Know! by means of the Torah, all the prayers and all the requests that we request and pray are accepted. The grace and importance of the Jewish people are thus enhanced and elevated in the estimation of all of whom they may have need, whether in matters spiritual or physical.
For presently, as a result of our many sins, the true grace and importance of the Jewish people have fallen. Now, most of the importance and grace are found with others. By means of the Torah, however, the Jewish people’s grace and importance are enhanced. For the Torah is called “a beloved doe and a yaALat chein (graceful gazelle)” (Proverbs 5:19) —she maALah chein (bestows grace) upon those who study her (Eruvin 54b). And through this, all prayers and requests are accepted.
2. For the Jew must always focus on the inner intelligence of every matter, and bind himself to the wisdom and inner intelligence that is to be found in each thing. This, so that the intelligence which is in each thing may enlighten him, that he may draw closer to God through that thing. For the inner intelligence is a great light that shines for a person in all his ways. As it is written (Ecclesiastes 8:1), “A person’s wisdom causes his countenance to shine.”
This is the concept of Yaakov. For YaAKoV merited the rights of the firstborn, which is reishit (beginning), the concept of wisdom, as in (Psalms 111:10), “The reishit is wisdom.” This corresponds to “and YaAKVeiny (he obstructed me) these two times” (Genesis 27:36), which Onkelos renders: “he outwitted me.”
And this is the concept of sun. For the inner intelligence shines for him in all his ways, like the sun. This corresponds to (Proverbs 4:18), “The path of the righteous is like radiant sunlight, shining ever brighter as it approaches noon.”
And this is the concept of the CheT. It suggests ChiuT (life). For the wisdom and the inner intelligence are the vitality of all things, as in (Ecclesiastes 7:12), “Wisdom gives life to those who possess it.”
However, because the light of the inner intelligence is so very great, it is impossible to attain except through the concept of NuN, which is an aspect of Malkhut (Kingship). As it is written (Psalms 72:17), “may his name yeNoN (be perpetuated) as long as the sun,” and Rashi explains that [“yenon”] means kingship.
This is also the concept of the moon. For the moon has no light of her own, only that which she receives from the sun (Zohar I, 238a). And this corresponds to Malkhut. It has nothing of its own other than what it receives from the chet, the aspect of wisdom/sun. As a result, “the light of the moon will be like the light of the sun” (Isaiah 30:26).
However, the person who does not bind himself to the inner intelligence, wisdom and vitality that is in each thing corresponds to Esav. He despised the birthright, as is written (Genesis 25:34), “And Esav despised the rights of the firstborn”—i.e., the inner intelligence. This is (Proverbs 18:2), “The fool does not desire understanding, but only to bare his heart.” And this corresponds to the Kingdom of Evil, to the moon of the Other Side, of which it is said (Isaiah 24:23), “The moon shall be disgraced.”
{“Better a youth, poor and wise, than an old and foolish melekh (king) who no longer knows how to care for himself” (Ecclesiastes 4:13).} This is the concept of the good inclination and the evil inclination. The good inclination is called “poor and wise,” corresponding to Malkhut, which is an aspect of poor and needy, with nothing of her own other than what she receives from Chokhmah (Wisdom). But the evil inclination is called “an old and foolish melekh.” This is Malkhut of the Other Side, who has no desire for wisdom and inner intelligence, as in, “The fool does not desire understanding…”
Each person is required to give strength to the Kingdom of Holiness so that it may overpower the Kingdom of the Other Side. As our Sages taught: A person should always incite the good inclination against the evil inclination (Berakhot 5a). And how is strength given to the Kingdom of Holiness? By means of the Torah study that a person engages in with enthusiasm. {As our Sages taught: A person should always incite… If it leaves, good; if not, he should engage in Torah study (ibid.).} And, as our Sages taught: If this rogue accosts you, drag him to the house of study (Kiddushin 30b).
For it is by means of the Torah that strength is given to the Kingdom of Holiness. Then, Malkhut / nun receives vitality from Chokhmah / chet. The chet and the nun are joined and bound together, and as a result, “the light of the moon will be like the light of the sun.”
And “when the one rises, the other falls” (Rashi, Genesis 25:23) ; thus the Kingdom of Evil falls and is nullified. As is written (Hosea 14:10), “The ways of God are upright, the righteous walk in them whereas the sinners stumble in them.” That is, by means of “the ways of God”—i.e., the Torah—“the righteous,” who adhere to the Kingdom of Holiness, are fortified and receive strength. “… whereas the sinners stumble in them” corresponds to the Kingdom of Evil—i.e., the evil inclination—which falls and is humbled by means of the Torah, as above.
3. It is through this that all the prayers and petitions are accepted. For the main reason the requests are not accepted is that the words lack grace and do not penetrate the heart of the one being asked. It is as if there were no place in his heart for the words to enter, because the petitioner is lacking the grace needed for the words to enter the heart of the one he petitions.
But, by means of the Torah—through which the Nun and the Chet are joined and bound together— CheiN (grace) is produced. This is why the Torah is called “yaalat CheiN.” The person then merits that his words are words of charm, and so his words and requests are received. As is the case when someone speaks with chein, the matter penetrates the heart of the one petitioned—i.e., the one being asked.
