“Vayiven Hashem Elohim et Hatzela (The Lord God Fashioned the Rib) that He took from the man into a woman, and He brought her to the man.” (Genesis 2:22)
According to one opinion, this teaches that God gave her an extra measure of understanding; according to another opinion, this teaches that He braided Chavah’s hair and brought her to the man. (Niddah 45b)
One must therefore be very cautious when some new honor and glory come one’s way. This is because glory is “the mother of all living things” (Genesis 3:20) and the root of all souls. When the soul passes away, it is taken up into glory, its root, as in “the glory of God will gather you in” (Isaiah 58:8). The souls pass away and are gathered into glory because that is their root. Therefore, when new honor comes to a person, he has to be cautious and on guard, since it’s coming may be because his time has come, God forbid; so that his soul might be taken up into glory, its root.
Nevertheless, “the measure of goodness is greater,” and so in most instances honor is beneficial. In other words, when a new soul comes to a person, it comes cloaked in glory, which is “the mother of all living things.” Thus most times that a person receives new honor, it is for good—i.e., the honor brings him a new soul.
In sum, glory is the root of the souls. Therefore, new honor sometimes comes to a person so that some soul might pass away, God forbid; so that the soul might be taken up into glory. Yet, in most cases honor is beneficial—i.e., being the root of all souls, it brings a person a new soul. One must therefore take great care to receive the honor with abundant holiness, only for the sake of God, since honor and glory are the root of all souls.
2. One must also ensure that glory has a face. Gluttony causes a blemish of glory, so that it has no face. This is because a person’s table is the aspect of the crown of kingship (Rashi on Yoma 72b), which corresponds to glory, as in “King of glory” (Psalms 24:10). Glory is thus the aspect of Malkhut (Kingship). When a person blemishes through eating, glory is blemished and has no face, as in “I will conceal My countenance [from them], and they will be devoured” (Deuteronomy 31:17). Gluttony, God forbid, is thus a concealment of the face.
Conversely, restraint in eating, breaking one’s craving for food, brings a lifting up of the face As our Sages, of blessed memory, taught: “May God lift up His countenance toward you” (Numbers 6:26)—How can I not lift up My countenance toward the Jewish people? For I said, “You will eat and be satiated, and bless” (Deuteronomy 8:10), yet they are stringent even from an olive’s worth to an egg’s worth (Berakhot 20b). We see from this that breaking the desire for eating—being as stringent even from an olive’s worth to an egg’s worth—brings to a lifting up of the face.
This is the meaning of “he spoke to me: This is the Table that is liphnei (before) God” (Ezekiel 41:22). Specifically “liPhNeI God”: the PaNIm (face) shines on account of one’s table—i.e., eating in holiness.
3. When a person’s gluttony causes blemish, so that glory is blemished and has no face, brazenfaced people gain power; glory, which is Malkhut, falls. The brazenfaced people of the generation then appropriate the glory, since “brazenness is kingship without a crown” (Sanhedrin 105a). When Malkhut, which is the table of holiness, is deficient, then brazenness—namely, “kingship without a crown,” without the crown of kingship—grows stronger.
{“The dogs are brazen, they are never satiated; these are shepherds who cannot understand” (Isaiah 56:11).} This is the meaning of “The dogs are brazen, they are never satiated”—i.e., on account of gluttony, which is the aspect of “the belly of the wicked wants.” Hence “they are never satiated,” the reverse of “A righteous man eats to satisfy his soul.” [Such craving] empowers the brazenfaced, who are like brazen dogs, as in: The face of the generation is as the face of the dog (Sotah 49b). And this is “these are shepherds who cannot understand”—they become the shepherds and leaders of the generation, because glory has fallen to them and become entirely theirs.
However, breaking the craving for food, as in “A righteous man eats to satisfy his soul,” brings to a lifting up of the face. The brazenfaced then have no command or rule. This is because they are sustained only from the concealment of the face, through gluttony, as explained above. This is the meaning of “he will abide sated, he will not be visited with evil” (Proverbs 19:23). “He will abide sated” is the aspect of “A righteous man eats to satisfy his soul,” because of which “he will not be visited with evil”—i.e., evil, those who are brazenfaced, have no command or authority.
For the letter tzadi is formed out of a yod and a nun, with the face of the yod turned away from the nun {like this: צ}. [The NuN] is the aspect of Malkhut, as in “may his name yeNoN (be perpetuated) for as long as the face of the sun endures” (Psalms 72:17). [The yod being turned away] alludes to the concealment of the face—i.e., that glory has no face, as explained above.
This is the aspect of the DaLet: glory/ Malkhut is diminished and niDaLDeLah (impoverished). It then succumbs to the Other Side, namely the brazenfaced.
And this is the aspect of the KuF: when glory/ Malkhut is diminished and impoverished, it is like a KoF (monkey) compared to a human being. That is, the foot of the letter heh extends so that [the heh] turns into a kuf—i.e., the foot extends below, as in “Her feet descend to death” (Proverbs 5:5) and [the forces of the Other Side] draw sustenance from it.
Thus when glory/ Malkhut falls into their midst, it is then the aspect of “Her feet descend to death.” Malkhut of holiness has to depend on them for its survival. This is why when the Jewish people have to act forcefully to ensure the survival of our holy religion, we have to receive the authority and sanction [for this] from Malkhut of the idolaters.
5. One must then see to elevate glory/ Malkhut from their midst. This is accomplished through tzedakah (righteousness/charity), as in “Charity saves from death” (Proverbs 10:2). Giving tzedakah elevates and rescues [glory/ Malkhut] from the aspect of “Her feet descend to death,” thus turning TZeDeK into TZeDaKah .
Tzedakah corresponds to the five ChaSaDim (benevolences). This is because tzedakah is the aspect of CheSeD (lovingkindness), as our Sages, of blessed memory, taught (Sukkah 49b): Charity has value only in proportion to the lovingkindness it contains, as it is written (Hosea 10:12), “Sow for yourselves seeds of charity, and you will reap in accord with kindness.”
By means of the five benevolences we add a Heh, so that tzedek becomes tzedakaH. This is paralleled in the Torah, which mentions tzedakah five times, corresponding to the five benevolences, which are the aspect of tzedakah .
This is the meaning of “Who raised up one from the east that called forth strict justice wherever he set his foot” (Isaiah 41:2). “Who raised up one from the east” is the aspect of tzedakah, as in “I will bring your seed from the east” (ibid. 43:5) ; the aspect of “Sow for yourselves seeds of charity….” As a result, “that called forth strict justice wherever he set his foot”—i.e., on account of tzedakah, tzedek calls forth the feet and raises them up from the aspect of “Her feet descend….”
This is also the meaning of “Your strict justice will go before you” (Isaiah 58:8). In other words, tzedek will be able to go—i.e., the aspect of raising the feet, which are the means for going. This is “will go liphaneikha (before you)”—specifically “liPhaNeIkha,” since this elevates glory/ Malkhut to the radiance of the PaNIm, as explained above.
6. Then, when we elevate glory/ Malkhut, it departs from the Other Side, from among the abovementioned brazenfaced people, and returns to “the understanding in counsel” (Daniel 1:4) This is the reverse of glory falling among the brazenfaced, of whom it is said, “these are shepherds who cannot understand,” since [glory/ Malkhut] now returns to “the understanding in counsel.”
When glory first returns to “the understanding in counsel,” their rule encounters strife. This is because enemies sustain themselves mainly from “the understanding in counsel,” namely the mind. This is the meaning of “the enemy is exposed from the head” (Deuteronomy 32:42)—i.e., all the enemies and foes are revealed from the mind, which is in the head. The mind contains extraneous elements. These extraneous elements, which generate the hair, are the source of the enemies’ sustenance. They draw sustenance until the mind’s extraneous elements are entirely consumed. Then, [the enemies] have nothing from which to leech, and so they fall away.
This is also what causes baldness in the elderly. “The mind of the elderly scholar is quiet and settled” (as brought in the Idra Rabba , p.128b)—i.e., the intellect of the elderly is pure and clear, and their mind contains no extraneous elements. Thus, with nothing to sustain it, their hair falls out.
This is why schism among foes greatly adds to their continued existence. They leech from the mind until all the extraneous elements are consumed. Then, once the extraneous elements are exhausted and the mind is pure and clear, there is nothing to sustain them and so they fall away. But as a result of the schism that divides them, they are unable to draw large amounts of sustenance. They can leech only a little at a time. This extends the time it takes for them to suck dry all the extraneous elements. However, when foes unite, they are able to leech large amounts of sustenance. They very quickly leech all the extraneous elements, and so fall away.
This is the aspect of “braided” hairs that some people have. People are afraid to cut off these koltinis, as they are known, preferring rather that they fall out on their own. That is, when the mind is filled with extraneous elements, it is natural for some hairs to emerge matted. Their being tangled and joined together enables them to draw and consume greater amounts of sustenance, and so they are capable of drawing out all the numerous extraneous elements in the mind. Hence they are not prematurely removed, because doing so can harm the mind due to the extraneous elements left over since there were no matted hairs to draw them out as sustenance.
This is the meaning of “this teaches that God gave her an extra measure of understanding.” “An extra measure of understanding”—i.e., the extraneous elements of the mind from which the hairs and the enemies draw sustenance. This is “according to another opinion, this teaches that He braided Chavah’s hair….” These are one and the same; they do not disagree. The extraneous elements in the mind, which are the aspect of an extra measure of understanding, cause the hair to be matted—the aspect of “He braided Chavah’s hair.” {Glory corresponds to Chavah, since she is the rib, “the mother of all living things,” as explained above.}
And this is the meaning of “and yeKaLÆna (let Him cast away) the soul of your enemies as from the hollow of a KeLA (sling)” (1 Samuel 25:29). This corresponds to hair that is KaLuA (braided)—i.e., the joining together of enemies, through which they are defeated, as explained above.
7. Thus when new honor comes to a person, in which a holy soul is cloaked, he must see to birth the soul easily and without the hardships associated with giving birth. For glory is “the mother of all living things,” and the soul is cloaked within it like a fetus within the mother’s womb. Occasionally, when there are hardships in birth, God forbid, it can happen that both mother and child—i.e., glory and soul—pass away. Alternatively, one of them might pass away, God forbid, depending on the nature of the hardships.
