Vayehi Heim M’rikim Sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw their bundles of money, they became frightened. Their father Yaakov said to them, “You’re making me lose my children. Yosef is gone. And Shimon is gone. And now you want to take Binyamin? All these things are happening to me!” (Genesis 42:35-36)
It is impossible to receive fear and love except through the tzaddikim of the generation. This is because the tzaddik of the generation is the one who reveals the fear and the love.
For the tzaddik always seeks and searches [for ways] to reveal the will of the Holy One. For the Holy One’s will is in everything. It is in the creation at large, namely, that the Holy One willed to create the world generally; and it is in the particulars of creation. In each and every particular thing there is the Holy One’s will—namely, that the Holy One willed this specific thing to be as it is, with its specific form, strength and nature; whereas something else has a different form, a different strength and a different nature and demeanor.
Now, the tzaddik always seeks and searches for this will, to comprehend and understand the Holy One’s will in each thing, such as: Why was it the Holy One’s will that the lion [be created] with the specific strength and power, the specific form, and the specific nature and demeanor that the lion has; whereas conversely, a small gnat is very weak and has a different nature, form and demeanor.
This is likewise the case for the details of a particular thing, such as in the lion itself. Why is one of the lion’s limbs shaped as it is, having its specific strength and nature, while another limb has a different shape with a different strength, nature and demeanor. The same applies to all created things in the world: mineral, vegetable, animal and human. The differences between any one of these and the next are endless. Likewise, within each one itself, the dissimilarities in the details, between one limb and the next, are numerous. This is likewise so for the grasses, the trees and the other particulars of creation. There are very many dissimilarities in all their forms, strengths and demeanors.
This all came about because of the will of the Creator, may His name be blessed, in that He wanted one thing to be as it is and another thing to be as it is. And the tzaddik always searches after this will. He comprehends and finds it through the pride that he finds in the Jewish people—collectively, as individuals, and in every detail of their lives.
This is because the whole world was created only for the sake of the Jewish people. As our Sages said (Vayikra Rabbah 36:4): “‘Bereishit (In the beginning)’—for the sake of Israel who is called reishit (first).” This is because “Israel was first in [God’s] thought” (Bereishit Rabbah 1:4). In other words, the Holy One anticipated the pride and joy that He would have from the Jewish people. As is written (Isaiah 49:3), “Israel, I take pride in you”—and it is for the sake of this [pride and joy] that He created the entire world.
Thus, absolutely the entire world was created only for the sake of the pride which [God] would take in the Jewish people. And this was [the intention in] all of creation, namely, that the general creation was for the sake of the collective pride that He would take in <the entirety of> the Jewish people.
So too, the particulars of creation; they were [created] for the particular pride [He takes] in Israel. This is because each individual Jew possesses an innate worthiness for which the Holy One takes pride in him in particular. And even the least worthy Jew, even Jewish sinners, as long as he is called “Jew”—being called a Jewish sinner—he possesses an innate worthiness for which the Holy One takes pride in him in particular.
This is likewise the case for the details of a particular thing. For in each and every limb and in each and every movement of a Jew, there is a different [quality in which the Holy One takes] pride. Thus, there are times when some base Jew [does no more than] shake his sidelock, and the Holy One takes great pride even from this.
And the tzaddik, because he constantly seeks and searches, and finds the worthiness that exists in the Jewish people—collectively, as individuals, and in every detail of their lives; in every limb and movement of each individual Jew—as a result he understands and comprehends the entire will that the Holy One had in all of creation—in general, in particular and in the details of the particular. This is because the entire will of all of creation was all for the sake of the pride [He takes] in Israel, as explained. And each and every thing was created with His will: with this specific strength, and this specific nature and demeanor, commensurate with the pride [He takes] <in Israel>.
Thus, when he knows and finds the pride that [the Holy One takes] in the Jewish people—collectively, as individuals, and in every detail of their lives—he knows the entire will that is in the general creation, in the particulars of creation, and in the details of the particulars.
{This is because the pride which the Holy One takes in Israel is the root of creation. In other words, the collective worthiness in Israel in general—that the Holy One takes pride in the entirety of the Jewish people—this is the root of all creation in general. The same applies to the particular worthiness—that the Holy One takes pride in each individual Jew uniquely. It is the root of that particular thing of the creation which was created for the sake of that pride. And it is likewise so for the details of the particulars. The pride that the Holy One takes in every detail from every limb and movement of each individual Jew is the root of the details of the particulars of creation. In other words, [it is the root] of each and every limb in the details of the particular of each and every creation.
The rule is: The primary intent of creation was for the pride that He would take in Israel. And this pride is the root and the vitality of the entire creation—in general, in particular and in the details of the particular. For the Holy One’s entire will in creating the world—in general, in particular and in the details of the particular—was commensurate to the pride that He takes in the Jewish people—collectively, as individuals, and in every detail of their lives. This is because the creation in general was created with the specific form, order and demeanor which the creation in general possesses, commensurate with the collective pride that He takes in Israel collectively. So, too, every particular thing was created with a specific form and nature commensurate with the unique pride that He takes in each individual Jew in particular. And this is likewise so for every detail of their lives, as mentioned above.
Therefore, by finding the pride which the Holy One constantly takes in the Jewish people—collectively, as individuals, and in every detail of their lives—the tzaddik thus knows the reason for the entire will which the Holy One had in all of creation—in general, in particular and in the details of the particular. This is because the entire will of the creation—in general etc.—was according to the pride that He would take in the Jewish people—collectively, etc.—as above.
Understand this well, for these words are very profound. From them you can understand the Creator’s greatness, and the greatness of Israel, as well as the greatness of true tzaddikim—how they view the world, knowing of each blade of grass and every created being in the world, the very specific reason for its form, strength and demeanor. I have therefore taken the time to go back over the material, due to its great subtlety and depth.}
And because the tzaddik reveals the pride which the Holy One takes in His nation, Israel, through which the will of the creation is revealed, as a result fear and love are revealed.
This is because the revelation of the pride causes a revelation of the fear. <Thus we find,> through the revelation of the pride which the Jewish people take in Him, <their fear descends upon all the gentiles>. This is because the hitPaARut (pride) of Israel is synonymous with tefilin, which are called Pe’ER (Berakhot 11a). Through <the tefilin which the Jews adorn> there is a revelation <and a fear of them descends upon the gentiles>. As our Sages said: How do we know that the tefilin give might to the Jewish people? For it says (Deuteronomy 28:10), “Then all the nations of the world will realize that God’s name is upon you, and they will fear you.” <And Rabbi Elazar said that this refers to the head tefilin .> Therefore, through the revelation of the pride which the Jewish people take in the Holy One, <their fear descends upon all the gentiles>.
This is likewise the case with the revelation of the Holy One’s pride—the pride which He takes in Israel; this being the tefilin of the Holy One, as our Sages teach (Berakhot 6a) {“How do we know that the Holy One wears tefilin?” And it is explained there that the tefilin of the Holy One have written in them the pride which He is takes in His people, the Jews; as we find, “The tefilin of the Master of the world have written in them, ‘Who is like Your people, the Jews’ (1 Chronicles 17:21) ; ‘for which nation is so great…’” (Deuteronomy 4:7) }. By virtue of this pride, the fear of the Holy One—namely, to be in awe of Him—is revealed. And because of this, the fear is revealed even upon the celestial beings.
For the truth is that in the king’s presence, everyone certainly is frightened and in awe. Even so, on the birthday of the king, the coronation, when the king wears his garments of splendor, then the fear is revealed all the more. Thus, although prior to this everyone knew of the king, yet, the one who sees it is far more impressed in his soul, as is known.
{The explanation is as follows: Anything which one sees with the eyes makes more of an impression on his soul than his merely knowing it intellectually, without actually viewing it, as is explained in the writings. For example: When a person is told about the king’s greatness, even though he knows these things clearly, his soul is not moved to fear the king as much as when, with his own eyes, he sees the king’s greatness—when the king is adorned in his garments of splendor, directing his army etc. At such time, fear descends upon him all the more, because seeing makes a greater impression on the soul.}
Thus, when the tzaddik reveals the pride which He takes in Israel, this corresponds to the king’s birthday, the royal coronation. That is, the aspect of kingdom is born <by virtue of the revelation of the pride which the tzaddik reveals>. This is because in the main, kingdom is only through the Jewish people who accept His kingship. For there is no king without [the acknowledgment of] a people.
And so, on the birthday of kingship, the royal coronation—namely, when there is a revelation of the pride [He takes] in Israel—then the soul of the one who sees it is moved, and His fear is revealed and descends upon everyone, even the “shinaney ShaChAK” (the celestial beings). This corresponds to (Psalms 68:35), “Upon Israel is His majesty”—when his majesty and splendor are revealed upon the Jewish people, then “His might is in the Sh’ChAKim (celestial heights).” “Might” corresponds to fear, as mentioned above: “How do we know that the tefilin give might to the Jewish people?”—namely, how do we know that His fear has been revealed even upon the celestial beings? Because the soul of the one who sees it is moved.
And, through the revelation of the pride/the revelation of fear, there is a revelation of will, which is synonymous with love. For this is the manner of the king on the day of his coronation—he wears garments of splendor. Then great fear descends upon all of them, and they all are frightened and terrified in His presence. Afterwards, the king reveals his will to each individual and distributes gifts to each and every one in line with [that person’s] status and in keeping with the king’s will and the love which he has for each one. This is the quality of love.
<Just as by revealing the pride which the Holy One takes> in Israel the tzaddikim also reveal the will which the Holy One has in each and every thing, <so> too, on the day of the coronation, which is a time of revelation of pride, there is a revelation of His will. This is because afterwards He reveals his will to each individual, rewards them and elevates their stature, each and every one according to His will.
This is the revelation of love. At first, when there was a revelation of pride, His awe and fear descended upon everyone. But later on, when they see the will of the King and His closeness to each one of them, they draw closer to Him <and serve Him with love and great desire, without idleness>.
{To explain: Just as the pride which the Holy One takes in Israel brought about the will of all of creation, so too, the fear which comes through a revelation of this pride afterwards brings about a revelation of the will; so that later the King desires each and every one and draws him closer with His will. This is the concept of love. From this we can conclude that fear and love are drawn by the tzaddik who reveals the pride through which he finds the entire will which the Holy One had in all of creation. This is how fear and love come about.}
This is (Psalm 89:18), “You are the splendor of their might; and with Your will, our stature will be elevated.” The “tiPhERet (splendor) of their might” is synonymous with fear which is revealed through a revelation of the hitPaARut, as above. This is because might corresponds to fear. And after this, “with Your will, our stature will be elevated.” For He reveals His will and elevates the stature of each and every one, through which there is a revelation of the love. Thus we see that the tzaddik reveals the fear and the love.
2 . But [there are times] when a person’s fear and love are obscured, corresponding to (Isaiah 50:3), “I will clothe the heavens with blackness, and a sackcloth I will make their garment.” “ShAMaYiM (heavens)” corresponds to AiSh and MaYiM, namely, fear and love. They are clothed in blackness and are obscured and covered <as> in a sackcloth. In other words, <the light of> the fear and the love have become obscured from him. This is because the light of the tzaddik has become obscured from him, and it is from him [the tzaddik] that we receive fear and love, as explained.
For there are times when the tzaddik’s light is obscured from a person and he does not merit understanding or seeing his [the tzaddik’s] great light. And even if he is by the tzaddik, he cannot taste, understand or see the tzaddik’s great light, <through which> he can achieve the ultimate good. We find this in the case of Efron (Genesis 23:11-15). The site of the Makhpelah Cave is the gate of Gan Eden through which all souls ascend, and its light is very great. Even so, for him [Efron] it was a place of blackness and obscurity. This is why he very happily sold it to Avraham, as is taught (Zohar I, 128a).
This is likewise the case when the light of the tzaddik is obscured [from a person]. This [light] radiates in all the worlds, especially in this world. Even so, for him it does not shine at all. Quite the reverse, for him it is dark. This [comes] as a result of shameful deeds and foolishness. Through evil actions the intellect is obscured with foolishness, namely, faulty ideas and extraneous knowledge. As is written (Jeremiah 4:22), “They are wise to do evil, but they don’t know how to do good.” Because of their evil actions they are incapable of using their intellect “to do good,” but only evil. And, as a result of their [obscuring] the intellect with foolishness, they cannot see or understand the light of the tzaddik.
3. Now the rectification for this, in order to subdue and eliminate foolishness, is through the concept of the altar. This is because the main subsistence of foolishness—namely, the evil forces—comes only from the altar, the concept of eating. For “a person’s table is <in place of> the altar” (Berakhot 55a), and they draw subsistence mainly from there. Therefore, even after a devout person eats, he must experience some confusion of the mind later on. This is because foolishness draws subsistence from there. Nevertheless, a person must not give vitality to the forces of evil, other than the bare minimum necessary and no more.
Thus, when the altar is in a rectified state/eating is performed properly, then the evil forces/foolishness are subdued. For he gives only the indispensable, bare minimum of power and vitality, which it is necessary to give them, as is known. Yet he does not give them any more power and vitality than is needed for their existence.
And so, by eating properly, foolishness is subdued and the intellect is elevated. As we find in the Talmud (Bava Kama 71b) concerning the difficult question which Rava asked of Rav Nachman: “In the morning he answered him, ‘… and the reason I didn’t answer you last night was because I hadn’t eaten ox meat.’” From this we can conclude that because he had not eaten, his mind was not clear. This is because through eating [properly], foolishness is subdued and the intellect is expanded.
But when one eats like a glutton and a drunkard, this being synonymous with a blemishing of the altar, then the evil forces/foolishness draw excessive subsistence so that foolishness overpowers the intellect; whereas by eating properly they are subdued, as above.
This corresponds to (Zevachim 53b): The altar was in the portion of the ToReiF (predator). This is synonymous with (Psalms 111:5), “He provided TeReF (sustenance) for those who fear Him”—eating properly. Through this [manner of eating] they—the evil forces and foolishness—are subdued and are TaRaF (torn to pieces). But, a blemish in the altar/in eating enforces foolishness, and ToReiF becomes TeiRuF (confusion) of the mind which prevails <over the intellect>.
4. Now, the blemish of the altar is perfected through converts. This is because the only power which all <foreign worship> has, comes from the blemish of the altar. As is written (Malakhi 1:11), “In every place [incense] is burnt and [sacrifice] is offered in My name.” Thus, even though they <worship, nevertheless, they receive> all their power from a blemishing of the parts of the altar. This is why the Holy One said: “burnt and offered in My name.” For <all> their power is from the holy spark of the altar of holiness which fell to there.
Thus, through the converts, because each one of them rejects his own religion and follows the religion of the Jewish people, idolatry, which results from the parts of the altar being blemished, is subordinated. Then, the <holy> sparks of the altar’s parts return to their place and the altar is perfected.
This corresponds to (Numbers 23:24), “He [the Jewish nation] does not lie down until he eats his teref (prey) and drinks the blood of his kill.” The Targum [Onkelos] translates this as: “… and he inherits the possessions of the nations.” “Eats his TeReF” is synonymous with perfection of the altar, as alluded to in: The altar was in the portion of a ToReiF, as above. And this is achieved by virtue of, “He inherits the possessions of the nations”—namely, through converts. As our Sages teach (Bava Batra 42a) concerning the estate of a convert: The first one [to take possession] of a [deceased] convert’s belongings has acquired them.
5. Yet, how is it possible to win converts, when they are so very distant from the holiness of Israel? And what is it that prompts them to even think of converting? But know! this comes about through the aspect of (Proverbs 19:4), “Wealth adds many friends”—in other words, through the charity which one gives to a Torah scholar, who encompasses a number of Jewish souls.
For in truth, how is it possible for <the gentiles to convert> when they are so distant from the <holiness of> Israel? And how is it possible to talk to them so that they listen and come <to convert>? But just as when someone is very far away from his friend and cannot talk to him so that he can hear, he has to write him a letter, it is likewise necessary to send them [the gentiles] an aspect of writing until they can hear, even though they are distant.
This is because the faculty of hearing primarily entails the letters of speech being engraved in the air and the air is then conducted until it comes to the ear of the listener. Thus, if the air is tranquil, pure and clear, then when someone who is capable of speaking does so, his words are heard <by someone listening> far away, as is readily observable.
But when there is a storm-wind, then his friend cannot hear. This is because the wind confuses and separates the parts of the air. They become so spread out that his friend finds it impossible to hear even the sound, and certainly not the words themselves.
Now, by giving charity he acquires souls, because he buys friends and loved ones for himself, <corresponding to, “Wealth adds many friends”>. This is what Munbaz said (Bava Batra 11a), “My ancestors stored money, but I stored souls.” The more people one gives charity to, the more <souls> he acquires.
And, by virtue of this love which he acquires through <giving> charity, the air is purified. Thus, the more people he gives charity to and the more people’s love he acquires, the more widespread the tranquil, pure air becomes. This is because love is the binding of spirit to spirit, the spirit of the one who loves with the one who is loved. This is the concept of tranquil air—each one’s spirit is at peace with the other’s. There is no bad wind—hatred—to separate them.
For hatred is synonymous with an evil spirit, as is written (Judges 9:23), “And God placed an evil spirit between Avimelekh and the inhabitants of Shekhem.” Rashi explains [evil spirit]: hatred. Thus, we can conclude that hatred corresponds to a bad wind, a confusion of the air, because of which that which is spoken cannot be heard.
On the other hand, love and friendship are synonymous with the tranquil and pure which allows the words to be heard far away. And this is achieved through charity, as in, “Wealth adds many friends.” By giving charity, he acquires friends and loved ones. As a result the concept of tranquil and pure air comes into being.
And the more one gives charity to more people, the greater this concept of tranquil and pure air becomes. By giving charity to one person, we find that he has acquired one friend. Their spirits are then bound, and a small area of tranquil and pure air is made. But by giving charity to <more> people, a larger area of tranquil and pure air comes into existence. Accordingly, the more he gives to greater amounts of people and acquires additional friends and loved ones—as “wealth adds many friends”—the greater and greater the area of tranquil and pure air grows and increases.
Therefore, the main thing is to give charity to genuine tzaddikim and deserving paupers who [themselves] encompass a number of Jewish souls. By doing so, he causes the area of tranquil and pure air to expand greatly, as explained above. Just with that charity which he gives to them, he acquires very many friends. This is because they encompass many souls, and through this the area of tranquil and pure air increases all the more, as explained.
Now, when the air is tranquil and pure, and one who is capable of speaking Jewish speech—holy speech—talks, then these words are inscribed and engraved in the air, as in (Psalms 45:2), “My tongue is like the pen of a skillful scribe.” And then his <holy> words go out and are heard from afar, as in (Esther 9:4), “His fame went out to all the provinces”—when the air is tranquil and pure it is possible to hear far away.