This is the concept of the tav. That is, by the Chet and Nun being joined and bound, producing CheiN, the TaV is made. This suggests etching and marking, as in (Ezekiel 9:4), “and hiTVita TaV (inscribe a mark).” By means of the chein, a space is carved out and marked in the heart of the one who is petitioned to accept the request. For as a result of the grace, his words are accepted.
Thus it is that the chein etches a place in the heart of the one who is being petitioned, so that the other’s words may enter his heart and cause the request to be accepted. This etching and marking is the concept of the tav. This is the meaning of (Ecclesiastes 9:17), “The words of the wise are heard [for they are spoken] b’nachat (gently).” Specifically nachat —i.e., the aspect of CheiN and the Tav, which together spell NaChaT. Then, his words are heard and his request is accepted.
4. Therefore, Yaakov, who is the aspect of inner intelligence, merited grace. As is written (Genesis 33:11), “God has ChaNani (granted me grace).” He, therefore, blessed the tribes with CheiN, as in (ibid., 33:5), “The children with whom the Lord has ChaNan (graced) your servant.” And Binyamin, who was not there at the time, was therefore blessed by Yosef with grace, as is written (Genesis 43:29), “May the Lord yaChNkha (grant you grace), my son.”
And it was specifically Yosef who was able to bless him with chein. This is because Yosef, more than anyone else, embodied the aspect of Yaakov, as in (Genesis 37:2), “These are the chronicles of Yaakov: Yosef.” He was the essence of [Yaakov’s] chronicles, for Yaakov and Yosef are considered as one (Zohar I, 176b).
It is therefore said of Yosef: “The firstborn of his shor (oxen), grandeur is his” (Deuteronomy 33:17). “Firstborn” corresponds to the inner intelligence, as above. And this is “his shor,” it suggests gazing. For it is necessary to focus on the inner intelligence of every matter. Onkelos renders “grandeur is his” as “radiance is his,” an expression of luminance. For the inner intelligence shines for him in each thing. Even in a place that had been dark and obscure, the inner intelligence shines for him—when he merits focusing on the inner intelligence that is found in each thing—and brings him closer to God.
That wave which would sink a sephinta (ship) appears to have a spark of white flame at its crest. We beat it with a staff on which was etched Ehyeh asher Ehyeh (Bava Batra 73a).
which would sink a SePhINta — This is the grace and the importance, as suggested by “SePhIN and important” (Moed Katan 28a). The evil inclination desires to sink and subdue, God forbid, the grace and importance of the Jewish people, the aspect of the Kingdom of Holiness.
appears to have a spark of white flame at its crest — Initially, the evil inclination disguises itself in good deeds. It misleads a person, as if it were urging him to perform a mitzvah. This is the meaning of a spark of white flame. The flame is white; even so, it is a destroying angel.
We beat it with a staff on which was etched Ehyeh asher Ehyeh — That is, the principal defeat of the evil inclination is accomplished by means of the Torah, which is comprised entirely of the names of God.
The Torah corresponds to the vav. For the Tablets were six handbreadths long by six handbreadths wide (Bava Batra 14a). This is the aspect of a staff —i.e., sticks.
on which was etched Ehyeh — That is, Holy Names—the aspect of Torah, which corresponds to the vav . The vav has the shape of a stick, and [the Torah] is comprised entirely of the names of God.
In other words, the holy Torah subdues the evil inclination, which wants to drive a person literally insane, God forbid. For a sinner is insane, as our Sages taught: A person does not commit a sin unless a spirit-of-folly has entered into him (Sotah 3a). And, just as the insane must be struck and have [amulets bearing] Holy Names placed upon them, the Torah study one engages in is likewise an aspect of sticks and Holy Names. With it we beat and subdue the evil inclination, and dispel from the person the insanity and foolishness that have entered into him. This is, We beat it with a staff on which was etched Holy Names … (cf. Vayikra Rabbah 25:1).
31
וְזֶהוּ אַשְׁרֵי תְמִימֵי דָרֶךְ.
6. And this is [the explanation of the opening verse]: “Ashrei (Happy) are those whose way is perfect, [who walk with the Torah of God].”
whose way is perfect — This corresponds to “Yaakov, a man of perfection” (Genesis 25:27). [Yaakov] is the aspect of inner intelligence, as above. That is, to merit focusing on the inner intelligence of each thing—the aspect of “Yaakov, a man of perfection”—is achieved by means of the Torah. And this is:
who walk with the Torah of God — By studying Torah with enthusiasm, strength is given to the Kingdom of Holiness/ Nun, [enabling it] to receive from the inner intelligence, the Chet. CheiN is then produced and his words are accepted, as explained. As a result, the chein and importance of the Jewish people are enhanced, and all the prayers and petitions are accepted.
(תהלים קיט) אַשְׁרֵי תְמִימֵי דָרֶךְ, הַהוֹלְכִים בְּתוֹרַת ה':
“Ashrei T’mimei Darekh (Happy are those whose way is perfect), who walk with the Torah of God.” (Psalms 119:1)
דַּע כִּי עַל יְדֵי הַתּוֹרָה נִתְקַבְּלִים כָּל הַתְּפִלּוֹת וְכָל הַבַּקָּשׁוֹת שֶׁאָנוּ מְבַקְּשִׁים וּמִתְפַּלְּלִים, וְהַחֵן וְהַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל נִתְעַלֶּה וְנִתְרוֹמֵם בִּפְנֵי כָּל מִי שֶׁצְּרִיכִין, הֵן בְּרוּחָנִי הֵן בְּגַשְׁמִי;
Know! by means of the Torah, all the prayers and all the requests that we request and pray are accepted. The grace and importance of the Jewish people are thus enhanced and elevated in the estimation of all of whom they may have need, whether in matters spiritual or physical.
