Know! all manner of suffering and all afflictions are due only to a lack of daat. For someone who has daat, and so knows that everything is by Divine Providence, <certainly> experiences no affliction and feels no suffering, because “God has given; God has taken away” (Job 1:21).
And although there are afflictions that we cannot help but feel, for example the afflictions caused by the [body-soul] compound—such as the affliction caused by the soul’s departure from the body; this being also the affliction of a person who is sick, which stems from the soul beginning to separate from the body, and since the soul is <compounded> with the body through a firm and powerful bond, he cannot help but feel the affliction at the time of separation—nevertheless, the afflictions are very mild, and are bearable when one knows with a clear daat that everything is by Divine Providence. All the more so, other forms of suffering and affliction, which a person does not feel at all when he possesses daat, as explained above.
2. And this, in the main, is the suffering that Israel experiences in the exile, all because they have fallen from daat and attribute everything to nature, <coincidences> and fortune. Because of this they experience suffering and affliction, as explained above. This happens to them because they live among the <nations> and have learned from them; because they see fate smiling upon them, while the Jewish people are despised and lowly. They therefore learn from them and attribute everything to nature and coincidence, and because of this itself they experience affliction. For if they had the daat that everything is by Divine Providence, they would experience no affliction whatsoever, as explained above.
In truth, Israel is above nature. However when they sin, God forbid, they become subject to nature, like the <nations>, who are subject to fate and nature. Then, they experience exile and suffering, God forbid. And in the main, their suffering and exile are due only to this itself—that they lack daat, and attribute it to nature.
And when the Holy One wishes to show compassion for the Jewish people and save them from their exile, and put an end to the <nation> oppressing them, He then infuses them with Providence, thus subduing and eliminating the nature and fate that obliged Israel to be under their control. Thus He <destroys the nation> that oppresses them, and the Jewish people ascend above them by means of Providence.
3. Know, too, that He draws this Providence from the world’s end, for in the Future, at the End of Days, nature will be eliminated entirely. There will not be anything but Providence alone, as it is written (Isaiah 51:6), “For the heavens vanish like smoke, the earth wears away like a garment”—i.e., nature, which is governed by the fixed movements of the stars and constellations, will be voided. This is the meaning of “vanish”—i.e., all the constellations will be <eliminated> and jumbled, such that there will be no fate, just Providence alone. Then, Israel will be on top.
Therefore, now as well, when the Holy One wishes to put an end to some <nation> and that Israel should be on top, He infuses them with Providence from the world’s end, when there will be nothing but Providence. And by means of this Providence the Jewish people ascend, and an end is made of the <nation> that oppressed them. This is the aspect of “The end… the end is coming” (Ezekiel 7:6)—i.e., when the Holy One wishes to <put an end to a nation>, He then draws Providence from the Final End, as explained above.
4. Prayer is the aspect of Providence, <the aspect of> transcending nature; for the natural course dictates a certain thing, and prayer changes nature’s course. This is the aspect of greatness, the aspect of “For what nation is so great that they have God so close to it, as God our Lord is, whenever we call upon Him?” (Deuteronomy 4:7). This is our greatness, that God hears our prayers and changes the natural order by means of His Divine Providence. As it is written (2 Kings 8:4), “Tell me, please, of the great things Elisha has done”; and as our Sages, of blessed memory said: That which Elisha accomplished, he accomplished through prayer (Megillah 27a). Thus it is that prayer, which is the aspect of miracles and Providence, is the antithesis of nature—this is the aspect of greatness.
5. This is the explanation of what the necromancer answered Rav Ketina: What is an earthquake? At the time the Holy One remembers His children, that they are living in suffering among the <nations>, He sheds two tears into the Great Sea, and His voice is heard from one end of the world to the other (Berakhot 59a).
That is, when the Holy One recalls that they are living in suffering among the <nations>—specifically among the <nations>, for this is the crux of the suffering, that they reside among the <nations> and have learned from them, so that they have fallen from daat and attribute <everything to nature and fate>. This is the essence of their suffering, as explained above.
