Know! there are chambers of Torah. When someone who is worthy of them begins to innovate in Torah, he enters these chambers and passes from chamber to chamber and from chamber to chamber. For in each and every chamber there are any number of entrances to other chambers; and from these other chambers, as well, to other chambers. He enters and strolls about in all of them, gathering from there treasures and exceedingly precious and delightful trove. Fortunate is his lot.
Know, however, that a person has to be very careful not to fool himself, for one does not quickly merit this. The reason is that there are numerous innovations that do not come from there, but rather from the Chamber of Exchanges, because “God made one to contrast the other” (Ecclesiastes 7:14). And even though it may seem to the person to be a very lofty insight, nonetheless, there, too, there are beautiful innovations that appear to be insights.
In this, as well, there are many aspects. For example, when people write the word adam (human being), they know it refers to the human form. Yet, it is nothing more than a mere hint, because the writing contains nothing of the human form. There are also those who draw a picture of a human being on paper, in which case the human form is somewhat more apparent. And there are those who carve a human form out of wood, in which case the human is even further manifest. Even so, this is still not a real human being. Only the person himself is a bona fide adam.
Likewise, there are many Torah innovations that are merely like a notebook, like just writing the word adam. For the Torah is the aspect of adam, as it is written, “This is the Torah: adam” (Numbers 19:14). There is also someone who goes deeper than that, but even so this is not adam, as explained above. Only when one is worthy of the Torah itself—this is the bona fide aspect of adam.
2. Know, too, that each person, before he can attain a true insight of Torah must, of necessity, pass through the Chamber of Exchanges. Yet, the rule is that he must never misjudge himself and presume that he has already come to the accurate insight. For if he presumes that, he will remain there, God forbid. On the other hand, if he is aware that he has not yet begun to enter the true chambers of Torah, then he will strengthen himself in his devotions, pray more and incessantly until the gates of holiness are opened for him in truth. Then he will see the difference.
And even if he has performed devotions, fasted and mortified himself for God and afterwards merited innovations, nonetheless he should not be content with this, presuming that they are the aforementioned insights of truth. The reason is that attaining even the illusions of the Chamber of Exchanges requires devotions and fasts.
There is even an example of this from the temptations of this world. For instance, when a comedy is staged, there is someone who goes about announcing and describing all the scenes in the comedy. Now, while it is a pleasure to listen to this, this is nevertheless not the actual comedy. Similarly, when one comes to the theater where the comedy is being staged, there are posters with scenes of what will take place there. This too is not the actual thing. Once inside, a buffoon gets up and acts like a monkey; everything that the comedian does, he mockingly imitates. This too is not the actual thing. Rather, the essence is the comedy itself that is performed there. The moral is likewise self-explanatory. For there is a person who thinks he has entered deep within, but who stands totally on the outside; he has not begun to attain a true insight.
Yet the very great tzaddik, even though he merits attaining great perceptions of God in truth, he nevertheless considers them as naught due to the great extent of his recognition of the Blessed Creator’s greatness. Therefore, he constantly strives and spurs himself on, [hoping] that God will begin to show him the light of Torah, as if he had never in his lifetime begun to attain anything.
דַּע, שֶׁיֵּשׁ חַדְרֵי תּוֹרָה. וּמִי שֶׁזּוֹכֶה לָהֶם, כְּשֶׁמַּתְחִיל לְחַדֵּשׁ בַּתּוֹרָה, הוּא נִכְנָס בְּהַחֲדָרִים, וְנִכְנָס מֵחֶדֶר לְחֶדֶר וּמֵחֶדֶר לְחֶדֶר, כִּי בְּכָל חֶדֶר וָחֶדֶר יֵשׁ כַּמָּה וְכַמָּה פְּתָחִים לַחֲדָרִים אֲחֵרִים, וְכֵן מֵאוֹתָן הַחֲדָרִים – לַחֲדָרִים אֲחֵרִים, וְהוּא נִכְנָס וּמְטַיֵּל בְּכֻלָּם, וּמְלַקֵּט מִשָּׁם אוֹצָרוֹת וּסְגֻלּוֹת יְקָרוֹת וַחֲמוּדוֹת מְאֹד, אַשְׁרֵי חֶלְקוֹ.