כִּי עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים חֵן וַחֲשִׁיבוּת הָאֲמִיתִּי שֶׁל יִשְׂרָאֵל נָפַל, כִּי עַכְשָׁו עִקַּר הַחֲשִׁיבוּת וְהַחֵן הוּא אֶצְלָם. אֲבָל עַל־יְדֵי הַתּוֹרָה נִתְעַלֶּה הַחֵן וְהַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל, כִּי הַתּוֹרָה נִקְרֵאת (משלי ה׳:י״ט): אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן, שֶׁמַּעֲלָה חֵן עַל לוֹמְדֶיהָ (ערובין נד:), וְעַל־יְדֵי־זֶה נִתְקַבְּלִין כָּל הַתְּפִלּוֹת וְהַבַּקָּשׁוֹת:
For presently, as a result of our many sins, the true grace and importance of the Jewish people have fallen. Now, most of the importance and grace are found with others. By means of the Torah, however, the Jewish people’s grace and importance are enhanced. For the Torah is called “a beloved doe and a yaALat chein (graceful gazelle)” (Proverbs 5:19) —she maALah chein (bestows grace) upon those who study her (Eruvin 54b). And through this, all prayers and requests are accepted.
כִּי אִישׁ הַיִּשְׂרְאֵלִי צָרִיךְ תָּמִיד לְהִסְתַּכֵּל בְּהַשֵּׂכֶל שֶׁל כָּל דָּבָר, וּלְקַשֵּׁר עַצְמוֹ אֶל הַחָכְמָה וְהַשֵּׂכֶל שֶׁיֵּשׁ בְּכָל דָּבָר, כְּדֵי שֶׁיָּאִיר לוֹ הַשֵּׂכֶל שֶׁיֵּשׁ בְּכָל דָּבָר לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי אוֹתוֹ הַדָּבָר, כִּי הַשֵּׂכֶל הוּא אוֹר גָּדוֹל, וּמֵאִיר לוֹ בְּכָל דְּרָכָיו, כְּמוֹ שֶׁכָּתוּב (קהלת ח׳:א׳): חָכְמַת אָדָם תָּאִיר פָּנָיו.
2. For the Jew must always focus on the inner intelligence of every matter, and bind himself to the wisdom and inner intelligence that is to be found in each thing. This, so that the intelligence which is in each thing may enlighten him, that he may draw closer to God through that thing. For the inner intelligence is a great light that shines for a person in all his ways. As it is written (Ecclesiastes 8:1), “A person’s wisdom causes his countenance to shine.”
וְזֶה בְּחִינַת יַעֲקֹב, כִּי יַעֲקֹב זָכָה לַבְּכוֹרָה, שֶׁהוּא רֵאשִׁית, שֶׁהוּא בְּחִינַת חָכְמָה (תיקונים תיקון יד, זהר משפטים קכא:), כְּמוֹ שֶׁכָּתוּב (תהילים קי״א:י׳): רֵאשִׁית חָכְמָה. וְזֶה בְּחִינַת (בראשית כ״ז:ל״ו): וַיַּעַקְבֵנִי זֶה פַעֲמַיִם, וְתַרְגּוּם אוּנְקֵלוּס: וְחַכְּמַנִי.
This is the concept of Yaakov. For YaAKoV merited the rights of the firstborn, which is reishit (beginning), the concept of wisdom, as in (Psalms 111:10), “The reishit is wisdom.” This corresponds to “and YaAKVeiny (he obstructed me) these two times” (Genesis 27:36), which Onkelos renders: “he outwitted me.”
וְזֶה בְּחִינַת שֶׁמֶשׁ, כִּי הַשֵּׂכֶל הוּא מֵאִיר לוֹ בְּכָל דְּרָכָיו כְּמוֹ הַשֶּׁמֶשׁ. וְזֶה בְּחִינַת (משלי ד׳:י״ח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם.
And this is the concept of sun. For the inner intelligence shines for him in all his ways, like the sun. This corresponds to (Proverbs 4:18), “The path of the righteous is like radiant sunlight, shining ever brighter as it approaches noon.”
וְזֶה בְּחִינַת חֵית, לְשׁוֹן חִיּוּת, כִּי הַחָכְמָה וְהַשֵּׂכֶל הוּא הַחִיּוּת שֶׁל כָּל דָּבָר, כְּמוֹ שֶׁכָּתוּב (קהלת ז׳:י״ב): הַחָכְמָה תְּחַיֶּה וְכוּ'.
And this is the concept of the CheT. It suggests ChiuT (life). For the wisdom and the inner intelligence are the vitality of all things, as in (Ecclesiastes 7:12), “Wisdom gives life to those who possess it.”
אַךְ מֵחֲמַת שֶׁאוֹר הַשֵּׂכֶל גָּדוֹל מְאֹד, אִי אֶפְשָׁר לִזְכּוֹת אֵלָיו כִּי אִם עַל־יְדֵי בְּחִינַת נוּן שֶׁהוּא בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (תהילים ע״ב:י״ז): לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ, וּפֵרֵשׁ רַשִׁ"י: לְשׁוֹן מַלְכוּת.
