When a person knows that everything that happens to him is for his benefit, this perception is a foretaste of the World to Come. As <King David> said, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word” (Psalms 56:11).
And this perception is a foretaste of the World to Come, as our Sages taught: “On that day God shall be one and His Name one” (Zechariah 14:9). They asked: Is He now not one? And our Sages answered: At present, the blessing “Who is good and beneficent” is recited over good, whereas “the truthful Judge” is recited over bad. But in the Future, it will be entirely “Who is good and beneficent” (Pesachim 50a). The Holy Name YHVH and the Holy Name Elohim will be totally one.
2. Now, it is impossible for a person to grasp this perception except when he uplifts Malkhut d’Kedushah (Kingdom of Holiness) from its exile among the nations. For presently, malkhut and rule <are in the hands of> the nations. This is the reason <they rule over us with the power of malkhut they possess>. They nurse from the aspect of Malkhut, which is called Elohim, as is written (Psalms 74:12), “Elohim is my King from long ago.” But when a person raises Malkhut from among the nations, it is the fulfillment of the verse (Psalms 47:8), “For Elohim is King of all the earth.”
3. Yet it is impossible to return the kingdom to the Holy One, except by means of spoken confession in the presence of a Talmid Chakham (Torah scholar). Through this, one rectifies the aspect of Malkhut and raises it to its source.
{“Take d’varim (words) with you and return to YHVH (God)” (Hosea 14:3).} This is the meaning of, “Take D’VaRim with you…”—i.e., spoken confession. This is the aspect of Malkhut, as in, “one DaBoR (spokesman) to a generation” (Sanhedrin 8a) ; dabor connotes < malkhut> and ruler. “… and return to YHVH”—so that they rectify and elevate the aspect of d’varim / Malkhut / Elohim to [the level of] YHVH. As mentioned above, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.” This is, to know that everything that happens to him is all for his good, and to recite the blessing “Who is good and beneficent” over everything.
4. Knowing all this is called complete awareness. For the essence of awareness is the union of < chasadim (benevolences) and gevurot (severities)>. This is called daat. In other words, he does not differentiate between lovingkindness and judgment, but blesses “Who is good and beneficent” over everything. This is called “YHVH is one and His Name is one.” As our Sages taught: In the Future, there will be total oneness and it will be entirely “Who is good and beneficent.”
This is: “YHVH is echad (one) [and His Name is echad].” “His Name” corresponds to Elohim / Malkhut, as is written (2 Samuel 8:13), “David made a name for himself”—<he being malkhut>. Echad has the same numerical value as ahavah (love).
Therefore, whether it be YHVH —which is compassion—or whether it be “His Name”—which corresponds to Elohim /judgment—all is for your benefit and a result of the love which the Holy One has for you. As it is written, “For those whom God loves, He rebukes” (Proverbs 3:12) ; and, “Of all the families of the earth, I knew only you [Israel]. That is why I will punish you for all your iniquities” (Amos 3:2).
5 . And, a person’s iniquities are on his bones, as is written (Ezekiel 32:27), “and their iniquities will be etched upon their bones.” Each sin has its own combination of letters. When a person commits a particular sin, a negative letter-combination is etched upon his bones. This brings the spoken aspect of the prohibition which he has transgressed into the realm of impurity. In other words, he brings the aspect of Malkhut /< dabor> among the nations, giving them the power to rule.
For example: If he transgressed the utterance of the prohibition “You shall have no [other gods besides Me]” (Exodus 20:3), then he destroys the utterance’s positive letter-combination and forms a negative letter-combination. This letter-combination is etched upon his bones,<in fulfillment of:> “It is your iniquities that have turned away these things” (Jeremiah 5:25). And it is written, “Evil is the deathblow of the wicked” (Psalms 34:22).
By means of spoken confession, however, the letters disappear from the bones into which they have been etched and are transformed into the words of confession. For speech emanates from one’s bones, as is written (Psalms 35:10), “All my bones will say.” He tears down the negative structure and combination, and from [the letters] builds Malkhut d’Kedushah.
This is what the Sages said: During the time the Israelites traveled in the desert, Yehudah’s bones rolled about [in his coffin] until Moshe said (Deuteronomy 33:7), “Hear, O God, the voice of Yehudah” (Sotah 7b). Moshe requested that the Holy One remember for Yehudah’s sake the confession he had made. And this is just what happened. Thus it was specifically “his bones rolled about,” as is written, “and their iniquities will be etched upon their bones.” But by means of the confession, they were rectified and each one went into its place.
This was accomplished with the aid of Moshe, who recalled the confession. For it is necessary that the confession take place in the presence of a Talmid Chakham. And every Torah scholar is an aspect of Moshe, <as the Talmud states:> “Moshe, you said it well” (Shabbat 101b). By Moshe’s mentioning the confession, it was considered as if [Yehudah] had now confessed <literally in his presence>. This caused the aspect of Malkhut to be rectified and the negative letter-combination, which had been etched upon [Yehudah’s] bones, to be torn down.
6. This is the aspect of returning Malkhut to its source. For the source of Malkhut is fire, as our Sages taught: Why did Nevat err? because he saw fire escape from his member (Sanhedrin 101b). And the Torah is called fire, because it is from there that Malkhut originates. As it is written (Jeremiah 23:29), “Behold, My Word is like fire,” and (Proverbs 8:15), “Through me kings rule.” And the essence of Torah is the Torah scholar, as our Sages taught (Makkot 22b): How foolish are those who stand up before a Torah scroll and yet do not stand before a rabbinical scholar!
This is: “Every davar (thing) that was used in fire, must go through fire <to be purged>” (Numbers 31:23). “Davar” corresponds to Malkhut, which has been <sunk> into the realm of impurity <due to> the heat of the evil inclination, as in, “the fire of Amram” (Kiddushin 81a). “… must go through the fire”—its rectification is by means of fire, i.e., spoken confession before a Talmid Chakham.
And this is the connotation of aveyrah (transgression): the AVeyRah letter-combination OVeR (crosses) within his bones, from AyVeR to AyVeR (side to side). The word mitzvah, however, connotes joining together. When a person performs bundles of commandments, he binds together the shattered fragments of his bones, as is written (Psalms 34:21), “[God] safeguards all his bones, [not one of them is broken].”
7. {“The King’s wrath is a messenger of death, but a wise man can pacify it” (Proverbs 16:14).} And this is the explanation of the verse: “The King’s wrath is a messenger of death.” For the wrath of the Holy One is on account of Malkhut <that has been demeaned among the nations>. “… but a wise man can pacify it”—i.e., the aspect of Talmid Chakham /Moshe, who will atone for [the sinner]. As it is written (Micah 7:18), “[The Lord] forgives the transgression for the remnant <of His inheritance>”—for the sake of the one who considers himself as remnants (Rosh HaShanah 17a).
We find, then, that when he comes before a Torah scholar and expresses all his letter-combinations in a Talmid Chakham’s presence…. The Torah scholar is an aspect of Moshe-<Mashiach,> who considered himself as “remnants,” as is written (Numbers 12:3), “The man Moshe, however, was very humble.” This is the reason he is called a wise man, as is written (Job 28:12), “Wisdom comes from Ayin (Nothingness).” Through this the wise man has the power to appease, as is written, “but a wise man can pacify it.”
This is why when Moshe prayed that the sin of the Golden Calf [be pardoned], he said (Exodus 32:32), “If You would, forgive their sin. But if not, please blot me out [from the book that You have written]!” It is impossible for a person not to feel some pride when he hears himself being praised. All the more so, when a great king praises and lauds the person; then, it is certainly impossible that he would not be moved to some feelings of self-importance. However, this necessitates the negation of all one’s emotions and corporeality. Then, a person can hear himself being praised and not come to any pride. This was the case with Moshe Rabbeinu, who saw it written in the Torah: “God spoke to Moshe,” [and] “God said to Moshe.” Each day, the Jewish people read in the Torah [God’s] praise of Moshe. What’s more, he himself related his praise to them. Yet Moshe had no feelings of haughtiness or pride from this, as is written, “The man Moshe, however, was very humble.” And, certainly, by means of his humility Moshe had the power to atone for the sin of the Golden Calf, as is written, “… but a wise man can pacify it.”
This was Moshe’s argument: “But if not”—i.e., if You do not forgive their sin, You are demonstrating that I do not possess the humility needed to atone for the sin of the Golden Calf. This is why I requested, “please blot me out,” so as not to be tripped up by pride. For I constantly see and hear the recounting of my name and praise in the Torah. Who can stand up to this—hearing his praise recounted and not become haughty—if not a very humble person? And, if I am humble, You must pardon their sin, as is written, “[The Lord] forgives the transgression for the remnant….”
This is (Deuteronomy 33:5): “There was a MeLeKh (king) in Yeshurun”—indicating that MaLKhut had risen to its source, as it is written (Psalms 37:11), “But the humble will inherit the earth.” “Earth” is dina d’malkhuta (the law of the government), as is written (Job 20:27), “Earth rises up against him.”
It is comparable to someone who was walking along a path in the utter darkness of night. He was afraid of the thorns and the ditches, of wild beasts and bandits ; not knowing which path he was on. When he happened upon a lit torch, he was saved from the thorns and the ditches but he was still afraid of wild beasts and bandits ; not knowing which path he was on. When dawn broke, he was saved from wild beasts and bandits, yet still did not know which path he was on. When he came to a crossroads, he was saved from all of them…. What is this crossroads? Rabbi Chisda said: It is a Talmid Chakham and the day of death (Sotah 21a).
It is known that all evil character traits and their derivatives stem from the four yesodot (fundamental elements), the four humors. As is brought in Mishnat Chassidim: Melancholy and its derivatives stem from the mineral life form; evil passions and their derivatives stem from the vegetable life form; idle chatter and its derivatives stem from the animal life form; pride and its derivatives stem from the human life form.
Anyone who would take the path of <God> must break all of the vices <and talk about all his traits> in the presence of a Talmid Chakham —i.e., spoken confession. The Torah scholar will then define and clarify a path in line with the root of his soul.
The first step entails seeing the tzaddik, as in (Isaiah 30:20), “your eyes will see your teacher.” This step negates the vices that stem from the two yesodot, mineral and vegetable—namely, melancholy with its derivatives, and evil passions. For the tzaddik of the generation is called “Mother,” because he nurses the Jewish people with the light of his Torah. And the Torah is called “milk,” as is written (Song of Songs 4:11), “Honey and milk under your tongue.” We have empirical validation for this: Even when a child is sad and lethargic, if he sees his mother, he very quickly stirs toward her—i.e., toward his source. We also see clearly that when a child is absorbed in his own nonsense, even though he has a great desire for this, if he sees his mother, he throws away all of his desires and draws close to her. We find, then, that the vices stemming from the two yesodot, mineral and vegetable, are negated by gazing at the countenance of the tzaddik.
This is: He was afraid of the thorns, the aspect of the vegetable life form; and the ditches, the aspect of the mineral life form. When he happened upon a lit torch —this is a Talmid Chakham, who <glows> with the light of the Torah. Through him he is saved from the vices that stem from the two yesodot, mineral and vegetable; and then he is saved from the thorns and the ditches .
The second step is the charity one gives to a Talmid Chakham <who embodies a number of souls>. Through this he is saved from the vices that stem from the two yesodot, animal and human—the aspects of wild beasts and bandits, which are idle chatter and pride and their derivatives. This is because idle chatter and slanderous gossip engender poverty, as is written (Exodus 4:19), “All the men have died”—this is poverty (Nedarim 64b). Also, concerning pride it is taught: Poverty is a sign of a haughty spirit (Kiddushin 49b). But by giving charity, a person becomes wealthy. As the Sages taught: “Though they were united and likewise many, even so they are over and gone; I have afflicted you, but will afflict you no more” (Nahum 1:12) —he is never again made to experience the markings of poverty (Gittin 7b).
And this is: When dawn broke, he was saved from wild beasts and bandits. The break of dawn is an allusion to charity, as is written (Isaiah 58:7-8), “When you see the naked, and you clothe him…. Then your light shall burst forth like the dawn.” We find, then, that through charity one is saved from the vices that stem from the two yesodot, animal and human, corresponding to wild beasts and bandits.
The third step is when one makes a spoken confession in a Torah scholar’s presence. Through this the Talmid Chakham guides him on a proper path in line with the root of his soul.
This is: When he came to a crossroads. And the Sages comment, It is a Talmid Chakham and the day of death. This is the step of spoken confession before a Talmid Chakham.The day of death is an allusion to confession, as the Sages taught: All those about to be put to death, confess (Sanhedrin 43b). This is called PaRaShat DeRaKhim (a crossroads), because the Torah scholar maPhRiSh lo DeReKh (defines his path) in line with the root of his soul.
Then, he was saved from all of them . Because, before he confessed, even though he was close to the Torah scholar and had given him money, he still does not know which path he was on. For “A path may seem right to a man, but its end leads to death” (Proverbs 14:12). But when he comes to a crossroads, which is a Talmid Chakham and the day of death —i.e., spoken confession before a Talmid Chakham —then, he was saved from all of them .