And this is “He sheds [two] tears…”—i.e., He infuses them with Providence. For tears are the aspect of Providence, as our Sages, of blessed memory, said concerning the verse “The clouds return after the rain” (Ecclesiastes 12:2)—this is the vision, which is diminished after crying (Shabbat 151b). Thus it is that tears take away a portion of the vision, and the vision is drawn into them. Hence the tears are elements of Providence and vision, because tears take away the vision, as explained above.
into the Great Sea—This is the aspect of the <nations> that rule over the Jews, the aspect of “but the wicked are like the troubled sea” (Isaiah 57:20). This then produces the aspect of greatness/Providence, the aspect of prayer, which is great, as explained above. And this is:
His voice is heard from one end of the world to the other—That is, He draws Providence from “one end of the world,” from the Final End, “to the other end”—to put an end to the <nation that rules over them>, corresponding to “The end… the end is coming,” as explained above.
6. This is the aspect of tears <shed> at a time of suffering. On account of one’s experiencing affliction and suffering, he therefore needs the aspect of Providence in order that he might be saved, as explained above. This is why we shed tears, in order to draw through them the elements of Providence and vision. This is because Providence and vision are drawn into the tears, in the aspect of “‘The clouds return after the rain’—this is the vision, which is diminished after crying.” That is, they lessen the sight and take away a portion of the vision. Thus it is that vision is drawn into the tears, as explained above.
7. And this is the aspect of “Chizkiyahu wept a great deal” (Isaiah 38:3), which was said when he took sick. Specifically “wept a great deal,” for he infused the weeping with vision and Providence, which are the aspect of greatness/prayer, etc., as explained above.
This is also what was said of David when he wept about his suffering: “until David [had wept] a great deal” (1 Samuel 20:41)—his weeping reached the aspect of Providence, the aspect of greatness, as explained above. This is because through Providence we are saved from all manner of suffering and afflictions, as explained above.
דַּע, שֶׁכָּל מִינֵי צַעַר וְכָל הַיִּסּוּרִים אֵינָם רַק מֵחֶסְרוֹן הַדַּעַת, כִּי מִי שֶׁיֵּשׁ לוֹ דַּעַת, וְיוֹדֵעַ שֶׁהַכֹּל בְּהַשְׁגָּחָה מֵהַשֵּׁם יִתְבָּרַךְ, אֵין לוֹ שׁוּם יִסּוּרִין, וְאֵינוֹ מַרְגִּישׁ שׁוּם צַעַר, כִּי ה' נָתַן וַה' לָקַח (איוב א).
Know! all manner of suffering and all afflictions are due only to a lack of daat. For someone who has daat, and so knows that everything is by Divine Providence, <certainly> experiences no affliction and feels no suffering, because “God has given; God has taken away” (Job 1:21).
וְאַף־עַל־פִּי שֶׁיֵּשׁ יִסּוּרִין שֶׁבְּהֶכְרֵחַ מַרְגִּישִׁים אוֹתָם, כְּגוֹן הַיִּסּוּרִים שֶׁבָּאִים מֵחֲמַת הַהַרְכָּבָה, כְּמוֹ יִסּוּרִים שֶׁיֵּשׁ מִיצִיאַת הַנְּשָׁמָה מִן הַגּוּף, וְהֵם יִסּוּרֵי הַחוֹלֶה שֶׁבָּאִים מֵחֲמַת שֶׁמַּתְחֶלֶת הַנְּשָׁמָה לְהִתְפַּשֵּׁט מִן הַגּוּף, וּמֵחֲמַת שֶׁנִּקְשְׁרָה הַנְּשָׁמָה בְּהַגּוּף בְּקֶשֶׁר אַמִּיץ וְחָזָק, עַל כֵּן בְּהֶכְרֵחַ מַרְגִּישׁ הַיִּסּוּרִים בְּעֵת הַפֵּרוּד, אַף־עַל־פִּי־כֵן הַיִּסּוּרִים קַלִּים מְאֹד וְנוֹחִים לְהִתְקַבֵּל בְּעֵת שֶׁיּוֹדֵעַ בְּדַעַת בָּרוּר שֶׁהַכֹּל בְּהַשְׁגָּחָה מֵהַשֵּׁם יִתְבָּרַךְ, וּמִכָּל שֶׁכֵּן שְׁאָר מִינֵי צַעַר וְיִסּוּרִין, שֶׁאֵין מַרְגִּישִׁין כְּלָל כְּשֶׁיֵּשׁ לוֹ דַּעַת כַּנַּ"ל,
And although there are afflictions that we cannot help but feel, for example the afflictions caused by the [body-soul] compound—such as the affliction caused by the soul’s departure from the body; this being also the affliction of a person who is sick, which stems from the soul beginning to separate from the body, and since the soul is <compounded> with the body through a firm and powerful bond, he cannot help but feel the affliction at the time of separation—nevertheless, the afflictions are very mild, and are bearable when one knows with a clear daat that everything is by Divine Providence. All the more so, other forms of suffering and affliction, which a person does not feel at all when he possesses daat, as explained above.