However, because the light of the inner intelligence is so very great, it is impossible to attain except through the concept of NuN, which is an aspect of Malkhut (Kingship). As it is written (Psalms 72:17), “may his name yeNoN (be perpetuated) as long as the sun,” and Rashi explains that [“yenon”] means kingship.
וְזֶה בְּחִינַת לְבָנָה, כִּי הַלְּבָנָה אֵין לָהּ אוֹר מֵעַצְמָהּ כִּי אִם מַה שֶּׁמְּקַבֶּלֶת מֵהַשֶּׁמֶשׁ (זוהר ויחי דף רלח. ודף רמט:). וְזֶהוּ בְּחִינַת מַלְכוּת, דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם, אֶלָּא מַה שֶּׁמְקַבֶּלֶת מִן הַחֵית, שֶׁהִיא בְּחִינַת חָכְמָה, בְּחִינַת שֶׁמֶשׁ כַּנַּ"ל, וְנַעֲשֶׂה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה.
This is also the concept of the moon. For the moon has no light of her own, only that which she receives from the sun (Zohar I, 238a). And this corresponds to Malkhut. It has nothing of its own other than what it receives from the chet, the aspect of wisdom/sun. As a result, “the light of the moon will be like the light of the sun” (Isaiah 30:26).
אֲבָל מִי שֶׁאֵינוֹ מְקַשֵּׁר עַצְמוֹ אֶל הַשֵּׂכֶל וְהַחָכְמָה וְהַחִיּוּת שֶׁיֵּשׁ בְּכָל דָּבָר, זֶה בְּחִינַת עֵשָׂו שֶׁבִּזָה אֶת הַבְּכוֹרָה, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ה:ל״ד): וַיִּבֶז עֵשָׂו אֶת הַבְּכוֹרָה, דְּהַיְנוּ הַשֵּׂכֶל כַּנַּ"ל, בְּחִינַת (משלי י״ח:ב׳): לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ. וְזֶה בְּחִינַת מַלְכוּת הָרְשָׁעָה, בְּחִינַת לְבָנָה דְּסִטְרָא אָחֳרָא, שֶׁעָלֶיהָ נֶאֱמַר (ישעיהו כ״ד:כ״ג): וְחָפְרָה הַלְּבָנָה וְכוּ'.
However, the person who does not bind himself to the inner intelligence, wisdom and vitality that is in each thing corresponds to Esav. He despised the birthright, as is written (Genesis 25:34), “And Esav despised the rights of the firstborn”—i.e., the inner intelligence. This is (Proverbs 18:2), “The fool does not desire understanding, but only to bare his heart.” And this corresponds to the Kingdom of Evil, to the moon of the Other Side, of which it is said (Isaiah 24:23), “The moon shall be disgraced.”
וְזֶה בְּחִינַת יֵצֶר טוֹב וְיֵצֶר הָרָע, כִּי הַיֵּצֶר טוֹב נִקְרָא מִסְכֵּן וְחָכָם (קהלת ד׳:י״ג), בְּחִינַת מַלְכוּת, שֶׁהִיא בְּחִינַת עֲנִיָּה וְדַלָּה דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם, כִּי אִם מַה שֶּׁמְּקַבֶּלֶת מֵחָכְמָה. וְיֵצֶר הָרָע נִקְרָא מֶלֶךְ זָקֵן וּכְסִיל (שׁם), בְּחִינַת מַלְכוּת דְּסִטְרָא־אָחֳרָא, שֶׁאֵינָהּ חֲפֵצָה בְּחָכְמָה וָשֵׂכֶל, בְּחִינַת לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה וְכוּ' כַּנַּ"ל.
{“Better a youth, poor and wise, than an old and foolish melekh (king) who no longer knows how to care for himself” (Ecclesiastes 4:13).} This is the concept of the good inclination and the evil inclination. The good inclination is called “poor and wise,” corresponding to Malkhut, which is an aspect of poor and needy, with nothing of her own other than what she receives from Chokhmah (Wisdom). But the evil inclination is called “an old and foolish melekh.” This is Malkhut of the Other Side, who has no desire for wisdom and inner intelligence, as in, “The fool does not desire understanding…”
וְצָרִיךְ כָּל אֶחָד לִתֵּן כֹּחַ לִבְחִינַת מַלְכוּת דִּקְדֻשָּׁה לְהִתְגַּבֵּר עַל מַלְכוּת דְּסִטְרָא אָחֳרָא, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ה): לְעוֹלָם יַרְגִּיז אָדָם יֵצֶר טוֹב עַל יֵצֶר הָרָע. וְעַל־יְדֵי מַה נוֹתֵן כֹּחַ לְמַּלְכוּת דִּקְדֻשָּׁה, עַל־יְדֵי הַתּוֹרָה שֶׁהוּא עוֹסֵק בְּכֹחַ (כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שָׁם: לְעוֹלָם יַרְגִּיז וְכוּ', אִי אָזִיל – מוּטָב, וְאִם לָאו – יַעֲסֹק בַּתּוֹרָה). וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קדושין ל:): אִם פָּגַע בְּךָ מְנֻוָּל זֶה, מָשְׁכֵהוּ לְבֵית־הַמִּדְרָשׁ,
Each person is required to give strength to the Kingdom of Holiness so that it may overpower the Kingdom of the Other Side. As our Sages taught: A person should always incite the good inclination against the evil inclination (Berakhot 5a). And how is strength given to the Kingdom of Holiness? By means of the Torah study that a person engages in with enthusiasm. {As our Sages taught: A person should always incite… If it leaves, good; if not, he should engage in Torah study (ibid.).} And, as our Sages taught: If this rogue accosts you, drag him to the house of study (Kiddushin 30b).
