Know! when a person encounters opposition, he should not take a stand against his enemy, saying, “Whatever he does to me I will repay in kind.” For this causes his enemy to achieve his goal; it enables [his enemy] to see happen to him, God forbid, what he wanted to see happen to him.
On the contrary, it is right that he judge them favorably and do for them every good. This is the aspect of “Let my soul be like earth to everyone” (Berakhot 17a)—like the earth, everyone treads on it, yet it provides them with every good: food, drink, gold, silver and precious stones; it all comes from the earth. Similarly, even though they oppose him and seek his harm, he should nevertheless do for them every good, like the earth, as explained above.
This is analogous to the case of a person who digs under his neighbor’s house. If [his neighbor] positions himself so that he likewise starts digging in his direction, then the person [who began the] digging will certainly reach his goal with ease. However, if one person digs and his neighbor positions himself inside, pouring earth and creating a mound in his way, then he overturns the other’s plan. The enemy is then unable to accomplish his goal.
Similarly, one should not take a stand against one’s enemies, working against them, for this is the aspect of digging just like the enemy, making it easier for them to reach their goal. However, by means of the aspect of earth, the aspect of “Let my soul be like earth,” he overturns his enemies’ plan, as explained above. Then, “He who digs a pit will fall into it” (Proverbs 26:27). He falls and remains in the pit that he dug for his neighbor as a result of the earth that was poured on it. For his neighbor stands there pouring earth in his way, by means of the aspect of “Let my soul be like earth,” as explained above.
2. This is all when his opponents are wicked people. However, when those who oppose him are tzaddikim, then certainly their intention is only for good, as they elevate and raise him up by this and mitigate the judgments against him. It is like a person digging under his neighbor to [secretly] throw him a nice present. We find something similar in connection with charity. There were a number of Talmudic Sages who would hand out charity secretly, so that the one receiving it would not know (Ketuvot 67b). The same is true of the opposition of tzaddikim, which is actually their giving him good secretly and in concealment, as mentioned above.
{“When merei’im (evildoers) rise up against me, my ears hear it. The tzaddik flourishes like a tamar (date palm)…” (Psalms 92:12, 13) .} This is what David requested, “When evildoers rise up against me….” For just as there is a date palm of holiness, the aspect of “The tzaddik flourishes like a date palm,” contrasting it is the date palm of the Other Side. This is the aspect of “leaven the size of a kotevet”; a kotevet is a date—i.e., the date palm of the Other Side. This is because seor (leaven) is the encompassing of and strength behind the judgments, for it is the aspect of the Name Elohim when squared and expanded, as is brought. This is why it is called TaMaR (date palm), suggesting TeMuRah (inversion)—i.e., the Other Side, which is called temurah, for the inversion of wisdom is foolishness, the inversion of life [is death]…, as is brought.
Now, the source of the judgments and of the Other Side is dispute of holiness. This is because the Other Side is an aspect of dispute, their source being dispute of holiness. And judgment is mitigated only at its source. Therefore, by means of the disputes of the tzaddikim, which are dispute of holiness, the judgments are mitigated at their source, as explained above. Through this “The tzaddik flourishes like a date palm,” for the date palm of the Other Side has been mitigated and nullified by means of the dispute, which is the mitigation of judgments at their source.
Thus it is that the opposition of tzaddikim is a great benefit. Yet, since the Other Side and the judgments—which are bona fide dispute—evolve from and are connected to there, it is therefore possible to imagine that the opposition of tzaddikim is likewise the bona fide dispute of hatred, God forbid, because they are connected to there, as explained above. However, the truth is that it is only for the good.
This is what David requested, that when tzaddikim oppose him, he should hear from it only good, for certainly their intention is for good, as explained above.
This is: When merei’im rise up against me—I. e., the dispute of the tzaddikim, who are brothers and rei ’im (friends). This is the aspect of “two friends who never part” (Zohar III, 4a), for they certainly are filled with love.
And when they rise up against me, my ears hear it. The tzaddik flourishes like a date palm—He should hear from the opposition only the good they do for him with this; this being the aspect of “The tzaddik flourishes like a date palm,” of mitigating judgments, as explained above. Nor should he mistakenly think, God forbid, that it is bona fide opposition, so as not to allow them a connection with this opposition, for this opposition is only for the good, as explained above.
3. All cures, too, come from the earth. Therefore, when the earth gives forth its yield, instilling strength in all the trees and plants—i.e., at the time of ripening, during the month of Iyyar—then all the cures have greater potency, for that is when the earth suffuses them with strength. At others times, however, even if one were to take those very same cures, they would not have this potency. This is the reason we take cures during the month of Iyyar, which is May.
Foremost is the Land of Israel, for all the lands receive from the residue of the Land of Israel (Taanit 10a). And the Land of Israel has two aspects: there are times when it is called “the Land of Kanaan,” and other times when it is called simply “the Land.”
That is, when there is dispute, it is called “the Land of Kanaan,” the aspect of kan ani; as our Sages, of blessed memory, commented concerning the verse (Zechariah 14:21) “there will not be KaNaANI”—there will not be KaN ANI (a poor person here) (Pesachim 50a). Thus it is that Kanaan is the aspect of “a poor person here.” This is caused by dispute, for one dispute thwarts one hundred livelihoods.
This is also the aspect of “There was quarreling between Avram’s herdsmen and Lot’s herdsmen, and the Kanaani were then in the land” (Genesis 13:7). As a result of the quarreling and dispute, “the kanaani …,” for it is then called the aspect of the Land of Kanaan, as explained above.
However, when there is peace, it is called simply “the Land.” Then, it is the aspect of “the Land will give forth its yield” (Psalms 67:7)—it gives its strength to all the earth’s yield, and so all the cures are potent, as explained above.
Therefore, the letters IYYaR are an acronym of “Oyevai Yashuvu Yeivoshu Raga (My enemies will turn back and be instantly shamed)” (Psalms 6:11). For that is when there are all the cures, which are the aspect of peace, the aspect of “the Land will give forth its yield,” as explained above. This is the opposite of dispute, which is the aspect of the Land of Kanaan, as explained above.