Know! there are chambers of Torah. When someone who is worthy of them begins to innovate in Torah, he enters these chambers and passes from chamber to chamber and from chamber to chamber. For in each and every chamber there are any number of entrances to other chambers; and from these other chambers, as well, to other chambers. He enters and strolls about in all of them, gathering from there treasures and exceedingly precious and delightful trove. Fortunate is his lot.
אֲבָל דַּע, שֶׁצָּרִיךְ לִזָּהֵר מְאֹד, לְבַל יִטְעֶה בְּעַצְמוֹ, כִּי לֹא בִּמְהֵרָה זוֹכִין לָזֶה, כִּי יֵשׁ כַּמָּה וְכַמָּה חִדּוּשִׁין שֶׁאֵינָם בָּאִים מִשָּׁם, רַק מֵהֵיכְלֵי הַתְּמוּרוֹת, כִּי אֶת זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹקִים. וְאַף שֶׁנִּדְמֶה לָאָדָם לְהַשָּׂגָה גְּדוֹלָה, אַף עַל פִּי כֵן, גַּם שָׁם יֵשׁ חִדּוּשִׁים נָאִים שֶׁנִּדְמִין לְהַשָּׂגוֹת.
Know, however, that a person has to be very careful not to fool himself, for one does not quickly merit this. The reason is that there are numerous innovations that do not come from there, but rather from the Chamber of Exchanges, because “God made one to contrast the other” (Ecclesiastes 7:14). And even though it may seem to the person to be a very lofty insight, nonetheless, there, too, there are beautiful innovations that appear to be insights.
וְגַם בָּזֶה יֵשׁ כַּמָּה בְּחִינוֹת, כְּמוֹ לְמָשָׁל כְּשֶׁכּוֹתְבִין תֵּבַת אָדָם, יוֹדְעִין שֶׁזֶּה מְרַמֵּז עַל דְּמוּת הָאָדָם, אֲבָל הוּא רַק בְּרֶמֶז בְּעָלְמָא, כִּי אֵין כָּתוּב שָׁם שׁוּם צִיּוּר הָאָדָם, וְיֵשׁ שֶׁמְּצַיְּרִין עַל הַנְּיָר צִיּוּר הָאָדָם, וְשָׁם נִגְלֶה יוֹתֵר קְצָת דְּמוּת הָאָדָם, וְיֵשׁ שֶׁמְּנַסְּרִין צִיּוּר הָאָדָם מֵחֲתִיכַת עֵץ וְשָׁם נִתְגַּלֶּה עוֹד יוֹתֵר צִיּוּר הָאָדָם, אֲבָל אַף עַל פִּי כֵן אֵין זֶה אָדָם מַמָּשׁ, רַק הָאָדָם בְּעַצְמוֹ הוּא הָאָדָם בֶּאֱמֶת.
In this, as well, there are many aspects. For example, when people write the word adam (human being), they know it refers to the human form. Yet, it is nothing more than a mere hint, because the writing contains nothing of the human form. There are also those who draw a picture of a human being on paper, in which case the human form is somewhat more apparent. And there are those who carve a human form out of wood, in which case the human is even further manifest. Even so, this is still not a real human being. Only the person himself is a bona fide adam.
כְּמוֹ כֵן יֵשׁ כַּמָּה חִדּוּשִׁין שֶׁל תּוֹרָה, שֶׁהֵם רַק כְּמוֹ פִּנְקָס, וּכְמוֹ שֶׁכּוֹתְבִין תֵּבַת אָדָם לְבַד, כִּי הַתּוֹרָה הִיא בְּחִינַת אָדָם, כְּמוֹ שֶׁכָּתוּב (במדבר י״ט:י״ד): זֹאת הַתּוֹרָה אָדָם; וְיֵשׁ שֶׁהוּא נִכְנָס לִפְנִים מִזֶּה, אֲבָל אַף־עַל־פִּי־כֵן אֵין זֶה אָדָם כַּנַּ"ל, רַק כְּשֶׁזּוֹכִין אֶל הַתּוֹרָה בְּעַצְמוֹ זֶהוּ בְּחִינַת אָדָם בֶּאֱמֶת,
Likewise, there are many Torah innovations that are merely like a notebook, like just writing the word adam. For the Torah is the aspect of adam, as it is written, “This is the Torah: adam” (Numbers 19:14). There is also someone who goes deeper than that, but even so this is not adam, as explained above. Only when one is worthy of the Torah itself—this is the bona fide aspect of adam.