וְעִקַּר הַצַּעַר מֵהַיִּסּוּרִין, הוּא מֵחֲמַת שֶׁנּוֹטְלִין מִמֶּנּוּ הַדַּעַת כְּדֵי שֶׁיַּרְגִּישׁ הַיִּסּוּרִין:
Thus, in the main, the suffering of the afflictions stems from their taking the daat away from him in order that he should feel the affliction.
וְזֶה עִקַּר צַעַר שֶׁל יִשְׂרָאֵל שֶׁיֵּשׁ לָהֶם בַּגָּלוּת, הַכֹּל הוּא מֵחֲמַת שֶׁנָּפְלוּ מֵהַדַּעַת וְתוֹלִין הַכֹּל בַּטֶּבַע וּבְמִקְרִים וּבְמַזָּל, וּמֵחֲמַת זֶה יֵשׁ לָהֶם צַעַר וְיִסּוּרִין כַּנַּ"ל, וְזֶה בָּא לָהֶם מֵחֲמַת שֶׁהֵם שְׁרוּיִין בֵּין הָעַכּוּ"ם וְלָמְדוּ מֵהֶם, מֵחֲמַת שֶׁרוֹאִין שְׁעָתָם מַצְלַחַת מְאֹד, וְיִשְׂרָאֵל נִבְזִים וּשְׁפָלִים, עַל־כֵּן הֵם לוֹמְדִים מֵהֶם וְתוֹלִין הַכֹּל בְּטֶבַע וּמִקְרֶה, וּמַחֲמַת זֶה בְּעַצְמוֹ יֵשׁ לָהֶם יִסּוּרִים, כִּי אִלּוּ הָיָה לָהֶם דַּעַת שֶׁהַכֹּל בְּהַשְׁגָּחָה. לֹא הָיָה לָהֶם יִסּוּרִים כְּלָל כַּנַּ"ל.
2. And this, in the main, is the suffering that Israel experiences in the exile, all because they have fallen from daat and attribute everything to nature, <coincidences> and fortune. Because of this they experience suffering and affliction, as explained above. This happens to them because they live among the <nations> and have learned from them; because they see fate smiling upon them, while the Jewish people are despised and lowly. They therefore learn from them and attribute everything to nature and coincidence, and because of this itself they experience affliction. For if they had the daat that everything is by Divine Providence, they would experience no affliction whatsoever, as explained above.
וּבֶאֱמֶת יִשְׂרָאֵל הֵם לְמַעְלָה מֵהַטֶּבַע, רַק כְּשֶׁהֵם חוֹטְאִים, חַס וְשָׁלוֹם, אֲזַי נוֹפְלִים אֶל תַּחַת הַטֶּבַע, כְּמוֹ הָעַכּוּ"ם שֶׁהֵם תַּחַת הַמַּזָּל וְהַטֶּבַע, וַאֲזַי יֵשׁ לָהֶם גָּלוּת וָצַעַר, חַס וְשָׁלוֹם, וְעִקַּר הַצַּעַר וְהַגָּלוּת שֶׁלָּהֶם הוּא רַק עַל־יְדֵי־זֶה בְּעַצְמוֹ שֶׁאֵין לָהֶם דַּעַת, וְתוֹלִין בַּטֶּבַע.