4. Know, too, that the main honor of Shabbat is eating, as it is written “Eat it today” (Exodus 16:25). This is because Shabbat eating is very precious, for it is entirely Godliness, entirely holy, as has been explained. It is therefore a great mitzvah to make the Shabbat meals plenteous, and doing so is a rectification for Shabbat desecration. For it is impossible to avoid desecrating the Shabbat, because it takes little to be guilty of desecrating the Shabbat, God forbid. Yet the rectification is by means of Shabbat eating.
This is because ChiLuL (desecration of) Shabbat is an aspect of ChaLaL (a corpse), of death, an aspect of “If a chalal is found in the Land” (Deuteronomy 21:1). Thus when someone’s first wife dies, his stride is shortened, as taught by our Sages, of blessed memory (Sanhedrin 22a). Shabbat is the aspect of one’s first wife, as our Sages taught: Shabbat said to the Holy One, “You provided everyone with a mate, except for me.” And God answered her that her mate is the Congregation of Israel (Bereishit Rabbah 11:8). Thus it is that desecration of the Shabbat is the aspect of shortened strides, the aspect of “his stride is shortened,” as explained above.
Yet, see, we can conclude the reverse. For on the contrary, our Sages, of blessed memory, prohibited taking overly large strides on Shabbat (Shabbat 113b). Rather, on Shabbat we must take small strides specifically.
Know, however, that when we perform a mitzvah during the week—each mitzvah being a entire structure—there are places from which the Other Side draws sustenance. These are the “feet” of the mitzvah, from which the Other Side is sustained, in the aspect of “Her feet descend to death” (Proverbs 5:5). But on Shabbat, the feet ascend from the forces of evil, in the aspect of “If you turn back your feet on Shabbat” (Isaiah 58:13)—for on Shabbat we return the feet of the mitzvah to holiness, and then it begins to walk before God.
Now, certainly, when [the mitzvah] first starts walking, it cannot make a well-trodden route. Rather, it is still a faint path, [mere] footsteps. Yet this is analogous to an infant starting to walk. Initially, he cannot walk well. Nevertheless, because of the father’s great love for and delight in his son, he turns his [son’s] footsteps into a route. As we see, when the infant does some small thing or says something, even though it is not especially clever, because of the father’s love and the delight he takes from this, he holds the thing dear and amplifies it, and stretches it into something big.
The same is true of God when the mitzvah begins to walk, or when a person creates some new road to God. Although at first it is a faint path, nevertheless, because of the great delight God takes from it, He turns his footsteps into a well-trodden route. {“Righteousness walks before him, and he sets his footsteps on the road” (Psalms 85:14) .}
This is the aspect of “Righteousness walks before him.” “Righteousness” is the mitzvot, as it is written (Psalms 119:172), “All Your mitzvot are righteousness.” When the mitzvah begins to walk before God, then “he sets his footsteps on the road”—God makes a well-trodden route out of his footsteps, which are only a faint path. And due to His delight, He turns his footsteps, which are only a faint path, into a broad, well-trodden route, as explained above.
And all this is accomplished by means of Shabbat eating, from which we receive the strength of the feet, in the aspect of “Eat well and it will be noticeable in the feet” (Shabbat 152a). For by means of eating, the feet receive strength, and then the footsteps—which are only a faint path, small strides—are turned into a well-trodden route, as explained above.
This is the aspect of “On [this day] we take small strides; we eat on it to bless three times” (Shabbat Table Song). That is, on Shabbat we take small strides, which on the face of it is surprising since, on the contrary, “when someone’s first wife dies, his stride is shortened.” Shabbat, however, is the aspect of one’s first wife, as explained above. It would thus be right to take large and broad strides on [Shabbat].
However, “we eat on it to bless three times.” That is, we eat the Shabbat meals, and by means of this the small strides are genuinely rectified and broadened. And they are turned into a well-trodden route, in the aspect of “he sets his footsteps on the road.” Therefore, Shabbat eating rectifies the desecration of Shabbat, which is the aspect of shortened strides, as explained above. This is because through Shabbat eating the shortened strides are broadened, and a well-trodden route is made from them, as explained above.
6. “Woe is me, for I have sojourned in Meshekh” (Psalms 120:5). While praying, [King David] would picture himself in distress over having succumbed to fallen fears, which stem MiShaKh (from the 320) judgments. This is, “I have sojourned in MeSheKh .” In addition, the numerical value of TaMaR is twice ShaKh, as is brought.
דַּע, כְּשֶׁיֵּשׁ מַחֲלֹקֶת עַל הָאָדָם, אֵין לַעֲמֹד עַצְמוֹ כְּנֶגֶד הַשּׂוֹנְאִים, לוֹמַר: כְּמוֹ שֶׁעוֹשֶׂה לִי כֵּן אֶעֱשֶׂה לוֹ כְּנֶגְדּוֹ; כִּי זֶה גּוֹרֵם שֶׁהַשּׂוֹנֵא יָבוֹא לִמְבֻקָּשׁוֹ, לִרְאוֹת בּוֹ, חַס וְשָׁלוֹם, מַה שֶּׁהוּא רוֹצֶה לִרְאוֹת בּוֹ,
Know! when a person encounters opposition, he should not take a stand against his enemy, saying, “Whatever he does to me I will repay in kind.” For this causes his enemy to achieve his goal; it enables [his enemy] to see happen to him, God forbid, what he wanted to see happen to him.
