination, in the aspect of (Hos. 12): "and I have used
similitudes by ministry of the prophets;" for the main
rectification and clarification of the imagination is when it
is via the prophets. And when the imagination if repaired,
through this the true faith of holiness is repaired, and false
faith is annulled. For faith depends mainly on the power of
the imagination, for in that which the intellect understands
faith does not apply, and the main place of faith is only
where the intellect stops and one does not understand the
thing in his intellect, there we need faith, and when he does
not understand the thing in his intellect, then he remains
only in the aspect of the power of the imagination, and
there we need faith.
Hence, faith is mainly in the aspect of the imagination, and
therefore through the spreading of the prophecy, through
which the imagination is clarified and repaired, through this
the true faith of holiness is repaired as mentioned above.
For there are ten levels of prophecy (see M"R Lekh Lekha
Parashah 44), and they correspond to the ten
commandments, which are like the ten levels of prophecy,
as is written (Deut. 5): "Face to face Hashem spoke with
you." "Spoke Hashem," this is prophecy, as our Rabbis of
blessed memory explained (Shabbat 153). And therefore
through prophecy, which is like the ten levels, like the ten
commandments, we merit to faith in Hashem Yithbarakh,
to believe that Hashem created everything with ten
utterances. Hence, the main repair of the holy faith is
through the aspect of the prophetic spirit.
8. And therefore we need to search and ask much after a
true leader to draw close to him, for each and every leader
has an aspect of prophetic spirit, and even now, when
prophecy has ceased, despite this it is obligatory that a
leader have an aspect of (Num. 14): "A different spirit,"
that is not found in the rest of the masses, that via this he
merits to be a leader, for without this, why should this one
specifically merit to be leader, and not another. But in truth
each and every leader of Israel has an aspect of other spirit,
for the leader is like (Num. 27): "A man who has spirit in
him," "which may lead them out, and which may bring
them in," for the leader that brings out and brings in Israel,
surely has an aspect of other spirit, because of which he
specifically becomes leader for Israel. And this other spirit
that the leader has, it is like the holy spirit, the prophetic
spirit. And although not there is no spirit of prophecy,
actual holy spirit, despite this he surely has an aspect of
other spirit, drawn from the holiness, which is not found in
the rest of the masses, which this is also aspect of holy
spirit, even though it is not actual holy spirit to know
futures, despite this he is in the aspect of holy spirit,
prophetic spirit.
And through the aspect of the holy spirit that the true leader
has, which is like the spirit of prophecy, through this
whoever draws close to him is strengthened and the true
faith of holiness is repaired for him, for whoever merits to
draw close to the true leader, through his drawing close to
him his aspect of imagination is repaired clarified for him,
through the aspect of the spirit of prophecy of the leader,
for the main repair of the imagination is via the aspect of
spirit of prophecy as mentioned above, and through repair
of the imagination the faith of holiness is repaired and
clarified as mentioned above, and therefore all those who
draw close to the true leader merit to straight faith of
holiness.
But in truth one needs to seek and ask very much after a
true leader like this, and it is necessary to ask much from
Hashem Yithbarakh, that he should merit to draw close to
the true leader, in order that he merit to true faith in
completion, for when one draws close, God forbid, to a
leader of falseness, thought this one comes, God forbid, to
false faiths, for a leader of falseness is the aspect of the
false prophet, like (I King 22): "Spirit of falseness;" and
through this on the contrary, the imagination is spoiled, and
they come to false faiths, for the main remedy of the faith is
via the aspect of the spirit of prophecy that the true leader
has, through which the imagination is clarified, and through
this the faith is remedied as mentioned above.
But without the aspect of prophecy the imagination cannot
be clear and repaired, and then the imagination mixes and
confuses the man with false faiths. And this is like the filth
of the snake, for mixing and confusion of the imagination,
which mixes and confuses with false faiths, this is like the
filth of the snake, for all the seers and magicians, they are
all via the power of the imagination that is not clarified and
repaired, which mixes and confuses them with false faiths
of folly and falsehood which is the filth of the snake. And
therefore Israel which stood on Mount Sinai, their
lustfulness stopped (Shabbat 146) for there they all merited
to prophecy, via Moshe Rabbeinu, the Rabban of all the
prophets, who was their true leader, and through this the
imagination was clarified and repaired for them, and they
merited to complete faith in Hashem, and therefore their
lustfulness stopped, the filth of the snake, which is the false
faiths, for they merited to straight completion of faith of
holiness via clearing of the imagination, which they
merited via spirit of prophecy as mentioned above.