In truth, Israel is above nature. However when they sin, God forbid, they become subject to nature, like the <nations>, who are subject to fate and nature. Then, they experience exile and suffering, God forbid. And in the main, their suffering and exile are due only to this itself—that they lack daat, and attribute it to nature.
וּכְשֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא רוֹצֶה לְרַחֵם עַל יִשְׂרָאֵל, וּלְהוֹשִׁיעָם מִגָּלוּתָם, וְלַעֲשוֹת קֵץ וָסוֹף מֵהַמֵּצֵר לָהֶם, אֲזַי מַמְשִׁיךְ עֲלֵיהֶם הַשְׁגָּחָה, וַאֲזַי מַכְנִיעַ וּמְבַטֵּל הַטֶּבַע וְהַמַּזָּל שֶׁהָיָה מְחַיֵּב שֶׁיִּהְיוּ יִשְׂרָאֵל נְתוּנִים תַּחַת יָדָם, וַאֲזַי מְחַיֵּב הַמֵּצֵר לָהֶם, וְיִשְׂרָאֵל עוֹלִים עֲלֵיהֶם עַל יְדֵי הַהַשְׁגָּחָה:
And when the Holy One wishes to show compassion for the Jewish people and save them from their exile, and put an end to the <nation> oppressing them, He then infuses them with Providence, thus subduing and eliminating the nature and fate that obliged Israel to be under their control. Thus He <destroys the nation> that oppresses them, and the Jewish people ascend above them by means of Providence.
וְדַע, שֶׁזֹּאת הַהַשְׁגָּחָה הוּא מַמְשִׁיךְ מִסּוֹף הָעוֹלָם, כִּי לֶעָתִיד בְּעֵת הַקֵּץ יִתְבַּטֵּל הַטֶּבַע לְגַמְרֵי, וְלֹא יִהְיֶה רַק הַשְׁגָּחָה לְבַד, כְּמָה שֶׁכָּתוּב (ישעיהו נ״א:ו׳): כִּי הַשָּׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה, הַיְנוּ שֶׁיִּתְבַּטֵּל הַטֶּבַע שֶׁהִיא עַל פִּי מַעֲרֶכֶת הַכּוֹכָבִים וּמַזָּלוֹת, וְזֶהוּ נִמְלָחוּ, הַיְנוּ שֶׁיִּתְבַּלְבְּלוּ וְיִתְעַרְבְּבוּ כָּל הַמַּזָּלוֹת, וְלֹא יִהְיֶה שׁוּם מַזָּל רַק הַשְׁגָּחָה לְבַד, וְאָז יִהְיוּ יִשְׂרָאֵל לְמַעְלָה.
3. Know, too, that He draws this Providence from the world’s end, for in the Future, at the End of Days, nature will be eliminated entirely. There will not be anything but Providence alone, as it is written (Isaiah 51:6), “For the heavens vanish like smoke, the earth wears away like a garment”—i.e., nature, which is governed by the fixed movements of the stars and constellations, will be voided. This is the meaning of “vanish”—i.e., all the constellations will be <eliminated> and jumbled, such that there will be no fate, just Providence alone. Then, Israel will be on top.