One must therefore ensure that the birth is easy, without hardships. Then afterwards, once the soul is born, one has to raise it. These two aspects, giving birth and raising [the soul], are enacted through fear and love. They are the two hands, the “great hand” and the “mighty hand.”
Childbirth is executed by means of fear, as in “Trembling seized them there; convulsions, like a woman in travail” (Psalms 48:7). And after [the soul] is born, we raise it with love, as in “These are the offspring of heaven and earth when they were created” (Genesis 2:4). That is, b’hebaram (“when they were created”): after the creation and birth, we raise it to maturity through the aspect of Avraham, who is the attribute of love, corresponding to the right hand. This is what is brought [in the Midrash] (Bereishit Rabbah 12:9): b’HeBaRAM— b’ABRaHaM, as explained. {“Wealth and glory come from You, and You rule over everything—in yadkha (Your hand) is power and might; it is in yadkha (Your hand) to make great, and to give strength to all” (1 Chronicles 29:12).}
This is the meaning of “and You rule over everything”—i.e., the aspect of rulership and Malkhut, the abovementioned “King of glory,” in which the soul is cloaked. “In Your hand is power and might; it is in Your hand to make great, and to give strength to all”—these are the two hands. “In Your hand is power and might” is the aspect of the “mighty hand”; “it is in Your hand to make great, and to give strength” is the aspect of the “great hand.” Through these two hands we give birth to and raise the soul that is cloaked in glory, as explained. This is the concept of the charity we give when reaching [the words] “and You rule over everything,” since by giving tzedakah we release and elevate the glory and rule, as explained above.
This is also the meaning of “with my honor constantly renewed, and my strength replaced in my hand” (Job 29:20). That is, when new honor comes to a person, he must replace and remove the hardships by means of the abovementioned aspect of the hands. This is “and KaShtiY (my strength) is replaced in my hand”: through the hands the KiShuY (hardships) of giving birth are replaced and removed. This is the concept of the Name BUKhU being the substitute of the Name EHYeH. Its numerical value is the same as YaDKha (“your hand”), through which the birth transpires, as is known. See the Kabbalistic meditations for “and You rule over everything.”
8. Occasionally, the soul becomes weary on account of its having grown distant from its mother, namely the glory. One must then revive it and heal it by means of cool water, as in “Cool water over a weary soul” (Proverbs 25:25). When we pray without the heart, the soul is distanced from glory, as in “with their lips they honor Me, but their heart is distant…” (Isaiah 29:13). For the intention of the heart corresponds to the soul, as it is written (Psalms 25:1), “O God, I lift up my soul to You”—and Rashi explains: I direct the intention of my heart.
But when the heart is distant from the words of prayer, then the soul, which corresponds to the heart, is distant from glory, as in “with their lips they honor Me, but their heart is distant.” Consequently, the soul becomes weary and one must heal it with cool water, as explained.
Cool water is gotten through the aspect of thunder, which in turn is made by honoring an elderly sage who has forgotten his studies. As our Sages, of blessed memory, taught: Take heed of the elderly sage who has forgotten his studies (Berakhot 8b). One must take heed and honor him. This creates thunder, which produces the cool water to revive the soul.
Thunder is created when hot vapors enter a cloud and reach a state of excitement. This bursts the cloud, generating the sound of thunder. And this function of the thunder, through which water is dispensed to all places, produces the appropriate amount required by each place for its irrigation. This is as in “they rush away at the sound of Your thunder. They ascend mountains, they descend into valleys—to the very place You established for them” (Psalms 104:7, 8) .
This is likewise true of honoring an elderly sage who has forgotten his studies. Forgetfulness is the aspect of clouds covering the eyes. When we honor him, the honor corresponds to fire, as in “God’s glory was like a consuming flame” (Exodus 24:17). It enters within the cloud, as in “God’s glory appeared in the clouds” (ibid. 16:10)—i.e., into the clouds covering the eyes. The cloud then bursts, and this creates thunder, as in “The God of glory thunders; God is upon vast waters” (Psalms 29:3). Thus glory produces thunder. And then “vast waters” emerge—i.e., bursting the cloud that covers the eyes reveals the knowledge of the elderly sage, as in “for the earth will be filled with knowledge… as water covers the seabed” (Isaiah 11:9). This corresponds to the “vast waters,” the aspect of the cool water through which the soul is revived and healed, as explained above.
And this thunder causes the waters of knowledge to be dispensed appropriately to each person, according to the amount of cool water he needs to revive his soul. This is the difference between studying from a book and hearing [instruction] directly from true tzaddikim. When one studies from a book, one does not know how much to study in order to revive one’s soul. On the other hand, when one hears from the tzaddik, [the tzaddik] employs the aspect of thunder to provide him with the right amount of cool water for his spiritual level.
This cool water revives and rectifies the soul, which is weary because it has grown distant from glory as a result of one’s praying without the intention of the heart. Prayer without the heart causes wisdom to depart from the elderly—this being the abovementioned aspect of the elderly sage who has forgotten his studies. This is as it is written (Isaiah 29:13, 14), “with their lips they honor Me, but their heart is distant from Me…. Therefore, behold, I will continue to bewilder this people with great bewilderment; the wisdom of its wise men will fail, and the understanding of its perceptive men will become concealed.” By honoring the elderly sages who have forgotten their studies, their wisdom is restored and revealed through the aspect of thunder. We see, then, that with this itself a person rectifies the blemish he caused by praying without intention of the heart—i.e., that he caused the wisdom of the elderly sages to depart. But now, by virtue of the honor he shows them, their wisdom returns and is revealed. Through this itself the cool water then emerges and revives his soul, which was made weary by the blemish of prayer.
This is the meaning of “God thunders bewilderingly with His voice” (Job 37:5). In other words, thunder’s “voice” rectifies the aspect of bewilderment, which corresponds to the departure of the elderly sages’ wisdom. As it is written, “behold, I will continue to bewilder… with great bewilderment; the wisdom of its wise men will fail….” But through the thunder, [the elderly sages] are rectified: their wisdom returns and is revealed.
9. And then, when we revive the soul with cool water, we revive also the bones. This is because a blemish of the soul is a blemish of the bones, as it is written (Psalms 6:3-4), “[Heal me, O God,] for my bones shudder with terror. My soul is utterly terrified.” Praying without the intention of the heart, which makes the soul weary, blemishes the bones. While praying, a person has to feel the words of prayer in all his bones, as in “All my bones proclaim” (ibid. 35:10). Thus the cool water that revives the soul, revives the bones, as in “and the marrow of his bones made moist” (Job 21:24) .
This is the meaning of “Cool water over a weary soul is good tidings from a distant land.” “Good tidings” corresponds to the voice of thunder, which makes itself heard good [and loud] in rectifying the soul that is distant from glory. This is the meaning of “good tidings from a distant land”—i.e., the “cool water over a weary soul” produced by thunder, which is the aspect of “good tidings.”
This is also the meaning of “Good tidings fatten the bones” (Proverbs 15:30). “Good tidings” are the aspect of thunder, from which comes the cool water that revives and heals the soul. It [also] rectifies and fattens the bones, in the aspect of “and the marrow of his bones made moist.” This is “fatten the bones,” because the rectification of the soul is the rectification of the bones, as explained above. {From the words “And then, when we revive the soul” until here was not recorded properly.}
10. {“Also on the day of the bikurim (first-fruits), when you bring a new-meal offering to God on your Shavuot Festival, it shall be a sanctified mikra (convocation) to you; you shall not do any laborious work” (Numbers 28:26).}
This is the meaning of “Also on the day of the BiKuRim (first-fruits).” This alludes to bringing forth the soul without the hardships of giving birth—the aspect of “in anguish, k’maBKiRah (like she that gives birth for the first time)” (Jeremiah 4:31), which refers to the hardships of childbirth. It also alludes to raising the soul, the aspect of “as one would grieve over a BeKhoR (firstborn)” (Zechariah 12:10)—namely, the troubles associated with raising children.
“A sanctified miKRA (convocation)” alludes to glory, which is the aspect of sanctity, as in “it will be sanctified with My glory” (Exodus 29:43). [Tzedakah] KoRAi (calls forth) the feet, as in “yiKRAeihu (that called forth) tzedek wherever he set his foot,” which was explained above.
וַיִּבֶן יְיָ אֱלֹקִים אֶת הַצֵּלָע אֲשֶׁר לָקַח וְכוּ' וַיְבִאֶהָ אֶל הָאָדָם: (בראשית ב׳:כ״ב)
“Vayiven Hashem Elohim et Hatzela (The Lord God Fashioned the Rib) that He took from the man into a woman, and He brought her to the man.” (Genesis 2:22)
חַד אָמַר: מְלַמֵּד שֶׁנָּתַן בָּהּ בִּינָה יְתֵרָה. וְחַד אָמַר: מְלַמֵּד שֶׁקְּלָעָהּ לְחַוָּה וֶהֱבִיאָהּ אֶל הָאָדָם (נדה מה:):
According to one opinion, this teaches that God gave her an extra measure of understanding; according to another opinion, this teaches that He braided Chavah’s hair and brought her to the man. (Niddah 45b)
א הַנֶּפֶשׁ הִיא יְקָרָה מְאֹד, וְצָרִיךְ לִהְיוֹת זָהִיר בָּהּ וּלְשָׁמְרָהּ מְאֹד.
The soul is most precious. One must be careful with it and guard it well.
עַל כֵּן צְרִיכִין לִזָּהֵר מְאֹד כְּשֶׁבָּא אֵיזֶה כָּבוֹד חָדָשׁ לָאָדָם, כִּי הַכָּבוֹד הוּא אֵם כָּל חַי, וְהוּא שֹׁרֶשׁ כָּל הַנְּפָשׁוֹת, וּכְשֶׁהַנֶּפֶשׁ מִסְתַּלֶּקֶת, הִיא מִסְתַּלֶּקֶת אֶל הַכָּבוֹד, שֶׁהוּא שָׁרְשָׁהּ, בִּבְחִינַת (ישעיהו נ״ח:ח׳): כְּבוֹד ה' יַאַסְפֶךָ; שֶׁהִסְתַּלְּקוּת וַאֲסִיפַת הַנְּפָשׁוֹת הֵם לְתוֹךְ הַכָּבוֹד, כִּי שָׁם שָׁרְשָׁם כַּנַּ"ל. וְעַל כֵּן כְּשֶׁבָּא כָּבוֹד חָדָשׁ לָאָדָם, צָרִיךְ לִזָּהֵר וּלְהִשָּׁמֵר, כִּי אוּלַי בָּא הַכָּבוֹד, חַס וְשָׁלוֹם, בִּשְׁבִיל הִסְתַּלְּקוּת, כְּדֵי שֶׁתִּסְתַּלֵּק הַנֶּפֶשׁ אֶל הַכָּבוֹד, שֶׁהִיא שָׁרְשָׁהּ כַּנַּ"ל.