And this is the aspect of the Hei of HaShishi the sixth
(day), which is said of the work of creation, as is written
Gen 1:31: And there was evening and there was
morning, the sixth day," and our Rabbis of blessed memory
explained (Shabbat 88), that the whole world was hanging
like the part of ‫ ה‬until the sixth of Sivan, when Israel
received the Torah. For the main renewal of the world, i.e.
to know that the world is renewed and Hashem Yithbarakh
created the world according to His will, it depends on faith,
for through intellect it is impossible to understand renewal
of the world, and therefore the apostates heresy in this,
because it is impossible to understand this in the intellect,
for the main renewal of the world is only via faith, for we
believe in Hashem that He Blessed Be He created the world
anew, for in truth anewal of the world was via the aspect of
faith, as is written (Ps. 33): "And all his works were in
faith." Hence, the main anewal of the world depends on
faith, and therefore the world was hanging until reception
of the Torah, for then they merited to complete faith, via
spirit of prophecy as mentioned above, and therefore then
specifically the anewal of the world was revealed, for the
anewal of the world depended mainly on faith, as
mentioned above.
9. And via faith shall be the renewal of the world in the
future. For the accumulation of the mercies, through which
the world will be renewed, in the aspect of (Ps. 89): "For I
have said, a world of mercy shall be built," it is via faith, as
in (there 92): "To tell Your mercies in the morning, and
Your faithfulness every night." "Your faithfulness every
night" this is the aspect of faith, which depends on the
power of the imagination, which is the aspect of night, the
aspect of night dream (Job 33), which comes via the
imagination. And through this: "To tell Your mercies in the
morning," i.e. the aspect of mercy mentioned above,
through which shall be renewal of the world in the future as
mentioned above. And this is the aspect of (Lam. 3): "They
are new every morning: great is Your faithfulness." "Great
is Your faithfulness" i.e. faith, through this will be renewal
off the world, as in "New every morning," like "To tell
every morning Your mercies" etc., as mentioned above.
10. And when the renewal of the world comes to pass in the
future, then the world shall be conducted via wonders, i.e.
through Supervision alone, which is the aspect of wonders,
which are not by natural means. For renewal of the world in
the future is in the aspect of the land of Israel, for the main
characteristic of the land of Israel is via the aspect of (Ps.
111): "He has told His people the power of His works" etc.,
like Rashi explained regarding the verse: " Normal 0
MicrosoftInternetExplorer4 For the sake of 'reishit'/God’s
firstborn people, Elohim created the heavens and the earth,"
and Rashi explained that the reason why it opens with "For
'reishit'," is because "He has told His people the power of
His works, so that He may give them the inheritance of the
heathen," so that the nations of the would not be able to
say: "You are robbers" etc., therefore it opened with "For
'reishit'," for He Yithbarakh created it etc. Hence the main
characteristic of the land of Israel is via the power of His
works, via knowing that Hashem Yithbarakh created the
world.
And in the future the Holy One Blessed Is He will renew
the whole entire the world in this aspect of the land of
Israel, for then it will be revealed that Hashem Yithbarakh
created everything, and then He will renew the whole entire
world in the aspect of the land of Israel. And the main
holiness of the land of Israel is, that there his Supervision is
constant, in the aspect of (Deut. 11): "Always the eyes of
Hashem your Elohim are on it, from the beginning of the
year even until the end of year;" and in the future, when he
renews the whole world in the aspect of the land of Israel as
mentioned above, then the whole entire world will be
conducted via through the supervision alone, like the land
of Israel, and then the nature will be annulled completely,
and the world will be conducted via the supervision alone,
which is like wonders, which are not by way of nature. And
then will be awoken the new song, as in (Ps. 98): "Sing to
Hashem a new song, for He has done wonders;" i.e. the
song that will be awoken in the future, which is the melody
of supervision, the aspect of wonders, for then the world
will be conducted via supervision and wonders.