וְעַל־כֵּן גַּם עַתָּה כְּשֶׁהַשֵּׁם יִתְבָּרַךְ רוֹצֶה לַעֲשׂוֹת קֵץ וְסוֹף מֵאֵיזֶה עַכּוּ"ם וְשֶׁיִּהְיוּ יִשְׂרָאֵל לְמַעְלָה, אֲזַי מַמְשִׁיךְ עֲלֵיהֶם הַשְׁגָּחָה מִקֵּץ וְסוֹף הָעוֹלָם, שֶׁאָז לֹא יִהְיֶה רַק הַשְׁגָּחָה, וְעַל־יְדֵי זֹאת הַהַשְׁגָּחָה נִתְעַלִּים יִשְׂרָאֵל, וְנַעֲשֵׂה קֵץ וְסוֹף מֵהָעַכּוּ"ם שֶׁהָיָה מְצֵרָה לָהֶם. וְזֶה בְּחִינַת (יחזקאל ז׳:ב׳): קֵץ בָּא הַקֵּץ; הַיְנוּ כְּשֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא רוֹצֶה לְהָבִיא קֵץ עַל הָעַכּוּ"ם, אֲזַי מַמְשִׁיךְ הַשְׁגָּחָה מִקֵּץ הָאַחֲרוֹן כַּנַּ"ל:
Therefore, now as well, when the Holy One wishes to put an end to some <nation> and that Israel should be on top, He infuses them with Providence from the world’s end, when there will be nothing but Providence. And by means of this Providence the Jewish people ascend, and an end is made of the <nation> that oppressed them. This is the aspect of “The end… the end is coming” (Ezekiel 7:6)—i.e., when the Holy One wishes to <put an end to a nation>, He then draws Providence from the Final End, as explained above.
וּתְפִלָּה הוּא בְּחִינַת הַשְׁגָּחָה לְמַעְלָה מֵהַטֶּבַע, כִּי הַטֶּבַע מְחַיֵּב כָּךְ, וּתְפִלָּה מְשַׁנָּה הַטֶּבַע, וְהוּא בְּחִינוֹת גָּדוֹל, בְּחִינַת (דברים ד׳:ז׳): כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹקִים קְרוֹבִים אֵלָיו כַּה' אֱלֹקֵינוּ בְּכָל קָרְאֵינוּ אֵלָיו; כִּי זֶה גְּדֻלָּתֵנוּ, שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלָּתֵנוּ, וּמְשַׁנֶּה הַטֶּבַע עַל יְדֵי הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וּכְמוֹ שֶׁכָּתוּב (מלכים ח): סַפְּרָה נָּא לִי אֶת הַגְּדוֹלוֹת אֲשֶׁר עָשָׂה אֱלִישָׁע; וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה כז): וֶאֱלִישָׁע דַּעֲבַד – בְּרַחֲמֵי הוּא דַּעֲבַד. נִמְצָא שֶׁתְּפִלָּה שֶׁהִיא בְּחִינַת נִסִּים וְהַשְׁגָּחָה, הֶפֶךְ הַטֶּבַע, הִיא בְּחִינַת גָּדוֹל:
4. Prayer is the aspect of Providence, <the aspect of> transcending nature; for the natural course dictates a certain thing, and prayer changes nature’s course. This is the aspect of greatness, the aspect of “For what nation is so great that they have God so close to it, as God our Lord is, whenever we call upon Him?” (Deuteronomy 4:7). This is our greatness, that God hears our prayers and changes the natural order by means of His Divine Providence. As it is written (2 Kings 8:4), “Tell me, please, of the great things Elisha has done”; and as our Sages, of blessed memory said: That which Elisha accomplished, he accomplished through prayer (Megillah 27a). Thus it is that prayer, which is the aspect of miracles and Providence, is the antithesis of nature—this is the aspect of greatness.
וְזֶה פֵּרוּשׁ מַה שֶּׁהֵשִׁיב אוֹבֵי טַמְיָא לְרַב קְטִינָא (ברכות נט): מַאי גּוֹהָא, בְּשָׁעָה שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא זוֹכֵר אֶת בָּנָיו שֶׁהֵן שְׁרוּיִין בְּצַעַר בֵּין הָעַכּוּ"ם, מוֹרִיד שְׁנֵי דְּמָעוֹת לַיָּם הַגָּדוֹל, וְקוֹלוֹ נִשְׁמָע מִסּוֹף עוֹלָם וְעַד סוֹפוֹ.