One must therefore be very cautious when some new honor and glory come one’s way. This is because glory is “the mother of all living things” (Genesis 3:20) and the root of all souls. When the soul passes away, it is taken up into glory, its root, as in “the glory of God will gather you in” (Isaiah 58:8). The souls pass away and are gathered into glory because that is their root. Therefore, when new honor comes to a person, he has to be cautious and on guard, since it’s coming may be because his time has come, God forbid; so that his soul might be taken up into glory, its root.
אַךְ מִדָּה טוֹבָה מְרֻבָּה, וְעַל כֵּן עַל־פִּי הָרֹב בָּא הַכָּבוֹד לְטוֹבָה. דְּהַיְנוּ, כְּשֶׁבָּא נֶפֶשׁ חֲדָשָׁה אֶל הָאָדָם, אֲזַי הִיא בָּאָה מְלֻבֶּשֶׁת בְּהַכָּבוֹד, שֶׁהִיא אֵם כָּל חַי כַּנַּ"ל. וְעַל כֵּן כְּשֶׁבָּא כָּבוֹד חָדָשׁ לָאָדָם, עַל־פִּי רֹב הוּא לְטוֹבָה, דְּהַיְנוּ שֶׁבָּא נֶפֶשׁ חֲדָשָׁה לָאָדָם, עַל־יְדֵי זֶה הַכָּבוֹד.
Nevertheless, “the measure of goodness is greater,” and so in most instances honor is beneficial. In other words, when a new soul comes to a person, it comes cloaked in glory, which is “the mother of all living things.” Thus most times that a person receives new honor, it is for good—i.e., the honor brings him a new soul.
וְהַכְּלָל, שֶׁהַכָּבוֹד הוּא שֹׁרֶשׁ הַנְּפָשׁוֹת. וְעַל כֵּן, לִפְעָמִים בָּא כָּבוֹד חָדָשׁ לָאָדָם בִּשְׁבִיל הִסְתַּלְּקוּת אֵיזֶה נֶפֶשׁ, חַס וְשָׁלוֹם, כְּדֵי שֶׁתִּסְתַּלֵּק הַנֶּפֶשׁ אֶל הַכָּבוֹד כַּנַּ"ל. אֲבָל עַל־פִּי רֹב, בָּא הַכָּבוֹד לְטוֹבָה, דְּהַיְנוּ, שֶׁבָּא נֶפֶשׁ חֲדָשָׁה לְהָאָדָם עַל־יְדֵי זֶה הַכָּבוֹד, שֶׁהוּא שֹׁרֶשׁ כָּל הַנְּפָשׁוֹת כַּנַּ"ל. עַל כֵּן צְרִיכִין לִזָּהֵר מְאֹד, לְקַבֵּל הַכָּבוֹד בִּקְדֻשָּׁה גְּדוֹלָה, לִשְׁמוֹ יִתְבָּרַךְ לְבַד, כִּי הַכָּבוֹד הוּא שֹׁרֶשׁ כָּל הַנְּפָשׁוֹת כַּנַּ"ל:
In sum, glory is the root of the souls. Therefore, new honor sometimes comes to a person so that some soul might pass away, God forbid; so that the soul might be taken up into glory. Yet, in most cases honor is beneficial—i.e., being the root of all souls, it brings a person a new soul. One must therefore take great care to receive the honor with abundant holiness, only for the sake of God, since honor and glory are the root of all souls.
ב וְצָרִיךְ לִרְאוֹת, שֶׁיִּהְיֶה פָּנִים אֶל הַכָּבוֹד, כִּי עַל יְדֵי תַּאֲוַת אֲכִילָה, אֲזַי נִפְגָּם הַכָּבוֹד, וְאֵין לוֹ פָּנִים. כִּי שֻׁלְחָנוֹ שֶׁל אָדָם הִיא בְּחִינַת כֶּתֶר מַלְכוּת (יומא עב: עיין רש"י), וְהוּא בְּחִינַת כָּבוֹד, בִּבְחִינַת (תהילים כ״ד:ז׳): מֶלֶךְ הַכָּבוֹד, כִּי הַכָּבוֹד הוּא בְּחִינַת מַלְכוּת. וּכְשֶׁפּוֹגֵם בַּאֲכִילָה, אֲזַי נִפְגָּם הַכָּבוֹד וְאֵין לוֹ פָּנִים. בִּבְחִינַת (דברים ל״א:י״ז): וְהִסְתַּרְתִּי פָּנַי וְהָיָה לֶאֱכֹל – שֶׁעַל יְדֵי תַּאֲוַת אֲכִילָה, חַס וְשָׁלוֹם, הוּא הַסְתָּרַת פָּנִים.
2. One must also ensure that glory has a face. Gluttony causes a blemish of glory, so that it has no face. This is because a person’s table is the aspect of the crown of kingship (Rashi on Yoma 72b), which corresponds to glory, as in “King of glory” (Psalms 24:10). Glory is thus the aspect of Malkhut (Kingship). When a person blemishes through eating, glory is blemished and has no face, as in “I will conceal My countenance [from them], and they will be devoured” (Deuteronomy 31:17). Gluttony, God forbid, is thus a concealment of the face.
אֲבָל עַל־יְדֵי מִעוּט אֲכִילָה, שֶׁמְּשַׁבֵּר תַּאֲוַת אֲכִילָה, עַל יְדֵי זֶה הוּא נְשִׂיאוּת פָּנִים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות כ:): יִשָּׂא ה' פָּנָיו אֵלֶיךָ וְכוּ'; וְכִי לֹא אֶשָּׂא פָּנִים לְיִשְׂרָאֵל, שֶׁאֲנִי אָמַרְתִּי וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ, וְהֵם מְדַקְדְּקִין מִכַּזַּיִת וְעַד כַּבֵּיצָה. נִמְצָא שֶׁעַל יְדֵי שִׁבּוּר תַּאֲוַת אֲכִילָה, שֶׁמְּדַקְדְּקִין מִכַּזַּיִת וְעַד כַּבֵּיצָה, עַל־יְדֵי־זֶה הוּא נְשִׂיאוּת פָּנִים.
Conversely, restraint in eating, breaking one’s craving for food, brings a lifting up of the face As our Sages, of blessed memory, taught: “May God lift up His countenance toward you” (Numbers 6:26)—How can I not lift up My countenance toward the Jewish people? For I said, “You will eat and be satiated, and bless” (Deuteronomy 8:10), yet they are stringent even from an olive’s worth to an egg’s worth (Berakhot 20b). We see from this that breaking the desire for eating—being as stringent even from an olive’s worth to an egg’s worth—brings to a lifting up of the face.
וְזֶה בְּחִינוֹת (יחזקאל מ״א:כ״ב): וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה'. לִפְנֵי ה' דַּיְקָא, בְּחִינַת הֶאָרַת פָּנִים עַל־יְדֵי הַשֻּׁלְחָן, דְּהַיְנוּ עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה כַּנַּ"ל:
This is the meaning of “he spoke to me: This is the Table that is liphnei (before) God” (Ezekiel 41:22). Specifically “liPhNeI God”: the PaNIm (face) shines on account of one’s table—i.e., eating in holiness.
ג וּכְשֶׁפּוֹגֵם בְּתַאֲוַת אֲכִילָה, וְעַל־יְדֵי־זֶה נִפְגָּם הַכָּבוֹד וְאֵין לוֹ פָּנִים כַּנַּ"ל, עַל־יְדֵי־זֶה מִתְגַּבְּרִין עַזֵּי פָּנִים, דְּהַיְנוּ שֶׁנּוֹפֵל הַכָּבוֹד, שֶׁהוּא בְּחִינַת מַלְכוּת, וַאֲזַי נוֹטְלִין כָּבוֹד הָעַזֵּי פָּנִים שֶׁבַּדּוֹר. כִּי עַזּוּת מַלְכוּתָא בְּלָא תָגָא (סנהדרין קה), הַיְנוּ כְּשֶׁאֵין בְּחִינַת מַלְכוּת, בְּחִינַת הַשֻּׁלְחָן שֶׁבִּקְדֻשָּׁה, בִּשְׁלֵמוּת כַּנַּ"ל, אֲזַי מִתְגַּבֵּר הָעַזּוּת, שֶׁהוּא מַלְכוּתָא בְּלָא תָגָא, בְּלֹא כֶּתֶר מַלְכוּת הַנַּ"ל:
3. When a person’s gluttony causes blemish, so that glory is blemished and has no face, brazenfaced people gain power; glory, which is Malkhut, falls. The brazenfaced people of the generation then appropriate the glory, since “brazenness is kingship without a crown” (Sanhedrin 105a). When Malkhut, which is the table of holiness, is deficient, then brazenness—namely, “kingship without a crown,” without the crown of kingship—grows stronger.
וְזֶה בְּחִינַת (ישעיהו נ״ו:י״א): וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה, הַיְנוּ עַל־יְדֵי תַּאֲוַת אֲכִילָה, בְּחִינַת (משלי י״ג:כ״ה): בֶּטֶן רְשָׁעִים תֶּחְסָר, וְזֶהוּ: לֹא יָדְעוּ שָׂבְעָה – הֶפֶךְ צַדִּיק אוֹכֵל לְשׂבַע נַפְשׁוֹ (שם), עַל־יְדֵי־זֶה מִתְגַּבְּרִים הָעַזֵּי פָּנִים, שֶׁהֵם בְּחִינַת כְּלָבִים עַזֵּי נֶפֶשׁ, בְּחִינַת (סוטה מט:) פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב. וְזֶהוּ: (שָׁם בַּפָּסוּק וְהַכְּלָבִים עַזֵּי נֶפֶשׁ הַנַּ"ל) הֵמָּה רֹעִים לֹא יָדְעוּ הָבִין – שֶׁהֵם נַעֲשִׂים רוֹעִים וּמַנְהִיגִים אֶל הַדּוֹר, כִּי הַכָּבוֹד נָפַל אֲלֵיהֶם, וְיֵשׁ לָהֶם כָּל הַכָּבוֹד.