רַק אַדְּרַבָּא, רָאוּי לָדוּן אוֹתָם לְכַף זְכוּת, וְלַעֲשׂוֹת לָהֶם כָּל הַטּוֹבוֹת, בְּחִינוֹת: וְנַפְשִׁי כְּעָפָר לַכֹּל תִּהְיֶה – כְּמוֹ הֶעָפָר שֶׁהַכֹּל דָּשִׁין עָלֶיהָ, וְהִיא נוֹתֶנֶת לָהֶם כָּל הַטּוֹבוֹת: אֲכִילָה וּשְׁתִיָּה וְזָהָב וְכֶסֶף וַאֲבָנִים טוֹבוֹת – הַכֹּל הָיָה מִן הֶעָפָר; כְּמוֹ כֵן אַף־עַל־פִּי שֶׁהֵם חוֹלְקִים עָלָיו וּמְבַקְּשִׁים רָעָתוֹ, אַף־עַל־פִּי־כֵן יֵעָשֶׂה לָהֶם כָּל הַטּוֹבוֹת, כְּמוֹ הֶעָפָר כַּנַּ"ל.
On the contrary, it is right that he judge them favorably and do for them every good. This is the aspect of “Let my soul be like earth to everyone” (Berakhot 17a)—like the earth, everyone treads on it, yet it provides them with every good: food, drink, gold, silver and precious stones; it all comes from the earth. Similarly, even though they oppose him and seek his harm, he should nevertheless do for them every good, like the earth, as explained above.
וְהוּא כְּמָשָׁל, כְּשֶׁאֶחָד חוֹתֵר תַּחַת בֵּית חֲבֵרוֹ, אִם הוּא יַעֲמֹד עַצְמוֹ וְיַחְתֹּר גַּם כֵּן כְּנֶגְדּוֹ, אֲזַי בְּוַדַּאי בְּקַל יָבוֹא הַחוֹתֵר לִמְבֻקָּשׁוֹ, אֲבָל כְּשֶׁאֶחָד חוֹתֵר וַחֲבֵרוֹ עוֹמֵד בִּפְנִים וְשׁוֹפֵךְ עָפָר וְעוֹשֶׂה תֵּל כְּנֶגְדּוֹ – אֲזַי מֵפִיר מַחֲשַׁבְתּוֹ, וְאֵינוֹ יָכוֹל הַשּׂוֹנֵא לַעֲשׂוֹת מְבֻקָּשׁוֹ.
This is analogous to the case of a person who digs under his neighbor’s house. If [his neighbor] positions himself so that he likewise starts digging in his direction, then the person [who began the] digging will certainly reach his goal with ease. However, if one person digs and his neighbor positions himself inside, pouring earth and creating a mound in his way, then he overturns the other’s plan. The enemy is then unable to accomplish his goal.
כְּמוֹ כֵן אֵין לַעֲמֹד כְּנֶגֶד הַשּׂוֹנְאִים לַעֲשׂוֹת כְּנֶגְדָּם, שֶׁזֶּהוּ בְּחִינַת שֶׁחוֹתֵר גַּם כֵּן כְּמוֹ הַשּׂוֹנֵא, שֶׁעַל־יְדֵי־זֶה יָבוֹא לִמְבֻקָּשׁוֹ בְּקַל. אֲבָל עַל־יְדֵי בְּחִינַת עָפָר, בְּחִינַת וְנַפְשִׁי כֶּעָפָר כַּנַּ"ל, עַל־יְדֵי־זֶה מֵפִיר מַחֲשֶׁבֶת הַשּׂוֹנֵא כַּנַּ"ל, וַאֲזַי כּוֹרֶה שַׁחַת בָּהּ יִפֹּל, כִּי נוֹפֵל וְנִשְׁאָר בְּהַשַּׁחַת שֶׁכָּרָה עַל חֲבֵרוֹ עַל יְדֵי הֶעָפָר שֶׁנִּשְׁפָּךְ עָלָיו, כִּי חֲבֵרוֹ עוֹמֵד וְשׁוֹפֵךְ עָלָיו עָפָר כְּנֶגְדּוֹ כַּנַּ"ל, עַל־יְדֵי בְּחִינַת וְנַפְשִׁי כְּעָפָר כַּנַּ"ל:
Similarly, one should not take a stand against one’s enemies, working against them, for this is the aspect of digging just like the enemy, making it easier for them to reach their goal. However, by means of the aspect of earth, the aspect of “Let my soul be like earth,” he overturns his enemies’ plan, as explained above. Then, “He who digs a pit will fall into it” (Proverbs 26:27). He falls and remains in the pit that he dug for his neighbor as a result of the earth that was poured on it. For his neighbor stands there pouring earth in his way, by means of the aspect of “Let my soul be like earth,” as explained above.
וְכָל זֶה כְּשֶׁהַחוֹלְקִים הֵם רְשָׁעִים, אֲבָל כְּשֶׁחוֹלְקִים עָלָיו צַדִּיקִים, בְּוַדַּאי כַּוָּנָתָם הוּא רַק לְטוֹבָה, שֶׁמְּרִימִין וּמְנַשְּׂאִין אוֹתוֹ עַל־יְדֵי־זֶה, וּמַמְתִּיקִים דִּינִים מֵעָלָיו, וְהוּא כְּמוֹ אֶחָד שֶׁחוֹפֵר עַצְמוֹ תַּחַת חֲבֵרוֹ וּמַשְׁלִיךְ לוֹ מַתָּנָה טוֹבָה, וּכְמוֹ שֶׁמָּצִינוּ כְּעֵין זֶה בִּצְדָקָה, שֶׁכַּמָּה תַּנָּאִים הִשְׁלִיכוּ צְדָקוֹת בְּהֶצְנֵעַ, כְּדֵי שֶׁלֹּא יֵדַע הַמְקַבֵּל (כתובות סז:), כֵּן זֹאת הַמַּחֲלֹקֶת שֶׁל צַדִּיקִים הוּא שֶׁנּוֹתְנִין לוֹ טוֹבָה בְּהֶעְלֵם וְהֶצְנֵעַ כַּנַּ"ל.
2. This is all when his opponents are wicked people. However, when those who oppose him are tzaddikim, then certainly their intention is only for good, as they elevate and raise him up by this and mitigate the judgments against him. It is like a person digging under his neighbor to [secretly] throw him a nice present. We find something similar in connection with charity. There were a number of Talmudic Sages who would hand out charity secretly, so that the one receiving it would not know (Ketuvot 67b). The same is true of the opposition of tzaddikim, which is actually their giving him good secretly and in concealment, as mentioned above.