5. This is the explanation of what the necromancer answered Rav Ketina: What is an earthquake? At the time the Holy One remembers His children, that they are living in suffering among the <nations>, He sheds two tears into the Great Sea, and His voice is heard from one end of the world to the other (Berakhot 59a).
הַיְנוּ כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא זוֹכֵר שֶׁהֵן שְׁרוּיִין בְּצַעַר בֵּין הָעַכּוּ"ם – בֵּין הָעַכּוּ"ם דַּיְקָא, כִּי זֶה עִקַּר הַצַּעַר, מַה שֶּׁהֵן שְׁרוּיִין בֵּין הָעַכּוּ"ם וְלָמְדוּ מֵהֶם וְנָפְלוּ מֵהַדַּעַת וְתוֹלִין בְּהַמַּזָּל וְהַטֶּבַע, וְזֶה עִקַּר הַצַּעַר שֶׁלָּהֶם כַּנַּ"ל,
That is, when the Holy One recalls that they are living in suffering among the <nations>—specifically among the <nations>, for this is the crux of the suffering, that they reside among the <nations> and have learned from them, so that they have fallen from daat and attribute <everything to nature and fate>. This is the essence of their suffering, as explained above.
וַאֲזַי מוֹרִיד דְּמָעוֹת וְכוּ'. הַיְנוּ שֶׁמַּמְשִׁיךְ עֲלֵיהֶם הַשְׁגָּחָה, כִּי דְּמָעוֹת הֵם בְּחִינוֹת הַשְׁגָּחָה, כְּמָה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קנא:): עַל פָּסוּק (קהלת י״ב:ב׳): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם – זֶה הָרְאוּת, שֶׁהוֹלֵךְ אַחַר הַבֶּכִי. נִמְצָא, שֶׁהַדְּמָעוֹת הֵם לוֹקְחִים חֵלֶק הָרְאוּת, וְהָרְאוּת נִמְשָׁךְ לְתוֹכָם. נִמְצָא, שֶׁהַדְּמָעוֹת הֵם חֶלְקֵי הַהַשְׁגָּחָה וְהָרְאוּת, כִּי הַדְּמָעוֹת לוֹקְחִים הָרְאוּת כַּנַּ"ל.
And this is “He sheds [two] tears…”—i.e., He infuses them with Providence. For tears are the aspect of Providence, as our Sages, of blessed memory, said concerning the verse “The clouds return after the rain” (Ecclesiastes 12:2)—this is the vision, which is diminished after crying (Shabbat 151b). Thus it is that tears take away a portion of the vision, and the vision is drawn into them. Hence the tears are elements of Providence and vision, because tears take away the vision, as explained above.
וְזֶה: וּמוֹרִיד שְׁנֵי דְּמָעוֹת – הַיְנוּ שֶׁמַּמְשִׁיךְ חֶלְקֵי הַהַשְׁגָּחָה.
This is: He sheds two tears—He draws the elements of Providence.
לַיָּם הַגָּדוֹל – הַיְנוּ בְּחִינוֹת הָעַכּוּ"ם הַמּוֹשְׁלִין עַל יִשְׂרָאֵל, בְּחִינַת (ישעיהו נ״ז:כ׳): וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ; וַאֲזַי נַעֲשֶׂה בְּחִינוֹת גָּדוֹל, בְּחִינוֹת הַשְׁגָּחָה, בְּחִינוֹת תְּפִלָּה שֶׁהִיא בְּחִינַת גָּדוֹל כַּנַּ"ל. וְזֶהוּ:
into the Great Sea—This is the aspect of the <nations> that rule over the Jews, the aspect of “but the wicked are like the troubled sea” (Isaiah 57:20). This then produces the aspect of greatness/Providence, the aspect of prayer, which is great, as explained above. And this is:
וְקוֹלוֹ נִשְׁמָע מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ; הַיְנוּ שֶׁמַּמְשִׁיךְ הַשְׁגָּחָה מִסּוֹף הָעוֹלָם מִקֵּץ הָאַחֲרוֹן, עַד סוֹפוֹ – לַעֲשׂוֹת סוֹף וְקֵץ מֵהָעַכּוּ"ם הַמּוֹשְׁלִים בְּיִשְׂרָאֵל, בְּחִינוֹת: קֵץ בָּא הַקֵּץ כַּנַּ"ל:
His voice is heard from one end of the world to the other—That is, He draws Providence from “one end of the world,” from the Final End, “to the other end”—to put an end to the <nation that rules over them>, corresponding to “The end… the end is coming,” as explained above.
