Every person, depending on his soul and his service [of God], such is the suffering he experiences. One person experiences suffering from his children <and his wife,> or from his father <and mother>, or a neighbor. Another person is on a greater level than he; he experiences suffering from distant neighbors. Another is still greater; he experiences suffering from the entire city. And there is one who is very great; he experiences suffering from the entire world.
Now, each person, by virtue of the suffering, carries on himself those people from whom he suffers. For when he experiences suffering from them, he carries them on himself.
But how is it possible for something physical to carry on itself so many people? However, as a result of the suffering, the body is subjugated. This is because all [forms of] suffering are called distress, for they distress and oppress the body. And when the body is crushed through the suffering, as a result the soul radiates and is enhanced. For when matter is subjugated, form is enhanced. As it is written in the Zohar (III, 168a): A log which does not catch fire is splintered; a body which does not catch the soul’s fire….
This is why it is called TZaRaH (distress), similar to TZuRaH (form). For as a result of the tzarah, the body is subjugated and the tzurah radiates. Hence, by virtue of the suffering and distress, the form—the soul—radiates. Thus, the soul is capable of carrying upon itself numerous people.
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וְזֶה: ה' מָה רַבּוּ צָרָי – כָּל מַה שֶּׁנִּתְרַבִּין צָרַי,
This is [the explanation of]: O God, how numerous are my TZaRai, tormentors—The more my distress increases:
יְיָ מָה רַבּוּ צָרָי, רַבִּים וְכוּ' (תהילים ג׳:ב׳):
“YHVH Mah Rabu Tzarai (O God, how numerous are my tormentors), many [rise up on me].” (Psalms 3:2)
כִּי כָל אֶחָד לְפִי נִשְׁמָתוֹ וּלְפִי עֲבוֹדָתוֹ, כָּךְ יֵשׁ לוֹ יִסּוּרִים. יֵשׁ שֶׁיֵּשׁ לוֹ יִסּוּרִים מִבָּנָיו וּמֵאָבִיו וּמִשָּׁכֵן, וְיֵשׁ שֶׁהוּא בְּמַדְרֵגָה גְּדוֹלָה מִמֶּנּוּ, וְיֵשׁ לוֹ יִסּוּרִים מִשְּׁכֵנִים רְחוֹקִים, וְיֵשׁ גָּדוֹל מִמֶּנּוּ, וְיֵשׁ לוֹ יִסּוּרִים מִכָּל הָעִיר, וְיֵשׁ גָּדוֹל מְאֹד, וְיֵשׁ לוֹ יִסּוּרִים מִכָּל הָעוֹלָם.
Every person, depending on his soul and his service [of God], such is the suffering he experiences. One person experiences suffering from his children <and his wife,> or from his father <and mother>, or a neighbor. Another person is on a greater level than he; he experiences suffering from distant neighbors. Another is still greater; he experiences suffering from the entire city. And there is one who is very great; he experiences suffering from the entire world.
וְכָל אֶחָד, עַל־יְדֵי הַיִּסּוּרִים נוֹשֵׂא עָלָיו הָאֲנָשִׁים שֶׁיֵּשׁ לוֹ יִסּוּרִין מֵהֶם, כִּי כְּשֶׁיֵּשׁ לוֹ יִסּוּרִין מֵהֶם, הוּא נוֹשֵׂא אוֹתָם עָלָיו.
Now, each person, by virtue of the suffering, carries on himself those people from whom he suffers. For when he experiences suffering from them, he carries them on himself.
אַךְ אֵיךְ אֶפְשָׁר לַחֹמֶר לִשָּׂא עָלָיו כָּל־כָּךְ אֲנָשִׁים. אַךְ עַל־יְדֵי הַיִּסּוּרִין נִכְנָע גּוּפוֹ, כִּי כָּל הַיִּסּוּרִין נִקְרָאִים צָרוֹת, עַל־שֵׁם שֶׁהֵם מְצֵרִין וּמְעִיקִין לְהַגּוּף, וּכְשֶׁנִּכְתָּת הַגּוּף עַל־יְדֵי הַצָּרוֹת, עַל־יְדֵי־זֶה מְאִירָה וְנִתְגַּדְּלָה הַנֶּפֶשׁ, כִּי בְּהִכָּנַע הַחֹמֶר תִּגְדַּל הַצּוּרָה, וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר (שלח קסח): אָעָא דְּלָא סָלֵק בֵּהּ נוּרָא, מְבַטְּשִׁין לֵהּ; גּוּפָא דְּלָא סָלֵק בֵּהּ נְהוֹרָא דְּנִשְׁמְתָא וְכוּ'.
But how is it possible for something physical to carry on itself so many people? However, as a result of the suffering, the body is subjugated. This is because all [forms of] suffering are called distress, for they distress and oppress the body. And when the body is crushed through the suffering, as a result the soul radiates and is enhanced. For when matter is subjugated, form is enhanced. As it is written in the Zohar (III, 168a): A log which does not catch fire is splintered; a body which does not catch the soul’s fire….
וְעַל־כֵּן נִקְרֵאת צָרָה, לְשׁוֹן צוּרָה, כִּי עַל־יְדֵי הַצָּרָה נִכְנָע הַגּוּף וּמְאִירָה הַצוּרָה. נִמְצָא שֶׁעַל־יְדֵי זֶה שֶׁיֵּשׁ לוֹ יִסּוּרִין וְצָרוֹת מְאִירָה הַצּוּרָה, הַיְנוּ הַנֶּפֶשׁ, וְהַנֶּפֶשׁ אֶפְשָׁר לָהּ לָשֵׂאת עָלֶיהָ כַּמָּה וְכַמָּה אֲנָשִׁים,
This is why it is called TZaRaH (distress), similar to TZuRaH (form). For as a result of the tzarah, the body is subjugated and the tzurah radiates. Hence, by virtue of the suffering and distress, the form—the soul—radiates. Thus, the soul is capable of carrying upon itself numerous people.
וְזֶה: ה' מָה רַבּוּ צָרָי – כָּל מַה שֶּׁנִּתְרַבִּין צָרַי,
This is [the explanation of]: O God, how numerous are my TZaRai, tormentors—The more my distress increases:
רַבִּים קָמִים עָלָי – כִּי עַל־יְדֵי־זֶה אֲנִי נוֹשֵׂא וּמֵקִים וּמֵרִים רַבִּים לְשָׁרְשָׁם:
many rise up on me—As a result, I carry, raise up and elevate many to their source.