{“The dogs are brazen, they are never satiated; these are shepherds who cannot understand” (Isaiah 56:11).} This is the meaning of “The dogs are brazen, they are never satiated”—i.e., on account of gluttony, which is the aspect of “the belly of the wicked wants.” Hence “they are never satiated,” the reverse of “A righteous man eats to satisfy his soul.” [Such craving] empowers the brazenfaced, who are like brazen dogs, as in: The face of the generation is as the face of the dog (Sotah 49b). And this is “these are shepherds who cannot understand”—they become the shepherds and leaders of the generation, because glory has fallen to them and become entirely theirs.
אֲבָל כְּשֶׁמְּשַׁבְּרִין תַּאֲוַת אֲכִילָה, בִּבְחִינַת: צַדִּיק אוֹכֵל לְשׂבַע נַפְשׁוֹ, עַל־יְדֵי־זֶה הוּא נְשִׂיאוּת פָּנִים, וַאֲזַי אֵין שׁוּם פְּקִידוּת וּשְׂרָרָה לְהָעַזֵּי פָּנִים, כִּי יְנִיקָתָם הוּא רַק מֵהַסְתָּרַת פָּנִים, עַל־יְדֵי תַּאֲוַת אֲכִילָה כַּנַּ"ל. וְזֶהוּ (משלי י״ט:כ״ג): וְשָׂבֵעַ יָלִין בַּל יִפָּקֵד רָע, וְשָׂבֵעַ יָלִין – זֶה בְּחִינַת צַדִּיק אוֹכֵל לְשׂבַע נַפְשׁוֹ; עַל־יְדֵי־זֶה, בַּל יִפָּקֵד רָע – שֶׁאֵין שׁוּם פְּקֻדָּה וְהִתְמַנּוּת לְהָרַע, דְּהַיְנוּ לְהָעַזֵּי פָּנִים וְכַנַּ"ל:
However, breaking the craving for food, as in “A righteous man eats to satisfy his soul,” brings to a lifting up of the face. The brazenfaced then have no command or rule. This is because they are sustained only from the concealment of the face, through gluttony, as explained above. This is the meaning of “he will abide sated, he will not be visited with evil” (Proverbs 19:23). “He will abide sated” is the aspect of “A righteous man eats to satisfy his soul,” because of which “he will not be visited with evil”—i.e., evil, those who are brazenfaced, have no command or authority.
ד וּכְשֶׁנּוֹפֵל הַמַּלְכוּת וְהַכָּבוֹד לְהָעַזֵּי פָּנִים כַּנַּ"ל, אֲזַי הִיא בְּחִינַת צֶדֶק.
4. When Malkhut and glory fall to the brazenfaced, it is then the aspect of TZeDeK (strict justice).
כִּי אוֹת צַדִּיק הוּא יוּד נוּן, וְהַיּוּד הִיא בְּהַחְזָרַת פָּנִים מִן הַנּוּן, (כָּזֶה: צ), שֶׁהִיא בְּחִינַת מַלְכוּת, בְּחִינַת (תהילים ע״ב:י״ז): לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ, הַיְנוּ בְּחִינַת הַסְתָּרַת פָּנִים, דְּהַיְנוּ שֶׁאֵין לְהַכָּבוֹד פָּנִים כַּנַּ"ל.
For the letter tzadi is formed out of a yod and a nun, with the face of the yod turned away from the nun {like this: צ}. [The NuN] is the aspect of Malkhut, as in “may his name yeNoN (be perpetuated) for as long as the face of the sun endures” (Psalms 72:17). [The yod being turned away] alludes to the concealment of the face—i.e., that glory has no face, as explained above.
וְזֶה בְּחִינַת הַדָּלֶת, דְּהַיְנוּ שֶׁהַכָּבוֹד וְהַמַּלְכוּת אַזְלָא וְנִדַּלְדְּלָה, וְנָפְלָה אֶל הַסִּטְרָא אָחֳרָא, שֶׁהֵן הָעַזֵּי פָּנִים כַּנַּ"ל.
This is the aspect of the DaLet: glory/ Malkhut is diminished and niDaLDeLah (impoverished). It then succumbs to the Other Side, namely the brazenfaced.
וְזֶה בְּחִינַת הַקּוּף, הַיְנוּ כְּשֶׁהַמַּלְכוּת וְהַכָּבוֹד אַזְלָא וְנִדַּלְדְּלָה, הִיא כְּקוֹף בִּפְנֵי אָדָם, דְּהַיְנוּ שֶׁנִּתְאָרֵךְ רֶגֶל הַהֵא, וְנַעֲשֶׂה קוּף, דְּהַיְנוּ שֶׁנִּתְאָרֵךְ מֵהָרֶגֶל לְמַטָּה, בִּבְחִינַת (משלי ה׳:ה׳): רַגְלֶיהָ יוֹרְדוֹת מָוֶת, וְיוֹנְקִים מִמֶּנָּה.
And this is the aspect of the KuF: when glory/ Malkhut is diminished and impoverished, it is like a KoF (monkey) compared to a human being. That is, the foot of the letter heh extends so that [the heh] turns into a kuf—i.e., the foot extends below, as in “Her feet descend to death” (Proverbs 5:5) and [the forces of the Other Side] draw sustenance from it.
כִּי הַכָּבוֹד וְהַמַּלְכוּת נָפַל בֵּינֵיהֶם כַּנַּ"ל, וַאֲזַי הִיא בְּחִינַת: רַגְלֶיהָ יוֹרְדוֹת מָוֶת; דְּהַיְנוּ שֶׁקִּיּוּם מַלְכוּת דִּקְדֻשָּׁה צְרִיכִין לְקַבֵּל מֵהֶם. וְעַל כֵּן כְּשֶׁיִּשְׂרָאֵל צְרִיכִין לִפְעֹל אֵיזֶה תַּקִּיפוּת, לְצֹרֶךְ קִיּוּם דָּתֵנוּ הַקָּדוֹשׁ, צְרִיכִין לְקַבֵּל הַכֹּחַ וְהַמֶּמְשָׁלָה מִמַּלְכוּת הָעַכּוּ"ם:
Thus when glory/ Malkhut falls into their midst, it is then the aspect of “Her feet descend to death.” Malkhut of holiness has to depend on them for its survival. This is why when the Jewish people have to act forcefully to ensure the survival of our holy religion, we have to receive the authority and sanction [for this] from Malkhut of the idolaters.
ה וְצָרִיךְ לְהַעֲלוֹת אֶת הַכָּבוֹד וְהַמַּלְכוּת מֵהֶם, וְזֶה נַעֲשֶׂה עַל־יְדֵי צְדָקָה, בִּבְחִינַת (משלי י׳:ב׳): צְדָקָה תַּצִּיל מִמָּוֶת, דְּהַיְנוּ שֶׁעַל־יְדֵי צְדָקָה, מַעֲלִין וּמַצִּילִין אוֹתָהּ מִבְּחִינַת רַגְלֶיהָ יוֹרְדוֹת מָוֶת, וְעוֹשִׂין מִצֶּדֶק צְדָקָה.
5. One must then see to elevate glory/ Malkhut from their midst. This is accomplished through tzedakah (righteousness/charity), as in “Charity saves from death” (Proverbs 10:2). Giving tzedakah elevates and rescues [glory/ Malkhut] from the aspect of “Her feet descend to death,” thus turning TZeDeK into TZeDaKah .
כִּי צְדָקָה הִיא בְּחִינַת חֲמִשָּׁה חֲסָדִים, כִּי הַצְּדָקָה הִיא בְּחִינַת חֶסֶד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוכה מט:): אֵין הַצְּדָקָה מִשְׁתַּלֶּמֶת אֶלָּא לְפִי חֶסֶד שֶׁבָּהּ, שֶׁנֶּאֱמַר: זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חָסֶד.
Tzedakah corresponds to the five ChaSaDim (benevolences). This is because tzedakah is the aspect of CheSeD (lovingkindness), as our Sages, of blessed memory, taught (Sukkah 49b): Charity has value only in proportion to the lovingkindness it contains, as it is written (Hosea 10:12), “Sow for yourselves seeds of charity, and you will reap in accord with kindness.”
וְעַל־יְדֵי בְּחִינַת הַחֲמִשָּׁה חֲסָדִים עַל־יְדֵי־זֶה מוֹסִיפִין ה, וְנַעֲשֵׂית מִצֶּדֶק צְדָקָה. וּכְנֶגֶד זֶה נִזְכַּר בַּתּוֹרָה חָמֵשׁ פְּעָמִים צְדָקָה, כְּנֶגֶד הַחֲמִשָּׁה חֲסָדִים, שֶׁהוּא בְּחִינַת צְדָקָה כַּנַּ"ל.
By means of the five benevolences we add a Heh, so that tzedek becomes tzedakaH. This is paralleled in the Torah, which mentions tzedakah five times, corresponding to the five benevolences, which are the aspect of tzedakah .
וְזֶה בְּחִינַת (ישעיהו מ״א:ב׳): מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ, מִי הֵעִיר מִמִּזְרָח – זֶה בְּחִינַת צְדָקָה, בִּבְחִינַת (שם מג): מִמִּזְרָח אָבִיא זַרְעֶךָ, בְּחִינוֹת (הושע יוד): זִרְעוּ לָכֶם לִצְדָקָה וְכוּ'. עַל־יְדֵי־זֶה: צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ – הַיְנוּ, שֶׁעַל־יְדֵי הַצְּדָקָה, אֲזַי הַצֶּדֶק קוֹרֵא אֶת הָרַגְלִין, שֶׁמַּעֲלִין אֶת הָרַגְלִין מִבְּחִינַת: רַגְלֶיהָ יוֹרְדוֹת וְכוּ' כַּנַּ"ל.
This is the meaning of “Who raised up one from the east that called forth strict justice wherever he set his foot” (Isaiah 41:2). “Who raised up one from the east” is the aspect of tzedakah, as in “I will bring your seed from the east” (ibid. 43:5) ; the aspect of “Sow for yourselves seeds of charity….” As a result, “that called forth strict justice wherever he set his foot”—i.e., on account of tzedakah, tzedek calls forth the feet and raises them up from the aspect of “Her feet descend….”