9. This applies each time <you come to> a Torah scholar. <You should tell him all the conundrums in your heart.> The Talmid Chakham is an aspect of Moshe, who is an aspect of Ayin, as is written, “Wisdom comes from Ayin .” And in this way, you become encompassed in Ein Sof (Infinite One).
This is the concept of zarka: it is thrown back to the place from which it was taken (Tikkuney Zohar #21). This is returning Malkhut to Ein Sof, which is the will in all the wills. For Malkhut corresponds to the letters of speech, with the will of God clothed in each and every letter. It was God’s will that one letter have such and such a shape, and another letter have a different shape. We find, then, that [God’s] wills—i.e., the forms of the letters—serve to reveal His Malkhut. And all these wills, the forms, stem from the will of Ein Sof —which has no form <at all>.
And all the objects and material existence in the world originate from the letters, i.e., from Malkhut. This is because material existence is a consequence of Malkhut, of the Holy One’s desire that His Malkhut be revealed in the world. Through this He created the world ex nihilo. All the wills—the forms and all material existence, corresponding to Malkhut —receive their vitality from the will of Ein Sof. As is taught (Megillah 31a): “In every place that you find the greatness of the Holy One”—i.e., His Malkhut /wills—“there, you find His humility”—i.e., the will of Ein Sof.
And this is an aspect of stripping oneself of corporeality. For when a person wants to be encompassed in the will of Ein Sof, he must negate his material being.
This is what is written in the Zohar (II, 88b), that Moshe passed away on Shabbat, at the time of Minchah. For that is when raava d’raaven (Will of Wills) is revealed. This is the will of Ein Sof, from whom all wills <and all material existence> receive their vitality. This was because Moshe had totally negated his material being, as is written, “After all, nachnu mah (what are we)?” (Exodus 16:7).
{“So Moshe the servant of God died there, in the land of Moav, by the kiss of God. [God] buried him in the valley in the land of Moav, opposite Beit Pe’or. No man knows his burial place to this day” (Deuteronomy 34:5-7).} This is the meaning of “[God] buried him in the valley”—it alludes to < Ein Sof,> as is written (Isaiah 40:4), “Every valley shall be elevated.” “In the land of Moav”—this alludes to Malkhut, for King David descended from Moav. Moshe ascended into Ein Sof, into Will of Wills, <the aspect of> raava d’raaven. This corresponds to the will of Ein Sof, which is clothed in the wills/forms of the letters, the aspect of Malkhut. As explained, “In every place that you find His greatness”—i.e., Malkhut, the aspect of <will>—“there, you find <His humility>”—i.e., the will of Ein Sof.
This is: “opposite Beit Pe’or.” As the Sages taught: Why was [the idol] called Pe’or? Because it opens its mouth wide. For when one blemishes Malkhut, [Pe’or] then has the power to open its mouth wide with negative letter-combinations. But Moshe rectified the aspect of Malkhut, and as a result Pe’or could not open its mouth wide (Sotah 14a). This is: “No man knows [his burial place]”—even Moshe did not know (ibid.). For he was negated in Ein Sof.
All this was at his death. However, also during his lifetime [Moshe] certainly stripped away all corporeality and attached himself to the Light of Ein Sof. But then, this stripping was in an aspect of “the living creatures ran and returned” (Ezekiel 1:14). This is because the Holy One desires our service, as is written (Yom Kippur Liturgy), “You desire praise from mounds of dust, from lumps of clay.” Therefore, it is imperative not to remain [in this state of negation], until such a time that the Holy One Himself comes and takes one’s soul.
This is why we see that now and then a person becomes inspired while praying and he recites several words with tremendous fervor. This is due to God’s compassion for him; the Light of Ein Sof has been opened to him and shines for him. When a person sees this radiance—and even though he might not see, his mazal sees (Megillah 3a) —his soul is instantly ignited in great devotion, so that he attaches himself to the Light of Ein Sof. And, to the degree that Ein Sof is revealed—commensurate with the number of words that have been opened and begun to radiate—he recites all these words with great devotion, with a surrender of self, and with a negation of all his senses. Then, during the time he is negated in Ein Sof, he is in a state of “and no man knows,” so that he himself is unaware of his own existence. But this must be in the aspect of “running and returning,” in order to preserve <his soul within him>.
We find, then, that when he is in a state of “returning,” he must also disclose <this perception> to his daat. For at the beginning, at the time of devotion, his daat was nullified, as in, “and no man knows.” But when he is in a state of “returning,” returning to his material being, then he <also> returns to his daat. And when he returns to his daat, he knows the oneness and beneficence of Ein Sof. Then, there is no difference between YHVH and Elohim, between the divine attribute of judgment and the divine attribute of compassion.
For a change of will is not applicable to Ein Sof, Heaven forbid. Changes only occur in the changing of the forms. Nevertheless, by virtue of a person’s attachment to Ein Sof —where there is no change of will, for there the will is uniform—afterwards, an imprint of this oneness remains within him. Then, later, when he is in a state of “returning,” this imprint illuminates <his daat>, so that he knows that all is good and all is one.
This is what Moshe said to his generation: “It has been clearly demonstrated to your daat that YHVH (God) is the Elohim (Lord)” (Deuteronomy 4:35). For Moshe corresponds to < daat, as is known.> Thus it was fitting for his generation, who were attached to him, to [have] daat —i.e., to illuminate the daat [with an awareness of] Ein Sof / raava d’raaven, the aspect of “YHVH is the Elohim .”
Rabbah bar bar Chanah recounted: One time we were traveling on a sephina (ship) and we saw this kavra in whose nostrils was sitting a mudeater. The kavra died and the water tossed it about and cast it ashore. It destroyed sixty cities. Sixty cities then ate from it. Sixty cities salted its flesh. And from one eyeball they filled three meah (hundred) kegs with oil. When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities (Bava Batra 73b).
SePhiNa — This connotes importance, corresponding to Malkhut. Rabbah bar bar Chanah used his intellect to investigate the status of Malkhut and the means by which the Jewish people could elevate it.
in whose nostrils was sitting a mudeater — This corresponds to the prayers of the Jewish people. As is written (Isaiah 48:9), “For My praise, echtom (I will restrain my anger) from you.” A worm, an impurity, had become intermingled in his prayer and divine service. It disturbed him and this Jew could not perform his divine service properly. What did this person do? He executed the three steps mentioned above. These are: attaching himself to the tzaddik, donating charity, and spoken confession.
the water tossed it about — This is charity. As is written, “Cast your bread upon the waters” (Ecclesiastes 11:1), and, “Happy are you that sow beside all waters” (Isaiah 32:20).
and cast it ashore — The tzaddik is called a “shore,” which has the connotation of fence, because he “fences in the breaches of Israel.” This is, and cast it ashore. <He gave charity to the tzaddik he had gotten close to>.
It destroyed sixty cities — That is, through death, which is spoken confession, he elevated Malkhut from among <the nations>, and the tzaddik taught him the proper path.
{“I will destroy mountains and hills…. I will lead the blind by a road they did not know” (Isaiah 42:15-16).} As is written in the haftarah of Bereishit, “I will destroy mountains and hills”—this alludes to the destruction of the rule of the nations. <And afterwards,> “I will lead the blind by a path they did not know”—this corresponds to the tzaddik guiding him along the proper path. This is the aspect of “a crossroads.” And sixty cities alludes to the ascent of MaLKhuT, as is written (Song of Songs 6:8), “There are sixty M’LaKhoT (queens).”
Sixty cities then ate from it — This alludes to the two vices that stem from the animal and human life forms, which, as mentioned, lead to poverty. But by giving charity, they are rectified and abundance is drawn [into the world]. This is: then ate from it. And sixty cities alludes to the aspect of “sixty men of strength” (Song of Songs 3:7). Livelihood stems from there, as is taught: “strong rains” (Berakhot 33a).
Sixty cities salted its flesh — This alludes to the rectification of the two vices [that stem from] the mineral and vegetable life forms. This is accomplished by means of <drawing close to the tzaddikim>, because the tzaddik is “a covenant of salt forever” (Numbers 18:19). Both melancholy and evil passions come from putrid blood, whereas salt expels the bad blood. And sixty cities alludes to the sixty letters of the Birkat Kohanim (Priestly Blessing), which are in the hands of the tzaddik, as is written (Proverbs 10:6), “Blessings are upon the head of the tzaddik.”
And from one eyeball they filled three meah (hundred) kegs with oil — The kegs with oil correspond to daat, because “holy anointing oil” (Exodus 30:31) is the aspect of intellect.
Now, three MeaH alludes to Moshe. This is the concept of the tzaddik contracting himself in the aspect of MaH . He must make himself insignificant in three attributes: <wisdom, strength and wealth>. As is written (Jeremiah 9:22), “Let not the wise man… the strong man… the rich man exult.” We find, then, that in each of these three steps he becomes mah.
In this way he is able to strip himself of corporeality and adhere to the Light of Ein Sof, where there is no change of will whatsoever. Rather, “YHVH is the Elohim”—i.e., “entirely ‘Who is good and beneficent.’” This is the aspect of one eyeball. As is brought in the Idra (Zohar III, 137b): In the time to come, there will be the one eye of compassion. This corresponds to “entirely ‘Who is good and beneficent.’”
We find, then, that when the tzaddik makes himself mah, he attaches himself to “the one eye of compassion,” to Ein Sof. And afterwards, when he returns in an aspect of “running and returning,” he draws from the Light of Ein Sof —the oneness <and> the uniform will—by way of his mah. MaH is thus transformed into MeAH. As is taught: Do not read mah, but rather meah (Menachot 43b). Three hundred is made from the three mah, and he draws this light to his daat and intellect. This is kegs with oil, which is intellect, as explained.
[This is the meaning of] “It has been clearly demonstrated to your daat” (Deuteronomy 4:35). He draws the Light of Ein Sof to his daat, so that he might know the oneness: “YHVH is the Elohim.” He then makes the blessing “Who is good and beneficent” over everything, as it will be in the Future.
When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities — Behind holiness—[holiness being] the twelve tribes, through whom Malkhut is rectified—is impurity.
Now, there are people who move outside the realm of holiness. This is what the Tanna recounted: He returned to inquire about those who are after twelve months time —those who are behind the twelve tribes of holiness. They move outside the Jewish community as a result of their evil deeds.
we saw them sawing from its bones — That is, in consequence of their evil deeds, which were etched upon their bones; with the etching crossing over from side to side, exactly like a saw mark.
But because of the Jew mentioned above, who was moved to repentance by the small worm in his nostrils—because [his prayer] had been disturbed by a small impurity—[they can be saved]. By means of his repentance, he causes also these evildoers to be transformed into an abode for holiness.
with which to rebuild those cities — These [evildoers] also help those serving God in rebuilding the above mentioned cities.
74
וְזֶה פֵּרוּשׁ:
11. This is the explanation [of the opening verse]: {“ Anokhi YHVH Elohekha (I am God your Lord) Who brought you out of the land of Mitzrayim (Egypt), from the house of slavery.”}
Anokhi YHVH Elohekha — Whether it be YHVH or Elohekha, understand that all this is Anokhi (“I”). That is, one should fulfill: “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word”—i.e., “entirely ‘Who is good and beneficent,’” as above.
Who brought you out of the land of Mitzrayim, Egypt — The Midrash (Bereishit Rabbah 16:4) states: All exiles are known as MiTZRayIM, because they MeTZeiRIM (cause anguish and suffering) to the Jewish people. <But when Malkhut of Holiness ascends from among them, there is no exile.>
from the house of slavery — This alludes to the nullification of the vices that stem from the four yesodot, which are called “slaves.” For all four yesodot are beneath the celestial band of the moon. And the moon is called “slave,” as is brought in the Zohar (I, 181a): “Behold, My slave will become wise” (Isaiah 52:13) —this refers to the moon.
This means that with the help of the tzaddik, Malkhut ascends from the nations and the vices are nullified. Through this, a person achieves [an awareness that is] an aspect of the World to Come—corresponding to, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.”
לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה אָנֹכִי יְיָ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים: (שמות כ)
“Anokhi YHVH Elohekha (I am God your Lord) Who brought you out of the land of Mitzrayim (Egypt), from the house of slavery.” (Exodus 20:2)
א כְּשֶׁאָדָם יוֹדֵעַ שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ, זֹאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ו:י״א-י״ב): בַּה' אֲהַלֵּל דָּבָר, בֵּאלֹהִים אֲהַלֵּל דָּבָר;
When a person knows that everything that happens to him is for his benefit, this perception is a foretaste of the World to Come. As <King David> said, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word” (Psalms 56:11).
וְזֹאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ.): בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וְכוּ'. וְהִקְשׁוּ: וְכִי הָאִידְנָא לָאו הוּא אֶחָד. וְתֵרְצוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הָאִידְנָא מְבָרְכִין עַל הַטּוֹבָה הַטּוֹב וְהַמֵּטִיב, וְעַל הָרָעָה – דַּיָּן אֱמֶת; וּלֶעָתִיד – כֻּלּוֹ הַטּוֹב וְהַמֵּטִיב, שֶׁיִּהְיֶה שֵׁם ה' וְשֵׁם אֱלֹקִים אַחְדוּת אֶחָד:
And this perception is a foretaste of the World to Come, as our Sages taught: “On that day God shall be one and His Name one” (Zechariah 14:9). They asked: Is He now not one? And our Sages answered: At present, the blessing “Who is good and beneficent” is recited over good, whereas “the truthful Judge” is recited over bad. But in the Future, it will be entirely “Who is good and beneficent” (Pesachim 50a). The Holy Name YHVH and the Holy Name Elohim will be totally one.