כִּי עַל־יְדֵי הַתּוֹרָה נוֹתֵן כֹּחַ לְמַּלְכוּת דִּקְדֻשָּׁה. וַאֲזַי מְקַבֶּלֶת הַמַּלְכוּת, שֶׁהִיא בְּחִינַת נ, חִיּוּת מִן הַחָכְמָה, שֶׁהִיא בְּחִינַת ח, וְנִתְחַבֵּר וְנִתְקַשֵּׁר הַח וְהַנ, וְנַעֲשֶׂה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה,
For it is by means of the Torah that strength is given to the Kingdom of Holiness. Then, Malkhut / nun receives vitality from Chokhmah / chet. The chet and the nun are joined and bound together, and as a result, “the light of the moon will be like the light of the sun.”
וּכְשֶׁזֶּה קָם, זֶה נוֹפֵל, וַאֲזַי נוֹפֵל וְנִתְבַּטֵּל מַלְכוּת הָרְשָׁעָה, כְּמוֹ שֶׁכָּתוּב (הושע י״ד:י׳): כִּי יְשָׁרִים דַּרְכֵי ה', צַדִּיקִים יֵלְכוּ בָם, וּפֹשְׁעִים יִכָּשְׁלוּ בָם. הַיְנוּ עַל־יְדֵי דַּרְכֵי ה', הַיְנוּ הַתּוֹרָה, עַל־יְדֵי־זֶה הַצַּדִּיקִים שֶׁדְּבֵקִים בְּמַּלְכוּת דִּקְדֻשָּׁה, הֵם נִתְחַזְּקִים וּמְקַבְּלִים כֹּחַ עַל־יְדֵי־זֶה. וּפֹשְׁעִים יִכָּשְׁלוּ בָם, בְּחִינַת מַלְכוּת הָרְשָׁעָה, בְּחִינַת הַיֵּצֶר הָרָע, שֶׁנּוֹפֵל וְנִכְנָע עַל־יְדֵי הַתּוֹרָה, כַּנַּ"ל:
And “when the one rises, the other falls” (Rashi, Genesis 25:23) ; thus the Kingdom of Evil falls and is nullified. As is written (Hosea 14:10), “The ways of God are upright, the righteous walk in them whereas the sinners stumble in them.” That is, by means of “the ways of God”—i.e., the Torah—“the righteous,” who adhere to the Kingdom of Holiness, are fortified and receive strength. “… whereas the sinners stumble in them” corresponds to the Kingdom of Evil—i.e., the evil inclination—which falls and is humbled by means of the Torah, as above.
וְעַל־יְדֵי־זֶה נִתְקַבְּלִים כָּל הַתְּפִלּוֹת וְהַבַּקָּשׁוֹת, כִּי עִקַּר מַה שֶּׁאֵין נִתְקַבְּלִין הַבַּקָּשׁוֹת הוּא מֵחֲמַת שֶׁאֵין לְהַדְּבָרִים חֵן, וְאֵין נִכְנָסִין בַּלֵּב שֶׁל זֶה שֶׁמְּבַקְּשִׁין מִמֶּנּוּ, כְּאִלּוּ אֵין בְּלִבּוֹ מָקוֹם שֶׁיִּכָּנְסוּ הַדְּבָרִים בְּלִבּוֹ, מֵחֲמַת שֶׁאֵין לְהַמְבַקֵּשׁ חֵן שֶׁיִּכָּנְסוּ הַדְּבָרִים בְּלִבּוֹ שֶׁל זֶה שֶׁמְּבַקְּשִׁין מִמֶּנּוּ;
3. It is through this that all the prayers and petitions are accepted. For the main reason the requests are not accepted is that the words lack grace and do not penetrate the heart of the one being asked. It is as if there were no place in his heart for the words to enter, because the petitioner is lacking the grace needed for the words to enter the heart of the one he petitions.
אֲבָל עַל־יְדֵי הַתּוֹרָה, שֶׁעַל־יְדֵי־זֶה נִתְחַבְּרִין וְנִתְקַשְּׁרִין הַנ וְהַח כַּנַּ"ל וְנַעֲשֶׂה חֵן, וְעַל כֵּן נִקְרֵאת הַתּוֹרָה יַעֲלַת חֵן (משלי ה׳:י״ט), וַאֲזַי זוֹכֶה שֶׁדְּבָרָיו הֵם דִּבְרֵי חֵן, וַאֲזַי נִתְקַבְּלִין דְּבָרָיו וּבַקָּשׁוֹתָיו, כְּמוֹ מִי שֶׁמְּדַבֵּר דִּבְרֵי חֵן, שֶׁנִּכְנָסִין הַדְּבָרִים בְּלֵב הַמִּתְבַּקֵּשׁ, דְּהַיְנוּ זֶה שֶׁמְּבַקְּשִׁין מִמֶּנּוּ.