For there is a melody of the aspect of the way of nature,
and this is like (there 19): "The heavens declare the glory of
El; and the firmament shews his handiwork;” which is the
aspect of the melody of the song of the natural way, of the
contents of the heavens, i.e. aspect of the songs and praises
that they praise Hashem Yithbarakh for His current way of
conducting, that he conducts the world in a natural way; but
in the future will be awakened a new song of the aspect of
wonders, the aspect of supervision, for then the conducting
will be via supervision alone. And this new song that will
be awakened in the future, it is the aspect of the simple,
double, triple, quadruple song, which adds up to 72, the
aspect of lovingkindness, through which shall be the
renewal of the world in the future, the aspect of: “A world
of mercy shall be built.” And this song is the aspect of the
voice mentioned above, which waters the garden, that via
this voice they can rebuke, in the aspect of: “Raise your
voice like a shofar and tell” etc., as mentioned above.
Hence, through prayer we merit to the aspects mentioned
above, through which we come to the aspect of prayer
mentioned above, through which we can rebuke as
mentioned above, for via the prayer mentioned above
converts are made, and the glory is revealed, and through
this the prophecy is spread, and via prophecy we merit to
faith, and via faith shall be the renewal of the world to
come, and renewal of the world is in the aspect of the land
of Israel, i.e. in the aspect of supervision like the land of
Israel, and then shall be awoken the song of supervision
and wonders, and this song is in the aspect of the voice
mentioned above.
And this is the aspect of: “But he sees that the resting place
is good, and that the land is pleasant, so he will bend his
back to the load, working like a slave” (Gen. 49). Resting
place is like prophecy, as is written regarding Baruch Ben
Neriyah (Jeremiah 45): “And I did not find rest” — this is
prophecy, as our Rabbis of blessed memory explained
(Mechilta P. Bo and brought by Rashi there). and…the
land i.e. the land of Israel. “So he will bend his back to the
load” this is like melody, the aspect of the new song
mentioned above, like (Num. 7): “they had to carry on their
shoulders;” and our Rabbis of blessed memory explained
(`Arakhin 11): “Carrying” (YiSsAU) is nothing but a term
for singing, for it is said (Ps. 81): “Take up (Se`U) the
melody, and sound the timbrel;” and through the melody,
the aspect of new song, through this the smell (ReYaCh)
will be repaired as mentioned above, which is the aspect of
Mashiach, like (Lam 4): “The spirit (RUaCh) of our nose,
the Anointed of Hashem.” And this is: “working like a
slave” — this is the aspect of Mashiach, as is written (Ruth
4): “Blessed be Hashem, which has not left you this day
without a redeemer… and they called his name Obed
(slave/servant).” This is the aspect of “to the load (mas),”
the aspect of repulsion (mismus), that they squeeze out
(m`masmesin) a thing that has smell, so that the smell
dissipate, for via the aspect mentioned above the smell is
repaired, which is the aspect of Mashiach.
11. And this is the aspect of Rosh Hashanah, for on Rosh
Hashanah then the prayer is in the aspect of judgement and
sentence, for “the sentence — it is Elohim’s” (Deut. 1), and
through this we bring out all the life of the Other Side,
which feeds from the knowledge and from prayers of Israel.
And this is like (Ps. 81): “For it is a decree/portion for
Israel, a sentence to the Elohim of Jacob.” Portion for the
year of sustenance, as our Rabbis of blessed memory
explained on this verse (Beitzah 16): i.e. that they bring out
the sustenance and the life from the Other Side, for it must
bring out and vomit everything via the aspect of sentence to
the Elohim of Jacob, i.e. via the prayer that is in the aspect
of judgment and sentence, which is in the aspect of rod of
strength, through which it vomits all the holinesses that it
swallowed from the knowledge and from prayers of Israel
as mentioned above. And this is the aspect of Tishrei, like,
“You divided the sea by Your strength, you break the heads
of the dragons in the waters” (Ps. 74) — Y`am Sh`ibarta
R`ashei T`aninim is an acronym of permutation of
”TiShReY.”