ב וְזֹאת הַבְּחִינָה אִי אֶפְשָׁר לְהַשִּׂיג אֶלָּא כְּשֶׁמַּעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה מֵהַגָּלוּת מִבֵּין הָעֲכּוּ"ם, כִּי עַכְשָׁו הַמַּלְכוּת וְהַמֶּמְשָׁלָה לְהָעֲכּוּ"ם, וּבִשְׁבִיל זֶה נִקְרָאִים עֲבוֹדַת אֱלִילִים שֶׁלָּהֶם בְּשֵׁם אֱלֹהִים, כִּי יוֹנְקִים מִבְּחִינַת מַלְכוּת, הַנִּקְרָא אֱלֹהִים, כְּמוֹ שֶׁכָּתוּב (תהילים ע״ד:י״ב): אֱלֹהִים מַלְכִּי מִקֶּדֶם; וּכְשֶׁמַּעֲלִין בְּחִינַת מַלְכוּת מִבֵּין הָעַכּוּ"ם, אֲזַי נִתְקַיֵּם: כִּי מֶלֶךְ כָּל הָאָרֶץ אֱלֹהִים (שם מז):
2. Now, it is impossible for a person to grasp this perception except when he uplifts Malkhut d’Kedushah (Kingdom of Holiness) from its exile among the nations. For presently, malkhut and rule <are in the hands of> the nations. This is the reason <they rule over us with the power of malkhut they possess>. They nurse from the aspect of Malkhut, which is called Elohim, as is written (Psalms 74:12), “Elohim is my King from long ago.” But when a person raises Malkhut from among the nations, it is the fulfillment of the verse (Psalms 47:8), “For Elohim is King of all the earth.”
ג וְאִי אֶפְשָׁר לְהָשִׁיב הַמְלוּכָה לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא אֶלָּא עַל יְדֵי וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד חָכָם, עַל יְדֵי זֶה מְתַקֵּן וּמַעֲלֶה בְּחִינַת מַלְכוּת לְשָׁרְשָׁהּ.
3. Yet it is impossible to return the kingdom to the Holy One, except by means of spoken confession in the presence of a Talmid Chakham (Torah scholar). Through this, one rectifies the aspect of Malkhut and raises it to its source.
וְזֶהוּ פֵּרוּשׁ (הושע י״ד:ג׳): קְחוּ עִמָּכֶם דְּבָרִים – זֶהוּ וִדּוּי דְּבָרִים, זֶה בְּחִינַת מַלְכוּת, כְּמוֹ דַּבָּר אֶחָד לְדוֹר (סנהדרין ח.). דַּבָּר – לְשׁוֹן מַנְהִיג וּמוֹשֵׁל. וְשׁוּבוּ אֶל ה' – שֶׁיְּתַקְּנוּ וְיַעֲלוּ אֶת הַדְּבָרִים, אֶת בְּחִינַת מַלְכוּת, בְּחִינַת אֶלֹהִים, אֶל ה', הַיְנוּ כַּנַּ"ל, בַּה' אֲהַלֵּל דָּבָר בֵּאלֹהִים אֲהַלֵּל דָּבָר, הַיְנוּ שֶׁיֵּדַע שֶׁכָּל מְאֹרְעוֹתָיו כֻּלָּם לְטוֹבָתוֹ וִיבָרֵךְ עַל כָּל הַדְּבָרִים הַטּוֹב וְהַמֵּטִיב:
{“Take d’varim (words) with you and return to YHVH (God)” (Hosea 14:3).} This is the meaning of, “Take D’VaRim with you…”—i.e., spoken confession. This is the aspect of Malkhut, as in, “one DaBoR (spokesman) to a generation” (Sanhedrin 8a) ; dabor connotes < malkhut> and ruler. “… and return to YHVH”—so that they rectify and elevate the aspect of d’varim / Malkhut / Elohim to [the level of] YHVH. As mentioned above, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.” This is, to know that everything that happens to him is all for his good, and to recite the blessing “Who is good and beneficent” over everything.
ד וּכְשֶׁיֵּדַע כָּל זֹאת, נִקְרָא יְדִיעָה שְׁלֵמָה, כִּי עִקַּר הַדַּעַת הוּא אַחְדוּת שֶׁל חַסָדִים וּגְבוּרוֹת, זֶה נִקְרָא דַּעַת, הַיְנוּ שֶׁלֹּא יַחֲלֹק בֵּין חֶסֶד לְדִין, וִיבָרֵךְ עַל כֻּלָּם הַטּוֹב וְהַמֵּטִיב. וְזֶה נִקְרָא ה' אֶחָד וּשְׁמוֹ אֶחָד, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁלֶּעָתִיד יִהְיֶה אַחְדוּת גָּמוּר, שֶׁיִּהְיֶה כֻּלּוֹ הַטּוֹב וְהַמֵּטִיב.
4. Knowing all this is called complete awareness. For the essence of awareness is the union of < chasadim (benevolences) and gevurot (severities)>. This is called daat. In other words, he does not differentiate between lovingkindness and judgment, but blesses “Who is good and beneficent” over everything. This is called “YHVH is one and His Name is one.” As our Sages taught: In the Future, there will be total oneness and it will be entirely “Who is good and beneficent.”
וְזֶה: ה' אֶחָד וּשְׁמוֹ זֶה בְּחִינַת אֱלֹהִים מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (שמואל־ב ח): וַיַּעַשׂ דָּוִד שֵׁם: – אֶחָד גִּימַטְרִיָּא אַהֲבָה,
This is: “YHVH is echad (one) [and His Name is echad].” “His Name” corresponds to Elohim / Malkhut, as is written (2 Samuel 8:13), “David made a name for himself”—<he being malkhut>. Echad has the same numerical value as ahavah (love).
הַיְנוּ הֵן ה' שֶׁהוּא רַחֲמִים, הֵן שְׁמוֹ שֶׁהוּא בְּחִינַת אֱלֹהִים, בְּחִינַת דִּין – כֻּלָּהּ לְטוֹבָתְךָ מֵחֲמַת אַהֲבָה שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא אוֹהֵב אוֹתְךָ, כְּמוֹ שֶׁכָּתוּב (משלי ג׳:י״ב): אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ. וּכְתִיב (עמוס ג׳:ב׳): רַק אֶתְכֶם יָדַעְתִּי מִכֹּל מִשְׁפְּחוֹת הָאֲדָמָה, עַל כֵּן אֶפְקוֹד עֲלֵיכֶם עֲוֹנוֹתֵיכֶם:
Therefore, whether it be YHVH —which is compassion—or whether it be “His Name”—which corresponds to Elohim /judgment—all is for your benefit and a result of the love which the Holy One has for you. As it is written, “For those whom God loves, He rebukes” (Proverbs 3:12) ; and, “Of all the families of the earth, I knew only you [Israel]. That is why I will punish you for all your iniquities” (Amos 3:2).
ה וַעֲוֹנוֹתָיו שֶׁל אָדָם הֵם עַל עַצְמוֹתָיו, כְּמוֹ שֶׁכָּתוּב (יחזקאל ל״ב:כ״ז): וַתְּהִי עֲוֹנוֹתָם חֲקוּקָה עַל עַצְמוֹתָם, וְכָל עֲבֵרָה יֵשׁ לָהּ צֵרוּף אוֹתִיּוֹת. וּכְשֶׁעָבַר אֵיזֶה עֲבֵרָה, אֲזַי נֶחְקָק צֵרוּף רַע עַל עַצְמוֹתָיו, וְעַל־יְדֵי־זֶה מַכְנִיס בְּחִינַת הַדִּבּוּר שֶׁל הַלָּאו הַזֶּה שֶׁעָבַר בְּתוֹךְ הַטֻּמְאָה, הַיְנוּ שֶׁמַּכְנִיס בְּחִינַת מַלְכוּת, שֶׁהוּא בְּחִינַת דַּבָּר אֶחָד לַדּוֹר, הוּא מַכְנִיס אוֹתָהּ בְּתוֹךְ הָעַכּוּ"ם, וְנוֹתֵן לָהֶם מֶמְשָׁלָה.
5 . And, a person’s iniquities are on his bones, as is written (Ezekiel 32:27), “and their iniquities will be etched upon their bones.” Each sin has its own combination of letters. When a person commits a particular sin, a negative letter-combination is etched upon his bones. This brings the spoken aspect of the prohibition which he has transgressed into the realm of impurity. In other words, he brings the aspect of Malkhut /< dabor> among the nations, giving them the power to rule.
לְמָשָׁל, אִם עָבַר עַל דִבּוּר שֶׁל הַלָּאו לֹא יִהְיֶה לְךָ*), אֲזַי מַחֲרִיב הַצֵּרוּף הַטּוֹב שֶׁל הַדִּבּוּר וּבוֹנֶה צֵרוּף רַע, וְנֶחְקָק הַצֵּרוּף הַזֶּה עַל עַצְמוֹתָיו וְנוֹקֵם בּוֹ, כְּמוֹ שֶׁכָּתוּב (ירמיהו ה׳:כ״ה): עֲוֹנוֹתֵיכֶם הִטּוּ אֵלֶּה. וּכְתִיב (תהילים ל״ד:כ״ב): תְּמוֹתֵת רָשָׁע רָעָה.
For example: If he transgressed the utterance of the prohibition “You shall have no [other gods besides Me]” (Exodus 20:3), then he destroys the utterance’s positive letter-combination and forms a negative letter-combination. This letter-combination is etched upon his bones,<in fulfillment of:> “It is your iniquities that have turned away these things” (Jeremiah 5:25). And it is written, “Evil is the deathblow of the wicked” (Psalms 34:22).
וְעַל יְדֵי וִדּוּי דְּבָרִים יוֹצֵא מֵעַצְמוֹתָיו הָאוֹתִיּוֹת הַחֲקוּקִים עֲלֵיהֶם, וְנַעֲשֶׂה מֵהֶם הַדִּבּוּר שֶׁל הַוִּדּוּי, כִּי הַדִּבּוּר יוֹצֵא מֵעַצְמוֹתָיו, כְּמוֹ שֶׁכָּתוּב (שם לה): כָּל עַצְמֹתַי תֹּאמַרְנָה; וּמַחֲרִיב הַבִּנְיָן וְהַצֵּרוּף הָרָע, וּבוֹנֶה מֵהֶם מַלְכוּת דִּקְדֻשָּׁה.
By means of spoken confession, however, the letters disappear from the bones into which they have been etched and are transformed into the words of confession. For speech emanates from one’s bones, as is written (Psalms 35:10), “All my bones will say.” He tears down the negative structure and combination, and from [the letters] builds Malkhut d’Kedushah.
וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ז:): בְּשָׁעָה שֶׁהָלְכוּ יִשְׂרָאֵל בַּמִּדְבָּר, הָיוּ עַצְמוֹתָיו שֶׁל יְהוּדָה מְגֻלְגָּלִין, עַד שֶׁאָמַר מֹשֶׁה: שְׁמַע ה' קוֹל יְהוּדָה – שֶׁבִּקֵּשׁ מֹשֶׁה מֵהַקָּדוֹשׁ־ בָּרוּךְ־הוּא, שֶׁיִּזְכֹּר לִיהוּדָה הַוִּדּוּי שֶׁהִתְוַדָּה, וְכֵן הֲוֵי לֵיה. וְזֶה דַּוְקָא עַצְמוֹתָיו הָיוּ מְגֻלְגָּלִין, עַל שֵׁם וַתְּהִי עֲוֹנוֹתָם חֲקוּקָה עַל עַצְמוֹתָם, וְעַל־יְדֵי הַוִּדּוּי נִתְתַּקְּנוּ, וְעָלוּ כָּל חַד לְדוּכְתֵּה.
This is what the Sages said: During the time the Israelites traveled in the desert, Yehudah’s bones rolled about [in his coffin] until Moshe said (Deuteronomy 33:7), “Hear, O God, the voice of Yehudah” (Sotah 7b). Moshe requested that the Holy One remember for Yehudah’s sake the confession he had made. And this is just what happened. Thus it was specifically “his bones rolled about,” as is written, “and their iniquities will be etched upon their bones.” But by means of the confession, they were rectified and each one went into its place.
וִיהוּדָה זֶה בְּחִינַת מַלְכוּת; רֶמֶז, שֶׁבְּחִינַת מַלְכוּת נִתְתַּקֵּן עַל־יְדֵי וִדּוּי דְּבָרִים,
And Yehudah corresponds to Malkhut —an allusion that the aspect of Malkhut is rectified through spoken confession.