וְזֶה בְּחִינַת (ישעיהו נ״ח:ח׳): וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ; דְּהַיְנוּ שֶׁהַצֶּדֶק יוּכַל לֵילֵךְ, הַיְנוּ בְּחִינַת שֶׁמַּעֲלִין הָרַגְלִין, שֶׁהֵם כְּלֵי הַהֲלִיכָה. וְזֶה: וְהָלַךְ לְפָנֶיךָ. לְפָנֶיךָ דַּיְקָא, כִּי מַעֲלִין אֶת הַכָּבוֹד וְהַמַּלְכוּת, אֶל אוֹר הַפָּנִים כַּנַּ"ל:
This is also the meaning of “Your strict justice will go before you” (Isaiah 58:8). In other words, tzedek will be able to go—i.e., the aspect of raising the feet, which are the means for going. This is “will go liphaneikha (before you)”—specifically “liPhaNeIkha,” since this elevates glory/ Malkhut to the radiance of the PaNIm, as explained above.
ו וַאֲזַי, כְּשֶׁמַּעֲלִין אֶת הַכָּבוֹד וְהַמַּלְכוּת, אֲזַי יוֹצֵא הַכָּבוֹד מִן הַסִּטְרָא אָחֳרָא, מִבֵּין הָעַזֵּי פָּנִים הַנַּ"ל, וְחוֹזֵר הַכָּבוֹד אֶל הַמְּבִינֵי מַדָּע, הֶפֶךְ נְפִילַת הַכָּבוֹד אֶל הָעַזֵּי פָּנִים, שֶׁהֵם נִקְרָאִים: הֵמָּה רֹעִים לֹא יָדְעוּ הָבִין, וְעַכְשָׁו חוֹזֵר אֶל הַמְּבִינֵי מַדָּע.
6. Then, when we elevate glory/ Malkhut, it departs from the Other Side, from among the abovementioned brazenfaced people, and returns to “the understanding in counsel” (Daniel 1:4) This is the reverse of glory falling among the brazenfaced, of whom it is said, “these are shepherds who cannot understand,” since [glory/ Malkhut] now returns to “the understanding in counsel.”
וַאֲזַי, כְּשֶׁחוֹזֵר הַכָּבוֹד אֶל הַמְּבִינֵי מַדָּע, בִּתְחִלַּת מֶמְשַׁלְתָּם נַעֲשֶׂה מַחֲלֹקֶת. כִּי עִקַּר יְנִיקַת הָאוֹיְבִים הוּא מִן הַמְּבִינֵי מַדָּע, דְּהַיְנוּ מִן הַמֹּחַ, בִּבְחִינַת (דברים ל״ב:מ״ב): מֵרֹאשׁ פַּרְעוֹת אוֹיֵב, הַיְנוּ שֶׁמִּן הַמֹּחַ שֶׁבָּרֹאשׁ, מִשָּׁם נִתְגַּלִּין כָּל הָאוֹיְבִים וְהַשּׂוֹנְאִים. כִּי יֵשׁ בְּהַמֹּחַ מוֹתָרוֹת, שֶׁמִּן אֵלּוּ הַמּוֹתָרוֹת שֶׁבַּמֹּחַ יוֹצְאִין הַשְּׂעָרוֹת, וּמֵהֶם יוֹנְקִים הָאוֹיְבִים. וְהֵם יוֹנְקִים עַד שֶׁכָּלֶה כָּל הַמּוֹתָרוֹת שֶׁבַּמֹּחַ, וַאֲזַי אֵין לָהֶם יְנִיקָה, וְנוֹפְלִים.
When glory first returns to “the understanding in counsel,” their rule encounters strife. This is because enemies sustain themselves mainly from “the understanding in counsel,” namely the mind. This is the meaning of “the enemy is exposed from the head” (Deuteronomy 32:42)—i.e., all the enemies and foes are revealed from the mind, which is in the head. The mind contains extraneous elements. These extraneous elements, which generate the hair, are the source of the enemies’ sustenance. They draw sustenance until the mind’s extraneous elements are entirely consumed. Then, [the enemies] have nothing from which to leech, and so they fall away.
וְזֶה בְּחִינַת קְרִיחַת רֹאשׁ זְקֵנִים, כִּי בְּסָבֵי מֹחָא שָׁקִיט וְשָׁכִיךְ (כ"ש באדרא רבא דף קכח:), הַיְנוּ שֶׁדַּעַת הַזְּקֵנִים צַח וְצָלוּל, וְאֵין לָהֶם מוֹתָרוֹת בַּמֹּחַ, וְעַל כֵּן נוֹפְלִים הַשְּׂעָרוֹת, כִּי אֵין לָהֶם יְנִיקָה כַּנַּ"ל.
This is also what causes baldness in the elderly. “The mind of the elderly scholar is quiet and settled” (as brought in the Idra Rabba , p.128b)—i.e., the intellect of the elderly is pure and clear, and their mind contains no extraneous elements. Thus, with nothing to sustain it, their hair falls out.
וְעַל כֵּן עַל־יְדֵי הַפֵּרוּד שֶׁבֵּין הַשּׂוֹנְאִים, עַל־יְדֵי־זֶה יֵשׁ לָהֶם אֲרִיכַת זְמַן וְקִיּוּם בְּיוֹתֵר. כִּי הֵם יוֹנְקִים עַד שֶׁיִּכְלֶה כָּל הַמּוֹתָרוֹת שֶׁבַּמֹּחַ, וַאֲזַי כְּשֶׁיִּכְלֶה הַמּוֹתָרוֹת, וְיִהְיֶה הַדַּעַת צַח וְצָלוּל, אֲזַי יִפְּלוּ, כִּי לֹא יִהְיֶה לָהֶם עוֹד יְנִיקָה, וְעַל־יְדֵי הַפֵּרוּד שֶׁיֵּשׁ בֵּינֵיהֶם, אֵין לָהֶם כֹּחַ לִינֹק הַרְבֵּה, וְיוֹנְקִים מְעַט מְעַט, וְעַל־כֵּן עַל־יְדֵי־זֶה מַאֲרִיכִין זְמַן יוֹתֵר, עַד שֶׁיִּגְמְרוּ לִינֹק כָּל הַמּוֹתָרוֹת. אֲבָל כְּשֶׁמִּתְחַבְּרִין הַשּׂוֹנְאִים יַחַד, אֲזַי יוֹנְקִים הַרְבֵּה, וַאֲזַי יוֹנְקִים בִּמְהֵרָה כָּל הַמּוֹתָרוֹת וְנוֹפְלִים כַּנַּ"ל:
This is why schism among foes greatly adds to their continued existence. They leech from the mind until all the extraneous elements are consumed. Then, once the extraneous elements are exhausted and the mind is pure and clear, there is nothing to sustain them and so they fall away. But as a result of the schism that divides them, they are unable to draw large amounts of sustenance. They can leech only a little at a time. This extends the time it takes for them to suck dry all the extraneous elements. However, when foes unite, they are able to leech large amounts of sustenance. They very quickly leech all the extraneous elements, and so fall away.
וְזֶה בְּחִינַת שְׂעָרוֹת קְלוּעִין שֶׁנִּמְצָאִין בִּבְנֵי אָדָם, שֶׁקּוֹרִין קָאלְטִינִיס, שֶׁהָעוֹלָם חוֹשְׁשִׁין לְקַצְּצָם, רַק שֶׁיִּפְּלוּ מֵאֲלֵיהֶם. הַיְנוּ, כְּשֶׁיֵּשׁ הַרְבֵּה מוֹתָרוֹת בַּמֹּחַ, אֲזַי מֻטְבָּע בְּטֶבַע הָאָדָם, שֶׁיֵּצְאוּ שְׂעָרוֹת קְלוּעִין, כְּדֵי שֶׁעַל־יְדֵי קְלִיעוּתָן וְהִתְחַבְּרוּתָם יִינְקוּ בְּיוֹתֵר וִיקַבְּלוּ, וְיוּכְלוּ לִינֹק כָּל הַמּוֹתָרוֹת הַרְבֵּה שֶׁבַּמֹּחַ. וְעַל כֵּן אֵין נִקְצָצִין קֹדֶם זְמַנָּם, כִּי יוּכְלוּ לְהַזִּיק לְהַמֹּחַ, עַל־יְדֵי שֶׁיִּשָּׁאֵר בְּתוֹכוֹ הַמּוֹתָרוֹת, עַל־יְדֵי שֶׁלֹּא יִהְיֶה הַשְּׂעָרוֹת קְלוּעִין לִינֹק אוֹתָן:
This is the aspect of “braided” hairs that some people have. People are afraid to cut off these koltinis, as they are known, preferring rather that they fall out on their own. That is, when the mind is filled with extraneous elements, it is natural for some hairs to emerge matted. Their being tangled and joined together enables them to draw and consume greater amounts of sustenance, and so they are capable of drawing out all the numerous extraneous elements in the mind. Hence they are not prematurely removed, because doing so can harm the mind due to the extraneous elements left over since there were no matted hairs to draw them out as sustenance.
וְזֶה בְּחִינַת: מְלַמֵּד שֶׁנָּתַן בָּהּ בִּינָה יְתֵרָה. בִּינָה יְתֵרָה, הַיְנוּ בְּחִינַת מוֹתְרוֹת הַמֹּחִין, שֶׁמִּשָּׁם יוֹנְקִין הַשְּׂעָרוֹת, שֶׁמִּשָּׁם יְנִיקַת הָאוֹיְבִים כַּנַּ"ל. וְזֶהוּ: וְחַד אָמַר מְלַמֵּד שֶׁקְּלָעָהּ לְחַוָּה וְכוּ'. הַיְנוּ הַךְ וְלָא פְּלִיגֵי, כִּי עַל־יְדֵי מוֹתָרוֹת שֶׁבַּמֹּחַ, שֶׁזֶּה בְּחִינַת בִּינָה יְתֵרָה כַּנַּ"ל, מִזֶּה בָּא שְׂעָרוֹת קְלוּעִין, בְּחִינַת שֶׁקְּלָעָהּ לְחַוָּה כַּנַּ"ל. [כִּי הַכָּבוֹד הוּא בְּחִינַת חַוָּה, שֶׁהִיא הַצֵּלָע הַנַּ"ל, שֶׁהִיא בְּחִינַת (בראשית ג): אֵם כָּל חָי כַּנַּ"ל]:
This is the meaning of “this teaches that God gave her an extra measure of understanding.” “An extra measure of understanding”—i.e., the extraneous elements of the mind from which the hairs and the enemies draw sustenance. This is “according to another opinion, this teaches that He braided Chavah’s hair….” These are one and the same; they do not disagree. The extraneous elements in the mind, which are the aspect of an extra measure of understanding, cause the hair to be matted—the aspect of “He braided Chavah’s hair.” {Glory corresponds to Chavah, since she is the rib, “the mother of all living things,” as explained above.}
וְזֶה בְּחִינַת (שמואל־א כה): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע; בְּחִינַת שְׂעָרוֹת קְלוּעִין הַנַּ"ל, הַיְנוּ בְּחִינַת הִתְחַבְּרוּת הַשּׂוֹנְאִים, שֶׁעַל־יְדֵי־זֶה הוּא מַפַּלְתָּם כַּנַּ"ל:
And this is the meaning of “and yeKaLÆna (let Him cast away) the soul of your enemies as from the hollow of a KeLA (sling)” (1 Samuel 25:29). This corresponds to hair that is KaLuA (braided)—i.e., the joining together of enemies, through which they are defeated, as explained above.