And then, when it returns the holiness of the knowledge
that it swallowed, then the knowledge and the brains are in
completion. And this is the aspect of Rosh Hashanah, Rosh
(Head) specifically, the aspect of repair of the head and the
brain via the rod of strength mentioned above. And when
we bring out from the Other Side what it swallowed, then
we bring out too it substance of life, which is the aspect of
converts. And this is the aspect of Tishrei, the aspect of
(Ex. 23): “For you know the spirit of the sojourner, for you
were sojourners” etc. (eT nefeSh hageR kI) is an end-letter
code for “TiShReI.” And via converts the glory is revealed,
and the prophecy spreads out, and the faith of holiness is
repaired, and the false faiths are annulled.
And this is the aspect of Tekiah (long shofar blast), Teruah
(triple blast), Shevarim (stocatto toots). Tekiah is the aspect
of revelation of the glory, in the aspect of (Isa. 22): “And I
will fasten him as a peg in a sure place; and he shall be for
a throne of honour.” Teruah this is like the spirit of
prophecy, in the aspect of (Num. 23): “Hashem his Elohim
is with him, and the shouting for/friendship of (teruat) the
King is among them” and its Onkelos translation: “And the
Presence of their King is in them;” i.e. the resting of the
Presence, the aspect of prophecy. SheVaRim this is the
aspect of annulment of false faiths, in the aspect of (Ex.
23): “Thoroughly break (ShaVveR) their pillars” (as
brought in Tikkun 18 and in Tikkun 21), i.e. aspect of
annulment of false faiths and repair of the holy faith, the
aspect of (Ps. 145): “The eyes of all wait (yeSaVveRu) for
you.” And via faith we merit to renewal of the world, and
this is the aspect of Tishrei, for in Tishrei the world was
created (Rosh Hashanah 10), and renewal of the world shall
be in the aspect of the Land of Israel, the aspect of
Supervision, and this is the aspect of Rosh Hashanah, in the
aspect of: “Always the eyes of Hashem your Elohim are on
it, from the beginning of the year” etc. And then shall be
awakened the new song as mentioned above, and this is the
aspect of Tishrei, in the aspect of (Song 4) “Come,
look/sing (TaShuRI) from the head of Amanah:
12. And this is the aspect of the lung. When the
temperature of the lung is in wholeness, there are found in
it all the aspects mentioned above, for this is the master of
power mentioned above, who prays prayer in the aspect of
judgment, through which he brings out all the holiness from
the Other Side, the aspect of: “And Pinchas stood up and
executed judgement,” it is the aspect of a messenger
faithful to his sender, for he devotes his soul for he sake of
Israel. And this is the aspect of the lung, in the aspect of
(Prov. 25): “As the cold of snow in the time of harvest, so
is a faithful messenger to him that sends him;” and cold and
chilliness are aspect of lung, for the lung cools the heat of
the body, for if not for the lobes of the lung which waft on
the heart, the heart would burn up the whole body (Tikkun
13, daf 27).
And completion of the knowledge mentioned above is in
the aspect of the lung, for the main source of the knowledge
and the brains is via the oiliness of the body. For the
intellect ignites like a candle via the oiliness of the body,
and the lung raises up oiliness of the body to the brain via
the breathing of the lung. Also via the breathing all the
oiliness of the body is sustained, that through this is the
main sustenance of the intellect. And hence the brains are
called neshamah (soul, breathing), in the aspect of (Job 32):
“and the inspiration (neshamah) of the Almighty gives
them understanding.” For the main source of the brain and
the knowledge is via the breathing as mentioned above.
And this is the aspect of (Prov. 20): “The candle of Hashem
is the soul of man,” for the intellect is a candle lit via the
oiliness that is in the body, which is sustained and goes up
to the brain via the breathing of the lung; hence the main
sustenance of the knowledge is via the lung.
The converts mentioned above are like this: “A breath
(HeVeL) is laid, a breath goes up,” which is said of the
lung, as brought down (in Tikkunei Zohar #69 daf 96). For
there are vapors in the world, which are like (Jer. 51):
“They are vanity (HeVeL), the work of errors,” i.e. breaths
of the world of foolishness, and when we receive these
breaths and put them into Torah and prayer, breaths of
holiness are made; this is the aspect of converts, for from
vanity the work of errors are made breaths of holiness of
Torah and prayer, which is the aspect of converts. And this
is the aspect of: “a breath is laid, a breath goes up,” that is
said of the lung, which takes in a breath and lets out a
breath, i.e. aspect of converts, which are made via receiving
breaths of the world, which are aspect of: “They are
vanities, the work of errors,” and raising them to the aspect
of breaths of holiness via Torah and prayer as mentioned
above.