וְזֶה נַעֲשָׂה עַל־יְדֵי מֹשֶׁה, שֶׁזָּכַר מֹשֶׁה הַוִּדּוּי, כִּי כֵן צָרִיךְ, שֶׁיִּהְיֶה הַוִּדּוּי לִפְנֵי תַּלְמִיד חָכָם, וְכָל תַּלְמִיד חָכָם הוּא בְּחִינַת מֹשֶׁה, כְּמוֹ שֶׁאָמְרוּ: מֹשֶׁה, שַׁפִּיר קָאֲמַרְתְּ. וּבָזֶה שֶׁזָּכַר מֹשֶׁה הַוִּדּוּי, נַעֲשָׂה כְּאִלּוּ הִתְוַדָּה עַכְשָׁו לִפְנֵי מֹשֶׁה, וְעַל־יְדֵי זֶה נִתְתַּקֵּן בְּחִינַת מַלְכוּת, וְנֶחֱרַב הַצֵּרוּף הָרָע שֶׁנֶּחְקַק עַל עַצְמוֹתָיו:
This was accomplished with the aid of Moshe, who recalled the confession. For it is necessary that the confession take place in the presence of a Talmid Chakham. And every Torah scholar is an aspect of Moshe, <as the Talmud states:> “Moshe, you said it well” (Shabbat 101b). By Moshe’s mentioning the confession, it was considered as if [Yehudah] had now confessed <literally in his presence>. This caused the aspect of Malkhut to be rectified and the negative letter-combination, which had been etched upon [Yehudah’s] bones, to be torn down.
ו וְזֶה בְּחִינַת הַחְזָרַת הַמַּלְכוּת לְשָׁרְשָׁהּ, כִּי שֹׁרֶשׁ הַמַּלְכוּת הוּא אֵשׁ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קא:): לָמָּה טָעָה נְבָט, שֶׁרָאָה שֶׁיָּצָא אֵשׁ מֵאֲמָתוֹ. וְהַתּוֹרָה נִקְרֵאת אֵשׁ, שֶׁמִּשָּׁם הַמַּלְכוּת, כְּמוֹ שֶׁכָּתוּב (ירמיהו כ״ג:כ״ט): הֲלוֹא כֹּה דְבָרִי כָּאֵשׁ, וּכְתִיב (משלי ח׳:ט״ו): בִּי מְלָכִים יִמְלֹכוּ. וְעִקַּר הַתּוֹרָה הֵם הַתַּלְמִידֵי חֲכָמִים, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מכות כב:): כַּמָּה טִפְּשָׁאֵי דְּקַיְמָא מִקַּמֵּי סֵפֶר־תּוֹרָה, וְלָא קַיְמָא מִקַּמֵּי צוּרְבָא מִדְּרַבָּנָן.
6. This is the aspect of returning Malkhut to its source. For the source of Malkhut is fire, as our Sages taught: Why did Nevat err? because he saw fire escape from his member (Sanhedrin 101b). And the Torah is called fire, because it is from there that Malkhut originates. As it is written (Jeremiah 23:29), “Behold, My Word is like fire,” and (Proverbs 8:15), “Through me kings rule.” And the essence of Torah is the Torah scholar, as our Sages taught (Makkot 22b): How foolish are those who stand up before a Torah scroll and yet do not stand before a rabbinical scholar!
וְזֶהוּ (במדבר ל״א:כ״ג): כָּל דָּבָר אֲשֶׁר יָבֹא בָאֵשׁ, תַּעֲבִירוּ בָאֵשׁ. דָּבָר – זֶה בְּחִינַת מַלְכוּת, שֶׁנִּמְשָׁךְ בְּתוֹךְ הַטֻּמְאָה, בְּתוֹךְ חֲמִימוּת הַיֵּצֶר, כְּמוֹ (קידושין פא.): נוּרָא בֵּי עַמְרָם; תַּעֲבִירוּ בָאֵשׁ – תִּקּוּנוֹ עַל־יְדֵי אֵשׁ, הַיְנוּ וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד חָכָם כַּנַּ"ל.
This is: “Every davar (thing) that was used in fire, must go through fire <to be purged>” (Numbers 31:23). “Davar” corresponds to Malkhut, which has been <sunk> into the realm of impurity <due to> the heat of the evil inclination, as in, “the fire of Amram” (Kiddushin 81a). “… must go through the fire”—its rectification is by means of fire, i.e., spoken confession before a Talmid Chakham.
וְזֶה לְשׁוֹן עֲבֵרָה, שֶׁהַצֵּרוּף שֶׁל עֲבֵרָה עוֹבֵר בְּתוֹךְ עַצְמוֹתָיו, מֵעֵבֶר אֶל עֵבֶר. וּמִצְוָה לְשׁוֹן הִתְחַבְּרוּת – כְּשֶׁעוֹשֶׂה חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְוֹות (מ"ר אחרי פ' כא), אֲזַי נִתְחַבְּרוּ שִׁבְרֵי עַצְמוֹתָיו, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ד:כ״א): שׁוֹמֵר כָּל עַצְמוֹתָיו:
And this is the connotation of aveyrah (transgression): the AVeyRah letter-combination OVeR (crosses) within his bones, from AyVeR to AyVeR (side to side). The word mitzvah, however, connotes joining together. When a person performs bundles of commandments, he binds together the shattered fragments of his bones, as is written (Psalms 34:21), “[God] safeguards all his bones, [not one of them is broken].”
ז וְזֶה פֵּרוּשׁ (משלי ט״ז:י״ד): חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת, כִּי חֲמָתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא – בִּשְׁבִיל הַמַּלְכוּת שֶׁהִשְׁפִּיל עַל־יְדֵי עֲווֹנוֹתָיו; וְאִישׁ חָכָם יְכַפְּרֶנָּה, הַיְנוּ בְּחִינַת תַּלְמִיד חָכָם, בְּחִינַת מֹשֶׁה, הוּא יְכַפֵּר לוֹ, כְּמוֹ שֶׁכָּתוּב (מיכה ז׳:י״ח): וְעֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית – לְמִי שֶׁמֵּשִׂים עַצְמוֹ כְּשִׁירַיִם (ר"ה יז).
7. {“The King’s wrath is a messenger of death, but a wise man can pacify it” (Proverbs 16:14).} And this is the explanation of the verse: “The King’s wrath is a messenger of death.” For the wrath of the Holy One is on account of Malkhut <that has been demeaned among the nations>. “… but a wise man can pacify it”—i.e., the aspect of Talmid Chakham /Moshe, who will atone for [the sinner]. As it is written (Micah 7:18), “[The Lord] forgives the transgression for the remnant <of His inheritance>”—for the sake of the one who considers himself as remnants (Rosh HaShanah 17a).
נִמְצָא, כְּשֶׁבָּא לִפְנֵי תַּלְמִיד חָכָם וּמוֹצִיא כָּל צֵרוּפָיו לִפְנֵי הַתַּלְמִיד חָכָם, וְהַתַּלְמִיד חָכָם הוּא בְּחִינַת מֹשֶׁה, שֶׁמֵּשִׂים עַצְמוֹ כְּשִׁירַיִם, כְּמוֹ שֶׁכָּתוּב (במדבר י״ב:ג׳): וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד; וְעַל־יְדֵי־זֶה נִקְרָא אִישׁ חָכָם, כְּמוֹ שֶׁכָּתוּב (איוב כ״ח:י״ב): וְהַחָכְמָה מֵאַיִן תִּמָּצֵא (ע' סוטה כא:). וּבָזֶה יֵשׁ כֹּחַ לַתַּלְמִיד חָכָם לְכַפֵּר, כְּמוֹ שֶׁנֶּאֱמַר: וְאִישׁ חָכָם יְכַפְּרֶנָּה:
We find, then, that when he comes before a Torah scholar and expresses all his letter-combinations in a Talmid Chakham’s presence…. The Torah scholar is an aspect of Moshe-<Mashiach,> who considered himself as “remnants,” as is written (Numbers 12:3), “The man Moshe, however, was very humble.” This is the reason he is called a wise man, as is written (Job 28:12), “Wisdom comes from Ayin (Nothingness).” Through this the wise man has the power to appease, as is written, “but a wise man can pacify it.”
וּבִשְׁבִיל זֶה כְּשֶׁהִתְפַּלֵּל מֹשֶׁה עַל חֵטְא הָעֵגֶל, אָמַר (שמות ל״ב:ל״ב): אִם תִּשָּׂא חַטָּאתָם, וְאִם אַיִן מְחֵנִי נָא; כִּי זֶה מִן הַנִּמְנָע, שֶׁלֹּא יָבוֹא לְאָדָם אֵיזֶה גַּדְלוּת, כְּשֶׁשּׁוֹמֵעַ שֶׁמְּסַפְּרִין שִׁבְחוֹ, כָּל שֶׁכֵּן כְּשֶׁמֶּלֶךְ גָּדוֹל מְשַׁבֵּחַ וּמְפָאֵר אֶת הָאָדָם, אֲזַי בְּוַדַּאי מִן הַנִּמְנָע, שֶׁלֹּא יָבוֹא לוֹ אֵיזֶה גַּדְלוּת. אֲבָל צָרִיךְ לָזֶה בִּטּוּל כָּל הַרְגָּשׁוֹתָיו וְחָמְרִיּוֹתָיו, אֲזַי יָכוֹל הָאָדָם לִשְׁמֹעַ שִׁבְחוֹ, וְלֹא יָבוֹא לוֹ שׁוּם גַּדְלוּת, כְּמוֹ מֹשֶׁה רַבֵּנוּ, שֶׁרָאָה כָּתוּב בַּתּוֹרָה: וַיְּדַבֵּר ה' אֶל מֹשֶׁה, וַיֹּאמֶר ה' אֶל מֹשֶׁה; וְיִשְׂרָאֵל קוֹרְאִין בְּכָל יוֹם בַּתּוֹרָה שִׁבְחוֹ שֶׁל מֹשֶׁה, וְהוּא בְּעַצְמוֹ מְסַפֵּר לָהֶם שְׁבָחָיו, וְלֹא הָיָה לְמֹשֶׁה שׁוּם הִתְפָּאֲרוּת וְגַדְלוּת מִזֶּה, כְּמוֹ שֶׁכָּתוּב: וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד, וּבְוַדַּאי עַל־יְדֵי עַנְוְתָנוּתוֹ הָיָה כֹּחַ בְּיַד מֹשֶׁה לְכַפֵּר עֲווֹן־הָעֵגֶל, כְּמוֹ שֶׁכָּתוּב: וְאִישׁ חָכָם יְכַפְּרֶנָּה.
This is why when Moshe prayed that the sin of the Golden Calf [be pardoned], he said (Exodus 32:32), “If You would, forgive their sin. But if not, please blot me out [from the book that You have written]!” It is impossible for a person not to feel some pride when he hears himself being praised. All the more so, when a great king praises and lauds the person; then, it is certainly impossible that he would not be moved to some feelings of self-importance. However, this necessitates the negation of all one’s emotions and corporeality. Then, a person can hear himself being praised and not come to any pride. This was the case with Moshe Rabbeinu, who saw it written in the Torah: “God spoke to Moshe,” [and] “God said to Moshe.” Each day, the Jewish people read in the Torah [God’s] praise of Moshe. What’s more, he himself related his praise to them. Yet Moshe had no feelings of haughtiness or pride from this, as is written, “The man Moshe, however, was very humble.” And, certainly, by means of his humility Moshe had the power to atone for the sin of the Golden Calf, as is written, “… but a wise man can pacify it.”
וְזֶה שֶׁטָּעַן מֹשֶׁה: וְאִם אַיִן, הַיְנוּ אִם לֹא תִּשָּׂא חַטָּאתָם, בָּזֶה אַתָּה מַרְאֶה, שֶׁאֵין לִי כָּל כָּךְ עֲנִיווּת, שֶׁאוּכַל לְכַפֵּר לָהֶם עֲווֹן הָעֵגֶל, בְּכֵן בַּקָּשָׁתִי: מְחֵנִי נָא, כְּדֵי שֶׁלֹּא אֶכָּשֵׁל בְּגַדְלוּת, שֶׁאֲנִי רוֹאֶה וְשׁוֹמֵעַ בְּכָל עֵת סִפּוּר שְׁמִי וְשִׁבְחִי בַּתּוֹרָה, כִּי מִי יוּכַל לַעֲמֹד בָּזֶה, שֶׁיִּשְׁמַע סִפּוּר שִׁבְחוֹ וְלֹא יִתְגָּאֶה, אִם לֹא עָנָו גָּדוֹל; וְאִם אֲנִי עָנָו, צָרִיךְ לְךָ שֶׁתִּשָּׂא חֲטָּאתָם, כְּמוֹ שֶׁכָּתוּב: וְעוֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית וְכוּ':
This was Moshe’s argument: “But if not”—i.e., if You do not forgive their sin, You are demonstrating that I do not possess the humility needed to atone for the sin of the Golden Calf. This is why I requested, “please blot me out,” so as not to be tripped up by pride. For I constantly see and hear the recounting of my name and praise in the Torah. Who can stand up to this—hearing his praise recounted and not become haughty—if not a very humble person? And, if I am humble, You must pardon their sin, as is written, “[The Lord] forgives the transgression for the remnant….”