Then, these words are written in the books of the nations, “every province according to its writing” (ibid. 8:9). And so, the gentiles find things in their books which are contradictory to their religion. Thus we find that [of late] a number of converts converted because of this—because they found in their books contradictions to their beliefs.
How does it happen that they now find something which goes against their religion? This comes about because of the words of the tzaddik which are engraved and inscribed in the air, as in, “My tongue is like the pen of a skillful scribe.” And the air was pure and tranquil by means of “wealth [which] adds many friends,” so that the words went out—“His fame went out to all the provinces”—becoming engraved and inscribed there in their books. As a result of this concept, they found in their books contradictions to their religion.
This caused them to convert. As is told of a number of converts who converted because of this, because they found in their books things which were contradictory to their beliefs. All this stems from the concepts spoken of above.
And this corresponds to (Esther 6:2), “Now it was found written that Mordekhai had told.” Mordekhai is synonymous with the denial of idolatry. <For he is called> (ibid. 2:5), “a Jewish man,” <and> our Sages teach (Megillah 13a): “Anyone who rejects idolatry is called a Jew.” In other words, the words that Mordekhai told, which were words denying idolatry, were inscribed in the air until they come to be found written in their books, as above.
And this is: “Now it was found written what Mordekhai had told.” The words which “Mordekhai had told,” these being the words of faith of the true tzaddik, were found written in their books. For the words of the tzaddik went far, until they were inscribed and engraved there in their books. By virtue of this, contradictions to their faith are to be found in their books. Instead, their books contain the holy words which “Mordekhai”—he being the concept of the tzaddik—“had told.” Thus: “It was found written that Mordekhai had told,” as above. And then, when these <gentiles> come and find there contradictions to their religion, this produces converts. As is written (Esther 8:17), “And many of the nations of the land became Jews.”
6. Yet, how is it that specifically these <gentiles> find contradictions to their religion in their books and <convert>, whereas the others do not find anything and remain with their <heretical beliefs>? But know! this is because of the concept of good which is suppressed under their control—namely, the parts of the Jewish souls which they hold captive. Because, without exception, anything good is the concept of the Jewish souls.
In other words, this is when the <nations> take power and prevent the Jewish people from performing the mitzvot—as was the case when they issued decrees against [the Jews] circumcising their sons and that they should profane the Shabbat (Rosh HaShanah 19a; Me’ilah 17a; cf. Bava Batra 60b). Thus, the good which Israel was supposed to perform was suppressed under their control. This is also the case even when they inadvertently prevent the Jews from serving God, by exacting from them duties and land taxes, as well as denying them benefits. Through all of this, the good/the Jewish souls are subject to their authority.
Initially, this good which they hold captive remembers that it comes from a very holy and exalted place. But afterwards, they overpower and dominate the good under their control to the point where it becomes trapped and bound to them. Eventually, the good itself forgets its exaltedness.
However, because the words of a Jew go out and are inscribed in their books, as explained, this good which is suppressed there then finds them in their books. That is, the good finds contradictions to their religion there and thereby is reminded of its exaltedness. [It remembers] that it came from a very exalted place, that it is a part of the Jewish souls for whom all the worlds were created, [as in (1 Chronicles 4:23),] “These are the architects, those who dwell in the fields <and hedges>, [who were] together with the King in His work”—<for> the Holy One consulted with the souls of the Jewish people to create the world (Bereishit Rabbah 8:6).
Then this good starts to grieve and pine over its having come from such a <holy> level and is now suppressed under <the control of the impure and evil forces> and could, God forbid, come to be eradicated and lost. It desires to drag [itself] and return to its place. Yet, because the good has already become very bound and caught by them with numerous bonds, therefore, when the good begins to return, its drags and uproots along with it some of their evil. This is the concept of converts who come to convert. They correspond to the evil which is uprooted from them together with the good, by virtue of the good returning to its level. Because it is impossible for the good to return by itself, due to the tremendous connection with which it was bound and fastened there. Of necessity, some of the evil had to be uprooted with it, and this is the concept of converts.
{“One will inscribe with his hand to God and label himself by the name of Israel” (Isaiah 44:5).} This corresponds to, “One will inscribe with his hand to God.” Rashi explains that this refers to the baaley teshuvah —the concept of good which returns and reverts to its level. This is achieved through the concept of writing, as above, corresponding to, “Now it was found written what Mordekhai had told.” “And label himself by the name of Israel” refers to the converts. For by virtue of the good returning and reverting, converts are made, as explained.
And this is (Ezekiel 13:9), “With the writing of Israel they will not be written, and to the land of Israel they will not come.” In other words, when there isn’t the concept of Jewish writing, through which converts are made, then as a result, “to the ADMat (land of) Israel they will not come.” In other words, they do not merit to the perfection of the altar, which is called (Exodus 20:21), “an ADaMah (earthen) altar” and whose perfection comes about through converts, as explained.
And this is (1 Chronicles 28:19), “All this is put in writing by the hand of God, so that I am instructed.” For the perfection of the intellect is through writing, as explained. Because of the writing—corresponding to, “Now it was found written what Mordekhai had told”—converts are made. And because of the converts, the altar is perfected. And when the altar is perfected, the intellect is perfected, as explained. From this we can conclude that through the concept of writing, the SeKheL (the intellect) is perfected. Thus: “All this is put in writing by the hand of God, so that I am hiSKiL (instructed).” {“To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name. To turn all the wicked of the earth towards You. All the inhabitants of the world will recognize and know…” (Daily Liturgy).}
And this is, “To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name.” This is the concept of repentance, which returns everything to its place, as above. For “Shadai” is synonymous with repentance, that one has returned in repentance for the blemish of idolatry. This is because ShaDaI indicates “she’yeSh DaI (that there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1), and there is no need for any other worship.
“To turn all the wicked of the earth towards You”—this is the concept of converts. “All the inhabitants of the world will recognize and know”—this is the concept of perfected knowledge which is achieved through this, as mentioned above.
And this is (Job 22:25), “Shadai shall be your treasure, and silver to’afot (will fly) into your hand.” By virtue of the concept of “silver to’AFot,” which corresponds to “Wealth adds many friends,” the air is m’OFef (it flies)—it becomes pure. This produces the concept of Shadai —namely repentance and converts—because Shadai is synonymous with repentance, as explained above.
7. And know! there are times when the evil sees that the good pining, drawing itself and desiring to return to its place. Then they overpower the good even more and bring it into an even greater concealment—into the inner recesses of their thought. In other words, they start to think thoughts about this good, and by doing so they bring the good into an even greater concealment and obscurity in the inner recesses of their thought.
As a result, the good then emerges through the offspring which they <these gentiles> bear. <This is because> the good is hidden and concealed in the inner recesses of their thought and mind, from where offspring issue. Therefore, the good emerges in the seed [that produces] their offspring, and the evil of the offspring is then incapable of overpowering the good which they have within them. And so the good emerges through the offspring, resulting in converts. <This is what our sages said (Gittin 57b), “The grandchildren of Sancheriv (Sennacherib) studied Torah.” The Talmud also mentions other wicked people, [pointing out] that specifically their offspring became converts, as explained.>
And this corresponds to (Psalms 87:6), “God will count, when He inscribes the nations; ‘This one was born there, Selah.’” “Inscribes” is synonymous with the good which emerges through the concept of writing, as above. And this is: “This one was born there, Selah.” The good has become encompassed in the offspring and emerges through them. Thus Rashi explains: This one was born there—“these are the Jews who have become assimilated among the gentiles”; namely, the concept of the good/the parts of the Jewish souls, which they hold captive.
And this is synonymous with, “He [the Jewish nation] does not lie down until he eats his teref (prey).” This is the perfection of the altar, as explained earlier. “… and drinks the blood of his kill”—which the Targum [Onkelos] translates as: “and the possessions of the nations he inherits”—refers to converts, as above. The “NiKhSay (possessions) of the nations” alludes to the good which is NitKaSah (covered over) by the <nations>. They brought it into concealment and obscurity in the inner recesses of their thought. [The good] then emerges through the seed of their offspring, resulting in converts, and through this the altar is perfected.
Rav Safra related: One time, we were traveling by ship and we saw this fish which had raised its head out of the water. It had horns upon which were engraved: “I am the lighte st creature in the sea. I was three hundred parasangs [long], and I went to the mouth of the Leviathan.” Rav Ashi said: This was the sea goat, which st irs things up and has horns (Bava Batra 74a).
We saw this fish which had raised its head out of the water… — “Fish” alludes to the concept of the good/the parts of the Jewish souls together with the converts, as explained. For fish merely have to be gathered in to become kosher for eating (cf. Chullin 27b). This relates to the parts of the <Jewish> souls, as alluded to in (Job 34:14), “Unto Him are gathered his spirit and soul.” It also relates to converts, as in (Psalms 47:10), “The nobles of the nations gathered.” This is also the reason why the Sages are called “the masters of gatherings (anthologies)” (Ecclesia st es 12:11). They are the ones who gather up the good together with the converts. And this good together with the converts raised its head out of the water — In other words, it removes the intellect from being drowned in stormy waters, from the foolishness which inundates the mind, as explained.
It had karney (horns) upon which were engraved: I am the lighte st creature in the yam (sea). I was shin (three hundred) parasangs [long], and I went to the mouth of the Leviathan — “KaRNey” is the concept of charity, which corresponds to, “Wealth adds friends.” It is the KeReN (the capital) which remains for the World to Come. As in the words of Munbaz, “My ancestors stored below, but I stored above.”
upon which were engraved — In other words, by giving charity, an engraving/writing is produced. This is synonymous with, “His fame went out to all the provinces”—to the good which is held captive among the <nations>; arousing it to repentance, to return to its source. <Then> the good remembers itself <and says>:
YaM — <This is mem yod .> The mem alludes to the Four Worlds, <for there are ten Divine Emanations in each world>. The yod is synonymous with the wisdom that disseminates all throughout the <four> worlds, as is written (Psalms 104:24), “You made them all with wisdom.” And this is:
I was shin parasangs long — That is, the soul remembers that it was once in the category of, “Israel was first in [God’s] thought,” and the Holy One consulted with her [the soul] in creating the world. This corresponds to, “These are the architects, those who dwell in the fields <and hedges>, [who were] together with the King in His work”—He consulted with the souls of Israel at the time of the world’s creation. In other words, she recalls that she was on such a high level, but now she is going to be eradicated and lost, God forbid.
parasangs — This alludes to the foot—namely, advice. As is written (Exodus 11:8), “And all the people who are at your feet,” [which Rashi explains as:] “who follow your advice.” In other words, the soul remembers that she was first in thought and [the Holy One] consulted and took advice from her when creating His world. And now:
I went to the mouth of the Leviathan — Namely, to eradication and loss, God forbid. And because of this, she takes pity on herself and is aroused to return to her source. And this results in baaley teshuvah and converts, as explained.
and has KaRNeY — This corresponds to, “And with Your will, KaRNeYnu (our stature)”—namely, the love that is revealed by the tzaddik—“will be elevated.” This is because, by virtue of all the above concepts, the light of the tzaddik is revealed. And as a result, we merit to fear and love, as explained.
87
ט וְזֶה:
9 . And this is [the explanation of the opening verse]: {“Vayehi heim m’rikim sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw the bundles of money, they became frightened. Their father Yaakov said to them, ‘You’re making me shakal (lose my children). Yosef is gone. And Shimon is gone. And now you want to take Binyamin?’”}
And it happened as they began emptying their sacks — This corresponds to, “… clothe the heavens in blackness and a sackcloth I will make their garment.” “Shamayim (heavens)” is fear and love, as explained above. And when they empty the sack and the darkness from the fear and the love….
that behold, each one’s bundle of money was found in his sack — “One’s bundle of money” alludes to the tzaddik, corresponding to (Proverbs 7:20), “He has taken the bundle of money with him”—this refers to the tzaddikim, as Rashi explains there.
in his sack — In other words, the light of the tzaddik became obscured and enclothed and concealed in blackness and sackcloth—the sack and the darkness covering the fear and the love were felt. This was because the sack and the darkness obfuscated the tzaddik’s light from them.
And when they and their father saw their bundles of money, they became frightened — That is, they saw and recognized that their bundles of money are dependent upon the matter and form, which are called they and their father.
92
הֵמָּה – זֶה הַחֹמֶר, שֶׁהֵם כְּלֵי הַמַּעֲשֶׂה,
they — This refers to matter, for they are the instruments of action.
and their father — He is the intellect, which is called father, corresponding to, “Father (av) indicates wisdom” (Megillah 13a) —<as Onkelos translates “yaakveini (he went behind my back)” as “he outsmarted me”>. In other words, as explained, the revelation of the tzaddik’s light—meriting to recognize him and understand, taste and see his great light—is dependent upon the perfection of actions and purification of the intellect.
Their father Yaakov said to them — This is the reproof of the intellect which rebukes the matter/the instruments of action. He attributes the guilt to the instruments of action. And this is, <the intellect says to them>:
And now you want to take Binyamin? — This corresponds to: The altar was in the portion of a toreif (predator)—this being Binyamin. The principal perfection of the intellect is dependent upon <him>, as explained above. In other words, [its perfection results from] the intellect offering rebuke. It states that the main shortcoming, the mind’s being unsettled, is entirely due to the instruments of action.
This [missing factor] is charity, which is itself dependent upon action, as alluded to in (Isaiah 32:17), “And the action of charity,” through which the intellect is perfected. For when one gives charity, this produces converts, as above. As a result, the altar—synonymous with a man’s table—is perfected. In other words, we merit eating with holiness, and then the intellect is perfected. And then, we merit seeing the light of the tzaddik, through which we receive fear and love from him, as explained.
וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם וְהִנֵּה אִישׁ צְרוֹר כַּסְפּוֹ בְּשַׂקּוֹ, וַיִּרְאוּ אֶת צְרֹרוֹת כַּסְפֵּיהֶם הֵמָּה וַאֲבִיהֶם וַיִּירָאוּ. וַיֹּאמֶר לָהֶם יַעֲקֹב אֲבִיהֶם אֹתִי שִׁכַּלְתֶּם, יוֹסֵף אֵינֶנּוּ וְשִׁמְעוֹן אֵינֶנּוּ וְאֶת בִּנְיָמִן תִּקָּחוּ, עָלַי הָיוּ כֻלָּנָה (בראשית מ״ב:ל״ו).
Vayehi Heim M’rikim Sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw their bundles of money, they became frightened. Their father Yaakov said to them, “You’re making me lose my children. Yosef is gone. And Shimon is gone. And now you want to take Binyamin? All these things are happening to me!” (Genesis 42:35-36)
א כִּי יִרְאָה וְאַהֲבָה אִי אֶפְשָׁר לְקַבֵּל, כִּי אִם עַל־יְדֵי צַדִּיקֵי הַדּוֹר, כִּי הַצַּדִּיק הַדּוֹר הוּא הַמְגַלֶּה הַיִּרְאָה וְהָאַהֲבָה:
It is impossible to receive fear and love except through the tzaddikim of the generation. This is because the tzaddik of the generation is the one who reveals the fear and the love.
כִּי הַצַּדִּיק מְבַקֵּשׁ וּמְחַפֵּשׂ תָּמִיד לְגַלּוֹת הָרְצוֹנוֹת שֶׁל הַשֵּׁם יִתְבָּרַךְ. כִּי יֵשׁ בְּכָל דָּבָר רְצוֹן הַשֵּׁם יִתְבָּרַךְ, הֵן בִּכְלַל הַבְּרִיאָה, דְּהַיְנוּ מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ רָצָה לִבְרֹא אֶת הָעוֹלָם בִּכְלָל, וְכֵן בִּפְרָטֵי הַבְּרִיאָה, בְּכָל דָּבָר וְדָבָר בִּפְרָט, יֵשׁ רְצוֹן הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ רָצָה שֶׁזֶּה הַדָּבָר יִהְיֶה כָּךְ: בַּתְּמוּנָה הַזֹּאת וּבַכֹּחַ הַזֶּה וּבַטֶּבַע הַזֹּאת, וְדָבָר אַחֵר יֵשׁ לוֹ תְּמוּנָה אַחֶרֶת וְכֹחַ אַחֵר וְטֶבַע וְהַנְהָגָה אַחֶרֶת.
For the tzaddik always seeks and searches [for ways] to reveal the will of the Holy One. For the Holy One’s will is in everything. It is in the creation at large, namely, that the Holy One willed to create the world generally; and it is in the particulars of creation. In each and every particular thing there is the Holy One’s will—namely, that the Holy One willed this specific thing to be as it is, with its specific form, strength and nature; whereas something else has a different form, a different strength and a different nature and demeanor.
וְהַצַּדִּיק מְחַפֵּשׂ וּמְבַקֵּשׁ תָּמִיד אַחַר אֵלּוּ הָרְצוֹנוֹת, לְהַשִּׂיג וְלֵידַע רְצוֹן הַשֵּׁם יִתְבָּרַךְ בְּכָל דָּבָר, כְּגוֹן: מִפְּנֵי מָה הָיָה רְצוֹן הַשֵּׁם יִתְבָּרַךְ שֶׁהָאֲרִי יִהְיֶה לוֹ כֹּחַ וּגְבוּרָה כָּזוֹ, וּבְזוֹ הַתְּמוּנָה, וּבְזֹאת הַטֶּבַע וְהַהַנְהָגָה שֶׁיֵּשׁ לָאֲרִי; וּלְהֵפֶךְ, יַתּוּשׁ קָטָן הוּא חַלַּשׁ כֹּחַ מְאֹד, וְיֵשׁ לוֹ טֶבַע וּתְמוּנָה וְהַנְהָגָה אַחֶרֶת.
Now, the tzaddik always seeks and searches for this will, to comprehend and understand the Holy One’s will in each thing, such as: Why was it the Holy One’s will that the lion [be created] with the specific strength and power, the specific form, and the specific nature and demeanor that the lion has; whereas conversely, a small gnat is very weak and has a different nature, form and demeanor.