But, by means of the Torah—through which the Nun and the Chet are joined and bound together— CheiN (grace) is produced. This is why the Torah is called “yaalat CheiN.” The person then merits that his words are words of charm, and so his words and requests are received. As is the case when someone speaks with chein, the matter penetrates the heart of the one petitioned—i.e., the one being asked.
וְזֶה בְּחִינַת ת, הַיְנוּ עַל־יְדֵי שֶׁנִּתְחַבְּרוּ וְנִתְקַשְּׁרוּ הַחֵי"ת וְהַנּוּ"ן וְנַעֲשָׂה בְּחִינַת "חֵן", עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת תָּי"ו, שֶׁהוּא לְשׁוֹן חֲקִיקָה וּרְשִׁימָה, כְּמוֹ שֶׁכָּתוּב (יחזקאל ט׳:ד׳): וְהִתְוִיתָ תָּו, כִּי עַל־יְדֵי הַחֵן נֶחְקָק וְנִרְשָׁם מָקוֹם בְּלֵב הַמִּתְבַּקֵּשׁ לְקַבֵּל הַבַּקָּשָׁה, כִּי עַל־יְדֵי הַחֵן נִתְקַבְּלוּ דְּבָרָיו.
This is the concept of the tav. That is, by the Chet and Nun being joined and bound, producing CheiN, the TaV is made. This suggests etching and marking, as in (Ezekiel 9:4), “and hiTVita TaV (inscribe a mark).” By means of the chein, a space is carved out and marked in the heart of the one who is petitioned to accept the request. For as a result of the grace, his words are accepted.
נִמְצָא, שֶׁבְּחִינַת הַ"חֵן" חָקַק מָקוֹם בְּלֵב זֶה שֶׁמְּבַקְּשִׁין מִמֶּנּוּ, כְּדֵי שֶׁיִּכָּנְסוּ דְּבָרָיו בְּלִבּוֹ, וִיקַבֵּל בַּקָשָׁתוֹ, וְהַחֲקִיקָה וּרְשִׁימָה זֶה בְּחִינַת תָּי"ו כַּנַּ"ל. וְזֶהוּ (קהלת ט׳:י״ז): דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים. נַחַת דַּיְקָא, הַיְנוּ בְּחִינַת חֵן הַנַּ"ל וְהַת הַנַּ"ל, וְעַל־יְדֵי־זֶה נַעֲשֶׂה אוֹתִיּוֹת נַחַת, וְאָז נִשְׁמָעִים דְּבָרָיו וְנִתְקַבֵּל בַּקָּשָׁתוֹ כַּנַּ"ל:
Thus it is that the chein etches a place in the heart of the one who is being petitioned, so that the other’s words may enter his heart and cause the request to be accepted. This etching and marking is the concept of the tav. This is the meaning of (Ecclesiastes 9:17), “The words of the wise are heard [for they are spoken] b’nachat (gently).” Specifically nachat —i.e., the aspect of CheiN and the Tav, which together spell NaChaT. Then, his words are heard and his request is accepted.
וְעַל כֵּן יַעֲקֹב, שֶׁהוּא בְּחִינַת הַשֵּׂכֶל כַּנַּ"ל, עַל כֵּן זָכָה לְחֵן, כְּמוֹ שֶׁכָּתוּב (בראשית ל״ג:י״א): כִּי חַנַּנִי אֱלֹקִים וְכוּ'. וְעַל כֵּן בֵּרַךְ אֶת הַשְּׁבָטִים בְּחֵן, כְּמוֹ שֶׁכָּתוּב (שם): הַיְלָדִים אֲשֶׁר חָנַן וְכוּ'. וּבִנְיָמִין לֹא הָיָה אָז, וְעַל כֵּן בֵּרְכוֹ יוֹסֵף בְּחֵן, כְּמוֹ שֶׁכָּתוּב (שם מג): אֱלֹקִים יָחְנְךָ בְּנִי.
4. Therefore, Yaakov, who is the aspect of inner intelligence, merited grace. As is written (Genesis 33:11), “God has ChaNani (granted me grace).” He, therefore, blessed the tribes with CheiN, as in (ibid., 33:5), “The children with whom the Lord has ChaNan (graced) your servant.” And Binyamin, who was not there at the time, was therefore blessed by Yosef with grace, as is written (Genesis 43:29), “May the Lord yaChNkha (grant you grace), my son.”
וְדַוְקָא יוֹסֵף הָיָה יָכוֹל לְבָרְכוֹ בְּחֵן, כִּי יוֹסֵף הָיָה כָּלוּל בְּיוֹתֵר מִבְּחִינַת יַעֲקֹב, כְּמוֹ שֶׁכָּתוּב (שם לז): אֵלֶּה תֹּלְדוֹת יַעֲקֹב־יוֹסֵף, כִּי הוּא הָיָה עִקַּר תּוֹלְדוֹתָיו, כִּי יַעֲקֹב וְיוֹסֵף כְּחַדָּא חֲשִׁיבֵי.
And it was specifically Yosef who was able to bless him with chein. This is because Yosef, more than anyone else, embodied the aspect of Yaakov, as in (Genesis 37:2), “These are the chronicles of Yaakov: Yosef.” He was the essence of [Yaakov’s] chronicles, for Yaakov and Yosef are considered as one (Zohar I, 176b).