וְזֶה: (דברים ל״ג:ה׳) וַיְהִי בִישֻׁרוּן מֶלֶךְ, הַיְנוּ שֶׁמַּלְכוּת עָלָה לְשָׁרְשָׁהּ, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ז:י״א): וַעֲנָוִים יִרְשׁוּ אָרֶץ, וְאֶרֶץ הִיא דִּינָא דְּמַלְכוּתָא, כְּמוֹ שֶׁכָּתוּב (איוב כ׳:כ״ז): וְאֶרֶץ מִתְקוֹמָמָה לוֹ:
This is (Deuteronomy 33:5): “There was a MeLeKh (king) in Yeshurun”—indicating that MaLKhut had risen to its source, as it is written (Psalms 37:11), “But the humble will inherit the earth.” “Earth” is dina d’malkhuta (the law of the government), as is written (Job 20:27), “Earth rises up against him.”
ח וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא):
8. This is the meaning of what the Sages said:
מָשָׁל לְאֶחָד, שֶׁהָיָה מְהַלֵּךְ בַּדֶרֶךְ בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה, וּמִתְיָרֵא מִן הַקּוֹצִים וּמִן הַפְּחָתִים וּמֵחַיָּה רָעָה וּמִלִּסְטִים, וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ מְהַלֵּךְ וְכוּ':
It is comparable to someone who was walking along a path in the utter darkness of night. He was afraid of the thorns and the ditches, of wild beasts and bandits ; not knowing which path he was on. When he happened upon a lit torch, he was saved from the thorns and the ditches but he was still afraid of wild beasts and bandits ; not knowing which path he was on. When dawn broke, he was saved from wild beasts and bandits, yet still did not know which path he was on. When he came to a crossroads, he was saved from all of them…. What is this crossroads? Rabbi Chisda said: It is a Talmid Chakham and the day of death (Sotah 21a).
כִּי זֶה יָדוּעַ, שֶׁכָּל הַמִּדּוֹת רָעוֹת וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מֵאַרְבָּעָה יְסוֹדוֹת, מֵאַרְבַּע מָרוֹת, כַּמּוּבָא בְּמִשְׁנַת חֲסִידִים: עַצְבוּת וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מִדּוֹמֵם, תַּאֲווֹת רָעוֹת וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מִצּוֹמֵחַ, דְּבָרִים בְּטֵלִים וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מֵחַי, גַּאֲוָה וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מִמְּדַבֵּר;
It is known that all evil character traits and their derivatives stem from the four yesodot (fundamental elements), the four humors. As is brought in Mishnat Chassidim: Melancholy and its derivatives stem from the mineral life form; evil passions and their derivatives stem from the vegetable life form; idle chatter and its derivatives stem from the animal life form; pride and its derivatives stem from the human life form.
וּמִי שֶׁרוֹצֶה לֵילֵךְ בְּדֶרֶךְ הַקֹּדֶשׁ, צָרִיךְ לְשַׁבֵּר כָּל הַמִּדּוֹת רָעוֹת, וִיסַפֵּר לִפְנֵי הַתַּלְמִיד חָכָם, הַיְנוּ וִדּוּי דְּבָרִים, וְהַתַּלְמִיד חָכָם יְפָרֵשׁ וִיבָרֵר לוֹ דֶּרֶךְ לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ.
Anyone who would take the path of <God> must break all of the vices <and talk about all his traits> in the presence of a Talmid Chakham —i.e., spoken confession. The Torah scholar will then define and clarify a path in line with the root of his soul.
וְיֵשׁ שָׁלֹשׁ בְּחִינוֹת בְּהִתְקָרְבוּת לַצַּדִּיקִים, שֶׁעַל־יְדֵי שָׁלֹשׁ בְּחִינוֹת אֵלּוּ נִתְתַּקֵּן הַכֹּל, וְאֵלּוּ הֵם הַשְּׁלשָׁה בְּחִינוֹת:
Now, there are three steps in attachment to the tzaddikim. Through these three steps, everything is rectified. The three steps are as follows:
הַבְּחִינָה הָרִאשׁוֹנָה, כְּשֶׁרוֹאֶה אֶת הַצַּדִּיק, כְּמוֹ שֶׁכָּתוּב (ישעיהו ל׳:כ׳): וְהָיוּ עֵינֶיךָ רוֹאוֹת אֶת מוֹרֶיךָ; וְזֹאת הַבְּחִינָה מְבַטֶּלֶת הַמִּדּוֹת רָעוֹת הַנִּמְשָׁכִין מִשְּׁנֵי הַיְּסוֹדוֹת דּוֹמֵם צוֹמֵחַ, הַיְנוּ עַצְבוּת וְתוֹלְדוֹתֶיהָ וְתַאֲווֹת רָעוֹת, כִּי צַדִּיק הַדּוֹר נִקְרָא אֵם, עַל שֵׁם שֶׁהוּא מֵינִיק לְיִשְׂרָאֵל בְּאוֹר תּוֹרָתוֹ, וְהַתּוֹרָה נִקְרֵאת חָלָב, כְּמוֹ שֶׁכָּתוּב (שיר השירים ד׳:י״א): דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ. וְזֶה אָנוּ רוֹאִים בְּחוּשׁ, כְּשֶׁהַתִּינוֹק הוּא בְּעַצְבוּת וְעַצְלוּת, כְּשֶׁרוֹאֶה אֶת אִמּוֹ הוּא נִתְעוֹרֵר בִּזְרִיזוּת גָּדוֹל לִקְרַאת אִמּוֹ, הַיְנוּ לְשָׁרְשׁוֹ. גַּם אָנוּ רוֹאִים בְּחוּשׁ, כְּשֶׁהַתִּינוֹק עוֹסֵק בְּדִבְרֵי שְׁטוּת שֶׁלּוֹ, אַף־עַל־פִּי שֶׁיֵּשׁ לוֹ תַּאֲוָה גְּדוֹלָה לָזֶה, אַף־עַל־פִּי כֵן כְּשֶׁרוֹאֶה אֶת אִמּוֹ, הוּא מַשְׁלִיךְ כָּל תַּאֲווֹתָיו אַחַר כְּתֵפָיו וּמוֹשֵׁךְ אֶת עַצְמוֹ לְאִמּוֹ. נִמְצָא, שֶׁנִּתְבַּטְּלִין הַמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי הַיְּסוֹדוֹת דּוֹמֵם צוֹמֵחַ עַל יְדֵי הִסְתַּכְּלוּת פְּנֵי הַצַּדִּיק.
The first step entails seeing the tzaddik, as in (Isaiah 30:20), “your eyes will see your teacher.” This step negates the vices that stem from the two yesodot, mineral and vegetable—namely, melancholy with its derivatives, and evil passions. For the tzaddik of the generation is called “Mother,” because he nurses the Jewish people with the light of his Torah. And the Torah is called “milk,” as is written (Song of Songs 4:11), “Honey and milk under your tongue.” We have empirical validation for this: Even when a child is sad and lethargic, if he sees his mother, he very quickly stirs toward her—i.e., toward his source. We also see clearly that when a child is absorbed in his own nonsense, even though he has a great desire for this, if he sees his mother, he throws away all of his desires and draws close to her. We find, then, that the vices stemming from the two yesodot, mineral and vegetable, are negated by gazing at the countenance of the tzaddik.
וְזֶהוּ: וּמִתְיָרֵא מִן הַקּוֹצִים, שֶׁהוּא בְּחִינַת צוֹמֵחַ; וּפְחָתִים – שֶׁהוּא בְּחִינַת דּוֹמֵם. וּכְשֶׁנִּזְדַּמֵּן לוֹ אֲבוּקָה שֶׁל אוֹר, זֶה תַּלְמִיד חָכָם, שֶׁהוּא אָבִיק בְּאוֹר הַתּוֹרָה, וְעַל־יָדוֹ נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת דּוֹמֵם צוֹמֵחַ, וְאָז נִצּוֹל מִן הַקּוֹצִים וּמִן הַפְּחָתִים:
This is: He was afraid of the thorns, the aspect of the vegetable life form; and the ditches, the aspect of the mineral life form. When he happened upon a lit torch —this is a Talmid Chakham, who <glows> with the light of the Torah. Through him he is saved from the vices that stem from the two yesodot, mineral and vegetable; and then he is saved from the thorns and the ditches .
הַבְּחִינָה הַשְּׁנִיָּה, הַצְּדָקָה שֶׁנּוֹתֵן לְתַלְמִיד חָכָם, שֶׁעַל־ יְדֵי־זֶה נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת חַי מְדַבֵּר, שֶׁהֵן בְּחִינַת חַיָּה רָעָה וְלִסְטִים, שֶׁהֵן דְּבָרִים בְּטֵלִים וְגַאֲוָה וְתוֹלְדוֹתֵיהֶן. כִּי עַל־יְדֵי דְּבָרִים בְּטֵלִים וְלָשׁוֹן הָרָע בָּא עֲנִיּוּת, כְּמוֹ שֶׁכָּתוּב (שמות ד׳:י״ט): כִּי מֵתוּ כָּל הָאֲנָשִׁים, זֶהוּ עֲנִיּוּת. גַּם בְּגַאֲוָה אָמְרוּ (קידושין מט:): סִימָן לְגַסּוּת הָרוּחַ – עֲנִיּוּת. וְעַל־יְדֵי צְדָקָה נִתְעַשֵּׁר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (גיטין ז:): אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגוֹזוּ וְעָבַר וְעִנִּיתִיךָ לֹא אֲעַנֵּךְ – שׁוּב אֵין מַרְאִין לוֹ סִימָנֵי עֲנִיּוּת.
The second step is the charity one gives to a Talmid Chakham <who embodies a number of souls>. Through this he is saved from the vices that stem from the two yesodot, animal and human—the aspects of wild beasts and bandits, which are idle chatter and pride and their derivatives. This is because idle chatter and slanderous gossip engender poverty, as is written (Exodus 4:19), “All the men have died”—this is poverty (Nedarim 64b). Also, concerning pride it is taught: Poverty is a sign of a haughty spirit (Kiddushin 49b). But by giving charity, a person becomes wealthy. As the Sages taught: “Though they were united and likewise many, even so they are over and gone; I have afflicted you, but will afflict you no more” (Nahum 1:12) —he is never again made to experience the markings of poverty (Gittin 7b).
וְזֶהוּ: כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר נִצּוֹל מֵחַיָּה רָעָה וּמִלִּסְטִים. עַמּוּד הַשַּׁחַר רֶמֶז לִצְדָקָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ח:ח׳): כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ וְכוּ', אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ. נִמְצָא, עַל־יְדֵי צְדָקָה נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת, חַי מְדַבֵּר, שֶׁהֵם בְּחִינַת חַיָּה רָעָה וְלִסְטִים:
And this is: When dawn broke, he was saved from wild beasts and bandits. The break of dawn is an allusion to charity, as is written (Isaiah 58:7-8), “When you see the naked, and you clothe him…. Then your light shall burst forth like the dawn.” We find, then, that through charity one is saved from the vices that stem from the two yesodot, animal and human, corresponding to wild beasts and bandits.
הַבְּחִינָה הַשְּׁלִישִׁית, כְּשֶׁמִּתְוַדֶּה וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד חָכָם, שֶׁעַל־יְדֵי־זֶה הַתַּלְמִיד חָכָם מַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ יָשָׁר לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ,
The third step is when one makes a spoken confession in a Torah scholar’s presence. Through this the Talmid Chakham guides him on a proper path in line with the root of his soul.
וְזֶה: הִגִּיעַ לְפָרָשַׁת דְּרָכִים, וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא): זֶה תַּלְמִיד חָכָם, וְיוֹם הַמִּיתָה, זֶה בְּחִינַת וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד חָכָם; יוֹם הַמִּיתָה רֶמֶז עַל וִדּוּי, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין מג:): כָּל הַמּוּמָתִין מִתְוַדִּין. וְזֶה נִקְרָא פָּרָשַׁת־דְּרָכִים, כִּי הַתַּלְמִיד חָכָם מַפְרִישׁ לוֹ דֶּרֶךְ לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ,
This is: When he came to a crossroads. And the Sages comment, It is a Talmid Chakham and the day of death. This is the step of spoken confession before a Talmid Chakham. The day of death is an allusion to confession, as the Sages taught: All those about to be put to death, confess (Sanhedrin 43b). This is called PaRaShat DeRaKhim (a crossroads), because the Torah scholar maPhRiSh lo DeReKh (defines his path) in line with the root of his soul.
אֲזַי נִצּוֹל מִכֻּלָּם. כִּי קֹדֶם שֶׁהִתְוַדָּה, אַף־עַל־פִּי שֶׁהָיָה אֵצֶל הַתַּלְמִיד חָכָם וְנָתַן לוֹ מָמוֹן, עֲדַיִן אֵינוֹ יוֹדֵעַ בְּאֵיזֶהוּ דֶּרֶךְ הוּא מְהַלֵּךְ, כִּי יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת (משלי י״ד:י״ב), אֲבָל כְּשֶׁהִגִּיעַ לְפָרָשַׁת דְּרָכִים, זֶה תַּלְמִיד חָכָם וְיוֹם הַמִּיתָה, הַיְנוּ וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד־חָכָם, אֲזַי נִצּוֹל מִכֻּלָּם:
Then, he was saved from all of them . Because, before he confessed, even though he was close to the Torah scholar and had given him money, he still does not know which path he was on. For “A path may seem right to a man, but its end leads to death” (Proverbs 14:12). But when he comes to a crossroads, which is a Talmid Chakham and the day of death —i.e., spoken confession before a Talmid Chakham —then, he was saved from all of them .