וְכֵן בִּפְרָטֵי פְרָטִיּוּת, כְּגוֹן בְּהָאַרְיֵה בְּעַצְמוֹ: מִפְּנֵי מָה זֶה הָאֵיבָר שֶׁל הָאַרְיֵה צוּרָתוֹ כָּךְ, וְיֵשׁ לוֹ כֹּחַ וְטֶבַע כָּזֹאת, וְאֵיבָר אַחֵר יֵשׁ לוֹ צוּרָה אַחֶרֶת וְכֹחַ וָטֶבַע וְהַנְהָגָה אַחֶרֶת. וְכֵן בִּשְׁאָר כָּל הַבְּרוּאִים שֶׁבָּעוֹלָם – דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר – שֶׁבְּכֻלָּם יֵשׁ שִׁנּוּיִים רַבִּים לְאֵין מִסְפָּר בֵּין כָּל אֶחָד לַחֲבֵרוֹ, וְכֵן בְּכָל אֶחָד וְאֶחָד בְּעַצְמוֹ יֶשׁ בּוֹ שִׁנּוּיִים רַבִּים בִּפְרָטֵי פְרָטִיּוּת בֵּין כָּל אֵיבָר וְאֵיבָר, וְכַיּוֹצֵא בָּזֶה בַּעֲשָׂבִים וְאִילָנוֹת וּשְׁאָר פְּרָטֵי הַבְּרִיאָה, שֶׁבְּכֻלָּם יֵשׁ שִׁנּוּיִים רַבִּים מְאֹד בִּתְמוּנוֹתֵיהֶם וּבְכֹחוֹתֵיהֶם וְהַנְהָגוֹתֵיהֶם,
This is likewise the case for the details of a particular thing, such as in the lion itself. Why is one of the lion’s limbs shaped as it is, having its specific strength and nature, while another limb has a different shape with a different strength, nature and demeanor. The same applies to all created things in the world: mineral, vegetable, animal and human. The differences between any one of these and the next are endless. Likewise, within each one itself, the dissimilarities in the details, between one limb and the next, are numerous. This is likewise so for the grasses, the trees and the other particulars of creation. There are very many dissimilarities in all their forms, strengths and demeanors.
וְהַכֹּל הָיָה מֵחֲמַת רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, שֶׁרָצָה שֶׁזֶּה יִהְיֶה כָּךְ וְזֶה כָּךְ. וְהַצַּדִּיק מְחַפֵּשׂ תָּמִיד אַחַר אֵלּוּ הָרְצוֹנוֹת, וּמַשִּׂיג וּמוֹצֵא אוֹתָם עַל־יְדֵי הַהִתְפָּאֲרוּת שֶׁמּוֹצֵא בְּיִשְׂרָאֵל בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת.
This all came about because of the will of the Creator, may His name be blessed, in that He wanted one thing to be as it is and another thing to be as it is. And the tzaddik always searches after this will. He comprehends and finds it through the pride that he finds in the Jewish people—collectively, as individuals, and in every detail of their lives.
כִּי כָּל הָעוֹלָם כֻּלּוֹ לֹא נִבְרָא אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ: בְּרֵאשִׁית – בִּשְׁבִיל יִשְׂרָאֵל שֶׁנִּקְרָא רֵאשִׁית; כִּי יִשְׂרָאֵל עָלָה בַּמַּחֲשָׁבָה תְּחִלָּה, דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ צָפָה הַהִתְפָּאֲרוּת וְהַשַּׁעֲשׁוּעִים שֶׁיְּקַבֵּל מִיִּשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ט:ג׳): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר; וּבִשְׁבִיל זֶה בָּרָא אֶת כָּל הָעוֹלָם.
This is because the whole world was created only for the sake of the Jewish people. As our Sages said (Vayikra Rabbah 36:4): “‘Bereishit (In the beginning)’—for the sake of Israel who is called reishit (first).” This is because “Israel was first in [God’s] thought” (Bereishit Rabbah 1:4). In other words, the Holy One anticipated the pride and joy that He would have from the Jewish people. As is written (Isaiah 49:3), “Israel, I take pride in you”—and it is for the sake of this [pride and joy] that He created the entire world.
נִמְצָא, שֶׁכָּל הָעוֹלָם כֻּלּוֹ נִבְרָא רַק בִּשְׁבִיל הַהִתְפָּאֲרוּת שֶׁיִּתְפָּאֵר בְּיִשְׂרָאֵל, וְזֶה הָיָה כְּלַל הַבְּרִיאָה, דְּהַיְנוּ שֶׁכְּלַל הַבְּרִיאָה הָיָה בִּשְׁבִיל כְּלַל הַהִתְפָּאֲרוּת שֶׁיְּקַבֵּל מִיִּשְׂרָאֵל.
Thus, absolutely the entire world was created only for the sake of the pride which [God] would take in the Jewish people. And this was [the intention in] all of creation, namely, that the general creation was for the sake of the collective pride that He would take in <the entirety of> the Jewish people.
וְכֵן פְּרָטֵי הַבְּרִיאָה הוּא בִּשְׁבִיל פְּרָטֵי הַהִתְפָּאֲרוּת שֶׁל יִשְׂרָאֵל. כִּי יֵשׁ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל הִתְפָּאֲרוּת בִּפְרָטִיּוּת, שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִמּוֹ בִּפְרָטִיּוּת, וַאֲפִלּוּ בַּפָּחוּת שֶׁבְּיִשְׂרָאֵל, אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל, כָּל זְמַן שֶׁשֵּׁם יִשְׂרָאֵל נִקְרָא עָלָיו, כִּי נִקְרָא פּוֹשְׁעֵי יִשְׂרָאֵל, יֵשׁ בּוֹ הִתְפָּאֲרוּת פְּרָטִי, שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִמּוֹ בִּפְרָטִיּוּת.
So too, the particulars of creation; they were [created] for the particular pride [He takes] in Israel. This is because each individual Jew possesses an innate worthiness for which the Holy One takes pride in him in particular. And even the least worthy Jew, even Jewish sinners, as long as he is called “Jew”—being called a Jewish sinner—he possesses an innate worthiness for which the Holy One takes pride in him in particular.
וְכֵן בִּפְרָטֵי פְּרָטִיּוּת, כִּי יֵשׁ בְּכָל אֵיבָר וְאֵיבָר וּבְכָל תְּנוּעָה וּתְנוּעָה שֶׁל יִשְׂרָאֵל הִתְפָּאֲרוּת אַחֵר, וְיֵשׁ לִפְעָמִים שֶׁאֵיזֶה פָּחוּת שֶׁבְּיִשְׂרָאֵל עוֹשֶׂה נַעֲנוּעַ עִם הַפֵּאָה שֶׁלּוֹ, וְהַשֵּׁם יִתְבָּרַךְ יֵשׁ לוֹ הִתְפָּאֲרוּת גָּדוֹל גַּם מִזֶּה.
This is likewise the case for the details of a particular thing. For in each and every limb and in each and every movement of a Jew, there is a different [quality in which the Holy One takes] pride. Thus, there are times when some base Jew [does no more than] shake his sidelock, and the Holy One takes great pride even from this.
וְהַצַּדִּיק, עַל־יְדֵי שֶׁמְּבַקֵּשׁ וּמְחַפֵּשׂ תָּמִיד, וּמוֹצֵא הַהִתְפָּאֲרוּת שֶׁיֵּשׁ בְּיִשְׂרָאֵל בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת, בְּכָל אֵיבָר וּתְנוּעָה שֶׁל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כַּנַּ"ל – עַל־יְדֵי־זֶה יוֹדֵעַ וּמַשִּׂיג כָּל הָרְצוֹנוֹת שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁהָיָה לוֹ בְּכָל הַבְּרִיאָה, בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת, כִּי כָל הָרְצוֹנוֹת שֶׁל כָּל הַבְּרִיאָה, הַכֹּל הָיָה בִּשְׁבִיל הַהִתְפָּאֲרוּת שֶׁל יִשְׂרָאֵל כַּנַּ"ל, וְכָל דָּבָר וְדָבָר נִבְרָא בִּרְצוֹנוֹ, בְּזֶה הַכֹּחַ וּבְזֶה הַטֶּבַע וְהַנְהָגָה, כְּפִי הַהִתְפָּאֲרוּת שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל.
And the tzaddik, because he constantly seeks and searches, and finds the worthiness that exists in the Jewish people—collectively, as individuals, and in every detail of their lives; in every limb and movement of each individual Jew—as a result he understands and comprehends the entire will that the Holy One had in all of creation—in general, in particular and in the details of the particular. This is because the entire will of all of creation was all for the sake of the pride [He takes] in Israel, as explained. And each and every thing was created with His will: with this specific strength, and this specific nature and demeanor, commensurate with the pride [He takes] <in Israel>.
נִמְצָא, כְּשֶׁיּוֹדֵעַ וּמוֹצֵא הַהִתְפָּאֲרוּת שֶׁיֵּשׁ בְּיִשְׂרָאֵל, בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת, יוֹדֵעַ כָּל הָרְצוֹנוֹת שֶׁיֵּשׁ בִּכְלַל הַבְּרִיאָה וּבִפְרָטֵי הַבְּרִיאָה וּבִפְרָטֵי פְּרָטִיּוּת.
Thus, when he knows and finds the pride that [the Holy One takes] in the Jewish people—collectively, as individuals, and in every detail of their lives—he knows the entire will that is in the general creation, in the particulars of creation, and in the details of the particulars.
(כִּי הַהִתְפָּאֲרוּת שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר בְּיִשְׂרָאֵל הוּא שֹׁרֶשׁ הַבְּרִיאָה, הַיְנוּ: כְּלָלִיּוּת הַהִתְפָּאֲרוּת שֶׁל כְּלָלִיּוּת יִשְׂרָאֵל, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִם כְּלַל יִשְׂרָאֵל, זֶהוּ שֹׁרֶשׁ כְּלָלִיּוּת כָּל הַבְּרִיאָה בִּכְלָל; וְכֵן פְּרָטִיּוּת הַהִתְפָּאֲרוּת, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִם כָּל אֶחָד מִיִּשְׂרָאֵל בִּפְרָטִיּוּת, זֶהוּ שֹׁרֶשׁ שֶׁל אוֹתוֹ דָּבָר הַפְּרָטִי שֶׁל הַבְּרִיאָה, שֶׁנִּבְרָא בִּשְׁבִיל זֶה הַהִתְפָּאֲרוּת, וְכֵן בִּפְרָטֵי פְּרָטִיּוּת, שֶׁהַהִתְפָּאֲרוּת שֶׁהַשֵּׁם יִתְבָּרַךְ מְקַבֵּל בִּפְרָטֵי פְּרָטִיּוּת מִכָּל אֵיבָר וּתְנוּעָה שֶׁל כָּל אֶחָד מִיִּשְׂרָאֵל, זֶהוּ שֹׁרֶשׁ שֶׁל פְּרָטֵי פְּרָטִיּוּת שֶׁל הַבְּרִיאָה, דְּהַיְנוּ שֶׁל כָּל אֵיבָר וְאֵיבָר בִּפְרָטֵי פְרָטִיּוּת שֶׁל כָּל נִבְרָא וְנִבְרָא.
{This is because the pride which the Holy One takes in Israel is the root of creation. In other words, the collective worthiness in Israel in general—that the Holy One takes pride in the entirety of the Jewish people—this is the root of all creation in general. The same applies to the particular worthiness—that the Holy One takes pride in each individual Jew uniquely. It is the root of that particular thing of the creation which was created for the sake of that pride. And it is likewise so for the details of the particulars. The pride that the Holy One takes in every detail from every limb and movement of each individual Jew is the root of the details of the particulars of creation. In other words, [it is the root] of each and every limb in the details of the particular of each and every creation.
וְהַכְּלָל – כִּי עִקַּר הַבְּרִיאָה הָיָה בִּשְׁבִיל הַהִתְפָּאֲרוּת שֶׁיִּתְפָּאֵר עִם יִשְׂרָאֵל, וְזֶה הַהִתְפָּאֲרוּת הוּא הַשֹּׁרֶשׁ וְהַחִיּוּת שֶׁל כָּל הַבְּרִיאָה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת וּבִפְרָטֵי פְּרָטִיּוּת, כִּי כָּל הָרְצוֹנוֹת שֶׁל הַשֵּׁם יִתְבָּרַךְ בִּבְרִיאַת עוֹלָמוֹ, בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת, הָיָה כְּפִי הַהִתְפָּאֲרוּת שֶׁמְּקַבֵּל מִיִּשְׂרָאֵל בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת. כִּי כְּלָלִיּוּת הַבְּרִיאָה נִבְרֵאת בְּזֹאת הַתְּמוּנָה וּבְזֶה הַסֵּדֶר וְהַהַנְהָגָה שֶׁיֵּשׁ לִכְלָלִיּוּת הַבְּרִיאָה, כְּפִי כְּלָלִיּוּת הַהִתְפָּאֲרוּת שֶׁמְּקַבֵּל מִכְּלַל יִשְׂרָאֵל; וְכֵן כָּל דָּבָר בִּפְרָט נִבְרָא בְּזֶה הַתְּמוּנָה וּבְזֶה הַטֶּבַע, כְּפִי פְּרָטִיּוּת הַהִתְפָּאֲרוּת שֶׁמְּקַבֵּל מִכָּל אֶחָד מִיִּשְׂרָאֵל בִּפְרָט וְכֵן בִּפְרָטֵי פְּרָטִיּוּת כַּנַּ"ל.
The rule is: The primary intent of creation was for the pride that He would take in Israel. And this pride is the root and the vitality of the entire creation—in general, in particular and in the details of the particular. For the Holy One’s entire will in creating the world—in general, in particular and in the details of the particular—was commensurate to the pride that He takes in the Jewish people—collectively, as individuals, and in every detail of their lives. This is because the creation in general was created with the specific form, order and demeanor which the creation in general possesses, commensurate with the collective pride that He takes in Israel collectively. So, too, every particular thing was created with a specific form and nature commensurate with the unique pride that He takes in each individual Jew in particular. And this is likewise so for every detail of their lives, as mentioned above.
וְעַל כֵּן הַצַּדִּיק, עַל־יְדֵי שֶׁמּוֹצֵא הַהִתְפָּאֲרוּת שֶׁהַשֵּׁם יִתְבָּרַךְ מְקַבֵּל מִיִּשְׂרָאֵל תָּמִיד, בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטִיּוּת, עַל־יְדֵי־זֶה הוּא יוֹדֵעַ טַעַם כָּל הָרְצוֹנוֹת שֶׁהָיָה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל הַבְּרִיאָה, בִּכְלָל וּבִפְרָט וְכוּ', כִּי כָּל הָרְצוֹנוֹת שֶׁל הַבְּרִיאָה בִּכְלָל וְכוּ' הָיָה כְּפִי הַהִתְפָּאֲרוּת שֶׁיְּקַבֵּל מִיִּשְׂרָאֵל בִּכְלָל וְכוּ' כַּנַּ"ל.
Therefore, by finding the pride which the Holy One constantly takes in the Jewish people—collectively, as individuals, and in every detail of their lives—the tzaddik thus knows the reason for the entire will which the Holy One had in all of creation—in general, in particular and in the details of the particular. This is because the entire will of the creation—in general etc.—was according to the pride that He would take in the Jewish people—collectively, etc.—as above.
וְהָבֵן הַדְּבָרִים הֵיטֵב, כִּי הֵם דְּבָרִים עֲמֻקִּים מְאֹד, וּמֵהֶם תּוּכַל לְהָבִין גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת יִשְׂרָאֵל וּגְדֻלַּת הַצַּדִּיקִים אֲמִתִּיִּים, אֵיךְ הֵם מִסְתַּכְּלִים בָּעוֹלָם, שֶׁיּוֹדְעִים בְּכָל עֵשֶׂב וָעֵשֶׂב, וְכֵן בְּכָל נִבְרָא שֶׁבָּעוֹלָם, טַעַם תְּמוּנָתוֹ וְכֹחוֹ וְהַנְהָגָתוֹ בִּפְרָטֵי פְּרָטִיּוּת, וְכַּנַּ"ל, עַל כֵּן הֶאֱרַכְתִּי לַחֲזֹר הַדְּבָרִים, מִגֹּדֶל דַּקּוּתָם וְעַמְקוּתָם):
Understand this well, for these words are very profound. From them you can understand the Creator’s greatness, and the greatness of Israel, as well as the greatness of true tzaddikim—how they view the world, knowing of each blade of grass and every created being in the world, the very specific reason for its form, strength and demeanor. I have therefore taken the time to go back over the material, due to its great subtlety and depth.}
וְעַל יְדֵי זֶה שֶׁהַצַּדִּיק מְגַלֶּה הַהִתְפָּאֲרוּת שֶׁל הַשֵּׁם יִתְבָּרַךְ, שֶׁמִּתְפָּאֵר עִם עַמּוֹ יִשְׂרָאֵל, שֶׁעַל־יְדֵי־זֶה נִתְגַּלִּין כָּל הָרְצוֹנוֹת שֶׁל הַבְּרִיאָה כַּנַּ"ל, עַל־יְדֵי־זֶה נִתְגַּלֶּה הַיִּרְאָה וְהָאַהֲבָה,
And because the tzaddik reveals the pride which the Holy One takes in His nation, Israel, through which the will of the creation is revealed, as a result fear and love are revealed.
כִּי עַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת נִתְגַּלֶּה הַיִּרְאָה. וּכְמוֹ שֶׁעַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת שֶׁל יִשְׂרָאֵל, שֶׁהֵם מִתְפָּאֲרִים עִמּוֹ יִתְבָּרַךְ, עַל־יְדֵי־זֶה נוֹפֵל יִרְאָה, כִּי הַהִתְפָּאֲרוּת שֶׁל יִשְׂרָאֵל הוּא בְּחִינַת תְּפִלִּין, שֶׁנִּקְרָאִים פְּאֵר (ברכות יא), וְעַל־יָדָם נִתְגַּלֶּה יִרְאָה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו): מִנַּיִן שֶׁהַתְּפִלִּין הֵם עֹז לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ. נִמְצָא, שֶׁעַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת שֶׁמִּתְפָּאֲרִין יִשְׂרָאֵל עִמּוֹ יִתְבָּרַךְ, עַל־יְדֵי־זֶה נוֹפֵל יִרְאָה,
This is because the revelation of the pride causes a revelation of the fear. <Thus we find,> through the revelation of the pride which the Jewish people take in Him, <their fear descends upon all the gentiles>. This is because the hitPaARut (pride) of Israel is synonymous with tefilin, which are called Pe’ER (Berakhot 11a). Through <the tefilin which the Jews adorn> there is a revelation <and a fear of them descends upon the gentiles>. As our Sages said: How do we know that the tefilin give might to the Jewish people? For it says (Deuteronomy 28:10), “Then all the nations of the world will realize that God’s name is upon you, and they will fear you.” <And Rabbi Elazar said that this refers to the head tefilin .> Therefore, through the revelation of the pride which the Jewish people take in the Holy One, <their fear descends upon all the gentiles>.
– כְּמוֹ־כֵן עַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁמִּתְפָּאֵר בְּיִשְׂרָאֵל, שֶׁזֶּה בְּחִינַת תְּפִלִּין שֶׁל הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם) (מִנַּיִן שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַנִּיחַ תְּפִלִּין וְכוּ'. וְאִיתָא שָׁם, שֶׁהַתְּפִלִּין שֶׁל הַשֵּׁם יִתְבָּרַךְ כָּתוּב בָּהֶם הַהִתְפָּאֲרוּת, שֶׁהוּא יִתְבָּרַךְ מִתְפָּאֵר עִם עַמּוֹ יִשְׂרָאֵל, כִּדְאִיתָא שָׁם, שֶׁתְּפִלִּין דְּמָארֵי עָלְמָא כְּתִיב בְּהוּ: וּמִי כְּעַמְּךָ יִשְׂרָאֵל וְכוּ', כִּי מִי גוֹי גָּדוֹל וְכוּ') – עַל־יְדֵי הַהִתְפָּאֲרוּת הַזֹּאת מִתְגַּלָּה הַיִּרְאָה שֶׁל הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ לְיִרְאָה מִלְּפָנָיו יִתְבָּרַךְ, וְעַל־יְדֵי־זֶה נִתְגַּלֶּה הַיִּרְאָה אֲפִלּוּ עַל שִׁנְאֲנֵי שַׁחַק.