וְזֶה שֶׁבִּקֵּשׁ דָּוִד (תהילים צ״ב:י״ב): בַּקָּמִים עָלַי מְרֵעִים וְכוּ'. כִּי יֵשׁ תָּמָר בִּקְדֻשָּׁה, בְּחִינַת: צַדִּיק כַּתָּמָר יִפְרָח (שם); וּכְנֶגְדּוֹ תָּמָר בְּסִטְרָא אָחֳרָא, בְּחִינַת: שְׂאוֹר בְּכַכּוֹתֶבֶת, וְכוֹתֶבֶת הִיא תְּמָרָה, הַיְנוּ הַתָּמָר שֶׁבְּסִטְרָא אָחֳרָא, כִּי שְׂאוֹר הוּא כְּלָלוּת וְתֹקֶף הַדִּינִים, כִּי הוּא בְּחִינַת אֱלֹקִים בְּרִבּוּעַ וּבְמִלּוּי כַּמּוּבָא, וְעַל כֵּן נִקְרָא תָּמָר, לְשׁוֹן תְּמוּרָה, הַיְנוּ הַסִּטְרָא אָחֳרָא שֶׁהִיא נִקְרֵאת תְּמוּרָה, כִּי תְּמוּרַת חָכְמָה – אִוֶּלֶת, תְּמוּרַת חַיִּים וְכוּ', כַּמּוּבָא (בספר יצירה).
{“When merei’im (evildoers) rise up against me, my ears hear it. The tzaddik flourishes like a tamar (date palm)…” (Psalms 92:12, 13) .} This is what David requested, “When evildoers rise up against me….” For just as there is a date palm of holiness, the aspect of “The tzaddik flourishes like a date palm,” contrasting it is the date palm of the Other Side. This is the aspect of “leaven the size of a kotevet”; a kotevet is a date—i.e., the date palm of the Other Side. This is because seor (leaven) is the encompassing of and strength behind the judgments, for it is the aspect of the Name Elohim when squared and expanded, as is brought. This is why it is called TaMaR (date palm), suggesting TeMuRah (inversion)—i.e., the Other Side, which is called temurah, for the inversion of wisdom is foolishness, the inversion of life [is death]…, as is brought.
וְשֹׁרֵשׁ הַדִּינִים וְהַסִּטְרָא אָחֳרָא הוּא מַחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, כִּי הַסִּטְרָא אָחֳרָא הוּא בְּחִינַת מַחֲלֹקֶת, וְשָׁרְשָׁם – מַחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, וְאֵין הַדִּין נִמְתָּק אֶלָּא בְּשָׁרְשׁוֹ, וְעַל־כֵּן עַל־יְדֵי מַחֲלֹקֶת שֶׁל צַדִּיקִים, שֶׁהִיא מַחֲלֹקֶת שֶׁבִּקְדֻשָּׁה, עַל־יְדֵי־זֶה נִמְתָּקִים הַדִּינִים בְּשָׁרְשָׁן כַּנַּ"ל, וְעַל־יְדֵי־זֶה צַדִּיק כַּתָּמָר יִפְרָח, כִּי נִמְתָּק וְנִתְבַּטֵּל הַתָּמָר דְּסִטְרָא אָחֳרָא עַל־יְדֵי הַמַּחֲלֹקֶת, שֶׁהִיא בְּחִינַת הַמְתָּקַת הַדִּינִים בְּשָׁרְשָׁן,
Now, the source of the judgments and of the Other Side is dispute of holiness. This is because the Other Side is an aspect of dispute, their source being dispute of holiness. And judgment is mitigated only at its source. Therefore, by means of the disputes of the tzaddikim, which are dispute of holiness, the judgments are mitigated at their source, as explained above. Through this “The tzaddik flourishes like a date palm,” for the date palm of the Other Side has been mitigated and nullified by means of the dispute, which is the mitigation of judgments at their source.
נִמְצָא שֶׁמַּחֲלֹקֶת שֶׁל צַדִּיקִים הִיא טוֹבָה גְּדוֹלָה, רַק מֵחֲמַת שֶׁמִּשָּׁם נִשְׁתַּלְשֵׁל וְנֶאֱחָז הַסִּטְרָא אָחֳרָא וְהַדִּינִים, שֶׁהֵם מַחֲלֹקֶת גְּמוּרָה, עַל כֵּן אֶפְשָׁר שֶׁיִּדְּמֶה שֶׁהַמַּחֲלֹקֶת שֶׁל צַדִּיקִים הִיא גַּם כֵּן מַחֲלֹקֶת גָּמוּר שֶׁל שִׂנְאָה חַס וְשָׁלוֹם, מֵחֲמַת שֶׁהֵם נֶאֱחָזִין שָׁם כַּנַּ"ל, אֲבָל בֶּאֱמֶת הוּא רַק לְטוֹבָה.
Thus it is that the opposition of tzaddikim is a great benefit. Yet, since the Other Side and the judgments—which are bona fide dispute—evolve from and are connected to there, it is therefore possible to imagine that the opposition of tzaddikim is likewise the bona fide dispute of hatred, God forbid, because they are connected to there, as explained above. However, the truth is that it is only for the good.
וְזֶה שֶׁבִּקֵּשׁ דָּוִד, כְּשֶׁיִּהְיֶה עָלָיו מַחֲלֹקֶת שֶׁל צַדִּיקִים, שֶׁלֹּא יִשְׁמַע מִן הַמַּחֲלֹקֶת רַק טוֹבוֹת, כִּי בְּוַדַּאי כַּוָּנָתָם לְטוֹבָה כַּנַּ"ל,
This is what David requested, that when tzaddikim oppose him, he should hear from it only good, for certainly their intention is for good, as explained above.