And the revelation of the glory mentioned above this is like
(Prov. 3): “Honor Hashem with your substance” — do not
read it “with your substance” (mehonekha), rather “from
your throat” (migronekha) (See Mishlei 3 in the meditation
of Rashi there. And likewise brought in BAHT O”Ch #53
in the name of Pesikta. However in Pesikta itself it is
written: from what he granted you, if he gave you a sweet
voice etc.), and the throat goes out from the lung.
And the spreading out of the prophecy mentioned above,
this is like the spirit of the wings of the lung, which is like
the spirit of prophecy, which is like the spirit of prophecy,
the aspect of (I Shmuel 23): “The spirit of Hashem spoke in
me.”
And the repair of the imagination is in the aspect of the
lung, for sleep and imagination they depend on the lung, for
the root of sleep and imagination is via cold and damp, and
therefore at the time of rain then sleep falls on the man, and
the lung is cold and damp, via which sleep and imagination
comes, i.e. the imaginations that come on a man at the time
of sleep, which this is the aspect of the power of the
imagination.
Renewal of the world in the aspect of the lung, this is the
aspect of (Ps. 104): “You send forth Your spirit, they are
created: and You renew the face of the earth,” the aspect of
the wind of the wings of the lung. And the renewal of the
world it is in the aspect of supervision, the aspect
of land' of 'Israel, and this is the aspect of the lung, in the
aspect of what our Rabbis of blessed memory said (Chulin
49): Why is it called ReAH (lung)? Because it me’IiRat
(lights up) the eyes. This is the aspect of: “”always the eyes
of Hashem your Elohim are one it” etc., which is said of the
land of Israel, which is the aspect of supervision as
mentioned above.
The Melody and the new song mentioned above are in the
aspect of the lung; this is the aspect of “Call out with a full
throat; do not spare; raise your voice like a shofar;” and the
throat is from the lung as mentioned above, and there in the
lung is the aspect of the melody mentioned above, which is
the aspect of “like a shofar” etc. as mentioned above.
The repair of the smell and the awe, which is the food of
the soul, which is repaired via all the aspects mentioned
above, it is in the aspect of the lung, for permutation of
ReIAH (lung) is an end-letter abbreviation of H’ ro`I l`O
echsa`R (Ps. 23). “Hashem is my shepherd, I shall not
lack,” this is the aspect of the food of the soul, and this is:
“I shall not lack,” the aspect of (there 34): “For there is no
lack for those who fear Him.” i.e. aspect of awe, which is
the aspect of smell, which is food the soul as mentioned
above.'
And this is the explanation of the statement of our Rabbis
of blessed memory regarding `Og King of Bashan: He said:
How large is the camp of Israel? Three parasangs. I will go
and uproot a mountain of the size of three parasangs and
cast it upon them and kill them. He went and uprooted a
mountain of the size of three parasangs and carried it on his
head. But the Holy One, Blessed be He, sent ants which
bored a hole in it, so that it sank around his neck. He tried
to pull it off, but his teeth projected on each side, and he
could not pull it off. This is referred to in the text, Thou
hast broken the teeth of the wicked, as explained by R
Simeon b. Lakish. For R. Simeon b. Lakish said: What is
the meaning of the text, Thou hast broken the teeth of the
wicked? Do not read, shibbarta Thou hast broken, but
shirbabta Thou hast lengthened. How tall was Moses? —
ten cubits. He took an axe ten cubits long, leapt ten cubits
into the air, and struck him on his ankle and killed him
(Berakhot 54).
For `Og’s grip was from the Right, as brought (Zohar
Chuqat daf 184), and was feeding from the aspect of the
holy knowledge, for from the Right side, the brain is white
like silver (Tikkun 70, daf 118)), and therefore he wanted
to overpower Israel. And this is why it said: “How large is
the camp of Israel? Three parasangs.”
The camp of Israel is the aspect of holiness of the camp of
Israel, the aspect of (Deut. 23): “And your camp shall be
holy.” The main holiness of the camp of Israel is via
guarding from the sexual lust, from the aspect of nocturnal
emission, God forbid, as is written there in the Parashah.