This is likewise the case with the revelation of the Holy One’s pride—the pride which He takes in Israel; this being the tefilin of the Holy One, as our Sages teach (Berakhot 6a) {“How do we know that the Holy One wears tefilin?” And it is explained there that the tefilin of the Holy One have written in them the pride which He is takes in His people, the Jews; as we find, “The tefilin of the Master of the world have written in them, ‘Who is like Your people, the Jews’ (1 Chronicles 17:21) ; ‘for which nation is so great…’” (Deuteronomy 4:7) }. By virtue of this pride, the fear of the Holy One—namely, to be in awe of Him—is revealed. And because of this, the fear is revealed even upon the celestial beings.
כִּי בֶּאֱמֶת מִלִּפְנֵי הַמֶּלֶךְ בְּוַדַּאי הַכֹּל יְרֵאִים וַחֲרֵדִים, אַךְ אַף־עַל־פִּי־כֵן בְּיוֹם הֻלֶּדֶת הַמֶּלֶךְ, בְּיוֹם גְּנוּסְיָא דְּמַלְכָּא, שֶׁלּוֹבֵשׁ הַמֶּלֶךְ בִּגְדֵי הִתְפָּאֲרוּת, אָז נִתְגַּלֶּה הַיִּרְאָה יוֹתֵר וְיוֹתֵר, כִּי אַף־עַל־פִּי שֶׁגַּם קֹדֶם הַכֹּל הָיוּ יוֹדְעִים מֵהַמֶּלֶךְ, עִם כָּל זֶה מִתְפַּעֵל נֶפֶשׁ הָרוֹאֶה יוֹתֵר וְיוֹתֵר, כַּיָּדוּעַ.
For the truth is that in the king’s presence, everyone certainly is frightened and in awe. Even so, on the birthday of the king, the coronation, when the king wears his garments of splendor, then the fear is revealed all the more. Thus, although prior to this everyone knew of the king, yet, the one who sees it is far more impressed in his soul, as is known.
(פֵּרוּשׁ, כִּי כָּל דָּבָר שֶׁרוֹאִים בָּעֵינַיִם, מִתְפַּעֵל נַפְשׁוֹ מִזֶּה יוֹתֵר מֵאִם הָיָה יוֹדֵעַ אוֹתוֹ בִּידִיעָה לְבַד, בְּלִי רְאִיָּה גְּמוּרָה בָּעֵינַיִם, כַּמּוּבָא בִּסְפָרִים. כְּגוֹן: כְּשֶׁמְּסַפְּרִים לְאָדָם גְּדֻלַּת הַמֶּלֶךְ, אַף־עַל־פִּי שֶׁיּוֹדֵעַ הַדְּבָרִים בְּבֵרוּר, אַף־עַל־פִּי־כֵן אֵין מִתְפַּעֵל נַפְשׁוֹ כָּל כָּךְ לְהִתְיָרֵא כָּל כָּךְ מֵהַמֶּלֶךְ כְּמוֹ בְּעֵת שֶׁרוֹאֶה בְּעֵינָיו מַמָּשׁ אֶת גְּדֻלַּת הַמֶּלֶךְ, כְּשֶׁהוּא לָבוּשׁ בְּבִגְדֵי הִתְפָּאֲרוּתוֹ וּמַנְהִיג חֵילוֹתָיו וְכוּ', שֶׁאָז נוֹפֵל עָלָיו יִרְאָה יוֹתֵר, כִּי הַנֶּפֶשׁ מִתְפַּעֵל יוֹתֵר עַל־יְדֵי הָרְאִיָּה).
{The explanation is as follows: Anything which one sees with the eyes makes more of an impression on his soul than his merely knowing it intellectually, without actually viewing it, as is explained in the writings. For example: When a person is told about the king’s greatness, even though he knows these things clearly, his soul is not moved to fear the king as much as when, with his own eyes, he sees the king’s greatness—when the king is adorned in his garments of splendor, directing his army etc. At such time, fear descends upon him all the more, because seeing makes a greater impression on the soul.}
וְעַל כֵּן, עַל־יְדֵי שֶׁהַצַּדִּיק מְגַלֶּה הַהִתְפָּאֲרוּת שֶׁמִּתְפָּאֵר בְּיִשְׂרָאֵל, שֶׁזֶּה בְּחִינַת יוֹם הֻלֶּדֶת הַמֶּלֶךְ, יוֹם גְּנוּסְיָא דְּמַלְכָּא, דְּהַיְנוּ שֶׁנּוֹלַד בְּחִינַת הַמַּלְכוּת, כִּי עִקַּר בְּחִינַת הַמַּלְכוּת הוּא רַק עַל־יְדֵי יִשְׂרָאֵל, שֶׁמְּקַבְּלִין מַלְכוּתוֹ, כִּי אֵין מֶלֶךְ בְּלֹא עָם.
Thus, when the tzaddik reveals the pride which He takes in Israel, this corresponds to the king’s birthday, the royal coronation. That is, the aspect of kingdom is born <by virtue of the revelation of the pride which the tzaddik reveals>. This is because in the main, kingdom is only through the Jewish people who accept His kingship. For there is no king without [the acknowledgment of] a people.
וְאָז, בְּיוֹם הֻלֶּדֶת הַמַּלְכוּת, יוֹם גְּנוּסְיָא דְּמַלְכָּא, דְּהַיְנוּ שֶׁנִּתְגַּלֶּה הַהִתְפָּאֲרוּת שֶׁל יִשְׂרָאֵל, אָז מִתְפַּעֵל נֶפֶשׁ הָרוֹאֶה, וְנִתְגַּלֶּה וְנוֹפֵל יִרְאָתוֹ עַל כֻּלָּם, וַאֲפִלּוּ עַל שִׁנְאֲנֵי שַׁחַק. וְזֶה בְּחִינַת (תהילים ס״ח:ל״ה): עַל יִשְׂרָאֵל גַּאֲוָתוֹ – כְּשֶׁנִּגְלֶה גַּאֲוָתוֹ וְתִפְאַרְתּוֹ עַל יִשְׂרָאֵל, אֲזַי: וְעֻזּוֹ בַּשְּׁחָקִים. עֹז זֶה בְּחִינַת יִרְאָה כַּנִּזְכָּר לְעֵיל: מִנַּיִן שֶׁהַתְּפִלִּין הֵם עֹז וְכוּ', דְּהַיְנוּ שֶׁנִּתְגַּלֶּה יִרְאָתוֹ אֲפִלּוּ עַל שִׁנְאֲנֵי שַׁחַק, כִּי מִתְפַּעֵל נֶפֶשׁ הָרוֹאֶה כַּנַּ"ל.
And so, on the birthday of kingship, the royal coronation—namely, when there is a revelation of the pride [He takes] in Israel—then the soul of the one who sees it is moved, and His fear is revealed and descends upon everyone, even the “shinaney ShaChAK” (the celestial beings). This corresponds to (Psalms 68:35), “Upon Israel is His majesty”—when his majesty and splendor are revealed upon the Jewish people, then “His might is in the Sh’ChAKim (celestial heights).” “Might” corresponds to fear, as mentioned above: “How do we know that the tefilin give might to the Jewish people?”—namely, how do we know that His fear has been revealed even upon the celestial beings? Because the soul of the one who sees it is moved.
וְעַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת, שֶׁזֶּה בְּחִינַת הִתְגַּלּוּת הַיִּרְאָה, עַל־יְדֵי־זֶה נִתְגַּלֶּה הָרָצוֹן, שֶׁזֶּה בְּחִינַת אַהֲבָה. כִּי כֵן דֶּרֶךְ הַמֶּלֶךְ בְּיוֹם גְּנוּסְיָא דְּמַלְכָּא, שֶׁלּוֹבֵשׁ בִּגְדֵי הִתְפָּאֲרוּת, שֶׁאָז נוֹפֵל יִרְאָה גְּדוֹלָה עַל כֻּלָּם וְהַכֹּל חֲרֵדִים וְזוֹחֲלִים מִפָּנָיו, שֶׁאַחַר־כָּךְ מְגַלֶּה הַמֶּלֶךְ רְצוֹנוֹ לְכָל אֶחָד וְאֶחָד, וּמְחַלֵּק וְנוֹתֵן מַתָּנוֹת לְכָל אֶחָד וְאֶחָד לְפִי כְּבוֹדוֹ, כְּפִי רְצוֹן הַמֶּלֶךְ וְאַהֲבָתוֹ שֶׁיֵּשׁ לוֹ לְכָל אֶחָד וְאֶחָד, שֶׁזֶּהוּ בְּחִינַת אַהֲבָה.
And, through the revelation of the pride/the revelation of fear, there is a revelation of will, which is synonymous with love. For this is the manner of the king on the day of his coronation—he wears garments of splendor. Then great fear descends upon all of them, and they all are frightened and terrified in His presence. Afterwards, the king reveals his will to each individual and distributes gifts to each and every one in line with [that person’s] status and in keeping with the king’s will and the love which he has for each one. This is the quality of love.
וּכְמוֹ שֶׁעַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת שֶׁמְּגַלִּין הַצַּדִּיקִים, שֶׁמִּתְפָּאֵר הַשֵּׁם יִתְבָּרַךְ עִם יִשְׂרָאֵל, עַל־יְדֵי־זֶה הֵם מְגַלִּין הָרְצוֹנוֹת שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁיֵּשׁ בְּכָל דָּבָר וְדָבָר כַּנַּ"ל, כֵּן בְּיוֹם גְּנוּסְיָא דְּמַלְכָּא, שֶׁאָז הוּא הִתְגַּלּוּת הַהִתְפָּאֲרוּת, אֲזַי הוּא הִתְגַּלּוּת רְצוֹנוֹ יִתְבָּרַךְ, כִּי אַחַר־כָּךְ הוּא מְגַלֶּה רְצוֹנוֹ לְכָל אֶחָד וְאֶחָד, וְנוֹתֵן לָהֶם מַתָּנוֹת וּמְרוֹמֵם קַרְנָם, לְכָל אֶחָד וְאֶחָד כְּפִי רְצוֹנוֹ כַּנַּ"ל.
<Just as by revealing the pride which the Holy One takes> in Israel the tzaddikim also reveal the will which the Holy One has in each and every thing, <so> too, on the day of the coronation, which is a time of revelation of pride, there is a revelation of His will. This is because afterwards He reveals his will to each individual, rewards them and elevates their stature, each and every one according to His will.
וְזֶה בְּחִינַת הִתְגַּלּוּת הָאַהֲבָה, כִּי מִתְּחִלָּה, בְּעֵת הִתְגַּלּוּת הַהִתְפָּאֲרוּת, נָפַל פַּחְדּוֹ וְיִרְאָתוֹ עַל כֻּלָּם; וְאַחַר־כָּךְ, כְּשֶׁרוֹאִים רְצוֹן הַמֶּלֶךְ וְקִרְבָתוֹ לְכָל אֶחָד וְאֶחָד, עַל־יְדֵי־זֶה מִתְקָרְבִים אֵלָיו וְאוֹהֲבִים אוֹתוֹ.
This is the revelation of love. At first, when there was a revelation of pride, His awe and fear descended upon everyone. But later on, when they see the will of the King and His closeness to each one of them, they draw closer to Him <and serve Him with love and great desire, without idleness>.
(פֵּרוּשׁ: כְּמוֹ שֶׁעַל־יְדֵי הַהִתְפָּאֲרוּת שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִם יִשְׂרָאֵל, עַל־יְדֵי־זֶה הָיוּ כָּל הָרְצוֹנוֹת שֶׁל הַבְּרִיאָה כַּנַּ"ל, כְּמוֹ־כֵן עַל־יְדֵי הַיִּרְאָה שֶׁנַּעֲשֶׂה מֵהִתְגַּלּוּת הַהִתְפָּאֲרוּת הַזֹּאת כַּנַּ"ל, עַל־יְדֵי־זֶה נִתְגַּלֶּה אַחַר־כָּךְ הָרָצוֹן, שֶׁמִּתְרַצֶּה הַמֶּלֶךְ אַחַר־כָּךְ לְכָל אֶחָד וְאֶחָד וּמְקָרְבָם בִּרְצוֹנוֹ וְכוּ' כַּנַּ"ל, שֶׁזֶּה בְּחִינַת אַהֲבָה כַּנַּ"ל. נִמְצָא שֶׁיִּרְאָה וְאַהֲבָה נִמְשָׁכִין עַל־יְדֵי הַצַּדִּיק, שֶׁמְּגַלֶּה הַהִתְפָּאֲרוּת, שֶׁעַל־יְדֵי־זֶה מוֹצֵא כָּל הָרְצוֹנוֹת שֶׁהָיָה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל הַבְּרִיאָה וְכוּ' כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה יִרְאָה וְאַהֲבָה כַּנַּ"ל).
{To explain: Just as the pride which the Holy One takes in Israel brought about the will of all of creation, so too, the fear which comes through a revelation of this pride afterwards brings about a revelation of the will; so that later the King desires each and every one and draws him closer with His will. This is the concept of love. From this we can conclude that fear and love are drawn by the tzaddik who reveals the pride through which he finds the entire will which the Holy One had in all of creation. This is how fear and love come about.}
וְזֶה בְּחִינַת (תהלים פט): כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה, וּבִרְצוֹנְךָ תָּרוּם קַרְנֵנוּ. תִּפְאֶרֶת עֻזָּמוֹ זֶה בְּחִינַת הַיִּרְאָה, שֶׁנִּתְגַּלֶּה עַל־יְדֵי הִתְגַּלּוּת הַהִתְפָּאֲרוּת כַּנַּ"ל, כִּי עֹז הוּא בְּחִינַת יִרְאָה כַּנַּ"ל, וַאֲזַי: בִּרְצוֹנְךָ תָּרוּם קַרְנֵנוּ, כִּי מְגַלֶּה רְצוֹנוֹ, וּמְרוֹמֵם קַרְנָם שֶׁל כָּל אֶחָד וְאֶחָד כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה הִתְגַּלּוּת הָאַהֲבָה כַּנַּ"ל. נִמְצָא, שֶׁהַצַּדִּיק מְגַלֶּה הַיִּרְאָה וְהָאַהֲבָה:
This is (Psalm 89:18), “You are the splendor of their might; and with Your will, our stature will be elevated.” The “tiPhERet (splendor) of their might” is synonymous with fear which is revealed through a revelation of the hitPaARut, as above. This is because might corresponds to fear. And after this, “with Your will, our stature will be elevated.” For He reveals His will and elevates the stature of each and every one, through which there is a revelation of the love. Thus we see that the tzaddik reveals the fear and the love.
ב וּכְשֶׁנֶּחֱשָׁךְ אֵצֶל אֶחָד הַיִּרְאָה וְהָאַהֲבָה, בִּבְחִינַת (ישעיהו נ׳:ג׳): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם; שָׁמַיִם זֶה בְּחִינַת אֵשׁ וּמַיִם, הַיְנוּ יִרְאָה וְאַהֲבָה, נִתְלַבְּשִׁים בְּקַדְרוּת וְנֶחֱשָׁכִים וְנִתְכַּסִּים בְּשַׂק, דְּהַיְנוּ שֶׁנֶּחֱשָׁךְ אֶצְלוֹ הַיִּרְאָה וְהָאַהֲבָה – זֶה מֵחֲמַת שֶׁנֶּחֱשָׁךְ אֶצְלוֹ אוֹר הַצַּדִּיק, שֶׁמִּמֶּנּוּ מְקַבְּלִין יִרְאָה וְאַהֲבָה כַּנַּ"ל.
2 . But [there are times] when a person’s fear and love are obscured, corresponding to (Isaiah 50:3), “I will clothe the heavens with blackness, and a sackcloth I will make their garment.” “ShAMaYiM (heavens)” corresponds to AiSh and MaYiM, namely, fear and love. They are clothed in blackness and are obscured and covered <as> in a sackcloth. In other words, <the light of> the fear and the love have become obscured from him. This is because the light of the tzaddik has become obscured from him, and it is from him [the tzaddik] that we receive fear and love, as explained.
כִּי לִפְעָמִים יֵשׁ שֶׁנֶּחֱשָׁךְ אֵצֶל אֶחָד אוֹר הַצַּדִּיק, וְאֵינוֹ זוֹכֶה לְהָבִין וְלִרְאוֹת אוֹרוֹ הַגָּדוֹל, וְאַף שֶׁהוּא אֵצֶל הַצַּדִּיק, אֵינוֹ יָכוֹל לִטְעֹם וּלְהָבִין וְלִרְאוֹת אוֹרוֹ הַגָּדוֹל שֶׁל הַצַּדִּיק, שֶׁעַל־יָדוֹ יוּכַל לָבוֹא לְתַכְלִית הַטּוֹב. וּכְמוֹ שֶׁמָּצִינוּ גַּבֵּי עֶפְרוֹן, שֶׁמְּקוֹם מְעָרַת הַמַּכְפֵּלָה, שֶׁהוּא שַׁעַר גַּן־עֵדֶן, שֶׁדֶּרֶךְ שָׁם עוֹלִין כָּל הַנְּשָׁמוֹת, וְאוֹרוֹ גָדוֹל מְאֹד, אַף־עַל־פִּי־כֵן אֶצְלוֹ הָיָה מְקוֹם חשֶׁךְ וַאֲפֵלָה, וְעַל כֵּן מְכָרוֹ בְּשִׂמְחָה רַבָּה לְאַבְרָהָם, כַּמּוּבָא (זוהר חיי שרה קכח).
For there are times when the tzaddik’s light is obscured from a person and he does not merit understanding or seeing his [the tzaddik’s] great light. And even if he is by the tzaddik, he cannot taste, understand or see the tzaddik’s great light, <through which> he can achieve the ultimate good. We find this in the case of Efron (Genesis 23:11-15). The site of the Makhpelah Cave is the gate of Gan Eden through which all souls ascend, and its light is very great. Even so, for him [Efron] it was a place of blackness and obscurity. This is why he very happily sold it to Avraham, as is taught (Zohar I, 128a).