וְזֶה: בַּקָּמִים עָלַי מְרֵעִים, הַיְנוּ מַחֲלֹקֶת שֶׁל צַדִּיקִים, שֶׁהֵם אַחִים וְרֵעִים, בְּחִינַת תְּרֵין רֵעִין דְּלָא מִתְפָּרְשִׁין (זוהר ויקרא עא), כִּי בְּוַדַּאי הֵם אוֹהֲבִים גְּדוֹלִים.
This is: When merei’im rise up against me—I. e., the dispute of the tzaddikim, who are brothers and rei ’im (friends). This is the aspect of “two friends who never part” (Zohar III, 4a), for they certainly are filled with love.
וּכְשֶׁהֵם יָקוּמוּ עָלַי: תִּשְׁמַעְנָה אָזְנָי צַדִּיק כַּתָּמָר יִפְרָח – שֶׁלֹּא יִשְׁמַע מִן הַמַּחֲלֹקֶת כִּי אִם הַטּוֹבוֹת שֶׁעוֹשִׂין לוֹ בָּזֶה, שֶׁהוּא בְּחִינַת צַדִּיק כַּתָּמָר יִפְרָח, בְּחִינַת הַמְתָּקַת הַדִּינִים כַּנַּ"ל, וְלֹא יִטְעֶה, חַס וְשָׁלוֹם, שֶׁהִיא מַחֲלֹקֶת גְּמוּרָה, חַס וְשָׁלוֹם, כַּנַּ"ל, כְּדֵי שֶׁלֹּא לִתֵּן לָהֶם אֲחִיזָה בְּזֹאת הַמַּחֲלֹקֶת, כִּי זֹאת הַמַּחֲלֹקֶת הוּא רַק לְטוֹבָה כַּנַּ"ל:
And when they rise up against me, my ears hear it. The tzaddik flourishes like a date palm—He should hear from the opposition only the good they do for him with this; this being the aspect of “The tzaddik flourishes like a date palm,” of mitigating judgments, as explained above. Nor should he mistakenly think, God forbid, that it is bona fide opposition, so as not to allow them a connection with this opposition, for this opposition is only for the good, as explained above.
גַּם כָּל הָרְפוּאוֹת בָּאִין מִן הָאָרֶץ, וְעַל כֵּן בְּעֵת שֶׁהָאָרֶץ נוֹתֶנֶת יְבוּלָהּ, שֶׁנּוֹתֶנֶת כֹּחַ בְּכָל הָאִילָנוֹת וְהַצְּמָחִים, דְּהַיְנוּ בִּזְמַן הַחֲנִיטָה, שֶׁהוּא בְּחֹדֶשׁ אִיָּר, אֲזַי יֵשׁ כֹּחַ יוֹתֵר בְּכָל הָרְפוּאוֹת, כִּי אָז נוֹתֶנֶת הָאָרֶץ בָּהֶם כֹּחַ. אֲבָל בִּזְמַן אַחֵר, אֲפִלּוּ אִם יִקְחוּ אוֹתָן הָרְפוּאוֹת בְּעַצְמָן, אֵין לָהֶם זֶה הַכֹּחַ, וְעַל כֵּן לוֹקְחִין רְפוּאוֹת בְּחֹדֶשׁ אִיָּר, שֶׁהוּא "מַייא".
3. All cures, too, come from the earth. Therefore, when the earth gives forth its yield, instilling strength in all the trees and plants—i.e., at the time of ripening, during the month of Iyyar—then all the cures have greater potency, for that is when the earth suffuses them with strength. At others times, however, even if one were to take those very same cures, they would not have this potency. This is the reason we take cures during the month of Iyyar, which is May.
וְעִקָּר הוּא אֶרֶץ יִשְׂרָאֵל, כִּי כָּל הָאֲרָצוֹת מְקַבְּלִין מִתַּמְצִית אֶרֶץ־יִשְׂרָאֵל. וְאֶרֶץ יִשְׂרָאֵל יֵשׁ לָהּ שְׁתֵּי בְּחִינוֹת: לִפְעָמִים נִקְרֵאת אֶרֶץ כְּנַעַן, וְלִפְעָמִים נִקְרֵאת אֶרֶץ סְתָם.
Foremost is the Land of Israel, for all the lands receive from the residue of the Land of Israel (Taanit 10a). And the Land of Israel has two aspects: there are times when it is called “the Land of Kanaan,” and other times when it is called simply “the Land.”
הַיְנוּ כְּשֶׁיֵּשׁ מַחֲלֹקֶת, אֲזַי נִקְרֵאת אֶרֶץ כְּנַעַן, בְּחִינַת כָּאן עָנִי, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ) עַל פָּסוּק: וְלֹא יִהְיֶה כְּנַעֲנִי – אֵין כָּאן עָנִי. נִמְצָא כְּנַעַן הוּא בְּחִינוֹת כָּאן עָנִי, וְזֶה עַל יְדֵי מַחֲלֹקֶת, כִּי מַחֲלֹקֶת אַחַת דּוֹחָה מֵאָה פַּרְנָסוֹת:
That is, when there is dispute, it is called “the Land of Kanaan,” the aspect of kan ani; as our Sages, of blessed memory, commented concerning the verse (Zechariah 14:21) “there will not be KaNaANI”—there will not be KaN ANI (a poor person here) (Pesachim 50a). Thus it is that Kanaan is the aspect of “a poor person here.” This is caused by dispute, for one dispute thwarts one hundred livelihoods.
וְזֶה בְּחִינוֹת (בראשית י״ג:ז׳): וַיְהִי רִיב בֵּין רוֹעֵי מִקְנֵה אַבְרָם וּבֵין רוֹעֵי מִקְנֵה לוֹט וְהַכְּנַעֲנִי אָז בָּאָרֶץ – שֶׁעַל־יְדֵי הָרִיב וְהַמַּחֲלֹקֶת, עַל־יְדֵי־זֶה וְהַכְּנַעֲנִי וְכוּ', כִּי אֲזַי נִקְרֵאת בְּחִינַת אֶרֶץ כְּנַעַן כַּנַּ"ל.