ט וְזֶה בְּכָל פַּעַם שֶׁבָּא אֵצֶל תַּלְמִיד חָכָם וּמְסַפֵּר לְפָנָיו כָּל לִבּוֹ, וְהַתַּלְמִיד חָכָם הוּא בְּחִינַת משֶׁה, שֶׁהוּא בְּחִינַת אַיִן, כְּמוֹ שֶׁכָּתוּב: וְהַחָכְמָה מֵאַיִן תִּמָּצֵא; וְעַל יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף.
9. This applies each time <you come to> a Torah scholar. <You should tell him all the conundrums in your heart.> The Talmid Chakham is an aspect of Moshe, who is an aspect of Ayin, as is written, “Wisdom comes from Ayin .” And in this way, you become encompassed in Ein Sof (Infinite One).
וְזֶה בְּחִינַת: זַרְקָא, דְּאִזְדְּרִיקַת לְאֲתַר דְּאִתְנְטִילַת מִתַּמָּן, שֶׁתַּחֲזִיר אֶת הַמַּלְכוּת לְאֵין סוֹף, שֶׁהוּא רָצוֹן שֶׁבְּכָל הָרְצוֹנוֹת. כִּי הַמַּלְכוּת, שֶׁהוּא בְּחִינַת אוֹתִיּוֹת הַדִּבּוּרִים, כָּל אוֹת וָאוֹת מְלֻבָּשׁ בָּהּ רְצוֹן הַשֵּׁם יִתְבָּרַךְ, שֶׁרְצוֹן הַשֵּׁם יִתְבָּרַךְ הָיָה, שֶׁזֹּאת הָאוֹת יִהְיֶה לָהּ תְּמוּנָה כָּזוֹ, וְאוֹת אַחֶרֶת יִהְיֶה לָהּ תְּמוּנָה אַחֶרֶת. נִמְצָא, שֶׁרְצוֹנוֹת, הַיְנוּ תְּמוּנוֹת אוֹתִיּוֹת, הֵם הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרַךְ שְׁמוֹ, וְכָל אֵלּוּ הָרְצוֹנוֹת, הַיְנוּ הַתְּמוּנוֹת, נִמְשָׁכִין מֵרְצוֹן אֵין סוֹף, שֶׁאֵין בּוֹ תְּמוּנָה,
This is the concept of zarka: it is thrown back to the place from which it was taken (Tikkuney Zohar #21). This is returning Malkhut to Ein Sof, which is the will in all the wills. For Malkhut corresponds to the letters of speech, with the will of God clothed in each and every letter. It was God’s will that one letter have such and such a shape, and another letter have a different shape. We find, then, that [God’s] wills—i.e., the forms of the letters—serve to reveal His Malkhut. And all these wills, the forms, stem from the will of Ein Sof —which has no form <at all>.
וְכָל הַדְּבָרִים וְהַיֵּשׁוּת שֶׁבָּעוֹלָם הֵם מֵהָאוֹתִיּוֹת, הַיְנוּ מִמַּלְכוּת, כִּי יֵשׁוּת הוּא מֵחֲמַת הַמַּלְכוּת, שֶׁרָצָה הַקָּדוֹשׁ־בָּרוּךְ־הוּא שֶׁיִּתְגַּלֶּה מַלְכוּתוֹ בָּעוֹלָם, וְעַל יְדֵי זֶה בָּרָא אֶת הָעוֹלָם מֵאַיִן לְיֵשׁ, וְכָל הָרְצוֹנוֹת, הַיְנוּ הַתְּמוּנוֹת, וְכָל הַיֵּשׁוּת, הַיְנוּ בְּחִינַת מַלְכוּת, מְקַבְּלִים חִיּוּתָם מֵרְצוֹן אֵין סוֹף, כְּמוֹ שֶׁאָמְרוּ (מגילה לא.): בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ־ בָּרוּךְ־הוּא, הַיְנוּ מַלְכוּתוֹ, הַיְנוּ רְצוֹנוֹת, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ, הַיְנוּ רְצוֹן אֵין סוֹף.
And all the objects and material existence in the world originate from the letters, i.e., from Malkhut. This is because material existence is a consequence of Malkhut, of the Holy One’s desire that His Malkhut be revealed in the world. Through this He created the world ex nihilo. All the wills—the forms and all material existence, corresponding to Malkhut —receive their vitality from the will of Ein Sof. As is taught (Megillah 31a): “In every place that you find the greatness of the Holy One”—i.e., His Malkhut /wills—“there, you find His humility”—i.e., the will of Ein Sof.
וְזֶה בְּחִינַת הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת, כִּי כְּשֶׁרוֹצֶה לְהִכָּלֵל בִּרְצוֹן אֵין סוֹף, צָרִיךְ לְבַטֵּל אֶת הַיֵּשׁוּת שֶׁלּוֹ.
And this is an aspect of stripping oneself of corporeality. For when a person wants to be encompassed in the will of Ein Sof, he must negate his material being.
וְזֶה שֶׁכָּתוּב בַּזֹּהַר (יתרו דף פח:), שֶׁהִסְתַּלְּקוּת מֹשֶׁה בְּשַׁבָּת בְּשַׁעְתָּא דְּמִנְחָה, שֶׁאָז הִתְגַּלּוּת רַעֲוָא דְּרַעֲוִין, שֶׁהוּא בְּחִינַת רְצוֹן אֵין סוֹף, שֶׁכָּל הָרְצוֹנוֹת מְקַבְּלִין חִיּוּתָם מִמֶּנּוּ. וְזֶה מֵחֲמַת שֶׁבִּטֵּל משֶׁה כָּל יֵשׁוּתוֹ, כְּמוֹ שֶׁכָּתוּב (שמות טז): וְנַחְנוּ מָה.
This is what is written in the Zohar (II, 88b), that Moshe passed away on Shabbat, at the time of Minchah. For that is when raava d’raaven (Will of Wills) is revealed. This is the will of Ein Sof, from whom all wills <and all material existence> receive their vitality. This was because Moshe had totally negated his material being, as is written, “After all, nachnu mah (what are we)?” (Exodus 16:7).
וְזֶה פֵּרוּשׁ: וַיִּקְבֹּר אֹתוֹ בַּגַּיְא (דברים ל״ד:ו׳) – זֶה בְּחִינַת אַיִן, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ׳:ד׳): כָּל גֶּיא יִנָּשֵׂא; בְּאֶרֶץ מוֹאָב – זֶה בְּחִינַת מַלְכוּת, שֶׁדָּוִד בָּא מִמּוֹאָב, שֶׁנִּסְתַּלֵּק מֹשֶׁה בְּתוֹךְ אֵין סוֹף, בְּתוֹךְ רָצוֹן שֶׁבָּרְצוֹנוֹת, בְּתוֹךְ רַעֲוָא דְּרַעֲוִין, שֶׁהוּא בְּחִינַת רְצוֹן אֵין סוֹף הַמְלֻבָּשׁ בִּרְצוֹנוֹת, בִּתְמוּנוֹת אוֹתִיּוֹת, בִּבְחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב: בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ, הַיְנוּ מַלְכוּת, בְּחִינַת רַעֲוִין, שָׁם אַתָּה מוֹצֵא רַעֲוָא, רְצוֹן אֵין סוֹף.
{“So Moshe the servant of God died there, in the land of Moav, by the kiss of God. [God] buried him in the valley in the land of Moav, opposite Beit Pe’or. No man knows his burial place to this day” (Deuteronomy 34:5-7).} This is the meaning of “[God] buried him in the valley”—it alludes to < Ein Sof,> as is written (Isaiah 40:4), “Every valley shall be elevated.” “In the land of Moav”—this alludes to Malkhut, for King David descended from Moav. Moshe ascended into Ein Sof, into Will of Wills, <the aspect of> raava d’raaven. This corresponds to the will of Ein Sof, which is clothed in the wills/forms of the letters, the aspect of Malkhut. As explained, “In every place that you find His greatness”—i.e., Malkhut, the aspect of <will>—“there, you find <His humility>”—i.e., the will of Ein Sof.
וְזֶה: מוּל בֵּית פְּעוֹר – כִּי אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מדרש אגדה, מובא בתוספות סוטה יד.): לָמָּה נִקְרָא שְׁמוֹ פְּעוֹר, עַל שֵׁם שֶׁפּוֹעֵר פִּיו; כִּי כְּשֶׁפּוֹגְמִין בְּמַלְכוּת, אֲזַי יֵשׁ לוֹ כֹּחַ לִפְעֹר פִּיו בְּצֵרוּפִים רָעִים; אֲבָל משֶׁה, שֶׁתִּקֵּן מִדַּת הַמַּלְכוּת, עַל־יְדֵי זֶה לֹא הָיָה יְכֹלֶת בְּיַד פְּעוֹר לִפְעֹר פִּיו. וְזֶה: וְלֹא יָדַע אִישׁ, אֲפִלּוּ מֹשֶׁה לֹא יָדַע, (כמו שאמרו רז"ל סוטה יד.), כִּי נִתְבַּטֵּל לְגַבֵּי אֵין סוֹף.
This is: “opposite Beit Pe’or.” As the Sages taught: Why was [the idol] called Pe’or? Because it opens its mouth wide. For when one blemishes Malkhut, [Pe’or] then has the power to open its mouth wide with negative letter-combinations. But Moshe rectified the aspect of Malkhut, and as a result Pe’or could not open its mouth wide (Sotah 14a). This is: “No man knows [his burial place]”—even Moshe did not know (ibid.). For he was negated in Ein Sof.
וְכָל זֶה הָיָה בְּמוֹתוֹ, אֲבָל בְּוַדַּאי גַּם בְּחַיָּיו הָיָה לוֹ הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת, וְהָיָה מְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף, אֲבָל הַהִתְפַּשְּׁטוּת הָיָה בִּבְחִינַת: וְהַחַיּוֹת רָצוֹא וָשׁוֹב; כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ, כְּמוֹ שֶׁכָּתוּב: וְאָבִיתָ תְּהִלָּה מִגּוּשֵׁי עָפָר, מִקְּרוּצֵי חֹמֶר. וּבִשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עַד עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ.
All this was at his death. However, also during his lifetime [Moshe] certainly stripped away all corporeality and attached himself to the Light of Ein Sof. But then, this stripping was in an aspect of “the living creatures ran and returned” (Ezekiel 1:14). This is because the Holy One desires our service, as is written (Yom Kippur Liturgy), “You desire praise from mounds of dust, from lumps of clay.” Therefore, it is imperative not to remain [in this state of negation], until such a time that the Holy One Himself comes and takes one’s soul.
וְזֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב אָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל – זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ; וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת, אַף־עַל־גַּב דְּאִיהוּ לָא חָזִי – מַזְלֵהּ חָזִי (מגילה ג.), תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל, לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף, וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף, לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירַת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו, וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת: וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ. אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת רָצוֹא וָשׁוֹב, כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ.
This is why we see that now and then a person becomes inspired while praying and he recites several words with tremendous fervor. This is due to God’s compassion for him; the Light of Ein Sof has been opened to him and shines for him. When a person sees this radiance—and even though he might not see, his mazal sees (Megillah 3a) —his soul is instantly ignited in great devotion, so that he attaches himself to the Light of Ein Sof. And, to the degree that Ein Sof is revealed—commensurate with the number of words that have been opened and begun to radiate—he recites all these words with great devotion, with a surrender of self, and with a negation of all his senses. Then, during the time he is negated in Ein Sof, he is in a state of “and no man knows,” so that he himself is unaware of his own existence. But this must be in the aspect of “running and returning,” in order to preserve <his soul within him>.
נִמְצָא כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, אֲזַי צָרִיךְ לְהַרְאוֹת גַּם לְדַעְתּוֹ, כִּי מִתְּחִלָּה, בִּשְׁעַת דְּבֵקוּת, הָיָה נִתְבַּטֵּל הַדַּעַת, כְּמוֹ שֶׁכָּתוּב: וְלֹא יָדַע אִישׁ; וּכְשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב (לְדַעְתּוֹ) לְיֵשׁוּתוֹ, אָז שָׁב לְדַעְתּוֹ; וּכְשֶׁשָּׁב לְדַעְתּוֹ, אָז הוּא יוֹדֵעַ אַחְדוּת הָאֵין סוֹף וְטוּבוֹ, וַאֲזַי אֵין חִלּוּק בֵּין ה' לֵאלֹהִים, בֵּין מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים,
We find, then, that when he is in a state of “returning,” he must also disclose <this perception> to his daat. For at the beginning, at the time of devotion, his daat was nullified, as in, “and no man knows.” But when he is in a state of “returning,” returning to his material being, then he <also> returns to his daat. And when he returns to his daat, he knows the oneness and beneficence of Ein Sof. Then, there is no difference between YHVH and Elohim, between the divine attribute of judgment and the divine attribute of compassion.
