Behold, this [verse] contains the concepts of Mashiach, ruach hakodesh , the unification of the Blessed Holy One and His Shekhinah (Divine Presence), and resurrection.
The initial reason for the creation was in order to reveal His attribute of Malkhut (Kingship). However, the illumination of <the Blessed One’s> Light was so great that nothing could contain <it>. Thus it was necessary to contract it within the worlds, <level after level until this world of corporeality>. This is the meaning of “Your kingdom is a malkhut for all OLaMim (ages)” (Psalms 145:13)—i.e., that the attribute of Malkhut <had to be> clothed within the OLaMot (worlds) in order that we might be able to receive <it>. Still, there was no one to accept the yoke of His Kingship. The souls of the Jewish people therefore <went forth>, so that they might accept upon themselves the yoke of His Malkhut, because there is no king unless there are subjects.
From where <did> the Jewish souls emerge? They [came] from the World of Speech. This is “my soul came forth when he spoke” (Song of Songs 5:6)—i.e., the souls of the Jewish people emerge from the World of Speech. And speech is the aspect of Malkhut, as Eliyahu taught: “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a) .
[Speech] is also the SheKhiNah, who ShoKheiN (dwells) with them continuously <even in exile>, as it is written (Leviticus 16:16), “that dwells with them in the midst of their impurity.”
This is the aspect of “a mother of children” (Psalms 113:9). Just as a mother always stays with her <child> and never forgets <him>, so the power of speech, which is the Shekhinah, is <forever with them>. This is the meaning of “whenever I speak of him, I surely remember him [more]” (Jeremiah 31:19). That is as we said: speech remembers him constantly, and goes with him even to a place of filth.
2. This is the exile of the Shekhinah—that the power of speech, which is the Shekhinah, is in exile and is struck dumb, as it is written (Psalms 39:3), “I was dumb with silence.” This is the meaning of “Have you indeed been struck dumb when you ought to be speaking justice?” (ibid. 58:2). Justice is Malkhut of Holiness (Tikkuney Zohar, Introduction, p.17b), as is known. And Malkhut, as explained above, is speech. When it is in exile, it is struck dumb.
{“Take words with you and return to God” (Hosea 14:3).} <Said differently,> he must effect rectification through the very means by which he caused blemish—namely, words of confession, as Scripture states: “Take words with you.” He should confess constantly, with sincerity, “in the presence of God” (Lamentations 2:19), and so “return to God.” Whatever speech he blemished will thus return to its source. This is the concept of the unification of the Blessed Holy One and His Shekhinah, for he unites speech, which corresponds to the Shekhinah, with God.
This is also stated by the verse (Isaiah 40:5): “Then the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken.” That is, when he unites speech with God—which is the unification of the Blessed Holy One and His Shekhinah—then “the glory of God will be revealed.” “The glory <of God>” is the Shekhinah, <as explained elsewhere>. <This is so that the illumination of the Divine persona Malkhut will be revealed.>
Presently, Her Light is diminished and Her power weakened, as it is written in the Holy Zohar: The Shekhinah screams, “Sustain me with dainties… for I am love-sick” (Song of Songs 2:5). This refers to Her love for Israel: I dwell with them, even in the midst of their impurity. This is the Shekhinah in exile. But <when one> unites speech—which corresponds to Malkhut and the Shekhinah—with God, the Light of the Divine persona Malkhut is revealed and enhanced. This is the meaning of “In the light of the King’s countenance there is life” (Proverbs 16:15). That is, <by rectifying the Light of> the Divine persona Malkhut he can live, because he draws life from the attribute of Malkhut, which is his source, as explained above.
3. This is also the concept of ruach hakodesh (holy spirit). Human life depends on the ability to breathe. What is breathing? It is exhaling and inhaling air (ruach), as in “The living creatures ran and returned” (Ezekiel 1:14). Therefore, when a person is attached to the Malkhut of Holiness and speaks words of Torah or prayer, he exhales and inhales the ruach (air) of holiness. This is the meaning of “I will put a new spirit into you” (ibid. 36:26)—i.e., in your insides. When a person breathes a breath of holiness, then “I will put a new ruach (spirit)”—namely, ruach hakodesh .
And this is the meaning of “and the spirit of God hovering over the water’s surface” (Genesis 1:2). This is when one studies Torah, for water connotes Torah, as is known. Then “the ruach of God,” which is ruach hakodesh, is “hovering” and extending over it, and he draws ruach (breath) of life. For without Torah it is impossible to live, as it is written, “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p.28a). The lungs are associated with water (Zohar III, Raaya Mehemna, p .218b), and water connotes Torah.
When a Jew’s heart burns for God, this [fiery passion] could consume him completely. But <when he is enclothed> in the letters of Torah or prayer, they protect and save him. The reverse, God forbid, is likewise so. When a person burns with desire for the temptations of this world, this, too, would consume his entire body <were it not that he draws life and sustenance from the Other Side>. But afterwards, <if he occupies himself with Torah, prayer and mitzvot, they protect and save> him. He can then live, because he draws ruach (breath) of life, which is ruach hakodesh, from the attribute of Malkhut, his source.