וְזֶה בְּחִינַת דְּמָעוֹת שֶׁבּוֹכִין בְּעֵת הַצַּעַר, כִּי מֵאַחַר שֶׁיֵּשׁ לוֹ יִסּוּרִין וָצַעַר, עַל־כֵּן הוּא צָרִיךְ לִבְחִינוֹת הַשְׁגָּחָה, כְּדֵי שֶׁיִּהְיֶה לוֹ יְשׁוּעָה כַּנַּ"ל, וְעַל־כֵּן מוֹרִידִין דְּמָעוֹת כְּדֵי לְהַמְשִׁיךְ עַל יָדָם חֶלְקֵי הַהַשְׁגָּחָה וְהָרְאוּת, כִּי הַהַשְׁגָּחָה וְהָרְאוּת נִמְשָׁךְ לְתוֹךְ הַדְּמָעוֹת, בִּבְחִינוֹת: וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם – זֶה הָרְאוּת, שֶׁהוֹלֵךְ אַחַר הַבֶּכִי; הַיְנוּ שֶׁהֵם מְחַסְּרִים הָרְאוּת וְנוֹטְלִים חֵלֶק מֵהָרְאוּת, נִמְצָא שֶׁהָרְאוּת נִמְשָׁךְ לְתוֹךְ הַדְּמָעוֹת כַּנַּ"ל:
6. This is the aspect of tears <shed> at a time of suffering. On account of one’s experiencing affliction and suffering, he therefore needs the aspect of Providence in order that he might be saved, as explained above. This is why we shed tears, in order to draw through them the elements of Providence and vision. This is because Providence and vision are drawn into the tears, in the aspect of “‘The clouds return after the rain’—this is the vision, which is diminished after crying.” That is, they lessen the sight and take away a portion of the vision. Thus it is that vision is drawn into the tears, as explained above.
וְזֶה בְּחִינוֹת: וַיֵּבְךְּ חִזְקִיָּהוּ בְּכִי גָדוֹל, הַנֶּאֱמַר בְּעֵת שֶׁחָלָה (ישעיהו ל״ח:ג׳). בְּכִי גָּדוֹל דַּיְקָא, כִּי הִמְשִׁיךְ לְתוֹךְ הַבְּכִי אֶת הָרְאוּת וְהַהַשְׁגָּחָה, שֶׁזֶּה בְּחִינוֹת גָּדוֹל, בְּחִינוֹת תְּפִלָּה וְכוּ' כַּנַּ"ל.
7. And this is the aspect of “Chizkiyahu wept a great deal” (Isaiah 38:3), which was said when he took sick. Specifically “wept a great deal,” for he infused the weeping with vision and Providence, which are the aspect of greatness/prayer, etc., as explained above.
וְזֶה מַה שֶּׁנֶּאֱמַר בְּדָוִד בְּעֵת שֶׁבָּכָה עַל צַעֲרוֹ (שמואל־א כ): עַד דָּוִד הִגְדִּיל – שֶׁהִגִּיעַ בְּכִיָּתוֹ לִבְחִינוֹת הַשְׁגָּחָה, בְּחִינוֹת גָּדוֹל כַּנַּ"ל, כִּי עַל־יְדֵי הַהַשְׁגָּחָה נִצּוֹלִים מִכָּל מִינֵי צַעַר וְיִסּוּרִין כַּנַּ"ל:
This is also what was said of David when he wept about his suffering: “until David [had wept] a great deal” (1 Samuel 20:41)—his weeping reached the aspect of Providence, the aspect of greatness, as explained above. This is because through Providence we are saved from all manner of suffering and afflictions, as explained above.