And the main guarding from this craving is via aspect of
the three parasangs (PaRSi), i.e. the three brains, that each
and every one is a curtain spread (PeRuSah) before this
craving as mentioned above. And this is: How large is the
camp of Israel? Three parasangs i.e. the main holiness of
the camp of Israel, that that should be holy from this
craving, from nocturnal emission, God forbid, it is via
aspect of three parasangs, i.e. three brains, which are a
curtain spread before the that lust as mentioned above. And
this is: How large is the camp of Israel? Three
parasangs i.e. the main holiness of the camp of Israel, that
they be holy from this lust, from nocturnal emission, God
forbid, is through aspect of the three spreadings, i.e. three
brains, which are a curtain spread out before that lust as
mentioned above.
I will go and uproot a mountain of the size of three
parasangs and cast it upon them. Mountain — this is the
aspect of prayer, in the aspect of: “And I shall bring them
to My holy mountain, and rejoice them in My house of
prayer.” And this is: The size of three parasangs, for prayer
is also drawn from the three brains, which hare aspect of
drawn curtains, from which is drawn the three kinds of
compassion, which are aspect of three prayers per day as
mentioned above, i.e. the Other Side, which has feeding
from the knowledge, God forbid, the aspect of Og, it wants
to uproot, God forbid, the prayers of Israel, and draw them
to them and swallow them, God forbid, as mentioned
above. And this is why it said: “I will cast it upon them” for
his main desire was only to draw on himself the prayers of
Israel to grasp onto them, but afterwards, when they are by
him, God forbid, then he is pleased to return and thrown
them on Israel, for after he already feeded from them, then
even through he from himself returns and throws them to
Israel, still they are blemished through him having feeding
from them, for the compassions of the wicked are cruelties
as mentioned above, and therefore when he feeds, God
forbid, from the compassion and from the prayers of Israel,
even though he gives them of himself to Israel, despite this
they are blemished through his grip on them as mentioned
above. And this is why it said: “I will cast it on him,” for
after having uprooted them and swallowed them, God
forbid, he wants to return them and throws them at Israel,
for they are already blemished by him as mentioned above.
For since the Other Side is not suppressed, but only
willingly returns them to Israel, therefore they are
blemished, but when we bring them out by force, via the
rod of strength as mentioned above, then the Other Side is
completely suppressed, and then everything returns to the
holiness in completion, and understand so it seems to me.
He went and uprooted a mountain of the size of three
parasangs and carried it on his head — i.e. that he
overcame and uprooted the prayers of Israel, which are
aspect of the mountain of size three parasangs as mentioned
above. And carried it on his head that he drew the prayers,
which are aspect of knowledge and compassion, into his
head and brain, which is like: “And the snake was cunning,
as mentioned above. Sent ants (qumtza) — this is the
aspects of prayer of the Powerful One, which is in the
aspect of grasping and judgement, the aspect of "staff of
strength" mentioned above. And bored a hole in it — this is
like: With his own staffs You pierced the head of his
outspread troops (Hab. 3). For via prayer, which is in the
aspect of grasping (qimutz) and judgment of the Powerful
One mentioned above, which is in the aspect of staffs of
strength, through it they break and suppress it as mentione
dabove, for it stands in its throat, in the aspect of : In his
neck remains strength.
And this is: And it sank around his neck — so that it stands
in its neck, in the aspect of: "In his neck remains strength,"
as mentioned above. And this is: He tried to pull it off —
for it is forced to bring out and vomit all the holinesses of
the prayers and the knowledge that it swallowed, in the
aspect of: "He hath swallowed down riches, and he shall
vomit them up again," as mentioned above. And this is: But
his teeth projected on each side etc., for not only does it
vomit and bring out the holiness of the prayer of Israel etc.,
but also "El shall cast them out of his belly;" i.e. that it is
forced to bring out its actual essence of life, which is the
aspect of converts. And this is the aspect of: "Its teeth
projected," like: Its innards are shiny as ivory (Song 5), i.e.
it is forced to bring its bone of lifeforce from inside it and
its innards, like: “El shall cast them out of its belly,” like
“rule in the midst of your enemies” as mentioned above.
How tall was Moses? — ten cubits. Moses is the aspect of
prophecy, for Moshe is the master of all the prophets Sh.R.