וּכְמוֹ כֵן כְּשֶׁנֶּחֱשָׁךְ אוֹר הַצַּדִּיק, שֶׁהוּא מֵאִיר בְּכָל הָעוֹלָמוֹת, מִכָּל שֶׁכֵּן בָּעוֹלָם הַזֶּה, וְאַף־עַל־פִּי־כֵן אֶצְלוֹ אֵינוֹ מֵאִיר כְּלָל, אַדְּרַבָּא הוּא חשֶׁךְ אֶצְלוֹ, וְזֶה מֵחֲמַת עֲכִירַת הַמַּעֲשִׂים וּכְסִילוּת הַשֵּׂכֶל, שֶׁעַל־יְדֵי מַעֲשִׂים רָעִים נִתְחַשֵּׁךְ שִׂכְלוֹ בִּכְסִילוּת, דְּהַיְנוּ דֵּעוֹת נִפְסָדוֹת וְחָכְמוֹת נָכְרִיּוֹת, כְּמוֹ שֶׁכָּתוּב (ירמיהו ד׳:כ״ב): חֲכָמִים הֵמָּה לְהָרַע, וּלְהֵיטִיב לֹא יָדָעוּ, כִּי עַל־יְדֵי מַעֲשֵׂיהֶם הָרָעִים אֵינָם יְכוֹלִים לְהִשְׁתַּמֵּשׁ כְּלָל בְּשִׂכְלָם לְהֵיטִיב, כִּי אִם לְהָרַע, וְעַל־יְדֵי כְּסִילוּת הַשֵּׂכֶל, עַל־יְדֵי־זֶה אֵינוֹ יָכוֹל לִרְאוֹת וּלְהָבִין אוֹר הַצַּדִּיק:
This is likewise the case when the light of the tzaddik is obscured [from a person]. This [light] radiates in all the worlds, especially in this world. Even so, for him it does not shine at all. Quite the reverse, for him it is dark. This [comes] as a result of shameful deeds and foolishness. Through evil actions the intellect is obscured with foolishness, namely, faulty ideas and extraneous knowledge. As is written (Jeremiah 4:22), “They are wise to do evil, but they don’t know how to do good.” Because of their evil actions they are incapable of using their intellect “to do good,” but only evil. And, as a result of their [obscuring] the intellect with foolishness, they cannot see or understand the light of the tzaddik.
ג וְהַתִּקּוּן לָזֶה, לְהַכְנִיעַ וּלְבַטֵּל כְּסִילוּת הַשֵּׂכֶל, הוּא עַל־יְדֵי בְּחִינַת מִזְבֵּחַ, כִּי עִקַּר יְנִיקַת הַכְּסִילוּת, דְּהַיְנוּ הַקְּלִפּוֹת, הוּא רַק מִבְּחִינַת מִזְבֵּחַ (עיין זוהר תרומה קלט), הַיְנוּ בְּחִינַת אֲכִילָה, כִּי שֻׁלְחָנוֹ שֶׁל אָדָם מְכַפֵּר כְּמִזְבֵּחַ (ברכות נה), וּמִשָּׁם עִקַּר יְנִיקָתָם. וְעַל כֵּן אֲפִלּוּ אַחַר אֲכִילַת אִישׁ הַכָּשֵׁר, בְּהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ בִּלְבּוּל הַדַּעַת קְצָת אַחַר הָאֲכִילָה, וְזֶה מֵחֲמַת שֶׁיְּנִיקַת הַכְּסִילוּת הוּא מִשָּׁם. אַךְ צָרִיךְ שֶׁלֹּא לִתֵּן חִיּוּת לְהַקְּלִפּוֹת, כִּי אִם כְּדֵי חִיּוּנוֹ בְּצִמְצוּם וְלֹא יוֹתֵר.
3. Now the rectification for this, in order to subdue and eliminate foolishness, is through the concept of the altar. This is because the main subsistence of foolishness—namely, the evil forces—comes only from the altar, the concept of eating. For “a person’s table is <in place of> the altar” (Berakhot 55a), and they draw subsistence mainly from there. Therefore, even after a devout person eats, he must experience some confusion of the mind later on. This is because foolishness draws subsistence from there. Nevertheless, a person must not give vitality to the forces of evil, other than the bare minimum necessary and no more.
וְאָז, כְּשֶׁהַמִּזְבֵּחַ כְּתִקּוּנוֹ, הַיְנוּ שֶׁהָאֲכִילָה בְּכַשְׁרוּת כָּרָאוּי, אֲזַי נִכְנָעִים הַקְּלִפּוֹת, הַיְנוּ הַכְּסִילוּת, כִּי אֵינוֹ נוֹתֵן לָהֶם כֹּחַ וְחִיּוּת, כִּי אִם כְּדֵי חִיּוּנוֹ בְּצִמְצוּם, שֶׁזֶּה מֻכְרָח לִתֵּן לָהֶם, כַּיָּדוּעַ, אֲבָל אֵינוֹ נוֹתֵן לָהֶם שׁוּם כֹּחַ וְחִיּוּת יוֹתֵר מִכְּדֵי חִיּוּתָם.
Thus, when the altar is in a rectified state/eating is performed properly, then the evil forces/foolishness are subdued. For he gives only the indispensable, bare minimum of power and vitality, which it is necessary to give them, as is known. Yet he does not give them any more power and vitality than is needed for their existence.
וְעַל כֵּן עַל־יְדֵי אֲכִילָה בְּכַשְׁרוּת נִכְנָע הַכְּסִילוּת וְנִתְרוֹמֵם הַשֵּׂכֶל, כְּמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא (ב"ק עב.), בְּבַעְיָא דִּבְעָא רָבָא מֵרַב נַחְמָן וְכוּ': לְצַפְרָא אָמַר לֵהּ וְכוּ', וְהַאי דְּלָא אֲמָרִי לָךְ בְּאוּרְתָּא, דְּלָא אֲכָלִי בִּשְׂרָא דְתוֹרָא וְכוּ'. נִמְצָא שֶׁעַל־יְדֵי שֶׁלֹּא אָכַל, לֹא הָיְתָה דַעְתּוֹ צְלוּלָה, כִּי עַל־יְדֵי הָאֲכִילָה נִכְנָע הַכְּסִילוּת וְנִתְגַּדֵּל הַשֵּׂכֶל.
And so, by eating properly, foolishness is subdued and the intellect is elevated. As we find in the Talmud (Bava Kama 71b) concerning the difficult question which Rava asked of Rav Nachman: “In the morning he answered him, ‘… and the reason I didn’t answer you last night was because I hadn’t eaten ox meat.’” From this we can conclude that because he had not eaten, his mind was not clear. This is because through eating [properly], foolishness is subdued and the intellect is expanded.
אֲבָל כְּשֶׁאוֹכֵל כְּזוֹלֵל וְסוֹבֵא, שֶׁזֶּה בְּחִינַת פְּגַם הַמִּזְבֵּחַ, אֲזַי יוֹנְקִים הַקְּלִפּוֹת, דְּהַיְנוּ הַכְּסִילוּת, יוֹתֵר מֵהָרָאוּי, וַאֲזַי מִתְגַּבֵּר הַכְּסִילוּת עַל הַשֵּׂכֶל; אֲבָל עַל־יְדֵי אֲכִילָה כָּרָאוּי נִכְנָעִין כַּנַּ"ל.
But when one eats like a glutton and a drunkard, this being synonymous with a blemishing of the altar, then the evil forces/foolishness draw excessive subsistence so that foolishness overpowers the intellect; whereas by eating properly they are subdued, as above.
וְזֶה בְּחִינַת (זבחים נג.): מִזְבֵּחַ בְּחֶלְקוֹ שֶׁל טוֹרֵף, זֶה בְּחִינַת (תהילים קי״א:ה׳): טֶרֶף נָתַן לִירֵאָיו, בְּחִינַת אֲכִילָה בְּכַשְׁרוּת, שֶׁעַל־יְדֵי־זֶה מַכְנִיעִין וְטוֹרְפִין אוֹתָן, הַיְנוּ אֶת הַקְּלִפּוֹת וְהַכְּסִילוּת; אֲבָל עַל־יְדֵי פְּגַם הַמִּזְבֵּחַ, הַיְנוּ פְּגַם הָאֲכִילָה, עַל־יְדֵי־ זֶה נוֹתֵן כֹּחַ לְהַכְּסִילוּת, וְנַעֲשֶׂה מִ"טּוֹרֵף" טֵרוּף הַדַּעַת, שֶׁמִּתְגַּבֵּר עַל־יְדֵי זֶה כַּנַּ"ל:
This corresponds to (Zevachim 53b): The altar was in the portion of the ToReiF (predator). This is synonymous with (Psalms 111:5), “He provided TeReF (sustenance) for those who fear Him”—eating properly. Through this [manner of eating] they—the evil forces and foolishness—are subdued and are TaRaF (torn to pieces). But, a blemish in the altar/in eating enforces foolishness, and ToReiF becomes TeiRuF (confusion) of the mind which prevails <over the intellect>.
ד וּלְהַשְׁלִים פְּגַם הַמִּזְבֵּחַ הוּא עַל־יְדֵי גֵּרִים, כִּי כָּל הָעֲבוֹדָה זָרָה אֵין לָהֶם כֹּחַ כִּי אִם מִפְּגַם הַמִּזְבֵּחַ, וְזֶה שֶׁכָּתוּב (מלאכי א׳:י״א): בְּכָל מָקוֹם מֻקְטָר וּמֻגָּשׁ לִשְׁמִי; כִּי אַף שֶׁהֵם עוֹבְדֵי עֲבוֹדָה זָרָה, כָּל כֹּחָם הוּא בָּא מִפְּגַם חֶלְקֵי הַמִּזְבֵּחַ, וְעַל כֵּן אָמַר הַשֵּׁם יִתְבָּרַךְ: מֻקְטָר וּמֻגָּשׁ לִשְׁמִי; כִּי כֹּחָם הוּא מֵהַנִּיצוֹץ הַקָּדוֹשׁ שֶׁל הַמִּזְבֵּחַ דִּקְדֻשָּׁה שֶׁנָּפַל לְשָׁם.
4. Now, the blemish of the altar is perfected through converts. This is because the only power which all <foreign worship> has, comes from the blemish of the altar. As is written (Malakhi 1:11), “In every place [incense] is burnt and [sacrifice] is offered in My name.” Thus, even though they <worship, nevertheless, they receive> all their power from a blemishing of the parts of the altar. This is why the Holy One said: “burnt and offered in My name.” For <all> their power is from the holy spark of the altar of holiness which fell to there.
וְעַל־יְדֵי הַגֵּרִים, עַל־יְדֵי שֶׁכָּל אֶחָד מַשְׁלִיךְ אֱמוּנָתוֹ וְהוֹלֵךְ אַחַר אֱמוּנַת יִשְׂרָאֵל, עַל־יְדֵי־ זֶה מַכְנִיעַ הָעֲבוֹדָה זָרָה שֶׁנַּעֲשָׂה מִפְּגַם חֶלְקֵי הַמִּזְבֵּחַ, וַאֲזַי חוֹזְרִין נִיצוֹצֵי חֶלְקֵי הַמִּזְבֵּחַ לִמְקוֹמָם וְנִשְׁלָם הַמִּזְבֵּחַ:
Thus, through the converts, because each one of them rejects his own religion and follows the religion of the Jewish people, idolatry, which results from the parts of the altar being blemished, is subordinated. Then, the <holy> sparks of the altar’s parts return to their place and the altar is perfected.
וְזֶה בְּחִינוֹת (במדבר כ״ג:כ״ד): לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף וְדַם חֲלָלִים יִשְׁתֶּה, וְתַרְגּוּמוֹ: וְנִכְסֵי עַמְמַיָּא יֵירָת. יֹאכַל טֶרֶף זֶה בְּחִינוֹת שְׁלֵמוּת הַמִּזְבֵּחַ, בְּחִינַת מִזְבֵּחַ בְּחֶלְקוֹ שֶׁל טוֹרֵף כַּנַּ"ל, וְזֶה נַעֲשֶׂה עַל־יְדֵי: וְנִכְסֵי עַמְמַיָּא יֵירָת, הַיְנוּ עַל־יְדֵי גֵּרִים, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב דף מב. נג: קמט. ובכמה מקומות) לְעִנְיַן יְרֻשַּׁת הַגֵּר: כָּל הַקּוֹדֵם בְּנִכְסֵי הַגֵּר – זָכָה:
This corresponds to (Numbers 23:24), “He [the Jewish nation] does not lie down until he eats his teref (prey) and drinks the blood of his kill.” The Targum [Onkelos] translates this as: “… and he inherits the possessions of the nations.” “Eats his TeReF” is synonymous with perfection of the altar, as alluded to in: The altar was in the portion of a ToReiF, as above. And this is achieved by virtue of, “He inherits the possessions of the nations”—namely, through converts. As our Sages teach (Bava Batra 42a) concerning the estate of a convert: The first one [to take possession] of a [deceased] convert’s belongings has acquired them.
ה אַךְ אֵיךְ אֶפְשָׁר לַעֲשׂוֹת גֵּרִים, וַהֲלֹא הֵם רְחוֹקִים מְאֹד מִקְּדֻשַּׁת יִשְׂרָאֵל, וּמֵאַיִן בָּא זֹאת שֶׁיָּבוֹא לָהֶם עַל הַדַּעַת שֶׁיִּתְגַּיְּרוּ. אַךְ דַע, שֶׁזֶּה נַעֲשֶׂה עַל־יְדֵי בְּחִינוֹת (משלי י״ט:ד׳): הוֹן יֹסִיף רֵעִים רַבִּים; הַיְנוּ עַל־יְדֵי צְדָקָה שֶׁנּוֹתֵן לְתַלְמִיד־חָכָם, שֶׁהוּא כָּלוּל מִכַּמָּה נַפְשׁוֹת יִשְׂרָאֵל,
5. Yet, how is it possible to win converts, when they are so very distant from the holiness of Israel? And what is it that prompts them to even think of converting? But know! this comes about through the aspect of (Proverbs 19:4), “Wealth adds many friends”—in other words, through the charity which one gives to a Torah scholar, who encompasses a number of Jewish souls.
כִּי בֶּאֱמֶת, אֵיךְ אֶפְשָׁר לְעַכּוּ"ם לָבוֹא לֶאֱמוּנַת יִשְׂרָאֵל, וַהֲלֹא הֵם רְחוֹקִים מְאֹד מִיִּשְׂרָאֵל, וְאֵיךְ אֶפְשָׁר לְדַבֵּר לָהֶם שֶׁיִּשְׁמְעוּ וְיָבוֹאוּ לְהָאֱמוּנָה הַקְּדוֹשָׁה, אַךְ כְּמוֹ כְּשֶׁאֶחָד רָחוֹק מְאֹד מֵחֲבֵרוֹ, וְאִי אֶפְשָׁר לְדַבֵּר אֵלָיו שֶׁיִּשְׁמַע, צָרִיךְ לִכְתֹּב לוֹ כְּתָב, כֵּן צָרִיךְ לִשְׁלֹחַ בְּחִינַת כְּתָב לָהֶם, עַד שֶׁיּוּכְלוּ לִשְׁמֹעַ אַף שֶׁהֵם רְחוֹקִים,
For in truth, how is it possible for <the gentiles to convert> when they are so distant from the <holiness of> Israel? And how is it possible to talk to them so that they listen and come <to convert>? But just as when someone is very far away from his friend and cannot talk to him so that he can hear, he has to write him a letter, it is likewise necessary to send them [the gentiles] an aspect of writing until they can hear, even though they are distant.
כִּי עִקַּר חוּשׁ הַשְּׁמִיעָה הוּא מֵחֲמַת שֶׁאוֹתִיּוֹת הַדִּבּוּר נֶחְקָקִים בָּאֲוִיר, וְהָאֲוִירִים מַכִּים זֶה בָּזֶה עַד שֶׁבָּא לְאֹזֶן הַשּׁוֹמֵעַ. וְעַל כֵּן כְּשֶׁהָאֲוִיר נָח וְזַךְ וְצָלוּל, אֲזַי כְּשֶׁמְּדַבֵּר אֶחָד שֶׁיָּכוֹל לְדַבֵּר, אֲזַי נִשְׁמָע הַדִּבּוּר לְמֵרָחוֹק, כְּמוֹ שֶׁרוֹאִין בְּחוּשׁ,
This is because the faculty of hearing primarily entails the letters of speech being engraved in the air and the air is then conducted until it comes to the ear of the listener. Thus, if the air is tranquil, pure and clear, then when someone who is capable of speaking does so, his words are heard <by someone listening> far away, as is readily observable.
אֲבָל כְּשֶׁיֵּשׁ רוּחַ־סְעָרָה, אֲזַי אִי אֶפְשָׁר לַחֲבֵרוֹ לִשְׁמֹעַ, כִּי הָרוּחַ מְבַלְבֵּל וּמַפְרִיד חֶלְקֵי הָאֲוִירִים וְנִתְפַּזְּרִים, עַד שֶׁאִי אֶפְשָׁר לַחֲבֵרוֹ לִשְׁמֹעַ אֲפִלּוּ הַקּוֹל, מִכָּל שֶׁכֵּן הַדִּבּוּר בְּעַצְמוֹ:
But when there is a storm-wind, then his friend cannot hear. This is because the wind confuses and separates the parts of the air. They become so spread out that his friend finds it impossible to hear even the sound, and certainly not the words themselves.
וְעַל־יְדֵי צְדָקָה הוּא לוֹקֵחַ נְפָשׁוֹת, כִּי לוֹקֵחַ לְעַצְמוֹ רֵעִים וְאוֹהֲבִים. כְּמוֹ שֶׁאָמַר מוּנְבַּז (ב"ב יא): אֲבוֹתַי גָּנְזוּ מָמוֹן, וַאֲנִי גָּנַזְתִּי נְפָשׁוֹת. נִמְצָא, שֶׁכָּל מַה שֶּׁנּוֹתֵן צְדָקָה לְיוֹתֵר אֲנָשִׁים, עַל־יְדֵי־זֶה הוּא קוֹנֶה לוֹ רֵעִים יוֹתֵר,
Now, by giving charity he acquires souls, because he buys friends and loved ones for himself, <corresponding to, “Wealth adds many friends”>. This is what Munbaz said (Bava Batra 11a), “My ancestors stored money, but I stored souls.” The more people one gives charity to, the more <souls> he acquires.