This is the reason the wicked are considered dead even while alive (Berakhot 18b). They have been severed from the rope of holiness. From where are they to acquire life? Instead, they draw a spirit of foolishness, because they are attached to “an old and foolish king” (Ecclesiastes 4:13). <For> a person does not sin unless a ruach of foolishness enters him (Sotah 3a). Whereas if it is the other way around, ruach hakodesh enters him.
Ruach hakodesh is the aspect of Malkhut, as Scripture states: “Esther donned malkhut (kingship)” (Esther 5:1)—and our Sages, of blessed memory, expounded: she donned ruach hakodesh (Megillah 15a) .
4. This is also the concept of resurrection of the dead. As Rashi comments on the verse “then Yaakov’s spirit came alive” (Genesis 45:27)— ruach hakodesh settled upon him.
5. It is also the concept of Mashiach, about whom it is written (Isaiah 11:3), “he will not judge after the sight of his eyes…,” but entirely by means of ruach hakodesh. For the Divine persona Malkhut will be perfected then, and the attribute of Malkhut <will be> entirely gathered into its source. “The malkhut (kingdom) will then be God’s” (Obadiah 1:21), “and God will be King over all the earth” (Zechariah 14:9). We will be able to perceive our Creator on a level higher than all the worlds, without any garment, image or visual representation.
This is the meaning of “For God… is a great Melekh over all the earth” (Psalms 47:3). When the attribute of Malkhut becomes great and Her Light ascends on account of our having rectified our deeds, we will then be able to perceive our Creator “over all”—i.e., on a level higher than all the worlds—and not as we do now, since at present He is enclothed in the worlds, as explained above.
19
וְזֶהוּ:
6. This is the meaning of [the opening verse]: {“May He grant power l’malko (to His king), and raise the horn of meshicho (His anointed one).”}
“May He grant power l'MaLKo”—i.e., when he provides the attribute of MaLKhut with power and illumination, then he “raises the horn of MeShICho.” <This is the connotation of “He MaSIaCh (generates speech in) the mute” (Shabbat Morning Liturgy)—i.e., that each person has to rectify his personal aspect of speech.> One should very gradually ascend from level to level, until the illumination of the Divine persona Malkhut <is rectified> entirely—this being the aspect of <speech>, as explained above.
7. {These words, too, are incorrectly ordered and also incomplete. It seems that they are meant to teach the value of holy speech. Holy speech is the concept of the Shekhinah, the “ruach of Mashiach,” ruach hakodesh, resurrection of the dead, and the unification of the Blessed Holy One and His Shekhinah. All this is clarified in the above lesson, however things are improperly arranged and the wording is incorrect. Even so, the astute will recognize that [the concepts] are all here, and those with wisdom [will know how to] set them right.
8. This lesson also clarifies that the power of speech goes with a person even to places of filth, like a mother who accompanies her child wherever he goes. This is why speech is called “a mother of children.”
And this is the meaning of “whenever I speak of Him, I surely remember Him more.” No matter what level a person is sunk in, God forbid—even the very lowest spiritual level, even in places of filth—through speech he can still remind himself of God. Regardless of his situation, if he makes every effort to at least speak holy words of Torah and prayer and [engage in] personal conversation with God, he will be able to remind himself of God, even there in the lowly places, which are the places of filth. No matter what level he has fallen to, the power of speech will never let him forget God, as in “Whenever I speak of Him, I remember Him fondly still.” As long as he has inside him the words of God, holy speech, these words prevent him from forgetting Him. The power of speech repeatedly reminds him to strengthen himself in God at the place he is in. Understand well this matter of the tremendous power of speech. This is wonderful and awesome advice for anyone who truly wants to save himself from destruction, God forbid.
9. Also clarified by this is the great value of applying oneself to the holy Torah, which is the essence of a person’s life. This is because “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body.” The lungs are the aspect of Torah, as explained above.
For there are times when the heart of a Jew burns very intensely for God, like a blazing conflagration, but it is excessive and could consume him completely. Although his fiery passion is for God, since it is in excess, it is not beneficial. It is impossible to cool and reduce this flame, so that it is within measure, except through the Torah. When he applies himself to Torah, it protects and saves him, so that he will succeed in reducing this fiery passion to its proper level.
The reverse, God forbid, is likewise so. There are times when a person burns with such great desire for the temptations of this world, that this, too, could consume his entire body, God forbid. But when he studies Torah, it protects him and saves him even from the flame of this evil fire of desire that would consume him completely, God forbid.
We see from this that without the Torah, God forbid, a person could not exist. He would be consumed and nullified by the multiple conflagrations he possesses—either in excess on the right, or on the left, God forbid. This is the meaning of “If not for the lobes of the lungs,” which is the Torah “fanning the heart, [the heart] would consume the entire body” through the two types of conflagrations mentioned above. The Torah alone saves one from this. Understand how to apply these things in practice.}
וְיִתֶּן עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ שמואל־א ב):
“Vayitein Oz LeMalko (May He Grant Power to His King), and raise the horn of His anointed one.” (1 Samuel 2:10)
הִנֵּה יֵשׁ בָּזֶה בְּחִינַת מָשִׁיחַ, וְרוּחַ־הַקֹּדֶשׁ, וְיִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, וּתְחִיָּה.