21:4. And this is the aspect of ten amot, like ten levels of
prophecy, for through rod of strength mentioned above,
through which the glory is revealed as mentioned above,
through this we merit to prophecy as mentioned above. He
took an axe ten cubits long, the axe is the aspect of work
tool of the work of Creation, and this is: ten cubits long like
the ten utterances by which the world was created, which
are aspect of work tool of the work of creation, for through
prophecy we merit to faith, which is the aspect of the ten
utterances, which are the work tools of the work of
creation, for through faith we believe in renewal of the
world, that Hashem Yithbarakh created everything with ten
utterances as mentioned above. And through faith we merit
to renewal of the world which is to come, and then the new
song mentioned above will be awoken.
And this is: And he leapt ten cubits into the air this is the
aspect of the song of the future, which is the single double
etc. song, which is ten letters, like ten amot. And this
is: And he leapt this is like (Song 2) leaping upon the
mountains, skipping upon the hills, in the aspect of (there,
4) I will get me to the mountain of myrrh, and to the hill of
frankincense; i.e. the smells that grow in the garden
through the voice of the melody which waters the garden as
mentioned above. And this is like: Leaping upon the
mountains, skipping etc. this is like the melody mentioned
above, through which the smells grow, which are like
mountains and hills. And this is: Leaping etc. this is like the
intervals of the melody, which they call “masin,” and
which are made through omissions and skipping on the
strings that are in the harp. And this is the aspect of the
melody mentioned above, which is like: Skipping on the
mountains etc. as mentioned above, for through the aspect
mentioned above we merit to this melody. And this melody
is the aspect of the voice mentioned above, like the voice of
Jacob, which suppresses the heel of the Other Side, and this
is: And struck him on his ankle and killed him that he
suppressed the heel of the Other Side through the aspect of
the voice of the melody mentioned above, which is the
aspect of the voice of Jacob, who suppresses the heel of the
Other Side, in the aspect of: And his hand was grasping the
heel of Esau, as mentioned above:
And this is the explanation of: Blow the shofar on the new
moon. Blow (TiK`U) this is the aspect of revelation of the
glory, like: “And I will fasten him (weTeK`Atiw) as a nail
in a sure place; and he shall be for a glorious throne.” On
the new moon this is like renewal of the world, like the new
song mentioned above. And this is the aspect of shofar, like
“raise your voice like a shofar” as mentioned above. And
this goes back and explains how we merit through
revelation of the glory, which is the aspect of “blow”, to
aspect of renewal of the world, like the new song, which is
like “on the new moon the shofar” and this is: “At the new
moon for the day of our festival.” At the full moon
(KeSse) this is like prophecy, like (Gen. 18): “”Shall I hide
(hameKhaSseh) from Abraham that which I will do?”
which is like prophecy, like (Amos 3): “Surely Hashem
Elohim will do nothing, without revealing his secret unto
his servants the prophets.” On the day of our festival this is
Rosh Hashanah; this is like faith, which is repaired through
rectifying the power of the imagination, which is like
festival (ChaG), in the aspect of (Isa. 44): “and he marks it
out with the compasses (uvameChuGah yeTaARehu).”
“Marks it out” i.e. descriptions (TeARim) and praises,
Normal 0 MicrosoftInternetExplorer4 which correspond to
the faculty of imagination, for all the descriptions and
praises wherein we compare Him Blessed be He, they are
in aspect of simile, for in the inside of the intellect He
Blessed be He is separate completely from all the praises
and descriptions. Hence, all the praises and descriptions are
in the aspect of simile. And therefore when the imagination
is clarified and repaired, then we can order the praises and
descriptions to him Blessed be He, for when the
imagination is not repaired, then we do not know at all to
describe him Blessed Be He, as it were, in praises and
descriptions, for all the praises and descriptions are in the
aspect of imagination as mentioned above. And this is like
festival, like “and he marks it out with the compasses.” And
through this the faith is repaired, which is like Rosh
Hashanah, for Rosh Hashanah — which is the time of
renewal of the world, for in Tishrei the world was created
R”H 10 — depends mainly on faith as mentioned above.