ז וַאֲזַי, כְּשֶׁבָּא הַכָּבוֹד חָדָשׁ אֶל הָאָדָם וּמְלֻבָּשׁ בְּתוֹכוֹ נֶפֶשׁ דִּקְדֻשָּׁה כַּנַּ"ל, צָרִיךְ לִרְאוֹת לְהוֹלִיד אֶת הַנֶּפֶשׁ בְּנָקֵל, בְּלִי קִשּׁוּי הוֹלָדָה. כִּי הַכָּבוֹד הִיא אֵם כָּל חָי כַּנַּ"ל, וְהַנֶּפֶשׁ מְלֻבֶּשֶׁת בָּהּ כְּעֻבָּר בִּמְעֵי אִמּוֹ. וְלִפְעָמִים כְּשֶׁיֵּשׁ, חַס וְשָׁלוֹם, בְּחִינַת קִשּׁוּי לֵילֵד, יְכוֹלִין לְהִסְתַּלֵּק שְׁנֵיהֶם, חַס וְשָׁלוֹם, הָאֵם וְהַוָּלָד, דְּהַיְנוּ הַכָּבוֹד וְהַנֶּפֶשׁ. אוֹ לִפְעָמִים נִסְתַּלֵּק אֶחָד מֵהֶם, חַס וְשָׁלוֹם, כְּפִי עִנְיַן הַקִּשּׁוּי לֵילֵד,
7. Thus when new honor comes to a person, in which a holy soul is cloaked, he must see to birth the soul easily and without the hardships associated with giving birth. For glory is “the mother of all living things,” and the soul is cloaked within it like a fetus within the mother’s womb. Occasionally, when there are hardships in birth, God forbid, it can happen that both mother and child—i.e., glory and soul—pass away. Alternatively, one of them might pass away, God forbid, depending on the nature of the hardships.
וְצָרִיךְ לִרְאוֹת לְהוֹלִיד בְּנָקֵל, בְּלֹא קִשּׁוּי. וְאַחַר־כָּךְ, כְּשֶׁנּוֹלָד הַנֶּפֶשׁ, צָרִיךְ לְגַדֵּל אֶת הַנֶּפֶשׁ. וּשְׁתֵּי בְּחִינוֹת אֵלּוּ, דְּהַיְנוּ הַהוֹלָדָה וְהַגִּדּוּל. נַעֲשִׂין עַל־יְדֵי יִרְאָה וְאַהֲבָה, שֶׁהֵם בְּחִינַת שְׁתֵּי יָדַיִם – יָד הַגְּדוֹלָה וְיָד הַחֲזָקָה.
One must therefore ensure that the birth is easy, without hardships. Then afterwards, once the soul is born, one has to raise it. These two aspects, giving birth and raising [the soul], are enacted through fear and love. They are the two hands, the “great hand” and the “mighty hand.”
כִּי הַהוֹלָדָה נַעֲשֵׂית עַל־יְדֵי הַיִּרְאָה, בִּבְחִינַת (תהילים מ״ח:ז׳): רְעָדָה אֲחָזָתַם שָׁם חִיל כַּיּוֹלֵדָה. וְאַחַר שֶׁנּוֹלַד, אֲזַי מַגְדִּילִין אוֹתָהּ עַל־יְדֵי הָאַהֲבָה, בִּבְחִינַת (בראשית ב׳:ד׳): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, הַיְנוּ בְּהִבָּרְאָם, שֶׁהוּא לְאַחַר הַבְּרִיאָה וְהַהוֹלָדָה, אֲזַי מְגַדְּלִין אוֹתָהּ עַל־יְדֵי בְּחִינַת אַבְרָהָם, שֶׁהוּא בְּחִינַת אַהֲבָה, בְּחִינַת יַד יָמִין. וְזֶהוּ: בְּהִבָּרְאָם – בְּאַבְרָהָם כַּמּוּבָא (בראשית רבה פרשה יב), הַיְנוּ כַּנַּ"ל.
Childbirth is executed by means of fear, as in “Trembling seized them there; convulsions, like a woman in travail” (Psalms 48:7). And after [the soul] is born, we raise it with love, as in “These are the offspring of heaven and earth when they were created” (Genesis 2:4). That is, b’hebaram (“when they were created”): after the creation and birth, we raise it to maturity through the aspect of Avraham, who is the attribute of love, corresponding to the right hand. This is what is brought [in the Midrash] (Bereishit Rabbah 12:9): b’HeBaRAM— b’ABRaHaM, as explained. {“Wealth and glory come from You, and You rule over everything—in yadkha (Your hand) is power and might; it is in yadkha (Your hand) to make great, and to give strength to all” (1 Chronicles 29:12).}
וְזֶה בְּחִינַת (דברי הימים־א כט): וְאַתָּה מוֹשֵׁל בַּכֹּל, הַיְנוּ בְּחִינַת הַמֶּמְשָׁלָה וְהַמַּלְכוּת, בְּחִינַת מֶלֶךְ הַכָּבוֹד הַנַּ"ל, שֶׁשָּׁם מְלֻבָּשׁ הַנֶּפֶשׁ. וּבְיָדְךָ כֹּחַ וּגְבוּרָה, וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל, הַיְנוּ בְּחִינַת שְׁתֵּי הַיָּדַיִם כַּנַּ"ל. וּבְיָדְךָ כֹּחַ וּגְבוּרָה – זֶה בְּחִינַת יָד הַחֲזָקָה, וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק – זֶה בְּחִינַת יָד הַגְּדוֹלָה. שֶׁעַל־יְדֵי בְּחִינַת שְׁתֵּי הַיָּדַיִם אֵלּוּ, מוֹלִידִין וּמְגַדְּלִין הַנֶּפֶשׁ הַמְּלֻבֶּשֶׁת בְּהַכָּבוֹד כַּנַּ"ל. וְזֶה בְּחִינַת הַצְּדָקָה שֶׁנּוֹתְנִין אֵצֶל וְאַתָּה מוֹשֵׁל בַּכֹּל (כְּמוֹ שֶׁמּוּבָא בַּכַּוָּנוֹת), כִּי עַל־יְדֵי הַצְּדָקָה, מוֹצִיאִין וּמַעֲלִין אֶת הַכָּבוֹד וְהַמֶּמְשָׁלָה כַּנַּ"ל:
This is the meaning of “and You rule over everything”—i.e., the aspect of rulership and Malkhut, the abovementioned “King of glory,” in which the soul is cloaked. “In Your hand is power and might; it is in Your hand to make great, and to give strength to all”—these are the two hands. “In Your hand is power and might” is the aspect of the “mighty hand”; “it is in Your hand to make great, and to give strength” is the aspect of the “great hand.” Through these two hands we give birth to and raise the soul that is cloaked in glory, as explained. This is the concept of the charity we give when reaching [the words] “and You rule over everything,” since by giving tzedakah we release and elevate the glory and rule, as explained above.
וְזֶה בְּחִינַת (איוב כ״ט:כ׳): כְּבוֹדִי חָדָשׁ עִמָּדִי וְקַשְׁתִּי בְּיָדִי תַחֲלִיף. הַיְנוּ, כְּשֶׁמַּגִּיעַ כָּבוֹד חָדָשׁ אֶל הָאָדָם, אֲזַי צָרִיךְ לְהַחֲלִיף וּלְהַעֲבִיר הַקִּשּׁוּי, עַל־יְדֵי בְּחִינַת יָדַיִם הַנַּ"ל. וְזֶהוּ: וְקַשְׁתִּי בְּיָדִי תַחֲלִיף; שֶׁעַל־יְדֵי הַיָּדַיִם, חוֹלֶפֶת וְעוֹבֶרֶת הַקִּשּׁוּי לֵילֵד כַּנַּ"ל: וְזֶה בְּחִינַת חִלּוּף שֵׁם אקי"ק, שֶׁהוּא שֵׁם בוכ"ו, שֶׁהוּא בְּגִימַטְרִיָּא יָדְךָ, שֶׁעַל יָדוֹ הַהוֹלָדָה כַּיָּדוּעַ. וְעַיֵּן בַּכַּוָּנוֹת שֶׁל וְאַתָּה מוֹשֵׁל בַּכֹּל:
This is also the meaning of “with my honor constantly renewed, and my strength replaced in my hand” (Job 29:20). That is, when new honor comes to a person, he must replace and remove the hardships by means of the abovementioned aspect of the hands. This is “and KaShtiY (my strength) is replaced in my hand”: through the hands the KiShuY (hardships) of giving birth are replaced and removed. This is the concept of the Name BUKhU being the substitute of the Name EHYeH. Its numerical value is the same as YaDKha (“your hand”), through which the birth transpires, as is known. See the Kabbalistic meditations for “and You rule over everything.”