וְעַל־יְדֵי זֹאת הָאַהֲבָה שֶׁקּוֹנֶה עַל־יְדֵי הַצְּדָקָה, עַל־יְדֵי־זֶה נִזְדַּכֵּךְ הָאֲוִיר, וְכָל מַה שֶּׁנּוֹתְנִים לְיוֹתֵר אֲנָשִׁים צְדָקָה, וְקוֹנֶה אַהֲבָה עִם יוֹתֵר אֲנָשִׁים, עַל־יְדֵי־זֶה נִתְרַבֶּה יוֹתֵר הָאֲוִיר הַנָּח וְהַזַּךְ, כִּי אַהֲבָה הוּא אִתְדַּבְּקוּת רוּחָא בְּרוּחָא, דְּהַיְנוּ רוּחַ הָאוֹהֵב בְּרוּחַ הַנֶּאֱהָב, שֶׁזֶּה בְּחִינַת אֲוִיר הַנָּח, שֶׁרוּחָם נָחִים זֶה מִזֶּה, כִּי אֵין רוּחַ רָעָה, שֶׁהוּא שִׂנְאָה, שֶׁיַּפְרִיד בֵּינֵיהֶם,
And, by virtue of this love which he acquires through <giving> charity, the air is purified. Thus, the more people he gives charity to and the more people’s love he acquires, the more widespread the tranquil, pure air becomes. This is because love is the binding of spirit to spirit, the spirit of the one who loves with the one who is loved. This is the concept of tranquil air—each one’s spirit is at peace with the other’s. There is no bad wind—hatred—to separate them.
כִּי הַשִּׂנְאָה הִיא בְּחִינַת רוּחַ רָעָה, כְּמוֹ שֶׁכָּתוּב (שופטים ט׳:כ״ג): וַיָּשֶׂם ה' רוּחַ רָעָה בֵּין אֲבִימֶלֶךְ וּבֵין אַנְשֵׁי שְׁכֶם; וּפֵרֵשׁ רַשִׁ"י: שִׂנְאָה. נִמְצָא שֶׁשִּׂנְאָה הוּא בְּחִינַת רוּחַ רָעָה, בִּלְבּוּל הָאֲוִיר, שֶׁעַל־יְדֵי־זֶה אֵין יְכוֹלִין לִשְׁמֹעַ הַדִּבּוּר.
For hatred is synonymous with an evil spirit, as is written (Judges 9:23), “And God placed an evil spirit between Avimelekh and the inhabitants of Shekhem.” Rashi explains [evil spirit]: hatred. Thus, we can conclude that hatred corresponds to a bad wind, a confusion of the air, because of which that which is spoken cannot be heard.
וּלְהֵפֶךְ, אַהֲבָה וְרֵעוּת הוּא בְּחִינַת אֲוִיר הַנָּח וְהַזַּךְ, שֶׁעַל־יְדֵי־זֶה נִשְׁמָע הַדִּבּוּר לְמֵרָחוֹק. וְזֶה נַעֲשֶׂה עַל־יְדֵי צְדָקָה, בְּחִינַת הוֹן יֹסִיף רֵעִים רַבִּים, שֶׁעַל־יְדֵי צְדָקָה הוּא לוֹקֵחַ לוֹ רֵעִים וְאוֹהֲבִים, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת הָאֲוִיר הַנָּח וְהַזַּךְ כַּנַּ"ל.
On the other hand, love and friendship are synonymous with the tranquil and pure which allows the words to be heard far away. And this is achieved through charity, as in, “Wealth adds many friends.” By giving charity, he acquires friends and loved ones. As a result the concept of tranquil and pure air comes into being.
וְכָל מַה שֶּׁמַּרְבֶּה לִתֵּן צְדָקָה לְיוֹתֵר אֲנָשִׁים, נִתְרַבֶּה בְּיוֹתֵר בְּחִינַת הָאֲוִיר הַנָּח וְהַזַּךְ, כִּי כְּשֶׁנּוֹתֵן צְדָקָה לְאִישׁ אֶחָד, נִמְצָא שֶׁקּוֹנֶה לוֹ אוֹהֵב אֶחָד, וַאֲזַי נִתְדַּבֵּק רוּחוֹ בְּרוּחוֹ וְנַעֲשֶׂה שֶׁטַח קָטָן שֶׁל אֲוִיר הַנָּח וְהַזַּךְ, וּכְשֶׁנּוֹתֵן צְדָקָה לִשְׁנֵי אֲנָשִׁים, נַעֲשֶׂה שֶׁטַח יוֹתֵר גָּדוֹל שֶׁל אֲוִיר הַנָּח וְהַזַּךְ, וְכֵן כָּל מַה שֶּׁמַּרְבֶּה לִתֵּן לְיוֹתֵר אֲנָשִׁים, וְקוֹנֶה לוֹ רֵעִים וְאוֹהֲבִים יוֹתֵר, בִּבְחִינַת: הוֹן יֹסִיף רֵעִים רַבִּים, נִתְגַּדֵּל וְנִתְרַבֶּה יוֹתֵר וְיוֹתֵר הַשֶּׁטַח שֶׁל הָאֲוִיר הַנָּח וְהַזַּךְ.
And the more one gives charity to more people, the greater this concept of tranquil and pure air becomes. By giving charity to one person, we find that he has acquired one friend. Their spirits are then bound, and a small area of tranquil and pure air is made. But by giving charity to <more> people, a larger area of tranquil and pure air comes into existence. Accordingly, the more he gives to greater amounts of people and acquires additional friends and loved ones—as “wealth adds many friends”—the greater and greater the area of tranquil and pure air grows and increases.
וְעַל כֵּן הָעִקָּר לִתֵּן צְדָקָה לְצַדִּיקִים אֲמִתִּיִּים וְלַעֲנִיִּים הֲגוּנִים, שֶׁכְּלוּלִים מִכַּמָּה נַפְשׁוֹת יִשְׂרָאֵל, כִּי בָּזֶה הוּא מַגְדִּיל מְאֹד הַשֶּׁטַח שֶׁל הָאֲוִיר הַנָּח וְהַזַּךְ כַּנַּ"ל, כִּי בִּצְדָקָה שֶׁנּוֹתֵן לָהֶם לְבַד הוּא קוֹנֶה לוֹ רֵעִים רַבִּים מְאֹד, כִּי הֵם כְּלוּלִים מֵהַרְבֵּה נְפָשׁוֹת, שֶׁעַל־יְדֵי־זֶה מִתְרַבֶּה בְּיוֹתֵר בְּחִינַת הָאֲוִיר הַנָּח וְהַזַּךְ כַּנַּ"ל.
Therefore, the main thing is to give charity to genuine tzaddikim and deserving paupers who [themselves] encompass a number of Jewish souls. By doing so, he causes the area of tranquil and pure air to expand greatly, as explained above. Just with that charity which he gives to them, he acquires very many friends. This is because they encompass many souls, and through this the area of tranquil and pure air increases all the more, as explained.
וַאֲזַי, כְּשֶׁהָאֲוִיר נָח וָזַךְ, אֲזַי כְּשֶׁמְּדַבֵּר זֶה שֶׁיָּכוֹל לְדַבֵּר דִּבּוּר הַיִּשְׂרְאֵלִי, הַיְנוּ דִּבּוּר הַקָּדוֹשׁ, אֲזַי זֶה הַדִּבּוּר נִכְתָּב וְנֶחְקָק בְּהָאֲוִיר, בִּבְחִינַת (תהלים מה): לְשׁוֹנִי עֵט סוֹפֵר מָהִיר; וַאֲזַי הוֹלֵךְ הַדִּבּוּר וְנִשְׁמָע לְמֵרָחוֹק, בִּבְחִינַת (אסתר ט): וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְּדִינוֹת; כִּי מֵחֲמַת שֶׁהָאֲוִיר נָח וְזַךְ, יְכוֹלִים לִשְׁמֹעַ לְמֵרָחוֹק,
Now, when the air is tranquil and pure, and one who is capable of speaking Jewish speech—holy speech—talks, then these words are inscribed and engraved in the air, as in (Psalms 45:2), “My tongue is like the pen of a skillful scribe.” And then his <holy> words go out and are heard from afar, as in (Esther 9:4), “His fame went out to all the provinces”—when the air is tranquil and pure it is possible to hear far away.
וַאֲזַי זֶה הַדִּבּוּר נִכְתָּב בְּסִפְרֵיהֶם שֶׁל הָעַכּוּם, מְדִינָה וּמְדִינָה כִּכְתָבָהּ, וַאֲזַי מוֹצְאִים הָעַכּוּ"ם בְּסִפְרֵיהֶם הֵפֶךְ אֱמוּנָתָם, כְּמוֹ שֶׁמָּצִינוּ כַּמָּה גֵרִים שֶׁנִּתְגַּיְּרוּ מֵחֲמַת זֶה, מֵחֲמַת שֶׁמָּצְאוּ בְּסִפְרֵיהֶם הֶפֶךְ אֱמוּנָתָם.
Then, these words are written in the books of the nations, “every province according to its writing” (ibid. 8:9). And so, the gentiles find things in their books which are contradictory to their religion. Thus we find that [of late] a number of converts converted because of this—because they found in their books contradictions to their beliefs.
וּמֵאַיִן בָּא זֹאת, שֶׁיִּמְצְאוּ עַתָּה מַה שֶּׁהוּא מִתְנַגֵּד לֶאֱמוּנָתָם, אַךְ זֶה בָּא עַל־יְדֵי הַדִּבּוּר שֶׁל הַצַּדִּיק, שֶׁנֶּחְקָק וְנִכְתָּב בְּהָאֲוִיר, בִּבְחִינַת: לְשׁוֹנִי עֵט סוֹפֵר מָהִיר; וְהָאֲוִיר הָיָה זַךְ וָנָח עַל־יְדֵי בְּחִינַת: הוֹן יֹסִיף רֵעִים רַבִּים; עַד שֶׁהָלַךְ הַדִּבּוּר, בִּבְחִינַת: וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְּדִינוֹת; וְנֶחְקַק וְנִכְתַּב שָׁם בְּסִפְרֵיהֶם, וְעַל־יְדֵי בְּחִינָה זֹאת מָצְאוּ בְּסִפְרֵיהֶם הֶפֶךְ אֱמוּנָתָם,
How does it happen that they now find something which goes against their religion? This comes about because of the words of the tzaddik which are engraved and inscribed in the air, as in, “My tongue is like the pen of a skillful scribe.” And the air was pure and tranquil by means of “wealth [which] adds many friends,” so that the words went out—“His fame went out to all the provinces”—becoming engraved and inscribed there in their books. As a result of this concept, they found in their books contradictions to their religion.
וְעַל־יְדֵי־זֶה נִתְגַּיְּרוּ, כְּמוֹ שֶׁמְּסַפְּרִין מִכַּמָּה גֵּרִים שֶׁנִּתְגַּיְּרוּ עַל־יְדֵי זֶה, עַל־יְדֵי שֶׁמָּצְאוּ בְּסִפְרֵיהֶם הֶפֶךְ אֱמוּנָתָם, וְכָל זֶה נִמְשָׁךְ מִבְּחִינָה הַנַּ"ל כַּנַּ"ל.
This caused them to convert. As is told of a number of converts who converted because of this, because they found in their books things which were contradictory to their beliefs. All this stems from the concepts spoken of above.
וְזֶה בְּחִינַת (אסתר ו): וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי. מָרְדֳּכַי הוּא בְּחִינַת הַכְּפִירָה בַּעֲבוֹדָה זָרָה, כְּמוֹ שֶׁכָּתוּב: אִישׁ יְהוּדִי; כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יג): כָּל הַכּוֹפֵר בְּעַכּוּ"ם נִקְרָא יְהוּדִי. הַיְנוּ שֶׁהַדִּבּוּרִים שֶׁהִגִּיד מָרְדֳּכַי, שֶׁהֵם דִּבּוּרִים שֶׁל כְּפִירַת עַכּוּ"ם, הֵם נִכְתָּבִים בְּהָאֲוִיר, עַד שֶׁנִּמְצָא כָּתוּב בְּסִפְרֵיהֶם כַּנַּ"ל.
And this corresponds to (Esther 6:2), “Now it was found written that Mordekhai had told.” Mordekhai is synonymous with the denial of idolatry. <For he is called> (ibid. 2:5), “a Jewish man,” <and> our Sages teach (Megillah 13a): “Anyone who rejects idolatry is called a Jew.” In other words, the words that Mordekhai told, which were words denying idolatry, were inscribed in the air until they come to be found written in their books, as above.
וְזֶהוּ: וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי – שֶׁהַדִּבּוּרִים אֲשֶׁר הִגִּיד מָרְדֳּכַי, שֶׁהֵם דִּבּוּרֵי אֱמוּנָה שֶׁל הַצַּדִּיק הָאֱמֶת, נִמְצָא כָּתוּב בְּסִפְרֵיהֶם, כִּי הַדִּבּוּר שֶׁל הַצַּדִּיק הָלַךְ לְמֵרָחוֹק עַד שֶׁנִּכְתַּב וְנֶחְקַק שָׁם בְּסִפְרֵיהֶם, שֶׁעַל־ יְדֵי־זֶה נִמְצָא בְּסִפְרֵיהֶם הֶפֶךְ אֱמוּנָתָם, כִּי נִמְצָא בְּסִפְרֵיהֶם הַדִּבּוּרִים קְדוֹשִׁים אֲשֶׁר הִגִּיד מָרְדֳּכַי, שֶׁהוּא בְּחִינַת הַצַּדִּיק כַּנַּ"ל. וְזֶהוּ: וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי, כַּנַּ"ל. וַאֲזַי, כְּשֶׁבָּאִים אֵלּוּ הָעַכּוּ"ם וּמוֹצְאִים שָׁם הֶפֶךְ אֱמוּנָתָם, מִזֶּה נַעֲשִׂים גֵּרִים, בִּבְחִינַת (אסתר ח): וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים:
And this is: “Now it was found written what Mordekhai had told.” The words which “Mordekhai had told,” these being the words of faith of the true tzaddik, were found written in their books. For the words of the tzaddik went far, until they were inscribed and engraved there in their books. By virtue of this, contradictions to their faith are to be found in their books. Instead, their books contain the holy words which “Mordekhai”—he being the concept of the tzaddik—“had told.” Thus: “It was found written that Mordekhai had told,” as above. And then, when these <gentiles> come and find there contradictions to their religion, this produces converts. As is written (Esther 8:17), “And many of the nations of the land became Jews.”
ו אַךְ מֵאַיִן בָּא, שֶׁאֵלּוּ דַּיְקָא יִמְצְאוּ בְּסִפְרֵיהֶם הֶפֶךְ אֱמוּנָתָם וְיַחְזְרוּ וְיַכִּירוּ אֱמוּנַת יִשְׂרָאֵל, וְהָאֲחֵרִים אֵינָם מוֹצְאִים כְּלָל וְנִשְׁאָרִים בֶּאֱמוּנָתָם. אַךְ דַּע, שֶׁזֶּה מֵחֲמַת בְּחִינַת הַטּוֹב הַכָּבוּשׁ תַּחַת יָדָם, הַיְנוּ בְּחִינַת חֶלְקֵי נִשְׁמוֹת יִשְׂרָאֵל הַכָּבוּשׁ אֶצְלָם, כִּי כָּל הַטּוֹב הוּא רַק בְּחִינַת נִשְׁמוֹת יִשְׂרָאֵל,
6. Yet, how is it that specifically these <gentiles> find contradictions to their religion in their books and <convert>, whereas the others do not find anything and remain with their <heretical beliefs>? But know! this is because of the concept of good which is suppressed under their control—namely, the parts of the Jewish souls which they hold captive. Because, without exception, anything good is the concept of the Jewish souls.
הַיְנוּ כְּשֶׁמִּתְגַּבְּרִים הָעַכּוּ"ם וְאֵינָם מַנִּיחִים לְיִשְׂרָאֵל לַעֲשׂוֹת מִצְווֹת, כְּמוֹ שֶׁהָיָה נִמְצָא שֶׁגָּזְרוּ שֶׁלֹּא יָמוּלוּ אֶת בְּנֵיהֶם וְשֶׁיְּחַלְּלוּ אֶת הַשַּׁבָּת (עיין ר"ה יט, ב"ב ס: מעילה יז). נִמְצָא, שֶׁהַטּוֹב שֶׁהָיוּ יִשְׂרָאֵל צְרִיכִין לַעֲשׂוֹת הוּא כָּבוּשׁ תַּחַת יָדָם. וְכֵן כְּשֶׁמּוֹנְעִין אֶת יִשְׂרָאֵל מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי גְּרָמָא שֶׁגּוֹרְמִין, עַל־יְדֵי הַמִּסִּים וְאַרְנוֹנִיּוֹת שֶׁמַּטִּילִין עֲלֵיהֶם, וְכֵן עַל־יְדֵי שֶׁמּוֹנְעִין טוֹבוֹת מִיִּשְׂרָאֵל, שֶׁעַל־יְדֵי כָּל זֶה נִכְבָּשׁ הַטּוֹב תַּחַת יָדָם, דְּהַיְנוּ חֶלְקֵי נִשְׁמוֹת יִשְׂרָאֵל.
In other words, this is when the <nations> take power and prevent the Jewish people from performing the mitzvot—as was the case when they issued decrees against [the Jews] circumcising their sons and that they should profane the Shabbat (Rosh HaShanah 19a; Me’ilah 17a; cf. Bava Batra 60b). Thus, the good which Israel was supposed to perform was suppressed under their control. This is also the case even when they inadvertently prevent the Jews from serving God, by exacting from them duties and land taxes, as well as denying them benefits. Through all of this, the good/the Jewish souls are subject to their authority.
וּבִתְּחִלָּה זֶה הַטּוֹב הַכָּבוּשׁ אֶצְלָם זוֹכֵר שֶׁבָּא מִמָּקוֹם קָדוֹשׁ וְעֶלְיוֹן מְאֹד, אַךְ אַחַר־כָּךְ הֵם מִתְגַּבְּרִין עַל זֶה הַטּוֹב וְכוֹבְשִׁים אוֹתוֹ תַּחַת יָדָם, עַד שֶׁנִּתְפָּס וְנִקְשָׁר אֶצְלָם, עַד שֶׁהַטּוֹב בְּעַצְמוֹ שׁוֹכֵחַ מַעֲלָתוֹ.
Initially, this good which they hold captive remembers that it comes from a very holy and exalted place. But afterwards, they overpower and dominate the good under their control to the point where it becomes trapped and bound to them. Eventually, the good itself forgets its exaltedness.