וְעַל כֵּן נֶאֱמַר בְּיוֹסֵף (דברים ל״ג:י״ז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. בְּכוֹר הוּא בְּחִינַת הַשֵּׂכֶל כַּנַּ"ל. וְזֶהוּ שׁוֹרוֹ – לְשׁוֹן הִסְתַּכְּלוּת, כִּי צְרִיכִין לְהִסְתַּכֵּל בְּהַשֵּׂכֶל שֶׁיֵּשׁ בְּכָל דָּבָר כַּנַּ"ל. וְזֶהוּ הָדָר לוֹ, תִּרְגֵּם אוּנְקֶלוּס: זִיו לֵיהּ, לְשׁוֹן אוֹר, כִּי הַשֵּׂכֶל מֵאִיר לוֹ בְּכָל דָּבָר; אֲפִלּוּ בְּמָקוֹם שֶׁהָיָה אֹפֶל וָחֹשֶׁךְ, מֵאִיר לוֹ הַשֵּׂכֶל, כְּשֶׁזּוֹכֶה לְהִסְתַּכֵּל עַל הַשֵּׂכֶל שֶׁיֵּשׁ שָׁם בְּכָל דָּבָר, וּמְקָרֵב אוֹתוֹ לְהַשֵּׁם יִתְבָּרַךְ:
It is therefore said of Yosef: “The firstborn of his shor (oxen), grandeur is his” (Deuteronomy 33:17). “Firstborn” corresponds to the inner intelligence, as above. And this is “his shor,” it suggests gazing. For it is necessary to focus on the inner intelligence of every matter. Onkelos renders “grandeur is his” as “radiance is his,” an expression of luminance. For the inner intelligence shines for him in each thing. Even in a place that had been dark and obscure, the inner intelligence shines for him—when he merits focusing on the inner intelligence that is found in each thing—and brings him closer to God.
וְזֶה פֵּרוּשׁ מַה שֶּׁאָמַר רַבָּה בַּר בַּר חָנָּה (בבא בתרא עג.):
5. This is the explanation of what Rabbah bar bar Chanah said:
הַאי גַּלָּא דְּמַטְבַּע לִסְפִינְתָּא מִתְחַזֵּי כִּי צוּצִיתָא דְּנוּרָא חִוַּרְתָּא בְּרֵישָׁא, וּמְחִינָן לֵיהּ בְּאַלְוָתָא דְּחָקִיק עֲלֵיהּ אֶהְיֶה אֲשֶׁר אֶהְיֶה:
That wave which would sink a sephinta (ship) appears to have a spark of white flame at its crest. We beat it with a staff on which was etched Ehyeh asher Ehyeh (Bava Batra 73a).
גַּלָּא – הוּא הַיֵצֶר הָרָע.
wave - This is the evil inclination.
דְּמַטְבַּע לִסְפִינְתָּא הוּא הַחֵן וְהַחֲשִׁיבוּת, לְשׁוֹן סָפוּן וְחָשׁוּב, כִּי הַיֵּצֶר הָרָע רוֹצֶה לְהַטְבִּיעַ וּלְהַשְׁפִּיל, חַס וְשָׁלוֹם, בְּחִינַת הַחֵן וְהַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל, בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה.
which would sink a SePhINta — This is the grace and the importance, as suggested by “SePhIN and important” (Moed Katan 28a). The evil inclination desires to sink and subdue, God forbid, the grace and importance of the Jewish people, the aspect of the Kingdom of Holiness.
וּמִתְחַזֵּי כִּי צוּצִיתָא דְּנוּרָא חִוַּרְתָּא בְּרֵישָׁא, כִּי מִתְּחִלָּה הַיֵּצֶר הָרָע מִתְלַבֵּשׁ עַצְמוֹ בְּמִצְווֹת וּמַטְעֶה אֶת הָאָדָם כְּאִלּוּ מְסִיתוֹ לַעֲשוֹת מִצְוָה. וְזֶהוּ בְּחִינַת צוּצִיתָא דְּנוּרָא חִוַּרְתָּא, אֵשׁ לְבָנָה; אַף־עַל־פִּי־כֵן מַלְאָךְ מַזִּיק הוּא.
appears to have a spark of white flame at its crest — Initially, the evil inclination disguises itself in good deeds. It misleads a person, as if it were urging him to perform a mitzvah. This is the meaning of a spark of white flame. The flame is white; even so, it is a destroying angel.
וּמַחִינָן לֵיהּ בְּאַלְוָתָא דְּחָקִיק עָלֵהּ אֶהְיֶה וְכוּ', הַיְנוּ שֶׁעִקַּר הַכְנָעָתוֹ שֶׁל הַיֵּצֶר־הָרָע הוּא עַל־יְדֵי הַתּוֹרָה, שֶׁהִיא כֻּלָּהּ שְׁמוֹתָיו שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא.
We beat it with a staff on which was etched Ehyeh asher Ehyeh — That is, the principal defeat of the evil inclination is accomplished by means of the Torah, which is comprised entirely of the names of God.
וְהַתּוֹרָה הִיא בְּחִינַת וָי"ו, כִּי הַלּוּחוֹת אָרְכָּן וָי"ו וְרָחְבָּן וָי"ו (ב"ב יד.). וְזֶהוּ בְּחִינַת אַלְוָתָא, דְּהַיְנוּ מַקְלוֹת,
The Torah corresponds to the vav. For the Tablets were six handbreadths long by six handbreadths wide (Bava Batra 14a). This is the aspect of a staff —i.e., sticks.