This is also the aspect of “There was quarreling between Avram’s herdsmen and Lot’s herdsmen, and the Kanaani were then in the land” (Genesis 13:7). As a result of the quarreling and dispute, “the kanaani …,” for it is then called the aspect of the Land of Kanaan, as explained above.
אֲבָל כְּשֶׁיֵּשׁ שָׁלוֹם, אֲזַי הִיא נִקְרֵאת בְּחִינַת אֶרֶץ סְתָם, וַאֲזַי הִיא בְּחִינַת: אֶרֶץ נָתְנָה יְבוּלָהּ (תהילים ס״ז:ז׳) – שֶׁנּוֹתֶנֶת כֹּחוֹתֶיהָ לְכָל יְבוּל הָאָרֶץ, וַאֲזַי יֵשׁ כֹּחַ לְכָל הָרְפוּאוֹת כַּנַּ"ל.
However, when there is peace, it is called simply “the Land.” Then, it is the aspect of “the Land will give forth its yield” (Psalms 67:7)—it gives its strength to all the earth’s yield, and so all the cures are potent, as explained above.
וְעַל־כֵּן אוֹתִיּוֹת אִיָּיר רָאשֵׁי־תֵּבוֹת: אֹיְבַי יָשׁוּבוּ יֵבֹשׁוּ רָגַע (תהילים ו׳:י״א); כִּי אֲזַי הֵם כָּל הָרְפוּאוֹת שֶׁהֵם בְּחִינַת שָׁלוֹם, בְּחִינַת: אֶרֶץ נָתְנָה יְבוּלָהּ כַּנַּ"ל, שֶׁהוּא הֶפֶךְ הַמַּחֲלֹקֶת, שֶׁהִיא בְּחִינַת אֶרֶץ כְּנַעַן כַּנַּ"ל:
Therefore, the letters IYYaR are an acronym of “Oyevai Yashuvu Yeivoshu Raga (My enemies will turn back and be instantly shamed)” (Psalms 6:11). For that is when there are all the cures, which are the aspect of peace, the aspect of “the Land will give forth its yield,” as explained above. This is the opposite of dispute, which is the aspect of the Land of Kanaan, as explained above.
וְדַע שֶׁעִקַּר כְּבוֹד שַׁבָּת הִיא הָאֲכִילָה, כְּמוֹ שֶׁכָּתוּב (שמות ט״ז:כ״ה): אִכְלוּהוּ הַיּוֹם, כִּי אֲכִילַת שַׁבָּת יְקָרָה מְאֹד, כִּי הוּא כֻּלּוֹ אֱלֹהוּת כֻּלּוֹ קֹדֶשׁ, וְכַמְבֹאָר (לעיל בסי' נ"ז). וְעַל כֵּן מִצְוָה גְּדוֹלָה לְהַרְבּוֹת בִּסְעֻדַּת שַׁבָּת, וְהוּא תִּקּוּן לְחִלּוּל שַׁבָּת, כִּי מֵחִלּוּל שַׁבָּת אִי אֶפְשָׁר לִזָּהֵר, כִּי בְּקַל אֶפְשָׁר לְהִכָּשֵׁל בְּחִלּוּל שַׁבָּת, חַס וְשָׁלוֹם. וְהַתִּקּוּן הוּא עַל־יְדֵי הָאֲכִילָה שֶׁל שַׁבָּת,
4. Know, too, that the main honor of Shabbat is eating, as it is written “Eat it today” (Exodus 16:25). This is because Shabbat eating is very precious, for it is entirely Godliness, entirely holy, as has been explained. It is therefore a great mitzvah to make the Shabbat meals plenteous, and doing so is a rectification for Shabbat desecration. For it is impossible to avoid desecrating the Shabbat, because it takes little to be guilty of desecrating the Shabbat, God forbid. Yet the rectification is by means of Shabbat eating.
כִּי חִלּוּל שַׁבָּת הוּא בְּחִינוֹת חָלָל, בְּחִינַת הִסְתַּלְּקוּת, בְּחִינוֹת: כִּי יִמָּצֵא חָלָל בַּאֲדָמָה (דברים כ״א:א׳). וּמִי שֶׁמֵּתָה אִשְׁתּוֹ הָרִאשׁוֹנָה, פְּסִיעוֹתָיו מִתְקַצְּרוֹת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין כב), וְשַׁבָּת הִיא בְּחִינַת אִשְׁתּוֹ רִאשׁוֹנָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה פרשה יא), שֶׁאָמְרָה שַׁבָּת לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא: לַכֹּל נָתַתָּ בֶּן זוּג וְלִי לֹא נָתַתָּ, וֶהֱשִׁיבָהּ הַשֵּׁם יִתְבָּרַךְ שֶׁכְּנֶסֶת יִשְׂרָאֵל הוּא בֶּן זוּג שֶׁלָּהּ. נִמְצָא שֶׁחִלּוּל שַׁבָּת הוּא בְּחִינוֹת פְּסִיעוֹת קְצָרוֹת, בְּחִינוֹת פְּסִיעוֹתָיו מִתְקַצְּרוֹת כַּנַּ"ל.
This is because ChiLuL (desecration of) Shabbat is an aspect of ChaLaL (a corpse), of death, an aspect of “If a chalal is found in the Land” (Deuteronomy 21:1). Thus when someone’s first wife dies, his stride is shortened, as taught by our Sages, of blessed memory (Sanhedrin 22a). Shabbat is the aspect of one’s first wife, as our Sages taught: Shabbat said to the Holy One, “You provided everyone with a mate, except for me.” And God answered her that her mate is the Congregation of Israel (Bereishit Rabbah 11:8). Thus it is that desecration of the Shabbat is the aspect of shortened strides, the aspect of “his stride is shortened,” as explained above.
וְהִנֵּה מָצִינוּ לְהֵפֶךְ, כִּי הֲלֹא אַדְּרַבָּא, רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָסְרוּ לִפְסֹעַ בְּשַׁבָּת פְּסִיעָה גַּסָּה (שבת קיג:), וְצָרִיךְ דַּוְקָא לִפְסֹעַ בְּשַׁבָּת פְּסִיעָה קְטַנָּה.