And this is: At the full moon on the day of our festival for
the main remedy of the imagination and the faith is through
prophecy as mentioned above, and therefore Rosh
Hashanah, which is the aspect of faith, Rosh Hashanah
depends mainly on Sivan, which is time of receiving the
Torah, through which the faith is repaired as mentioned
above. And through remedy of the imagination and the
faith, which is repaired through prophecy, the aspect of:
“At the full moon on the day of our festival” through this
we merit to aspect of renewal of the world, the aspect of the
new song mentioned above, which is like “on the new
moon the shofar.” And all this is drawn from the aspect of
revelation of the glory, the aspect of “blow” as mentioned
above, for through revelation of the glory we merit to
spreading out of the prophecy etc. as mentioned above.
And the summary of all these aspects as made through the
aspect of: For it is a statute for Israel, an ordinance of the
Elohim of Jacob, which is the aspect of rod of strength
mentioned above, as mentioned above, through which all
the aspects mentioned above are accomplished, as
mentioned above.
#61 Hashem Yithbarakh is Above Timeedit
Hashem Yithbarakh is above time, as has been written1.
And this matter is truly a very wonderful and hidden thing,
and it is impossible to understand this through human
intellect. But know: the essence of time is only because one
does not understand: that is, because our intellect is small.
For, the greater one's intellect, the more time is reduced and
nullified. For, in a dream, when one's intellect goes away
and he has nothing but the power of imagination, then in a
quarter-hour one can experience an entire seventy years,
the way it appears in the dream, as many, many periods
pass by in a very short time. And then when one wakes up
from sleep, he sees that all these times and the seventy
years which passed in his sleep are really a very short
period. And this is because afterwards, when awake, then
his intellect returns to him, and in the intellect, all these
seventy years that transpired in the dream are just a quarter-
hour for him.
Except, an actual seventy years are also considered seventy
years at our intellect; but in truth, at a higher intellect above
our intellect, what is considered seventy real years by us is
also only a quarter-hour or less. For, as we can see, that a
person can pass seventy years in a dream, and in truth we
know afterwards in our intellect that it is but a quarter hour
— just the same way, that which is considered seventy real
years by our intellect is, at a higher, loftier intellect, only a
quarter hour. Except, we do not discern this, for in a dream
too, if someone would come to him and say to him that all
of this, which appears to him that days and years are
transpiring, are nothing, and it is all just a quarter hour, he
certainly would not believe him at all, for according to his
imagination, it appears in the dream that real days and
years pass by. Just the same, even though by us, according
to our intellect, it seems that this is the period of seventy
years, at a greater intellect it is only a quarter hour. And
thus higher and higher, so that at an intellect that is even
higher up further, even the time that is at an intellect higher
than ours is only considered a very little and minor span,
there at the further higher intellect. And thus higher and
higher, to the extent that there is an intellect so high that
there, all the time in its entirety does not count at all, for on
account of the great enormity of the intellect, all the time is
entirely null and zero completely, just as by us, the seventy
years that transpire in a dream are only really a quarter
hour, as mentioned. Thus there is intellect above intellect,
until time is nullified completely.
And therefore Mashiach, who experienced what he
experienced from the creation of the world and endured
what he endured — after all this, at the end, Hashem
Yithbarakh will say to him, "Beni atah, ani hayom
yelidh'tikha/You are my son, I this day have begotten
you" (Ps. 2). And the thing is very astounding and
wonderous, apparently, but this is all due to great
astoundingness of Mashiach's intellect, in accord with the
greatness of his level which he will hold by at that time;
and due to the exceeding enormity of his intellect's level,
which will grow very, very great at that time, therefore all
the time which has transpired over him from the world's
creation until that time, will all be null and zero, tangibly,
as if he was born today, for all time will be nullified in his
intellect, which will be very vast. And therefore Hashem
Yithbarakh will say to him, "Today I have begotten you"
— today, tangibly, as all the time which has transpired is
null and zero entirely, as mentioned.
And thus too we see in space, how a strong person can
traverse a place in a short time; hence for him all this space
is small, while for weak people this place is considered vast
and one needs to walk a long time until passing through
that place. And thus higher and higher: the greater one's
strength, the smaller space is for him. And thus higher and
higher, until space is nullified completely, except that in
our intellect it is impossible to discern all this; just as it is
impossible to discern in a dream the truth, that all that time
that appears to him in the dream is truly nothing at all, so
too with us: we cannot discern that all our time is nothing,
above, in the high intellect, as mentioned.
Footnotes
Mishneh Torah: Yesodei HaTorah 1:11