דְּחָקִיק עָלֵהּ אֶהְיֶה וְכוּ', הַיְנוּ שֵׁמוֹת, בְּחִינַת הַתּוֹרָה, שֶׁהִיא בְּחִינַת וָי"ו. וְהַוָּי"ו הוּא צוּרַת מַקֵּל, וְהִיא כֻּלָּהּ שְׁמוֹתָיו שֶׁל הַשֵּׁם יִתְבָּרַךְ,
on which was etched Ehyeh — That is, Holy Names—the aspect of Torah, which corresponds to the vav . The vav has the shape of a stick, and [the Torah] is comprised entirely of the names of God.
הַיְנוּ שֶׁהַתּוֹרָה הַקְּדוֹשָׁה הִיא מַכְנִיעַ אֶת הַיֵּצֶר הָרָע, שֶׁרוֹצֶה לַעֲשׂוֹת אֶת הָאָדָם מְשֻׁגָּע מַמָּשׁ, חַס וְשָׁלוֹם, כִּי בַּעַל־עֲבֵרָה הוּא מְשֻׁגָּע, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ג.): אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָא אִם כֵּן נִכְנַס בּוֹ רוּחַ־שְׁטוּת. וּכְמוֹ שֶׁהַמְּשֻׁגָּעִים צְרִיכִים לְהַכּוֹתָם וְלָשׂוּם עֲלֵיהֶם שֵׁמוֹת, כְּמוֹ כֵן מַמָּשׁ הַתּוֹרָה שֶׁעוֹסְקִין הוּא בְּחִינַת מַקְלוֹת וְשֵׁמוֹת, שֶׁבָּזֶה מַכִּין וּמַכְנִיעִין אֶת הַיֵּצֶר הָרָע וּמְגָרְשִׁין מִן הָאָדָם אֶת הַשִּׁגָּעוֹן וְהָרוּחַ שְׁטוּת שֶׁנִּכְנַס בּוֹ, בְּחִינַת וּמְחִינָן לֵיהּ בְּאַלְוָתָא, דְּחָקִיק עָלֵיהּ שֵׁמוֹת וְכוּ' כַּנַּ"ל:
In other words, the holy Torah subdues the evil inclination, which wants to drive a person literally insane, God forbid. For a sinner is insane, as our Sages taught: A person does not commit a sin unless a spirit-of-folly has entered into him (Sotah 3a). And, just as the insane must be struck and have [amulets bearing] Holy Names placed upon them, the Torah study one engages in is likewise an aspect of sticks and Holy Names. With it we beat and subdue the evil inclination, and dispel from the person the insanity and foolishness that have entered into him. This is, We beat it with a staff on which was etched Holy Names … (cf. Vayikra Rabbah 25:1).
וְזֶהוּ אַשְׁרֵי תְמִימֵי דָרֶךְ.
6. And this is [the explanation of the opening verse]: “Ashrei (Happy) are those whose way is perfect, [who walk with the Torah of God].”
אַשְׁרֵי לְשׁוֹן הִסְתַּכְּלוּת.
aShRei — This suggests gazing.
תְמִימֵי דָרֶךְ בְּחִינַת (בראשית כ״ה:כ״ז): יַעֲקֹב אִישׁ תָּם, שֶׁהוּא בְּחִינַת הַשֵּׂכֶל כַּנַּ"ל. הַיְנוּ לִזְכּוֹת לְהִסְתַּכֵּל עַל הַשֵּׂכֶל שֶׁיֵּשׁ בְּכָל דָּבָר, שֶׁהוּא בְּחִינַת יַעֲקֹב אִישׁ תָּם, זֶה זוֹכִין עַל־יְדֵי הַתּוֹרָה. וְזֶהוּ
whose way is perfect — This corresponds to “Yaakov, a man of perfection” (Genesis 25:27). [Yaakov] is the aspect of inner intelligence, as above. That is, to merit focusing on the inner intelligence of each thing—the aspect of “Yaakov, a man of perfection”—is achieved by means of the Torah. And this is:
הַהוֹלְכִים בְּתוֹרַת ה', כִּי עַל־יְדֵי שֶׁלּוֹמֵד תּוֹרָה בְּכֹחַ, עַל־יְדֵי־זֶה נוֹתֵן כֹּחַ לַמַּלְכוּת דִּקְדֻשָּׁה, בְּחִינַת נוּ"ן, לְקַבֵּל מִן הַשֵּׂכֶל, שֶׁהוּא בְּחִינַת חֵי"ת, וַאֲזַי נַעֲשֶׂה חֵן, וְנִתְקַבְּלִים דְּבָרָיו כַּנַּ"ל, וַאֲזַי נִתְעַלֶּה הַחֵן וְהַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל, וְכָל הַתְּפִלּוֹת וְהַבַּקָּשׁוֹת נִתְקַבְּלִים:
who walk with the Torah of God — By studying Torah with enthusiasm, strength is given to the Kingdom of Holiness/ Nun, [enabling it] to receive from the inner intelligence, the Chet. CheiN is then produced and his words are accepted, as explained. As a result, the chein and importance of the Jewish people are enhanced, and all the prayers and petitions are accepted.