כִּי בְּאֵין סוֹף אֵין שַׁיָּךְ, חַס וְשָׁלוֹם, שִׁנּוּי רָצוֹן, כִּי הַשִּׁנּוּיִים אֵינוֹ אֶלָּא בְּשִׁנּוּי הַתְּמוּנוֹת, אֲבָל עַל־יְדֵי הַדְּבֵקוּת שֶׁל אָדָם בְּאֵין סוֹף, שֶׁשָּׁם אֵין שִׁנּוּי רָצוֹן, כִּי שָׁם רָצוֹן פָּשׁוּט, וְאַחַר־כָּךְ נִשְׁאָר בּוֹ רְשִׁימוּ מֵאַחְדוּת הַזֹּאת, וְאַחַר־כָּךְ נַעֲשֶׂה בִּבְחִינַת וָשׁוֹב, אֲזַי הָרְשִׁימוּ מַרְאֶה לָדַעַת, שֶׁיֵּדַע שֶׁכֻּלּוֹ טוֹב וְכֻלּוֹ אֶחָד:
For a change of will is not applicable to Ein Sof, Heaven forbid. Changes only occur in the changing of the forms. Nevertheless, by virtue of a person’s attachment to Ein Sof —where there is no change of will, for there the will is uniform—afterwards, an imprint of this oneness remains within him. Then, later, when he is in a state of “returning,” this imprint illuminates <his daat>, so that he knows that all is good and all is one.
וְזֶה שֶׁאָמַר משֶׁה לְדוֹרוֹ (דברים ד): אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים; כִּי משֶׁה הוּא בְּחִינַת אַיִן, וְדוֹרוֹ הַדְּבוּקִים אֵלָיו רָאוּי לָהֶם לָדַעַת, הַיְנוּ לְהָאִיר לַדַּעַת, בְּחִינַת אֵין סוֹף, בְּחִינַת רַעֲוָא דְּרַעֲוִין, בְּחִינַת: ה' הוּא הָאֱלֹהִים:
This is what Moshe said to his generation: “It has been clearly demonstrated to your daat that YHVH (God) is the Elohim (Lord)” (Deuteronomy 4:35). For Moshe corresponds to < daat, as is known.> Thus it was fitting for his generation, who were attached to him, to [have] daat —i.e., to illuminate the daat [with an awareness of] Ein Sof / raava d’raaven, the aspect of “YHVH is the Elohim .”
וְזֶה פֵּרוּשׁ:
10. This is the explanation:
אָמַר רַבָּה בַּר בַּר חָנָא: זִימְנָא חַדָּא הֲוָה קָאַזְלִינָן בִּסְפִינְתָּא, וַחֲזִינָן הַהוּא כַּוְרָא דְּיַתְבָא לֵהּ אָכְלָה טִינָא בְּאוּסְיֵהּ, וְאִדְחוּהוּ מַיָא, וְשַׁדְיוּהוּ לְגוּדָא, וְחָרוּב מִינֵהּ שִׁיתִין מְחוֹזֵי, וְאָכְלוּ מִינֵהּ שִׁיתִין מְחוֹזֵי, וּמָלְחוּ מִינֵהּ שִׁיתִין מְחוֹזֵי, וּמָלְאוּ מֵחַד גַּלְגַּלָא דְּעֵינָא תְּלָת מֵאָה גַּרְבֵּי מִשְׁחָא. וְכִי הַדְרָן לְבָתַר תְּרֵיסַר יַרְחֵי שַׁתָּא, חֲזִינָן דְּהַוָה קָא מְנַסְרֵי מִגַּרְמֵיהּ מְטַלַלְתָּא, וִיהֲבֵי לְמִבְנִינְהוּ הַנָּךְ מְחוֹזֵי:
Rabbah bar bar Chanah recounted: One time we were traveling on a sephina (ship) and we saw this kavra in whose nostrils was sitting a mudeater. The kavra died and the water tossed it about and cast it ashore. It destroyed sixty cities. Sixty cities then ate from it. Sixty cities salted its flesh. And from one eyeball they filled three meah (hundred) kegs with oil. When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities (Bava Batra 73b).
פֵּרוּשׁ:
The explanation is:
סְפִינָה – לְשׁוֹן חֲשִׁיבוּת, בְּחִינַת מַלְכוּת, שֶׁרַבָּה בַּר בַּר חָנָה חָקַר בְּשִׂכְלוֹ אוֹדוֹת הַמַּלְכוּת, אֵיךְ בְּנֵי־יִשְׂרָאֵל מַעֲלִין אוֹתָהּ.
SePhiNa — This connotes importance, corresponding to Malkhut. Rabbah bar bar Chanah used his intellect to investigate the status of Malkhut and the means by which the Jewish people could elevate it.
וַחֲזִינָן הַאי כַּוְרָא – יִשְׂרָאֵל מְכֻנִּין בְּשֵׁם דָּגִים, כְּמוֹ שֶׁכָּתוּב (בראשית מ״ח:ט״ז): וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ.
we saw this kavra — The Jewish people are called “fish,” as in (Genesis 48:16), “May they increase in the land like fish.”
דְּיַתְבָא לֵיהּ אָכְלָא טִינָא בִּנְחִירָיו – זֶה בְּחִינַת תְּפִלָּתָן שֶׁל יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ח:ט׳): וּתְהִלָּתִי אֶחֱטָם לָךְ; שֶׁנִּתְעָרֵב שֶׁרֶץ, הַיְנוּ טֻמְאָה, בִּתְפִלָּתוֹ וַעֲבוֹדָתוֹ וּבִלְבֵּל אוֹתוֹ, וְלֹא הָיָה יָכוֹל אִישׁ הַיִּשְׂרְאֵלִי הַזֶּה לַעֲבֹד עֲבוֹדָתוֹ תַּמָּה. מֶה עָשָׂה הָאִישׁ הַזֶּה, עָשָׂה שָׁלֹשׁ בְּחִינוֹת הַנַּ"ל, הַיְנוּ הִתְקַשְּׁרוּת לְהַצַּדִּיק, וּנְתִינַת הַצְּדָקָה, וּוִדּוּי דְּבָרִים.
in whose nostrils was sitting a mudeater — This corresponds to the prayers of the Jewish people. As is written (Isaiah 48:9), “For My praise, echtom (I will restrain my anger) from you.” A worm, an impurity, had become intermingled in his prayer and divine service. It disturbed him and this Jew could not perform his divine service properly. What did this person do? He executed the three steps mentioned above. These are: attaching himself to the tzaddik, donating charity, and spoken confession.
וְזֶה פֵּרוּשׁ:
And this is the explanation:
וּמֵתָה וְאִידְחוּהוּ מַיָא וְשַׁדְיוּהוּ לְגוּדָא; וְהִזְכִּיר הַשָּׁלֹשׁ בְּחִינוֹת מֵעֵלָּא לְתַתָּא:
The fish died and the water tossed it about and cast it ashore. The three steps are mentioned from top to bottom.
וּמֵתָה – זֶה בְּחִינַת וִדּוּי דְּבָרִים, כְּמוֹ שֶׁאָמְרוּ: כָּל הַמּוּמָתִין מִתְוַדִּין;
It died — This is the step of spoken confession, as is said: “All those about to be put to death, confess.”
וְאִדְחוּהוּ מַיָא – זֶה בְּחִינַת צְדָקָה, כְּמוֹ שֶׁכָּתוּב (קהלת י״א:א׳): שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמַּיִם. וּכְתִיב (ישעיהו ל״ב:כ׳): אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מַיִם.
the water tossed it about — This is charity. As is written, “Cast your bread upon the waters” (Ecclesiastes 11:1), and, “Happy are you that sow beside all waters” (Isaiah 32:20).
וְשַׁדְיוּהוּ לְגוּדָא – הַצַּדִּיק נִקְרָא גּוּדָא, לְשׁוֹן גָּדֵר, שֶׁהוּא גּוֹדֵר פִּרְצוֹתֵיהֶן שֶׁל יִשְׂרָאֵל (יחזקאל כב, ישעיהו נח). וְזֶה: וְשַׁדְיוּהוּ לְגוּדָא – שֶׁהִקְרִיב אֶת עַצְמוֹ לַצַּדִּיק.
and cast it ashore — The tzaddik is called a “shore,” which has the connotation of fence, because he “fences in the breaches of Israel.” This is, and cast it ashore. <He gave charity to the tzaddik he had gotten close to>.
וְעַל־יְדֵי שָׁלֹשׁ בְּחִינוֹת אֵלּוּ:
And because of these three steps:
וְחָרוּב מִינֵהּ שִׁיתִּין מְחוֹזָא – שֶׁעַל־יְדֵי הַמִּיתָה, הַיְנוּ וִדּוּי דְּבָרִים, הֶעֱלָה אֶת הַמַּלְכוּת מִבֵּין הַסִּטְרָא אָחֳרָא, וְהַצַּדִּיק הוֹרָה לוֹ אֶת הַדֶּרֶךְ הַיָּשָׁר,
It destroyed sixty cities — That is, through death, which is spoken confession, he elevated Malkhut from among <the nations>, and the tzaddik taught him the proper path.
כְּמוֹ שֶׁכָּתוּב בְּהַפְטָרַת בְּרֵאשִׁית (ישעיהו מב): אַחֲרִיב הָרִים וּגְבָעוֹת – רֶמֶז עַל חֻרְבַּן מֶמְשֶׁלֶת הָעַכּוּ"ם; וְהוֹלַכְתִּי עִוְּרִים בְּדֶרֶךְ לֹא יָדָעוּ – זֶה בְּחִינַת שֶׁהַצַּדִּיק הוֹרָה לוֹ דֶּרֶךְ יָשָׁר, זֶה בְּחִינַת פָּרָשַׁת דְּרָכִים, כַּנַּ"ל. וְשִׁיתִין מְחוֹזָא רֶמֶז עַל עֲלִיַּת הַמַּלְכוּת, דִּכְתִיב בָּהּ (שה"ש ו): שִׁשִּׁים הֵמָּה מְלָכוֹת.
{“I will destroy mountains and hills…. I will lead the blind by a road they did not know” (Isaiah 42:15-16).} As is written in the haftarah of Bereishit, “I will destroy mountains and hills”—this alludes to the destruction of the rule of the nations. <And afterwards,> “I will lead the blind by a path they did not know”—this corresponds to the tzaddik guiding him along the proper path. This is the aspect of “a crossroads.” And sixty cities alludes to the ascent of MaLKhuT, as is written (Song of Songs 6:8), “There are sixty M’LaKhoT (queens).”
וְאָכְלוּ מִינָהּ שִׁיתִין מְחוֹזָא – רֶמֶז עַל שְׁנֵי מִדּוֹת רָעוֹת שֶׁל חַי מְדַבֵּר, שֶׁעַל־יָדוֹ בָּא עֲנִיּוּת כַּנַּ"ל, וְעַל־יְדֵי צְדָקָה מְתַקֵּן אוֹתָם וְיַמְשִׁיךְ שֶׁפַע. וְזֶה: אָכְלוּ מִינֵה. וְשִיתִין מְחוֹזָא – רֶמֶז עַל בְּחִינוֹת שִׁשִּׁים גִּבּוֹרִים, שֶׁמִּשָּׁם בָּא פַּרְנָסָה, כְּמוֹ שֶׁאָמְרוּ: גְּבוּרוֹת גְּשָׁמִים (ברכות לג. תענית ב. ע"ש).
Sixty cities then ate from it — This alludes to the two vices that stem from the animal and human life forms, which, as mentioned, lead to poverty. But by giving charity, they are rectified and abundance is drawn [into the world]. This is: then ate from it. And sixty cities alludes to the aspect of “sixty men of strength” (Song of Songs 3:7). Livelihood stems from there, as is taught: “strong rains” (Berakhot 33a).
וּמָלְחוּ מִינָהּ שִׁיתִּין מְחוֹזָא – זֶה רֶמֶז עַל תִּקּוּן שְׁתֵּי מִדּוֹת רָעוֹת, דּוֹמֵם צוֹמֵחַ, עַל־יְדֵי קִרְבָתוֹ לְהַצַּדִּיק, כִּי הַצַּדִּיק הוּא בְּרִית מֶלַח עוֹלָם. גַּם עַצְבוּת וְתַאֲווֹת בָּאִים מִדָּמִים עֲכוּרִים, וְעַל־יְדֵי מֶלַח פּוֹלֵט הַדָּמִים רָעִים. וְשִיתִּין מְחוֹזָא זֶה רֶמֶז עַל שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים שֶׁהֵם בְּיַד הַצַּדִּיק, כְּמוֹ שֶׁכָּתוּב (משלי י׳:ו׳): בְּרָכוֹת לְרֹאשׁ צַדִּיק.