וְזֶהוּ: זֹאת הַתּוֹרָה אָדָם – זֹאת הַתּוֹרָה דַּיְקָא. הַיְנוּ, רַק זֹאת הַתּוֹרָה הָאֲמִתִּיּוּת הוּא בְּחִינַת אָדָם:
This is the explanation of “This is the Torah: adam .” Specifically “This is the Torah”—i.e., only this genuine Torah is the aspect of adam.
וְדַע, שֶׁכָּל אָדָם קֹדֶם שֶׁמַּשִּׂיג בַּתּוֹרָה הַשָּׂגָה שֶׁל אֱמֶת, צָרִיךְ לֵילֵךְ בְּהֶכְרֵחַ דֶּרֶךְ אֵלּוּ הֵיכְלוֹת הַתְּמוּרוֹת, אֲבָל הַכְּלָל – שֶׁאָסוּר לִטְעוֹת בְּעַצְמוֹ, לִסְבֹּר שֶׁכְּבָר בָּא אֶל הַהַשָּׂגָה הָרָאוּי, כִּי אִם יִסְבֹּר כֵּן יִשָּׁאֵר שָׁם חַס וְשָׁלוֹם; אֲבָל כְּשֶׁיֵּדַע שֶׁעֲדַיִן לֹא הִתְחִיל לִכְנֹס לְחַדְרֵי תּוֹרָה הָאֲמִתִּיִּים, אֲזַי יִתְחַזֵּק בַּעֲבוֹדַת הַשֵּׁם, וְיַרְבֶּה בִּתְפִלּוֹת, וְיַפְצִיר עַד שֶׁיִּפָּתְחוּ לוֹ שַׁעֲרֵי הַקְּדֻשָּׁה בֶּאֱמֶת, וְאָז יִרְאֶה הַהֶפְרֵשׁ.
2. Know, too, that each person, before he can attain a true insight of Torah must, of necessity, pass through the Chamber of Exchanges. Yet, the rule is that he must never misjudge himself and presume that he has already come to the accurate insight. For if he presumes that, he will remain there, God forbid. On the other hand, if he is aware that he has not yet begun to enter the true chambers of Torah, then he will strengthen himself in his devotions, pray more and incessantly until the gates of holiness are opened for him in truth. Then he will see the difference.
וַאֲפִלּוּ אִם עָשָׂה עֻבְדּוֹת וְתַעֲנִיתִים וְסִגּוּפִים בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ, וְאַחַר כָּךְ זָכָה לְחִדּוּשִׁין, אַף־עַל־פִּי־כֵן אַל יַעֲמֹד עַל־זֶה לִסְבֹּר שֶׁהֵם הַשָּׂגוֹת שֶׁל אֱמֶת הַנַּ"ל, כִּי אֲפִלּוּ לְהַדִּמְיוֹנוֹת שֶׁל הֵיכְלֵי הַתְּמוּרוֹת צָרִיךְ עֻבְדּוֹת וְתַעֲנִיתִים,
And even if he has performed devotions, fasted and mortified himself for God and afterwards merited innovations, nonetheless he should not be content with this, presuming that they are the aforementioned insights of truth. The reason is that attaining even the illusions of the Chamber of Exchanges requires devotions and fasts.