ח וְלִפְעָמִים יֵשׁ עֲיֵפוּת אֶל הַנֶּפֶשׁ, עַל־יְדֵי שֶׁנִּתְרַחֲקָה מֵאִמָּהּ, דְּהַיְנוּ הַכָּבוֹד כַּנַּ"ל. וְצָרִיךְ לְהַחֲיוֹתָהּ וּלְהַבְרִיאָהּ עַל־יְדֵי מַיִם קָרִים, בִּבְחִינַת (משלי כ״ה:כ״ה): מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה; הַיְנוּ כְּשֶׁמִּתְפַּלְּלִין בְּלֹא לֵב, עַל־יְדֵי־זֶה נִתְרַחֵק הַנֶּפֶשׁ מִן הַכָּבוֹד, בִּבְחִינַת (ישעיהו כ״ט:י״ג): בִּשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק וְכוּ'. כִּי כַּוָּנַת הַלֵּב זֶה בְּחִינַת הַנֶּפֶשׁ, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ה:א׳): אֵלֶיךָ ה' נַפְשִׁי אֶשָּׂא, וּפֵרוּשׁ רַשִׁ"י: לִבִּי אֲכַוֵּן.
8. Occasionally, the soul becomes weary on account of its having grown distant from its mother, namely the glory. One must then revive it and heal it by means of cool water, as in “Cool water over a weary soul” (Proverbs 25:25). When we pray without the heart, the soul is distanced from glory, as in “with their lips they honor Me, but their heart is distant…” (Isaiah 29:13). For the intention of the heart corresponds to the soul, as it is written (Psalms 25:1), “O God, I lift up my soul to You”—and Rashi explains: I direct the intention of my heart.
אֲבָל כְּשֶׁהַלֵּב רָחוֹק מִדִּבּוּרֵי הַתְּפִלָּה, אֲזַי הוּא בְּחִינַת הִתְרַחֲקוּת הַנֶּפֶשׁ, שֶׁהוּא בְּחִינַת הַלֵּב, מִן הַכָּבוֹד, בִּבְחִינַת: בִּשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק, וַאֲזַי יֵשׁ עֲיֵפוּת אֶל הַנֶּפֶשׁ, וְצָרִיךְ לְהַבְרִיאָהּ עַל־יְדֵי מַיִם קָרִים כַּנַּ"ל.
But when the heart is distant from the words of prayer, then the soul, which corresponds to the heart, is distant from glory, as in “with their lips they honor Me, but their heart is distant.” Consequently, the soul becomes weary and one must heal it with cool water, as explained.
וּמַיִם קָרִים, מְקַבְּלִין עַל־יְדֵי בְּחִינַת רְעָמִים. וּרְעָמִים נַעֲשִׂין עַל־יְדֵי מַה שֶּׁנּוֹתְנִין כָּבוֹד לְזָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ח:): הִזָּהֲרוּ בְּזָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, שֶׁצָּרִיךְ לִזָּהֵר וּלְכַבְּדוֹ. וְעַל־יְדֵי־ זֶה נַעֲשִׂין רְעָמִים, וּמִשָּׁם בָּאִים מַיִם קָרִים לְהַחֲיוֹת הַנֶּפֶשׁ כַּנַּ"ל.
Cool water is gotten through the aspect of thunder, which in turn is made by honoring an elderly sage who has forgotten his studies. As our Sages, of blessed memory, taught: Take heed of the elderly sage who has forgotten his studies (Berakhot 8b). One must take heed and honor him. This creates thunder, which produces the cool water to revive the soul.
כִּי הָרְעָמִים נַעֲשִׂין, עַל־יְדֵי שֶׁיּוֹצְאִין אֵדִים וְקִיטוֹרִים חַמִּים, וּבָאִים בְּתוֹךְ הֶעָנָן, וְנִתְלַהֲבִים שָׁם, וְעַל־יְדֵי־זֶה נִקְרָע הֶעָנָן, וּמִזֶּה נִשְׁמָע קוֹל הָרַעַם. וּפְעֻלּוֹת הָרְעָמִים, שֶׁעַל־יְדֵי־זֶה נִתְחַלְּקִין הַמַּיִם שֶׁל כָּל מָקוֹם וּמָקוֹם, כְּפִי הַצָּרִיךְ לְהַשְׁקוֹתוֹ, בְּמִדָּה וּבְמִשְׁקָל, כְּפִי הָרָאוּי לְפִי הַמָּקוֹם, בִּבְחִינַת (תהילים ק״ד:ז׳-ח׳): מִקּוֹל רַעַמְךָ יֵחָפֵזוּן, יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם.
Thunder is created when hot vapors enter a cloud and reach a state of excitement. This bursts the cloud, generating the sound of thunder. And this function of the thunder, through which water is dispensed to all places, produces the appropriate amount required by each place for its irrigation. This is as in “they rush away at the sound of Your thunder. They ascend mountains, they descend into valleys—to the very place You established for them” (Psalms 104:7, 8) .
כְּמוֹ כֵן, כְּשֶׁנּוֹתְנִין כָּבוֹד לְזָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, וְהַשִּׁכְחָה הוּא בְּחִינַת עֲנָנִין דִּמְכַסְּיָן עַל עֵינִין, וּכְשֶׁנּוֹתְנִין לוֹ כָּבוֹד, וְהַכָּבוֹד הוּא בְּחִינַת אֵשׁ, בִּבְחִינַת (שמות כ״ד:י״ז): וּכְבוֹד ה' כְּאֵשׁ אֹכֶלֶת; וְהוּא בָּא בְּתוֹךְ הֶעָנָן, בִּבְחִינַת (שם טז): וּכְבוֹד ה' נִרְאָה בֶּעָנָן; הַיְנוּ בְּתוֹךְ בְּחִינַת הָעֲנָנִין דִּמְכַסְּיָן עַל עֵינִין, וַאֲזַי נִקְרָע הֶעָנָן, וּמִזֶּה נַעֲשִׂין בְּחִינַת רְעָמִים. בִּבְחִינַת (תהילים כ״ט:ג׳): אֵל הַכָּבוֹד הִרְעִים ה' עַל מַיִם רַבִּים, שֶׁעַל־יְדֵי הַכָּבוֹד נַעֲשִׂין רְעָמִים כַּנַּ"ל. וַאֲזַי יוֹצְאִין מַיִם רַבִּים, דְּהַיְנוּ שֶׁנִּתְגַּלֶּה דַּעַת הַזָּקֵן, עַל־יְדֵי שֶׁנִּקְרָע הֶעָנָן הַמְכַסֶּה עַל הָעֵינִין כַּנַּ"ל, בִּבְחִינַת (ישעיהו י״א:ט׳): כִּי מָלְאָה הָאָרֶץ דֵּעָה וְכוּ' כַּמַּיִם לַיָּם מְכַסִּים, וְזֶהוּ בְּחִינַת מַיִם רַבִּים הַנַּ"ל, וְהֵם בְּחִינַת מַיִם קָרִים, שֶׁעַל יָדָן מְחַיִּין וּמַבְרִיאִים אֶת הַנֶּפֶשׁ כַּנַּ"ל:
This is likewise true of honoring an elderly sage who has forgotten his studies. Forgetfulness is the aspect of clouds covering the eyes. When we honor him, the honor corresponds to fire, as in “God’s glory was like a consuming flame” (Exodus 24:17). It enters within the cloud, as in “God’s glory appeared in the clouds” (ibid. 16:10)—i.e., into the clouds covering the eyes. The cloud then bursts, and this creates thunder, as in “The God of glory thunders; God is upon vast waters” (Psalms 29:3). Thus glory produces thunder. And then “vast waters” emerge—i.e., bursting the cloud that covers the eyes reveals the knowledge of the elderly sage, as in “for the earth will be filled with knowledge… as water covers the seabed” (Isaiah 11:9). This corresponds to the “vast waters,” the aspect of the cool water through which the soul is revived and healed, as explained above.
וְעַל־יְדֵי אֵלּוּ הָרְעָמִים נִתְחַלְּקִין מֵימֵי הַדַּעַת לְכָל אֶחָד וְאֶחָד כָּרָאוּי לוֹ, לְפִי מַה שֶּׁצָּרִיךְ לְקַבֵּל מַיִם קָרִים, לְהַחֲיוֹת אֶת נַפְשׁוֹ. וְזֶה הַחִלּוּק שֶׁבֵּין הַלּוֹמֵד מִן הַסֵּפֶר, לְשׁוֹמֵעַ מִפִּי צַדִּיקֵי אֱמֶת. כִּי כְּשֶׁלּוֹמֵד מִן הַסֵּפֶר, אֵינוֹ יוֹדֵעַ הַשִּׁעוּר שֶׁצָּרִיךְ לִלְמֹד לְהַחֲיוֹת נַפְשׁוֹ. אֲבָל כְּשֶׁשּׁוֹמֵעַ מִפִּי הַצַּדִּיק, אֲזַי מַשְׁפִּיעַ לוֹ בְּחִינַת מַיִם קָרִים לְפִי הָרָאוּי לוֹ, לְפִי מַדְרֵגָתוֹ, עַל־יְדֵי בְּחִינַת הָרְעָמִים כַּנַּ"ל:
And this thunder causes the waters of knowledge to be dispensed appropriately to each person, according to the amount of cool water he needs to revive his soul. This is the difference between studying from a book and hearing [instruction] directly from true tzaddikim. When one studies from a book, one does not know how much to study in order to revive one’s soul. On the other hand, when one hears from the tzaddik, [the tzaddik] employs the aspect of thunder to provide him with the right amount of cool water for his spiritual level.