Sixty cities salted its flesh — This alludes to the rectification of the two vices [that stem from] the mineral and vegetable life forms. This is accomplished by means of <drawing close to the tzaddikim>, because the tzaddik is “a covenant of salt forever” (Numbers 18:19). Both melancholy and evil passions come from putrid blood, whereas salt expels the bad blood. And sixty cities alludes to the sixty letters of the Birkat Kohanim (Priestly Blessing), which are in the hands of the tzaddik, as is written (Proverbs 10:6), “Blessings are upon the head of the tzaddik.”
וּמָלְאוּ מֵחַד גַּלְגַּלָא דְּעֵינָא תְּלָת מֵאָה גַּרְבֵּי מִשְׁחָא – גַּרְבֵּי מִשְׁחָא זֶה בְּחִינוֹת הַדַּעַת, כִּי שֶׁמֶן מִשְׁחַת קֹדֶשׁ (שמות ל׳:כ״ה) זֶה בְּחִינַת שֵׂכֶל.
And from one eyeball they filled three meah (hundred) kegs with oil — The kegs with oil correspond to daat, because “holy anointing oil” (Exodus 30:31) is the aspect of intellect.
וּתְלָת מֵאָה זֶה בְּחִינוֹת משֶׁה, שֶׁהוּא בְּחִינַת מַה שֶּׁהַצַּדִּיק מַקְטִין אֶת עַצְמוֹ בִּבְחִינַת מָה. בְּשָׁלשׁ בְּחִינוֹת צָרִיךְ לְהַקְטִין אֶת עַצְמוֹ, כְּמוֹ שֶׁכָּתוּב (ירמיהו ט׳:כ״ב): אַל יִתְהַלֵּל חָכָם, גִּבּוֹר וְעָשִׁיר. נִמְצָא, שֶׁבְּכָל בְּחִינָה מֵאֵלּוּ שָׁלשׁ בְּחִינוֹת הוּא נַעֲשֶׂה מָה,
Now, three MeaH alludes to Moshe. This is the concept of the tzaddik contracting himself in the aspect of MaH . He must make himself insignificant in three attributes: <wisdom, strength and wealth>. As is written (Jeremiah 9:22), “Let not the wise man… the strong man… the rich man exult.” We find, then, that in each of these three steps he becomes mah.
וְעַל־יְדֵי זֶה יֵשׁ לוֹ הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת, וּמִדַּבֵּק בְּאוֹר אֵין סוֹף, שֶׁאֵין שָׁם שׁוּם שִׁנּוּי רָצוֹן, אֶלָּא ה' הוּא הָאֱלֹקִים כַּנַּ"ל, הַיְנוּ כֻּלּוֹ הַטּוֹב וְהַמֵּטִיב. וְזֶה בְּחִינַת חַד גַּלְגַּלָא דְּעֵינָא, כַּמּוּבָא בְּאִידְרָא (נשא דף קלז:): וּלְזִימְנָא דְּאָתִי יִשְׁתַּכַּח בָּה עֵינָא חַד דְּרַחֲמֵי – זֶה בְּחִינַת כֻּלּוֹ הַטּוֹב וְהַמֵּטִיב.
In this way he is able to strip himself of corporeality and adhere to the Light of Ein Sof, where there is no change of will whatsoever. Rather, “YHVH is the Elohim”—i.e., “entirely ‘Who is good and beneficent.’” This is the aspect of one eyeball. As is brought in the Idra (Zohar III, 137b): In the time to come, there will be the one eye of compassion. This corresponds to “entirely ‘Who is good and beneficent.’”
נִמְצָא, כְּשֶׁהַצַּדִּיק עוֹשֶׂה עַצְמוֹ מָה, מְדַבֵּק אֶת עַצְמוֹ לְעֵינָא חַד דְרַחֲמֵי, הַיְנוּ לְאֵין סוֹף; וְאַחַר כָּךְ כְּשֶׁחוֹזֵר, בִּבְחִינַת רָצוֹא וָשׁוֹב, אָז מַמְשִׁיךְ מֵאוֹר אֵין סוֹף הָאַחְדוּת הָרָצוֹן הַפָּשׁוּט שָׁם דֶּרֶךְ הַ"מָּה" שֶׁלּוֹ, וְנַעֲשֶׂה מִמָּה מֵאָה, כְּמוֹ שֶׁאָמְרוּ: אַל תִּקְרֵי מָה, אֶלָּא מֵאָה, וְנַעֲשֶׂה תְּלָת מֵאָה מִתְּלָת מָה, וּמַמְשִׁיךְ אוֹר הַזֶּה לְדַעְתּוֹ וּלְשִׂכְלוֹ, הַיְנוּ גַּרְבֵּי דְּמִשְׁחָא, שֶׁהוּא בְּחִינַת שֵׂכֶל כַּנַּ"ל.
We find, then, that when the tzaddik makes himself mah, he attaches himself to “the one eye of compassion,” to Ein Sof. And afterwards, when he returns in an aspect of “running and returning,” he draws from the Light of Ein Sof —the oneness <and> the uniform will—by way of his mah. MaH is thus transformed into MeAH. As is taught: Do not read mah, but rather meah (Menachot 43b). Three hundred is made from the three mah, and he draws this light to his daat and intellect. This is kegs with oil, which is intellect, as explained.
אַתָּה הָרְאֵיתָ לָדַעַת, שֶׁמַּמְשִׁיךְ אוֹר אֵין סוֹף לְדַעְתּוֹ, שֶׁיֵּדַע הָאַחְדוּת, שֶׁה' הוּא הָאֱלֹקִים, וִיבָרֵךְ הַטּוֹב וְהַמֵּטִיב עַל הַכֹּל כְּמוֹ לֶעָתִיד לָבוֹא:
[This is the meaning of] “It has been clearly demonstrated to your daat” (Deuteronomy 4:35). He draws the Light of Ein Sof to his daat, so that he might know the oneness: “YHVH is the Elohim.” He then makes the blessing “Who is good and beneficent” over everything, as it will be in the Future.
כִּי הַדְרָן וְאָתָאן לְבָתַר תְּרֵיסַר יַרְחֵי שַׁתָּא וְקָחֲזִינָן דְּהַוֵי מְנַסְרָא מִגַּרְמַיְהוּ לְבִנְיָנָא הַנָּךְ מְחוֹזָא – כִּי מֵאֲחוֹרֵי הַקְּדֻשָּׁה, שֶׁהֵם שְׁנֵים־עָשָׂר שְׁבָטִים, שֶׁעַל־יָדָם נִתְתַּקֵּן מַלְכוּת הַנַּ"ל, וְאַחֲרֵיהֶם הוּא הַטֻּמְאָה,
When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities — Behind holiness—[holiness being] the twelve tribes, through whom Malkhut is rectified—is impurity.
וְיֵשׁ בְּנֵי־אָדָם שֶׁיּוֹצְאִין מֵהַקְּדֻשָּׁה. וְזֶה שֶׁסִּפֵּר הַתַּנָּא, שֶׁהָדַר וְחָזַר לְעַיֵּן בְּאֵלּוּ שֶׁהֵם בָּתַר תְּרֵיסַר יַרְחֵי שַׁתָּא, שֶׁהֵם אֲחוֹרֵי שְׁנֵים־עָשָׂר שְׁבָטִים דִּקְדֻשָּׁה, שֶׁיּוֹצְאִין מִכְּלַל יִשְׂרָאֵל עַל־יְדֵי מַעֲשֵׂיהֶם הָרָעִים.
Now, there are people who move outside the realm of holiness. This is what the Tanna recounted: He returned to inquire about those who are after twelve months time —those who are behind the twelve tribes of holiness. They move outside the Jewish community as a result of their evil deeds.
וַחֲזִינָן דְּהֲווּ מְנַסְרֵי מִגַּרְמַיְהוּ – הַיְנוּ שֶׁעַל־יְדֵי מַעֲשֵׂיהֶם הָרָעִים הַחֲקוּקִים עַל עַצְמוֹתָם, וְהַחֲקִיקָה עוֹבֵר מֵעֵבֶר לְעֵבֶר כִּנְסִירָה מַמָּשׁ..
we saw them sawing from its bones — That is, in consequence of their evil deeds, which were etched upon their bones; with the etching crossing over from side to side, exactly like a saw mark.
אֲבָל עַל־יְדֵי שֶׁאִישׁ הַיִּשְׂרְאֵלִי הַנַּ"ל נִתְעוֹרֵר בִּתְשׁוּבָה עַל־יְדֵי שֶׁרֶץ קָטָן שֶׁבִּנְחִירָיו, עַל־יְדֵי שֶׁהִרְגִּישׁ טֻמְאָה קְטַנָּה שֶׁמְּבַלְבֶּלֶת אוֹתוֹ – עַל־יְדֵי תְּשׁוּבָתוֹ גּוֹרֵם, שֶׁגַּם אֵלּוּ הָרְשָׁעִים נַעֲשׂוּ כִּסֵּא לַקְּדֻשָּׁה,
But because of the Jew mentioned above, who was moved to repentance by the small worm in his nostrils—because [his prayer] had been disturbed by a small impurity—[they can be saved]. By means of his repentance, he causes also these evildoers to be transformed into an abode for holiness.
וִיהָבֵי לְבִנְיָנָא הַנָּךְ מְחוֹזָא – שֶׁעוֹזְרִים גַּם הֵם לְעוֹבְדֵי הַשֵּׁם, שֶׁיִּבְנוּ הַנָּךְ מְחוֹזָא הַנַּ"ל:
with which to rebuild those cities — These [evildoers] also help those serving God in rebuilding the above mentioned cities.
וְזֶה פֵּרוּשׁ:
11. This is the explanation [of the opening verse]: {“ Anokhi YHVH Elohekha (I am God your Lord) Who brought you out of the land of Mitzrayim (Egypt), from the house of slavery.”}
אָנֹכִי ה' אֱלֹהֶיךָ. פֵּרוּשׁ, הֵן ה' הֵן אֱלֹהֶיךָ תָּבִין, שֶׁכָּל זֹאת אָנֹכִי, הַיְנוּ שֶׁתְּקַיֵּם: בַּה' אֲהַלֵּל דָּבָר, בֵּאלֹהִים אֲהַלֵּל דָּבָר, הַיְנוּ כֻּלּוֹ הַטּוֹב וְהַמֵּטִיב כַּנַּ"ל;
Anokhi YHVH Elohekha — Whether it be YHVH or Elohekha, understand that all this is Anokhi (“I”). That is, one should fulfill: “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word”—i.e., “entirely ‘Who is good and beneficent,’” as above.
אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם – דְּאִיתָא בַּמִּדְרָשׁ (בראשית פ' טז), כִּי כָּל הַגָּלֻיּוֹת נִקְרָאִים עַל שֵׁם גָּלוּת מִצְרַיִם, מִפְּנֵי שֶׁהֵם מְצֵרִים לְיִשְׂרָאֵל, הַיְנוּ שֶׁעַל יְדֵי הַצַּדִּיק נִתְבַּטֵּל מַלְכוּתָם וּמֶמְשַׁלְתָּם שֶׁל הָעַכּוּ"ם, כִּי עַל־יְדֵי זֶה עוֹלָה מִתּוֹכָם מַלְכוּת דִּקְדֻשָּׁה כַּנַּ"ל.
Who brought you out of the land of Mitzrayim, Egypt — The Midrash (Bereishit Rabbah 16:4) states: All exiles are known as MiTZRayIM, because they MeTZeiRIM (cause anguish and suffering) to the Jewish people. <But when Malkhut of Holiness ascends from among them, there is no exile.>
מִבֵּית עֲבָדִים – זֶה רֶמֶז עַל בִּטּוּל הַמִּדּוֹת רָעוֹת שֶׁל אַרְבַּע יְסוֹדוֹת, הַמְכֻנִּים בְּשֵׁם עֲבָדִים, כִּי כָּל הָאַרְבַּע יְסוֹדוֹת הֵם מִתַּחַת גַּלְגַּל הַיָּרֵחַ, וְהַיָּרֵחַ מְכֻנֶּה בְּשֵׁם עֶבֶד, כַּמּוּבָא בַּזֹּהַר (וישב דף קפא:): הִנֵּה יַשְׂכִּיל עַבְדִי – דָּא סִיהַרָא,
from the house of slavery — This alludes to the nullification of the vices that stem from the four yesodot, which are called “slaves.” For all four yesodot are beneath the celestial band of the moon. And the moon is called “slave,” as is brought in the Zohar (I, 181a): “Behold, My slave will become wise” (Isaiah 52:13) —this refers to the moon.
פֵּרוּשׁ עַל־יְדֵי הַצַּדִּיק עוֹלָה הַמַּלְכוּת מִן הַסִּטְרָא אָחֳרָא, וְנִתְבַּטְּלִים הַמִּדּוֹת רָעוֹת, וְעַל־יְדֵי זֶה הָאָדָם בָּא לִבְחִינַת עוֹלָם הַבָּא, לִבְחִינַת: בַּה' אֲהַלֵּל דָּבָר, בֵּאלֹהִים אֲהַלֵּל דָּבָר:
This means that with the help of the tzaddik, Malkhut ascends from the nations and the vices are nullified. Through this, a person achieves [an awareness that is] an aspect of the World to Come—corresponding to, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.”