Yet, see, we can conclude the reverse. For on the contrary, our Sages, of blessed memory, prohibited taking overly large strides on Shabbat (Shabbat 113b). Rather, on Shabbat we must take small strides specifically.
אַךְ דַּע, כִּי בְּחֹל, כְּשֶׁעוֹשִׂין מִצְוָה, וְכָל מִצְוָה הִיא קוֹמָה שְׁלֵמָה, יֵשׁ מְקוֹמוֹת שֶׁהַסִּטְרָא אָחֳרָא יוֹנֶקֶת מֵהֶם, וְהֵן הָרַגְלִין שֶׁל הַמִּצְוָה, שֶׁמִּשָּׁם יְנִיקַת הַסִּטְרָא אָחֳרָא, בִּבְחִינוֹת: רַגְלֶיהָ יוֹרְדוֹת מָוֶת (משלי ה׳:ה׳); וּבְשַׁבָּת עוֹלִין הָרַגְלִין מִן הַקְּלִפּוֹת, בִּבְחִינוֹת: אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ (ישעיהו נ״ח:י״ג), שֶׁבְּשַׁבָּת מְשִׁיבִין הָרַגְלִין שֶׁל מִצְוָה אֶל הַקְּדֻשָּׁה, וַאֲזַי מַתְחֶלֶת לֵילֵךְ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ.
Know, however, that when we perform a mitzvah during the week—each mitzvah being a entire structure—there are places from which the Other Side draws sustenance. These are the “feet” of the mitzvah, from which the Other Side is sustained, in the aspect of “Her feet descend to death” (Proverbs 5:5). But on Shabbat, the feet ascend from the forces of evil, in the aspect of “If you turn back your feet on Shabbat” (Isaiah 58:13)—for on Shabbat we return the feet of the mitzvah to holiness, and then it begins to walk before God.
וְהִנֵּה בְּוַדַּאי בִּתְחִלַּת הַהֲלִיכָה אֵינָהּ יְכוֹלָה לַעֲשׂוֹת דֶּרֶךְ כְּבוּשָׁה, רַק הוּא עֲדַיִן שְׁבִיל דַּקִּיק, פַּעֲמֵי הָרַגְלִין, אַךְ הוּא כִּמְשַׁל הַתִּינוֹק כְּשֶׁמַּתְחִיל לֵילֵךְ, שֶׁבַּתְּחִלָּה אֵינוֹ יָכוֹל לַהֲלֹךְ יָפֶה, אַךְ הָאָב מֵחֲמַת גֹּדֶל אַהֲבָתוֹ וְשַׁעֲשׁוּעָיו עִם בְּנוֹ, הוּא עוֹשֶׂה מִפַּעֲמֵי רַגְלָיו דֶּרֶךְ, כְּמוֹ שֶׁאָנוּ רוֹאִין, כְּשֶׁהַתִּינוֹק עוֹשֶׂה אֵיזֶה דָּבָר קָטָן, אוֹ מְדַבֵּר אֵיזֶה דִּבּוּר, אַף שֶׁאֵינוֹ חָכְמָה כְּלָל, עִם כָּל זֶה מֵחֲמַת אַהֲבַת הָאָב וְשַׁעֲשׁוּעָיו מִזֶּה, הוּא מְחַבֵּב הַדָּבָר וּמַגְדִּילוֹ וּמַרְחִיבוֹ וְעוֹשֶׂה מִזֶּה דָּבָר גָּדוֹל.
Now, certainly, when [the mitzvah] first starts walking, it cannot make a well-trodden route. Rather, it is still a faint path, [mere] footsteps. Yet this is analogous to an infant starting to walk. Initially, he cannot walk well. Nevertheless, because of the father’s great love for and delight in his son, he turns his [son’s] footsteps into a route. As we see, when the infant does some small thing or says something, even though it is not especially clever, because of the father’s love and the delight he takes from this, he holds the thing dear and amplifies it, and stretches it into something big.
כְּמוֹ כֵן הַשֵּׁם יִתְבָּרַךְ, כְּשֶׁהַמִּצְוָה מַתְחֶלֶת לֵילֵךְ, אוֹ כְּשֶׁאָדָם עוֹשֶׂה אֵיזֶה דֶּרֶךְ חָדָשׁ לְהַשֵּׁם יִתְבָּרַךְ, אַף שֶׁבַּתְּחִלָּה הוּא שְׁבִיל דַּקִּיק, עִם כָּל זֶה מֵחֲמַת גֹּדֶל שַׁעֲשׁוּעָיו יִתְבָּרַךְ מִזֶּה, הוּא עוֹשֶׂה מִפַּעֲמֵי רַגְלָיו דֶּרֶךְ כְּבוּשָׁה.
The same is true of God when the mitzvah begins to walk, or when a person creates some new road to God. Although at first it is a faint path, nevertheless, because of the great delight God takes from it, He turns his footsteps into a well-trodden route. {“Righteousness walks before him, and he sets his footsteps on the road” (Psalms 85:14) .}
וְזֶה בְּחִינוֹת (תהלים פה): צֶדֶק לְפָנָיו יְהַלֵּךְ. צֶדֶק, הַיְנוּ הַמִּצְווֹת, כְּמָה שֶׁכָּתוּב (שם קיט): כָּל מִצְוֹתֶיךָ צֶדֶק. כְּשֶׁמַּתְחֶלֶת הַמִּצְוָה לֵילֵךְ לְפָנָיו יִתְבָּרַךְ, אֲזַי: וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו, שֶׁהוּא יִתְבָּרַךְ עוֹשֶׂה דֶּרֶךְ כְּבוּשָׁה מִפַּעֲמֵי הָרַגְלִין, שֶׁהֵם רַק שְׁבִיל דַּקִּיק, וּמֵחֲמַת שַׁעֲשׁוּעָיו, הוּא מֵשִׂים לְדֶרֶךְ רָחָב וְכָבוּשׁ אֶת פְּעָמָיו, שֶׁהֵם רַק שְׁבִיל דַּקִּיק כַּנַּ"ל,
This is the aspect of “Righteousness walks before him.” “Righteousness” is the mitzvot, as it is written (Psalms 119:172), “All Your mitzvot are righteousness.” When the mitzvah begins to walk before God, then “he sets his footsteps on the road”—God makes a well-trodden route out of his footsteps, which are only a faint path. And due to His delight, He turns his footsteps, which are only a faint path, into a broad, well-trodden route, as explained above.