וְעַל־יְדֵי הַדִּבּוּר הַיִּשְׂרְאֵלִי, שֶׁיּוֹצֵא וְנִכְתָּב בְּסִפְרֵיהֶם כַּנַּ"ל, אֲזַי זֶה הַטּוֹב הַכָּבוּשׁ שָׁם מוֹצֵא אוֹתוֹ בְּסִפְרֵיהֶם, דְּהַיְנוּ שֶׁמּוֹצֵא שָׁם הֶפֶךְ אֱמוּנָתָם, וַאֲזַי נִזְכָּר זֶה הַטּוֹב אֶת מַעֲלָתוֹ, אֵיךְ שֶׁבָּא מִמָּקוֹם עֶלְיוֹן מְאֹד, דְּהַיְנוּ שֶׁהוּא חֶלְקֵי נִשְׁמוֹת יִשְׂרָאֵל, שֶׁכָּל הָעוֹלָמוֹת נִבְרְאוּ בִּשְׁבִילָם, וְהֵמָּה הַיּוֹצְרִים ישְׁבֵי נְטָעִים עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ (דברי הימים א ד׳:כ״ג), כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא נִמְלַךְ עִם נִשְׁמוֹת יִשְׂרָאֵל לִבְרֹא אֶת הָעוֹלָם (ב"ר פ"ח מדרש רות פ"ב),
However, because the words of a Jew go out and are inscribed in their books, as explained, this good which is suppressed there then finds them in their books. That is, the good finds contradictions to their religion there and thereby is reminded of its exaltedness. [It remembers] that it came from a very exalted place, that it is a part of the Jewish souls for whom all the worlds were created, [as in (1 Chronicles 4:23),] “These are the architects, those who dwell in the fields <and hedges>, [who were] together with the King in His work”—<for> the Holy One consulted with the souls of the Jewish people to create the world (Bereishit Rabbah 8:6).
וַאֲזַי מַתְחִיל זֶה הַטּוֹב לְהִצְטַעֵר וּלְהִתְגַּעְגֵּעַ עַל אֲשֶׁר נָפַל מִמָּקוֹם גָּבוֹהַּ כָּזֶה, וְעַתָּה הִיא כְּבוּשָׁה בְּיָדָם, וְיָבוֹא, חַס וְשָׁלוֹם, לְכִלָּיוֹן וְהֶפְסֵד, וְרוֹצֶה לְהַמְשִׁיךְ וְלַחֲזֹר לִמְקוֹמוֹ, וּמֵחֲמַת שֶׁכְּבָר נִקְשָׁר וְנִתְפָּס מְאֹד הַטּוֹב אֶצְלָם בְּקִשְׁרֵי קְשָׁרִים, עַל כֵּן כְּשֶׁמַּתְחִיל הַטּוֹב לַחֲזֹר, אֲזַי מוֹשֵׁךְ וְתוֹלֵשׁ עִמּוֹ עוֹד מֵהָרַע שֶׁלָּהֶם, וְזֶה הוּא בְּחִינַת הַגֵּרִים שֶׁבָּאִים לְהִתְגַּיֵּר, שֶׁהֵם בְּחִינַת הָרָע שֶׁנִּתְלָשׁ מֵהֶם עִם הַטּוֹב, עַל־יְדֵי שֶׁחָזַר הַטּוֹב לִמְקוֹמוֹ, כִּי אִי אֶפְשָׁר לְהַטּוֹב לַחֲזֹר בְּעַצְמוֹ, מֵחֲמַת גֹּדֶל הַהִתְקַשְּׁרוּת שֶׁנִּתְקַשֵּׁר וְנִתְהַדֵּק שָׁם מְאֹד, וּבְהֶכְרֵחַ שֶׁיִּתְלשׁ עִמּוֹ מֵהָרָע, וְזֶה הוּא בְּחִינַת הַגֵּרִים:
Then this good starts to grieve and pine over its having come from such a <holy> level and is now suppressed under <the control of the impure and evil forces> and could, God forbid, come to be eradicated and lost. It desires to drag [itself] and return to its place. Yet, because the good has already become very bound and caught by them with numerous bonds, therefore, when the good begins to return, its drags and uproots along with it some of their evil. This is the concept of converts who come to convert. They correspond to the evil which is uprooted from them together with the good, by virtue of the good returning to its level. Because it is impossible for the good to return by itself, due to the tremendous connection with which it was bound and fastened there. Of necessity, some of the evil had to be uprooted with it, and this is the concept of converts.
וְזֶה בְּחִינַת (ישעיהו מ״ד:ה׳): זֶה יִכְתֹּב יָדוֹ לַה' – פֵּרֵשׁ רַשִׁ"י: אֵלּוּ בַּעֲלֵי־תְּשׁוּבָה, הַיְנוּ בְּחִינַת הַטּוֹב, שֶׁשָּׁב וְחוֹזֵר לִמְקוֹמוֹ, וְזֶה נַעֲשֶׂה עַל־יְדֵי בְּחִינַת כְּתָב כַּנַּ"ל, בְּחִינַת: וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי כַּנַּ"ל. וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה (שם) – אֵלּוּ הַגֵּרִים, כִּי עַל־יְדֵי שֶׁשָּׁב וְחוֹזֵר הַטּוֹב, עַל־יְדֵי־זֶה נַעֲשֶׂה גֵּרִים כַּנַּ"ל:
{“One will inscribe with his hand to God and label himself by the name of Israel” (Isaiah 44:5).} This corresponds to, “One will inscribe with his hand to God.” Rashi explains that this refers to the baaley teshuvah —the concept of good which returns and reverts to its level. This is achieved through the concept of writing, as above, corresponding to, “Now it was found written what Mordekhai had told.” “And label himself by the name of Israel” refers to the converts. For by virtue of the good returning and reverting, converts are made, as explained.
וְזֶהוּ : בִּכְתָב יִשְׂרָאֵל לֹא יִכָּתֵבוּ וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבֹאוּ (יחזקאל י״ג:ט׳), הַיְנוּ כְּשֶׁאֵין בְּחִינַת כְּתַב יִשְׂרָאֵל, שֶׁעַל־יָדוֹ נַעֲשִׂין גֵּרִים כַּנַּ"ל, עַל־יְדֵי־זֶה: וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבֹאוּ – הַיְנוּ שֶׁאֵין זוֹכִים לִשְׁלֵמוּת הַמִּזְבֵּחַ, שֶׁנִּקְרָא מִזְבַּח אֲדָמָה (שמות כ׳:כ״א, ועיין ב"ר פ' יד), שֶׁשְּׁלֵמוּתוֹ עַל־יְדֵי גֵּרִים כַּנַּ"ל.
And this is (Ezekiel 13:9), “With the writing of Israel they will not be written, and to the land of Israel they will not come.” In other words, when there isn’t the concept of Jewish writing, through which converts are made, then as a result, “to the ADMat (land of) Israel they will not come.” In other words, they do not merit to the perfection of the altar, which is called (Exodus 20:21), “an ADaMah (earthen) altar” and whose perfection comes about through converts, as explained.
וְזֶהוּ: הַכֹּל בִּכְתָב מִיַּד ה' עָלַי הִשְׂכִּיל (דברי הימים א כ״ח:י״ט); כִּי שְׁלֵמוּת הַשֵּׂכֶל הוּא עַל־יְדֵי כְּתָב כַּנַּ"ל, כִּי עַל־יְדֵי כְּתָב הַנַּ"ל, בְּחִינַת: וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי כַּנַּ"ל, עַל־יְדֵי־זֶה נַעֲשִׂין גֵּרִים, וְעַל־יְדֵי גֵּרִים נִשְׁלָם הַמִּזְבֵּחַ, וְעַל־יְדֵי שְׁלֵמוּת הַמִּזְבֵּחַ נִשְׁלָם הַשֵּׂכֶל כַּנַּ"ל. נִמְצָא, שֶׁעַל־יְדֵי בְּחִינַת הַכְּתָב הַנַּ"ל נִשְׁלָם הַשֵּׂכֶל. וְזֶהוּ: הַכֹּל בִּכְתָב מִיַּד ה' עָלַי הִשְׂכִּיל כַּנַּ"ל.
And this is (1 Chronicles 28:19), “All this is put in writing by the hand of God, so that I am instructed.” For the perfection of the intellect is through writing, as explained. Because of the writing—corresponding to, “Now it was found written what Mordekhai had told”—converts are made. And because of the converts, the altar is perfected. And when the altar is perfected, the intellect is perfected, as explained. From this we can conclude that through the concept of writing, the SeKheL (the intellect) is perfected. Thus: “All this is put in writing by the hand of God, so that I am hiSKiL (instructed).” {“To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name. To turn all the wicked of the earth towards You. All the inhabitants of the world will recognize and know…” (Daily Liturgy).}
וְזֶהוּ: לְתַקֵּן עוֹלָם בְּמַלְכוּת שַׁדַּי, וְכָל בְּנֵי בָשָׂר יִקְרְאוּ בִשְׁמֶךָ – זֶה בְּחִינַת תְּשׁוּבָה, שֶׁחוֹזֵר הַטּוֹב לִמְקוֹמוֹ כַּנַּ"ל, כִּי שַׁדַּי הוּא בְּחִינַת תְּשׁוּבָה, שֶׁשָּׁב בִּתְשׁוּבָה עַל פְּגַם עֲבוֹדָה זָרָה, כִּי שַׁדַּי הוּא בְּחִינַת: שֶׁיֵּשׁ דַּי בֶּאֱלֹקוּתִי לְכָל בְּרִיָּה, וְאֵין צָרִיךְ לְשׁוּם עֲבוֹדָה אַחֶרֶת.
And this is, “To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name.” This is the concept of repentance, which returns everything to its place, as above. For “Shadai” is synonymous with repentance, that one has returned in repentance for the blemish of idolatry. This is because ShaDaI indicates “she’yeSh DaI (that there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1), and there is no need for any other worship.
לְהַפְנוֹת אֵלֶיךָ כָּל רִשְׁעֵי אָרֶץ – זֶה בְּחִינַת הַגֵּרִים. יַכִּירוּ וְיֵדְעוּ כָּל יוֹשְׁבֵי תֵבֵל – זֶה בְּחִינַת שְׁלֵמוּת הַדַּעַת שֶׁנַּעֲשֶׂה עַל־יְדֵי זֶה כַּנַּ"ל:
“To turn all the wicked of the earth towards You”—this is the concept of converts. “All the inhabitants of the world will recognize and know”—this is the concept of perfected knowledge which is achieved through this, as mentioned above.
וְזֶה: וְהָיָה שַׁדַּי בְּצָרֶיךָ, וְכֶסֶף תּוֹעָפוֹת לָךְ (איוב כ״ב:כ״ה) – שֶׁעַל־יְדֵי בְּחִינַת כֶּסֶף תּוֹעָפוֹת, הַיְנוּ בְּחִינַת: הוֹן יֹסִיף רֵעִים רַבִּים, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה אֲוִיר מְעוֹפֵף, שֶׁנִּזְדַּכֵּךְ הָאֲוִיר כַּנַּ"ל, עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת שַׁדַּי, הַיְנוּ תְּשׁוּבָה וְגֵרִים, כִּי שַׁדַּי הוּא בְּחִינַת תְּשׁוּבָה כַּנַּ"ל:
And this is (Job 22:25), “Shadai shall be your treasure, and silver to’afot (will fly) into your hand.” By virtue of the concept of “silver to’AFot,” which corresponds to “Wealth adds many friends,” the air is m’OFef (it flies)—it becomes pure. This produces the concept of Shadai —namely repentance and converts—because Shadai is synonymous with repentance, as explained above.
ז וְדַע שֶׁלִּפְעָמִים, כְּשֶׁהָרָע רוֹאֶה שֶׁהַטּוֹב מִשְׁתּוֹקֵק וּמַמְשִׁיךְ עַצְמוֹ וְרוֹצֶה לַחֲזֹר לִמְקוֹמוֹ, אֲזַי הֵם מִתְגַּבְּרִים עַל הַטּוֹב בְּיוֹתֵר וּמְבִיאִים אוֹתוֹ לְתוֹךְ הַעֲלָמָה יְתֵרָה, דְּהַיְנוּ שֶׁמְּבִיאִים אוֹתוֹ לְתוֹךְ פְּנִימִיּוּת מַחֲשַׁבְתָּם, דְּהַיְנוּ שֶׁמַּתְחִילִים לַחֲשֹׁב מַחֲשָׁבוֹת עַל זֶה הַטּוֹב, וְעַל־יְדֵי־זֶה מַכְנִיסִים אֶת הַטּוֹב בְּתוֹךְ הֶעְלֵם וְהֶסְתֵּר יוֹתֵר בִּפְנִימִיּוּת מַחֲשַׁבְתָּם,
7. And know! there are times when the evil sees that the good pining, drawing itself and desiring to return to its place. Then they overpower the good even more and bring it into an even greater concealment—into the inner recesses of their thought. In other words, they start to think thoughts about this good, and by doing so they bring the good into an even greater concealment and obscurity in the inner recesses of their thought.
וַאֲזַי יוֹצֵא הַטּוֹב עַל־יְדֵי הוֹלָדָה שֶׁמּוֹלִידִים, כִּי הַטּוֹב הוּא גָנוּז וְנֶעְלָם בִּפְנִימִיּוּת מַחֲשַׁבְתָּם וּמֹחָם כַּנַּ"ל, וּמִשָּׁם הַהוֹלָדָה, וְעַל כֵּן יוֹצֵא הַטּוֹב בְּזֶרַע הַיִּלּוּדִים, וַאֲזַי אֵין כֹּחַ בְּהָרָע שֶׁל הַיִּלּוּדִים לְהִתְגַּבֵּר עַל הַטּוֹב שֶׁבְּתוֹכָם, וַאֲזַי יוֹצֵא הַטּוֹב עַל־יְדֵי הַיִּלּוּדִים, וְנַעֲשׂוּ גֵּרִים.
As a result, the good then emerges through the offspring which they <these gentiles> bear. <This is because> the good is hidden and concealed in the inner recesses of their thought and mind, from where offspring issue. Therefore, the good emerges in the seed [that produces] their offspring, and the evil of the offspring is then incapable of overpowering the good which they have within them. And so the good emerges through the offspring, resulting in converts. <This is what our sages said (Gittin 57b), “The grandchildren of Sancheriv (Sennacherib) studied Torah.” The Talmud also mentions other wicked people, [pointing out] that specifically their offspring became converts, as explained.>
וְזֶה בְּחִינַת (תהלים פז): ה' יִסְפֹּר בִּכְתוֹב עַמִּים, זֶה יֻלַּד שָׁם סֶלָה. בִּכְתוֹב – זֶה בְּחִינוֹת הַטּוֹב שֶׁיּוֹצֵא עַל־יְדֵי בְּחִינַת הַכְּתָב כַּנַּ"ל. וְזֶהוּ: זֶה יֻלַּד שָׁם סֶלָה – שֶׁנִּתְלַבֵּשׁ הַטּוֹב בְּהַיִּלּוֹדִים וְיוֹצֵא עַל־יָדָם כַּנַּ"ל. וְזֶה שֶׁפֵּרֵשׁ רַשִׁ"י: זֶה יֻלַּד שָׁם – שֶׁהֵם יִשְׂרָאֵל שֶׁנִּטְמְעוּ בָּעַכּוּ"ם, הַיְנוּ בְּחִינַת הַטּוֹב הַכָּבוּשׁ אֶצְלָם, שֶׁהוּא בְּחִינַת חֶלְקֵי נִשְׁמוֹת יִשְׂרָאֵל כַּנַּ"ל.
And this corresponds to (Psalms 87:6), “God will count, when He inscribes the nations; ‘This one was born there, Selah.’” “Inscribes” is synonymous with the good which emerges through the concept of writing, as above. And this is: “This one was born there, Selah.” The good has become encompassed in the offspring and emerges through them. Thus Rashi explains: This one was born there—“these are the Jews who have become assimilated among the gentiles”; namely, the concept of the good/the parts of the Jewish souls, which they hold captive.
וְזֶה בְּחִינַת: לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף – זֶה בְּחִינַת שְׁלֵמוּת הַמִּזְבֵּחַ כַּנַּ"ל; וְדַם חֲלָלִים יִשְׁתֶּה, וְתַרְגּוּמוֹ: וְנִכְסֵי עַמְמַיָּא יֵירָת – הַיְנוּ בְּחִינַת גֵּרִים הַנַּ"ל. וְזֶה: וְנִכְסֵי עַמְמַיָּא – הַיְנוּ בְּחִינַת הַטּוֹב שֶׁנִּתְכַּסָּה אֵצֶל הָעַכּוּ"ם, שֶׁהֵבִיאוּ אוֹתוֹ בְּהֶעְלֵם וְהֶסְתֵּר בִּפְנִימִיּוּת מַחֲשַׁבְתָּם כַּנַּ"ל, שֶׁיּוֹצֵא עַל־יְדֵי זֶרַע הַיִּלּוּדִים וְנַעֲשִׂין גֵּרִים, וְעַל־יְדֵי־זֶה נִשְׁלָם הַמִּזְבֵּחַ כַּנַּ"ל:
And this is synonymous with, “He [the Jewish nation] does not lie down until he eats his teref (prey).” This is the perfection of the altar, as explained earlier. “… and drinks the blood of his kill”—which the Targum [Onkelos] translates as: “and the possessions of the nations he inherits”—refers to converts, as above. The “NiKhSay (possessions) of the nations” alludes to the good which is NitKaSah (covered over) by the <nations>. They brought it into concealment and obscurity in the inner recesses of their thought. [The good] then emerges through the seed of their offspring, resulting in converts, and through this the altar is perfected.
ח וְזֶה פֵּרוּשׁ:
8. This is the explanation:
רַב סַפְרָא מִשְׁתָּעֵי: זִמְנָא חֲדָא הֲוָה קָאַזְלִינָא בִּסְפִינְתָּא, וַחֲזִינַן הַהוּא כַּוְרָא דְּאַפִּיק רֵישָׁא מִמַּיָּא, וְאִית לֵהּ קַרְנֵי, וְחָקִיק עֲלַיְהוּ: אֲנָא בְּרִיָּה קַלָּה שֶׁבַּיָּם, וַהֲוִינָא שִׁין פַּרְסָה, וְאַזְלִינָא לְפֻמָּא דְּלִוְיָתָן. אָמַר רַב אָשֵׁי: הַהוּא עִזָּא דְּיַמָּא הֲוֵי, דִּבְחִישָׁא, וְאִית לֵהּ קַרְנֵי (ב"ב עד):
Rav Safra related: One time, we were traveling by ship and we saw this fish which had raised its head out of the water. It had horns upon which were engraved: “I am the lighte st creature in the sea. I was three hundred parasangs [long], and I went to the mouth of the Leviathan.” Rav Ashi said: This was the sea goat, which st irs things up and has horns (Bava Batra 74a).
חֲזִינָא הַאי כַּוְרָא דְּאַפִּיק רֵישָׁא מִמַּיָּא וְכוּ'. כַּוְרָא – זֶה בְּחִינַת הַטּוֹב, שֶׁהֵם חֶלְקֵי נִשְׁמוֹת יִשְׂרָאֵל עִם הַגֵּרִים הַנַּ"ל; כִּי דָּגִים, אֲסִיפָתָן הוּא מְטַהַרְתָּן (עיין חולין כז:), זֶה בְּחִינַת חֶלְקֵי הַנְּשָׁמוֹת, בְּחִינַת (איוב ל״ד:י״ד): רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף, וּבְחִינַת גֵּרִים, בִּבְחִינַת (תהילים מ״ז:י׳): נְדִיבֵי עַמִּים נֶאֱסָפוּ; וְעַל שֵׁם זֶה הַחֲכָמִים נִקְרָאִים בַּעֲלֵי אֲסֻפוֹת (קהלת י״ב:י״א), שֶׁהֵם מְאַסְּפִים הַטּוֹב עִם הַגֵּרִים. וְזֶה הַטּוֹב עִם הַגֵּרִים אַפִּיק רֵישֵׁהּ מִמַּיָּא – הַיְנוּ שֶׁמּוֹצִיא אֶת הַשֵּׂכֶל מִשְּׁטִיפַת הַמַּיִם הַזֵּידוֹנִים, שֶׁהוּא הַכְּסִילוּת הַשּׁוֹטֵף עַל הַשֵּׂכֶל כַּנַּ"ל.