וְאֵלּוּ הַמַּיִם קָרִים מְחַיִּין וּמְתַקְּנִין אֶת הַנֶּפֶשׁ, שֶׁהָיְתָה עֲיֵפָה עַל־יְדֵי שֶׁנִּתְרַחֲקָה מִן הַכָּבוֹד, עַל־יְדֵי שֶׁהִתְפַּלֵּל בְּלֹא כַּוָּנַת הַלֵּב כַּנַּ"ל. כִּי הִסְתַּלְּקוּת הַחָכְמָה מִן הַזְּקֵנִים, הַיְנוּ מִבְּחִינַת זָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ הַנַּ"ל, זֶה נַעֲשֶׂה עַל־יְדֵי מַה שֶּׁמִּתְפַּלְּלִין בְּלֹא לֵב, וּכְמוֹ שֶׁכָּתוּב (שם בישעיהו כ״ט:י״ד): בִּשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי, לָכֵן הִנְנִי יוֹסִיף לְהַפְלִיא אֶת הָעָם הַזֶּה הַפְלֵא וָפֶלֶא, וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר. וְעַל כֵּן, עַל־יְדֵי שֶׁנּוֹתְנִין כָּבוֹד לְזָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, שֶׁעַל־יְדֵי־זֶה חוֹזֵר וְנִתְגַּלֶּה חָכְמָתוֹ כַּנַּ"ל, עַל־יְדֵי בְּחִינַת הָרְעָמִים כַּנַּ"ל, נִמְצָא שֶׁבָּזֶה בְּעַצְמוֹ מְתַקֵּן הַפְּגָם שֶׁגָּרַם עַל־יְדֵי שֶׁהִתְפַּלֵּל בְּלִי כַּוָּנַת הַלֵּב, דְּהַיְנוּ שֶׁגָּרַם הִסְתַּלְּקוּת הַחָכְמָה מִן הַזְּקֵנִים כַּנַּ"ל, כִּי עַכְשָׁו עַל־יְדֵי הַכָּבוֹד שֶׁנּוֹתֵן לָהֶם, חוֹזֵר וְנִתְגַּלֶּה חָכְמָתָם כַּנַּ"ל. וְעַל כֵּן, אֲזַי עַל־יְדֵי־זֶה בְּעַצְמוֹ, יוֹצְאִין מַיִם קָרִים, וּמְחַיֶּה אֶת נַפְשׁוֹ, שֶׁהָיְתָה עֲיֵפָה עַל־יְדֵי פְּגַם הַתְּפִלָּה כַּנַּ"ל:
This cool water revives and rectifies the soul, which is weary because it has grown distant from glory as a result of one’s praying without the intention of the heart. Prayer without the heart causes wisdom to depart from the elderly—this being the abovementioned aspect of the elderly sage who has forgotten his studies. This is as it is written (Isaiah 29:13, 14), “with their lips they honor Me, but their heart is distant from Me…. Therefore, behold, I will continue to bewilder this people with great bewilderment; the wisdom of its wise men will fail, and the understanding of its perceptive men will become concealed.” By honoring the elderly sages who have forgotten their studies, their wisdom is restored and revealed through the aspect of thunder. We see, then, that with this itself a person rectifies the blemish he caused by praying without intention of the heart—i.e., that he caused the wisdom of the elderly sages to depart. But now, by virtue of the honor he shows them, their wisdom returns and is revealed. Through this itself the cool water then emerges and revives his soul, which was made weary by the blemish of prayer.
וְזֶה בְּחִינַת (איוב ל״ז:ה׳): יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת; הַיְנוּ שֶׁקּוֹל הָרְעָמִים מְתַקְּנִין אֶת בְּחִינַת הַנִּפְלָאוֹת, שֶׁהוּא בְּחִינַת הִסְתַּלְּקוּת הַחָכְמָה מִן הַזְּקֵנִים, כְּמוֹ שֶׁכָּתוּב: הִנְנִי יוֹסִיף לְהַפְלִיא הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וְכוּ'. וְעַל־יְדֵי הָרְעָמִים נִתְתַּקְּנִין, וְחוֹזֵר וְנִתְגַּלֶּה חָכְמָתָם כַּנַּ"ל:
This is the meaning of “God thunders bewilderingly with His voice” (Job 37:5). In other words, thunder’s “voice” rectifies the aspect of bewilderment, which corresponds to the departure of the elderly sages’ wisdom. As it is written, “behold, I will continue to bewilder… with great bewilderment; the wisdom of its wise men will fail….” But through the thunder, [the elderly sages] are rectified: their wisdom returns and is revealed.
וַאֲזַי, כְּשֶׁמְּחַיִּין הַנֶּפֶשׁ עַל־יְדֵי מַיִם קָרִים הַנַּ"ל, מְחַיִּין גַּם אֶת הָעֲצָמוֹת. כִּי פְּגַם הַנֶּפֶשׁ הוּא פְּגַם הָעֲצָמוֹת, כְּמוֹ שֶׁכָּתוּב (תהילים ו׳:ג׳-ד׳): כִּי נִבְהֲלוּ עֲצָמָי וְנַפְשִׁי נִבְהֲלָה מְאֹד. כִּי עַל־יְדֵי שֶׁאֵין מִתְפַּלְּלִין בְּכַוָּנַת הַלֵּב, שֶׁעַל־יְדֵי־זֶה הוּא עֲיֵפוּת הַנֶּפֶשׁ, עַל־יְדֵי־זֶה הוּא פְּגַם הָעֲצָמוֹת. כִּי צָרִיךְ לְהִתְפַּלֵּל לְהַרְגִּישׁ דִּבּוּרֵי הַתְּפִלָּה בְּכָל עַצְמוֹתָיו, בִּבְחִינַת (שם לה): כָּל עַצְמוֹתַי תֹּאמַרְנָה. וְעַל־יְדֵי הַמַּיִם קָרִים, שֶׁעַל־יְדֵי־זֶה מְחַיֶּה הַנֶּפֶשׁ, עַל־ יְדֵי־זֶה מְחַיֶּה הָעֲצָמוֹת, בִּבְחִינַת (איוב כ״א:כ״ד): וּמֹחַ עַצְמוֹתָיו יְשֻׁקֶּה.
9. And then, when we revive the soul with cool water, we revive also the bones. This is because a blemish of the soul is a blemish of the bones, as it is written (Psalms 6:3-4), “[Heal me, O God,] for my bones shudder with terror. My soul is utterly terrified.” Praying without the intention of the heart, which makes the soul weary, blemishes the bones. While praying, a person has to feel the words of prayer in all his bones, as in “All my bones proclaim” (ibid. 35:10). Thus the cool water that revives the soul, revives the bones, as in “and the marrow of his bones made moist” (Job 21:24) .
וְזֶה בְּחִינַת (משלי כ״ה:כ״ה): מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה, וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק. שְׁמוּעָה טוֹבָה זֶה בְּחִינַת קוֹל הָרְעָמִים, שֶׁמַּשְׁמִיעִין עַצְמָן בְּטוֹב, שֶׁהֵם מְתַקְּנִין הִתְרַחֲקוּת הַנֶּפֶשׁ מִן הַכָּבוֹד, וְזֶה בְּחִינַת: שְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק, שֶׁזֶּהוּ בְּחִינַת מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה, שֶׁהֵם בָּאִים מִן הָרְעָמִים, שֶׁהֵם בְּחִינַת שְׁמוּעָה טוֹבָה כַּנַּ"ל.
This is the meaning of “Cool water over a weary soul is good tidings from a distant land.” “Good tidings” corresponds to the voice of thunder, which makes itself heard good [and loud] in rectifying the soul that is distant from glory. This is the meaning of “good tidings from a distant land”—i.e., the “cool water over a weary soul” produced by thunder, which is the aspect of “good tidings.”
וְזֶה בְּחִינַת (שם טו): שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם; שֶׁעַל־יְדֵי בְּחִינַת שְׁמוּעָה טוֹבָה, שֶׁהִיא בְּחִינַת רְעָמִים, שֶׁמִּשָּׁם בְּחִינַת מַיִם קָרִים, שֶׁהֵם מְחַיִּין וּמַבְרִיאִין הַנֶּפֶשׁ כַּנַּ"ל, עַל־יְדֵי־זֶה נִתְתַּקְּנִין וְנִתְדַּשְּׁנִין הָעֲצָמוֹת, בִּבְחִינַת: וּמֹחַ עַצְמוֹתָיו יְשֻׁקֶּה כַּנַּ"ל. וְזֶה: תְּדַשֶּׁן עָצֶם כַּנַּ"ל, כִּי תִּקּוּן הַנֶּפֶשׁ הוּא תִּקּוּן הָעֲצָמוֹת כַּנַּ"ל:
This is also the meaning of “Good tidings fatten the bones” (Proverbs 15:30). “Good tidings” are the aspect of thunder, from which comes the cool water that revives and heals the soul. It [also] rectifies and fattens the bones, in the aspect of “and the marrow of his bones made moist.” This is “fatten the bones,” because the rectification of the soul is the rectification of the bones, as explained above. {From the words “And then, when we revive the soul” until here was not recorded properly.}
(מִן תֵּבַת "וַאֲזַי כְּשֶׁמְּחַיִּין הַנֶּפֶשׁ" עַד כָּאן לֹא נִכְתַּב כָּרָאוּי):
10. {“Also on the day of the bikurim (first-fruits), when you bring a new-meal offering to God on your Shavuot Festival, it shall be a sanctified mikra (convocation) to you; you shall not do any laborious work” (Numbers 28:26).}
וְזֶה בְּחִינַת (במדבר כ״ח:כ״ו): וּבְיוֹם הַבִּכּוּרִים – בְּחִינַת הֻלֶּדֶת הַנֶּפֶשׁ בְּלִי קִשּׁוּי לֵילֵד, בְּחִינַת (ירמיהו ד׳:ל״א): צָרָה כְּמַבְכִּירָה; שֶׁהוּא בְּחִינַת קִשּׁוּי לֵילֵד, וְגַם הוּא בְּחִינַת גִּדּוּל הַנֶּפֶשׁ, בְּחִינַת (זכריה י״ב:י׳): כְּהָמִיר עַל הַבְּכוֹר, שֶׁהוּא צַעַר הַגִּדּוּל.
This is the meaning of “Also on the day of the BiKuRim (first-fruits).” This alludes to bringing forth the soul without the hardships of giving birth—the aspect of “in anguish, k’maBKiRah (like she that gives birth for the first time)” (Jeremiah 4:31), which refers to the hardships of childbirth. It also alludes to raising the soul, the aspect of “as one would grieve over a BeKhoR (firstborn)” (Zechariah 12:10)—namely, the troubles associated with raising children.
מִקְרָא קֹדֶשׁ – זֶה בְּחִינַת שֶׁהַכָּבוֹד, שֶׁהוּא בְּחִינַת קֹדֶשׁ, כְּמוֹ שֶׁכָּתוּב (שמות כ״ט:מ״ג-מ״ד): וְנִקְדַּשׁ בִּכְבוֹדִי, קוֹרֵא אֶת הָרַגְלִין, בִּבְחִינַת: צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ כַּנַּ"ל:
“A sanctified miKRA (convocation)” alludes to glory, which is the aspect of sanctity, as in “it will be sanctified with My glory” (Exodus 29:43). [Tzedakah] KoRAi (calls forth) the feet, as in “yiKRAeihu (that called forth) tzedek wherever he set his foot,” which was explained above.
(וְהַשְּׁאָר לֹא בֵּאֵר):
[Rebbe Nachman] did not explain the rest.