וַאֲפִלּוּ בְּתַאֲוֹות עוֹלָם הַזֶּה יֵשׁ דֻּגְמָא לָזֶה, כְּגוֹן לְמָשָׁל כְּשֶׁעוֹשִׂין שְׂחוֹק וְקוֹמֶעדְיֶע, אֲזַי נוֹסֵעַ אֶחָד וּמַכְרִיז וְחוֹשֵׁב כָּל הַדְּבָרִים שֶׁיַּעֲשׂוּ עַל הַקּוֹמֶעדְיֶע, וְאַף שֶׁהוּא תַּאֲוָה לִשְׁמֹעַ, אַף־עַל־פִּי־כֵן אֵין זֶה הַשְּׂחוֹק בְּעַצְמוֹ. וְכֵן כְּשֶׁבָּא לְהַחֶדֶר שֶׁעוֹשִׂין שָׁם הַקּוֹמֶדְיֶע יֵשׁ שָׁם מְצֻיָּר עַל הַטַּבְלָא כָּל הַדְּבָרִים שֶׁיַּעֲשׂוּ שָׁם, וְגַם זֶה אֵינוֹ הַדָּבָר בְּעַצְמוֹ. וַאֲפִלּוּ כְּשֶׁבָּאִים לְשָׁם לִפְנִים, עוֹמֵד לֵץ אֶחָד, וְעוֹשֶׂה כְּמַעֲשֵׂה קוֹף, וְכָל הַדְּבָרִים שֶׁעוֹשֶׂה הַבַּעַל קוֹמֶדְיֶע, הוּא עוֹשֶׂה אַחֲרָיו בְּלֵיצָנוּת, וְגַם זֶה אֵינוֹ הַדָּבָר בְּעַצְמוֹ, וְעִקָּר הוּא הַשְּׂחוֹק בְּעַצְמוֹ שֶׁעוֹשִׂין שָׁם. וּכְמוֹ כֵן תָּבִין הַנִּמְשָׁל מֵעַצְמוֹ, כִּי יֵשׁ מִי שֶׁנִּדְמֶה לוֹ שֶׁנִּכְנָס לִפְנִים, וְלִפְנַי וְלִפְנִים, וַעֲדַיִן עוֹמֵד בַּחוּץ לְגַמְרֵי, כִּי לֹא הִתְחִיל לְהַשִּׂיג הַשָּׂגָה שֶׁל אֱמֶת.
There is even an example of this from the temptations of this world. For instance, when a comedy is staged, there is someone who goes about announcing and describing all the scenes in the comedy. Now, while it is a pleasure to listen to this, this is nevertheless not the actual comedy. Similarly, when one comes to the theater where the comedy is being staged, there are posters with scenes of what will take place there. This too is not the actual thing. Once inside, a buffoon gets up and acts like a monkey; everything that the comedian does, he mockingly imitates. This too is not the actual thing. Rather, the essence is the comedy itself that is performed there. The moral is likewise self-explanatory. For there is a person who thinks he has entered deep within, but who stands totally on the outside; he has not begun to attain a true insight.
וְהַצַּדִּיק הַגָּדוֹל מְאֹד, אַף כְּשֶׁזּוֹכֶה לְהַשִּׂיג הַשָּׂגוֹת גְּדוֹלוֹת שֶׁל הַקְּדֻשָּׁה בֶּאֱמֶת, אַף־עַל־פִּי־כֵן אֵינָם נֶחֱשָׁבִים בְּעֵינָיו לִכְלוּם, לְגֹדֶל עֹצֶם הַכָּרָתוֹ אֶת גְּדֻלּוֹת הַבּוֹרֵא יִתְבָּרַךְ, עַל־כֵּן הוּא מִשְׁתַּדֵּל וּמִתְחַזֵּק בְּכָל פַּעַם, שֶׁיַּתְחִיל הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת לוֹ אוֹר הַתּוֹרָה, כְּאִלּוּ לֹא הִתְחִיל לְהַשִּׂיג כְּלָל מִיָּמָיו:
Yet the very great tzaddik, even though he merits attaining great perceptions of God in truth, he nevertheless considers them as naught due to the great extent of his recognition of the Blessed Creator’s greatness. Therefore, he constantly strives and spurs himself on, [hoping] that God will begin to show him the light of Torah, as if he had never in his lifetime begun to attain anything.