We saw this fish which had raised its head out of the water… — “Fish” alludes to the concept of the good/the parts of the Jewish souls together with the converts, as explained. For fish merely have to be gathered in to become kosher for eating (cf. Chullin 27b). This relates to the parts of the <Jewish> souls, as alluded to in (Job 34:14), “Unto Him are gathered his spirit and soul.” It also relates to converts, as in (Psalms 47:10), “The nobles of the nations gathered.” This is also the reason why the Sages are called “the masters of gatherings (anthologies)” (Ecclesia st es 12:11). They are the ones who gather up the good together with the converts. And this good together with the converts raised its head out of the water — In other words, it removes the intellect from being drowned in stormy waters, from the foolishness which inundates the mind, as explained.
וַהֲוֵי לֵהּ קַרְנֵי, וְחָקִיק עַלַיְהוּ: אֲנָא בְּרִיָּה קַלָּה שֶׁבַּיָּם, וַהֲוִינָא שִׁין פַּרְסֵי, וְאַזְלִינָא לְפֻמָּא דְּלִוְיָתָן. קַרְנָא – זֶה בְּחִינַת צְדָקָה, שֶׁהוּא בְּחִינַת הוֹן יֹסִיף רֵעִים הַנַּ"ל, שֶׁהוּא עִקַּר הַקֶּרֶן הַקַּיֶּמֶת לָעוֹלָם הַבָּא, כְּמַאֲמַר מוּנְבַּז (ב"ב יא): אֲבוֹתַי גָּנְזוּ לְמַטָּה וַאֲנִי גָּנַזְתִּי לְמַעְלָה.
It had karney (horns) upon which were engraved: I am the lighte st creature in the yam (sea). I was shin (three hundred) parasangs [long], and I went to the mouth of the Leviathan — “KaRNey” is the concept of charity, which corresponds to, “Wealth adds friends.” It is the KeReN (the capital) which remains for the World to Come. As in the words of Munbaz, “My ancestors stored below, but I stored above.”
וְחָקִיק עֲלַיְהוּ – הַיְנוּ עַל־יְדֵי הַצְּדָקָה נַעֲשֶׂה חֲקִיקָה, בְּחִינַת הַכְּתָב הַנַּ"ל כַּנַּ"ל, בִּבְחִינַת: וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְּדִינוֹת, לְהַטּוֹב הַכָּבוּשׁ בֵּין הָעַכּוּ"ם, וּמְעוֹרְרוֹ בִּתְשׁוּבָה לָשׁוּב לְשָׁרְשׁוֹ, כִּי הַטּוֹב זוֹכֵר אֶת עַצְמוֹ.
upon which were engraved — In other words, by giving charity, an engraving/writing is produced. This is synonymous with, “His fame went out to all the provinces”—to the good which is held captive among the <nations>; arousing it to repentance, to return to its source. <Then> the good remembers itself <and says>:
אֲנָא בְּרִיָּה קַלָּה שֶׁבַּיָּם – הַיְנוּ, שֶׁאֲנִי לְמַעְלָה מִכָּל הָעוֹלָמוֹת.
I am the lightest creature in the yam — That is, I am more exalted than all the <Four> Worlds.
יָם – הַיְנוּ: הַמֵּ"ם הוּא אַרְבַּע עוֹלָמוֹת, יוּ"ד הוּא בְּחִינַת הַחָכְמָה שֶׁמִּתְפַּשֵּׁט בְּכָל הָעוֹלָמוֹת, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ד:כ״ד): כֻּלָּם בְּחָכְמָה עָשִׂיתָ. וְזֶהוּ:
YaM — <This is mem yod .> The mem alludes to the Four Worlds, <for there are ten Divine Emanations in each world>. The yod is synonymous with the wisdom that disseminates all throughout the <four> worlds, as is written (Psalms 104:24), “You made them all with wisdom.” And this is:
בְּרִיָּה קַלָּה שֶׁבַּיָּם – הַיְנוּ שֶׁכְּמוֹ שֶׁהַדָּבָר הַקַּל הוּא צָף לְמַעְלָה, כֵּן הַנְּשָׁמָה, שֶׁהוּא הַטּוֹב, הוּא לְמַעְלָה מִכָּל הָעוֹלָמוֹת.
the lightest creature in the yam — Just as a thing which is light floats to the top, so too the soul/the good is on top of all the worlds.
וַהֲוִינָא שִׁין פַּרְסָה – דְּהַיְנוּ שֶׁהַנְּשָׁמָה נִזְכֶּרֶת שֶׁהָיְתָה בִּבְחִינַת: יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה תְּחִלָּה, וְהַקָּדוֹשׁ־ בָּרוּךְ־הוּא נִמְלַךְ בָּהּ בִּבְרִיאַת הָעוֹלָם, בִּבְחִינַת: הֵמָּה הַיּוֹצְרִים יֹשְׁבֵי נְטָעִים עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ – שֶׁנִּמְלַךְ בְּנִשְׁמוֹתֵיהֶן שֶׁל יִשְׂרָאֵל בִּשְׁעַת בְּרִיאַת הָעוֹלָם, דְּהַיְנוּ שֶׁהִיא נִזְכֶּרֶת שֶׁהָיְתָה בְּמַעֲלָה גְּדוֹלָה כָּזוֹ כַּנַּ"ל, וְעַתָּה הִיא הוֹלֶכֶת לְכִלָּיוֹן וְהֶפְסֵד, חַס וְשָׁלוֹם.
I was shin parasangs long — That is, the soul remembers that it was once in the category of, “Israel was first in [God’s] thought,” and the Holy One consulted with her [the soul] in creating the world. This corresponds to, “These are the architects, those who dwell in the fields <and hedges>, [who were] together with the King in His work”—He consulted with the souls of Israel at the time of the world’s creation. In other words, she recalls that she was on such a high level, but now she is going to be eradicated and lost, God forbid.
שִׁי"ן זֶה בְּחִינַת הַמַּחֲשָׁבָה, שֶׁנֶּחֱלֶקֶת לְשָׁלשׁ רָאשִׁים: מַחֲשָׁבוֹת שִׂכְלִיּוֹת, מַחֲשָׁבוֹת מִדּוֹתִיּוֹת, מַחֲשָׁבָה מַעֲשִׂיּוֹת.
shin — This is the concept of thought which can be divided into three main categories: the conceptual, the emotional, the practical.
פַּרְסָה – בְּחִינַת רֶגֶל, הַיְנוּ עֵצָה, כְּמוֹ (שמות י״א:ח׳): וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ – הַנִּמְשָׁכִים אַחַר עֲצָתֶךָ, הַיְנוּ שֶׁהַנְּשָׁמָה נִזְכֶּרֶת שֶׁהָיְתָה תְּחִלָּה בְּמַחֲשָׁבָה, וּבָהּ נִמְלַךְ וְנִתְיָעֵץ בִּבְרִיאַת עוֹלָמוֹ. וְהַשְׁתָּא
parasangs — This alludes to the foot—namely, advice. As is written (Exodus 11:8), “And all the people who are at your feet,” [which Rashi explains as:] “who follow your advice.” In other words, the soul remembers that she was first in thought and [the Holy One] consulted and took advice from her when creating His world. And now:
אַזְלִינָא לְפֻמָּא דְּלִוְיָתָן – הַיְנוּ לְכִלָּיוֹן וְהֶפְסֵד, חַס וְשָׁלוֹם, וְעַל־יְדֵי־זֶה מְרַחֶמֶת עַל עַצְמָהּ וְנִתְעוֹרֶרֶת לָשׁוּב לְשָׁרְשָׁהּ כַּנַּ"ל, וְנַעֲשִׂין בַּעֲלֵי־תְּשׁוּבָה וְגֵרִים כַּנַּ"ל.
I went to the mouth of the Leviathan — Namely, to eradication and loss, God forbid. And because of this, she takes pity on herself and is aroused to return to her source. And this results in baaley teshuvah and converts, as explained.
אָמַר רַב אָשֵׁי: הַאי עִזָּא דְּיַמָּא דִּבְחִישָׁא וְאִית לָהּ קַרְנֵי –
Rav Ashi said: This was the sea eeza (goat), which st irs things up and has karney (horns).
עִזָּא זֶה בְּחִינַת עֹז, הַיְנוּ יִרְאָה, בְּחִינַת כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה הַנַּ"ל.
EeZa — This alludes to EoZ, namely fear, corresponding to “You are the splendor EuZamo (of their might),” as explained above.
דִּבְחִישָׁא – הַיְנוּ בְּחִינַת הַצַּדִּיק, שֶׁמְּחַפֵּשׂ תָּמִיד אַחַר הַהִתְפָּאֲרוּת שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל כַּנַּ"ל.
which st irs things up — This alludes to the tzaddik. He is forever searching after the pride which [He takes] in each individual Jew, as above.
וְאִית לָהּ קַרְנָא – הַיְנוּ בְּחִינַת: וּבִרְצוֹנְךָ תָּרוּם קַרְנֵנוּ; הַיְנוּ הָאַהֲבָה שֶׁנִּתְגַּלֶּה עַל־יְדֵי הַצַּדִּיק כַּנַּ"ל, כִּי עַל־יְדֵי כָּל בְּחִינוֹת הַנַּ"ל נִתְגַּלֶּה אוֹר הַצַּדִּיק, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְיִרְאָה וְאַהֲבָה כַּנַּ"ל:
and has KaRNeY — This corresponds to, “And with Your will, KaRNeYnu (our stature)”—namely, the love that is revealed by the tzaddik—“will be elevated.” This is because, by virtue of all the above concepts, the light of the tzaddik is revealed. And as a result, we merit to fear and love, as explained.
ט וְזֶה:
9 . And this is [the explanation of the opening verse]: {“Vayehi heim m’rikim sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw the bundles of money, they became frightened. Their father Yaakov said to them, ‘You’re making me shakal (lose my children). Yosef is gone. And Shimon is gone. And now you want to take Binyamin?’”}
וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם – הַיְנוּ בְּחִינַת לָבְשׁוּ שָׁמַיִם קַדְרוּת וְשַׂק וְכוּ'. שָׁמַיִם – הַיְנוּ יִרְאָה וְאַהֲבָה כַּנַּ"ל. וּכְשֶׁהֵם מְרִיקִים אֶת הַשַּׂק וְהַחשֶׁךְ מִן הַיִּרְאָה וְהָאַהֲבָה,
And it happened as they began emptying their sacks — This corresponds to, “… clothe the heavens in blackness and a sackcloth I will make their garment.” “Shamayim (heavens)” is fear and love, as explained above. And when they empty the sack and the darkness from the fear and the love….
וְהִנֵּה אִישׁ צְרוֹר כַּסְפּוֹ בְּשַׂקּוֹ – צְרוֹר כַּסְפּוֹ זֶה בְּחִינַת הַצַּדִּיק, בְּחִינַת (משלי ז): צְרוֹר הַכֶּסֶף לָקַח בְּיָדוֹ, שֶׁהֵם הַצַּדִּיקִים, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם.
that behold, each one’s bundle of money was found in his sack — “One’s bundle of money” alludes to the tzaddik, corresponding to (Proverbs 7:20), “He has taken the bundle of money with him”—this refers to the tzaddikim, as Rashi explains there.
בְּשַׂקּוֹ – הַיְנוּ שֶׁאוֹר הַצַּדִּיק נִתְחַשֵּׁךְ וְנִתְלַבֵּשׁ וְנִתְכַּסָּה בְּקַדְרוּת וְשַׂק, הַיְנוּ שֶׁמַּרְגִּישִׁים שֶׁהַשַּׂק וְהַחשֶׁךְ שֶׁהָיָה עַל הַיִּרְאָה וְהָאַהֲבָה, זֶה מֵחֲמַת שַׂק וְחשֶׁךְ, שֶׁנֶּחֱשַׁךְ לָהֶם אוֹר הַצַּדִּיק כַּנַּ"ל.
in his sack — In other words, the light of the tzaddik became obscured and enclothed and concealed in blackness and sackcloth—the sack and the darkness covering the fear and the love were felt. This was because the sack and the darkness obfuscated the tzaddik’s light from them.
וַיִּרְאוּ אֶת צְרֹרוֹת כַּסְפֵּיהֶם הֵמָּה וַאֲבִיהֶם – הַיְנוּ שֶׁרָאוּ וְהִכִּירוּ, שֶׁצְּרוֹרוֹת כַּסְפֵּיהֶם תָּלוּי בְּהַחֹמֶר וְהַצּוּרָה, שֶׁנִּקְרָא הֵמָּה וַאֲבִיהֶם.
And when they and their father saw their bundles of money, they became frightened — That is, they saw and recognized that their bundles of money are dependent upon the matter and form, which are called they and their father.
הֵמָּה – זֶה הַחֹמֶר, שֶׁהֵם כְּלֵי הַמַּעֲשֶׂה,
they — This refers to matter, for they are the instruments of action.
וַאֲבִיהֶם – הוּא הַשֵּׂכֶל שֶׁנִּקְרָא אָב, בְּחִינַת אָב בְּחָכְמָה, הַיְנוּ כַּנַּ"ל, שֶׁהִתְגַּלּוּת אוֹר הַצַּדִּיק, שֶׁיִּזְכּוּ לְהַכִּירוֹ וּלְהָבִין וְלִטְעֹם וְלִרְאוֹת אוֹרוֹ הַגָּדוֹל, הוּא תָּלוּי בִּשְׁלֵמוּת הַמַּעֲשִׂים וּבְזַכּוּת הַשֵּׂכֶל.
and their father — He is the intellect, which is called father, corresponding to, “Father (av) indicates wisdom” (Megillah 13a) —<as Onkelos translates “yaakveini (he went behind my back)” as “he outsmarted me”>. In other words, as explained, the revelation of the tzaddik’s light—meriting to recognize him and understand, taste and see his great light—is dependent upon the perfection of actions and purification of the intellect.
וַיֹּאמֶר לָהֶם יַעֲקֹב אֲבִיהֶם – הַיְנוּ תּוֹכְחוֹת הַשֵּׂכֶל, שֶׁמּוֹכִיחַ אֶת הֶחֳמָרִים, שֶׁהֵם כְּלֵי הַמַּעֲשֶׂה, שֶׁהוּא תּוֹלֶה הַסִּרְחוֹן בִּכְלֵי הַמַּעֲשֶׂה. וְזֶה:
Their father Yaakov said to them — This is the reproof of the intellect which rebukes the matter/the instruments of action. He attributes the guilt to the instruments of action. And this is, <the intellect says to them>:
אֹתִי שִׁכַּלְתֶּם – שֶׁעַל־יְדֵי הַמַּעֲשִׂים הָעֲכוּרִים גּוֹרְמִים כִּלָּיוֹן וְהֶפְסֵד לְהַשֵּׂכֶל.
You ’re making me ShaKaL, lose my children — Through unseemly deeds they bring about an eradication and loss of the SeKheL (the intellect).
יוֹסֵף אֵינֶנּוּ – זֶה בְּחִינַת: הוֹן יֹסִיף רֵעִים רַבִּים הַנַּ"ל,
YOSeF is gone — This corresponds to, “Wealth YOSiF (adds) many friends.”
וְשִׁמְעוֹן אֵינֶנּוּ – זֶה בְּחִינַת: וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְּדִינוֹת, הַנַּעֲשֶׂה עַל־יְדֵי בְּחִינַת הוֹן יֹסִיף כַּנַּ"ל,
ShiMOn is gone — This corresponds to, “ShaM’O (his fame) went out to all the provinces”; which comes about through “wealth adds,” as explained.
וְאֶת בִּנְיָמִן תִּקָּחוּ – זֶה בְּחִינַת: מִזְבֵּחַ בְּחֶלְקוֹ שֶׁל טוֹרֵף, שֶׁהוּא בִּנְיָמִין, שֶׁעִקַּר שְׁלֵמוּת הַשֵּׂכֶל תָּלוּי בָּזֶה כַּנַּ"ל, דְּהַיְנוּ שֶׁהַשֵּׂכֶל מוֹכִיחַ וְאוֹמֵר, שֶׁעִקַּר הַחִסָּרוֹן שֶׁנִּתְעַכֵּר הַמֹּחַ הוּא תָּלוּי רַק בִּכְלֵי הַמַּעֲשֶׂה,
And now you want to take Binyamin? — This corresponds to: The altar was in the portion of a toreif (predator)—this being Binyamin. The principal perfection of the intellect is dependent upon <him>, as explained above. In other words, [its perfection results from] the intellect offering rebuke. It states that the main shortcoming, the mind’s being unsettled, is entirely due to the instruments of action.
דְּהַיְנוּ צְדָקָה, שֶׁהִיא תָּלוּי בְּמַעֲשֶׂה, בְּחִינַת (ישעיהו ל״ב:י״ז): וְהָיָה מַעֲשֵׂה הַצְּדָקָה; שֶׁעַל־יָדָהּ נִשְׁלָם הַשֵּׂכֶל כַּנַּ"ל, כִּי כְּשֶׁנּוֹתְנִין צְדָקָה, עַל־יְדֵי־זֶה נַעֲשִׂין גֵּרִים כַּנַּ"ל, וְעַל־יְדֵי־ זֶה נִשְׁלָם הַמִּזְבֵּחַ, שֶׁהוּא בְּחִינַת שֻׁלְחָנוֹ שֶׁל אָדָם, דְּהַיְנוּ שֶׁזּוֹכִין לֶאֱכֹל בִּקְדֻשָּׁה, וַאֲזַי נִשְׁלָם הַשֵּׂכֶל, וַאֲזַי זוֹכִין לִרְאוֹת אוֹר הַצַּדִּיק, וְעַל־יְדֵי־זֶה מְקַבְּלִין מִמֶּנּוּ יִרְאָה וְאַהֲבָה כַּנַּ"ל:
This [missing factor] is charity, which is itself dependent upon action, as alluded to in (Isaiah 32:17), “And the action of charity,” through which the intellect is perfected. For when one gives charity, this produces converts, as above. As a result, the altar—synonymous with a man’s table—is perfected. In other words, we merit eating with holiness, and then the intellect is perfected. And then, we merit seeing the light of the tzaddik, through which we receive fear and love from him, as explained.