וְכָל זֶה נַעֲשֶׂה עַל יְדֵי אֲכִילַת שַׁבָּת, שֶׁמִּשָּׁם מְקַבְּלִין כֹּחַ הָרַגְלִין, בִּבְחִינַת (שבת קנב): דּוּק בְּכַכֵּי וְתִשְׁכַּח בָּרַגְלִין, שֶׁעַל יְדֵי הָאֲכִילָה מְקַבְּלִין הָרַגְלִין כֹּחַ וַאֲזַי נַעֲשֶׂה מִפַּעֲמֵי הָרַגְלִין, שֶׁהֵם רַק שְׁבִיל דַּקִּיק, פְּסִיעוֹת קְטַנּוֹת, נַעֲשֶׂה מֵהֶם דֶּרֶךְ כְּבוּשָׁה כַּנַּ"ל:
And all this is accomplished by means of Shabbat eating, from which we receive the strength of the feet, in the aspect of “Eat well and it will be noticeable in the feet” (Shabbat 152a). For by means of eating, the feet receive strength, and then the footsteps—which are only a faint path, small strides—are turned into a well-trodden route, as explained above.
וְזֶה בְּחִינוֹת: פּוֹסְעִים בּוֹ פְּסִיעָה קְטַנָּה, סוֹעֲדִים בּוֹ לְבָרֵךְ שָׁלֹשׁ פְּעָמִים. הַיְנוּ שֶׁבְּשַׁבָּת פּוֹסְעִים פְּסִיעָה קְטַנָּה. וְהוּא תָּמוּהַּ, לִכְאוֹרָה, כִּי הֲלֹא אַדְּרַבָּה, מִי שֶׁמֵּתָה אִשְׁתּוֹ הָרִאשׁוֹנָה, פְּסִיעוֹתָיו מִתְקַצְּרוֹת, וְשַׁבָּת הוּא בְּחִינוֹת אִשְׁתּוֹ הָרִאשׁוֹנָה כַּנַּ"ל, וְהָיָה רָאוּי שֶׁיִּהְיֶה בּוֹ פְּסִיעוֹת גְּדוֹלוֹת וּרְחָבוֹת,
This is the aspect of “On [this day] we take small strides; we eat on it to bless three times” (Shabbat Table Song). That is, on Shabbat we take small strides, which on the face of it is surprising since, on the contrary, “when someone’s first wife dies, his stride is shortened.” Shabbat, however, is the aspect of one’s first wife, as explained above. It would thus be right to take large and broad strides on [Shabbat].
אַךְ סוֹעֲדִים בּוֹ לְבָרֵךְ וְכוּ' – הַיְנוּ שֶׁאוֹכְלִים סְעֻדַּת שַׁבָּת, וְעַל־יְדֵי־זֶה בֶּאֱמֶת נִתְתַּקְּנִין הַפְּסִיעוֹת קְטַנּוֹת וְנִתְרַחֲבִין וְנַעֲשֶׂה מֵהֶם דֶּרֶךְ כְּבוּשָׁה, בִּבְחִינַת וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו כַּנַּ"ל. וְעַל כֵּן עַל יְדֵי אֲכִילַת שַׁבָּת נִתְתַּקֵּן חִלּוּל שַׁבָּת, שֶׁהוּא בְּחִינוֹת פְּסִיעוֹת קְצָרוֹת כַּנַּ"ל, כִּי עַל יְדֵי אֲכִילַת שַׁבָּת נַעֲשֶׂה מִפְּסִיעוֹת קְצָרוֹת רְחָבוֹת, וְנַעֲשֶׂה מֵהֶם דֶּרֶךְ כְּבוּשָׁה כַּנַּ"ל:
However, “we eat on it to bless three times.” That is, we eat the Shabbat meals, and by means of this the small strides are genuinely rectified and broadened. And they are turned into a well-trodden route, in the aspect of “he sets his footsteps on the road.” Therefore, Shabbat eating rectifies the desecration of Shabbat, which is the aspect of shortened strides, as explained above. This is because through Shabbat eating the shortened strides are broadened, and a well-trodden route is made from them, as explained above.
רֶגֶל הוּא רְפוּאָה לְהָרֵאָה, כַּיָּדוּעַ לְחַכְמֵי הָרְפוּאוֹת:
5. The lungs are cured by means of the foot, as is known to those knowledgeable in the ways of healing.
אוֹיָה לִי כִּי גַרְתִּי מֶשֶׁךְ (תהילים ק״כ:ה׳). הָיָה דַּרְכּוֹ לְכַוֵּן בִּתְפִלָּתוֹ, שֶׁמִּצְטַעֵר עַל שֶׁהָיָה מִתְיָרֵא מִיִרְאוֹת הַנְּפוּלוֹת, שֶׁהֵם בָּאִים מִש"ך דִּינִים, וְזֶה: כִּי גַרְתִּי מֶשֶׁךְ: תָּמָר הוּא גַּם כֵּן שְׁתֵּי פְּעָמִים ש"ך, כַּמּוּבָא:
6. “Woe is me, for I have sojourned in Meshekh” (Psalms 120:5). While praying, [King David] would picture himself in distress over having succumbed to fallen fears, which stem MiShaKh (from the 320) judgments. This is, “I have sojourned in MeSheKh .” In addition, the numerical value of TaMaR is twice ShaKh, as is brought.