Behold, this [verse] contains the concepts of Mashiach, ruach hakodesh , the unification of the Blessed Holy One and His Shekhinah (Divine Presence), and resurrection.
כִּי תְּחִלַּת הַבְּרִיאָה הָיָה כְּדֵי שֶׁיִּתְגַּלֶּה מִדַּת מַלְכוּתוֹ, וּמֵחֲמַת גֹּדֶל הֶאָרָתוֹ לֹא הָיָה בְּאֶפְשָׁרִי לְקַבֵּל, וְהֻכְרַח לְהִתְצַמְצֵם בְּתוֹךְ עוֹלָמוֹת. וְזֶה (תהילים קמ״ה:י״ג): מַלְכוּתְךָ מַלְכוּת כָּל עוֹלָמִים, הַיְנוּ שֶׁמִּדַּת מַלְכוּת הִתְלַבֵּשׁ בְּתוֹךְ עוֹלָמוֹת, כְּדֵי שֶׁנּוּכַל לְקַבֵּל. וְאֵין מִי שֶׁיְּקַבֵּל עֹל מַלְכוּתוֹ, לָכֵן יוֹצְאוֹת נַפְשׁוֹת יִשְׂרָאֵל, שֶׁיְּקַבְּלוּ עֹל מַלְכוּתוֹ, כִּי אֵין מֶלֶךְ בְּלֹא עָם.
The initial reason for the creation was in order to reveal His attribute of Malkhut (Kingship). However, the illumination of <the Blessed One’s> Light was so great that nothing could contain <it>. Thus it was necessary to contract it within the worlds, <level after level until this world of corporeality>. This is the meaning of “Your kingdom is a malkhut for all OLaMim (ages)” (Psalms 145:13)—i.e., that the attribute of Malkhut <had to be> clothed within the OLaMot (worlds) in order that we might be able to receive <it>. Still, there was no one to accept the yoke of His Kingship. The souls of the Jewish people therefore <went forth>, so that they might accept upon themselves the yoke of His Malkhut, because there is no king unless there are subjects.
וּמֵאַיִן יוֹצְאוֹת נַפְשׁוֹת יִשְׂרָאֵל, מֵעוֹלַם הַדִּבּוּר. וְזֶהוּ (שיר השירים ה׳:ו׳): נַפְשִׁי יָצְאָה בְדַבְּרוֹ, הַיְנוּ שֶׁנַּפְשׁוֹת יִשְׂרָאֵל יוֹצְאוֹת מֵעוֹלַם הַדִּבּוּר. וְהַדִּבּוּר הוּא בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁאָמַר אֵלִיָּהוּ: מַלְכוּת פֶּה.
From where <did> the Jewish souls emerge? They [came] from the World of Speech. This is “my soul came forth when he spoke” (Song of Songs 5:6)—i.e., the souls of the Jewish people emerge from the World of Speech. And speech is the aspect of Malkhut, as Eliyahu taught: “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a) .
וּבְחִינוֹת שְׁכִינָה גַּם כֵּן, כִּי שׁוֹכֶנֶת אִתָּם תָּמִיד בְּלִי הֶפְסֵק רֶגַע, כְּמוֹ שֶׁכָּתוּב (ויקרא ט״ז:ט״ז): הַשּׁוֹכֵן אִתָּם בְּתוֹךְ טֻמְאוֹתָם,
[Speech] is also the SheKhiNah, who ShoKheiN (dwells) with them continuously <even in exile>, as it is written (Leviticus 16:16), “that dwells with them in the midst of their impurity.”
וְהוּא בְּחִינַת: אֵם הַבָּנִים. הַיְנוּ, כְּמוֹ שֶׁהָאֵם הוֹלֶכֶת תָּמִיד עִם בָּנֶיהָ, וְאֵינָהּ שׁוֹכַחַת אוֹתָם, כֵּן הַדִּבּוּר, שֶׁהוּא בְּחִינַת שְׁכִינָה, הוֹלֶכֶת עִם הָאָדָם תָּמִיד. וְזֶהוּ (ירמיהו ל״א:כ׳): כִּי מִדֵּי דַבְּרִי בוֹ זָכוֹר אֶזְכְּרֶנּוּ; הַיְנוּ כְּמוֹ שֶׁאָמַרְנוּ, שֶׁהַדִּבּוּר זוֹכֶרֶת אוֹתוֹ תָּמִיד, וְהוֹלֶכֶת עִמּוֹ אֲפִלּוּ בִּמְקוֹם הַטִּנֹּפֶת.
This is the aspect of “a mother of children” (Psalms 113:9). Just as a mother always stays with her <child> and never forgets <him>, so the power of speech, which is the Shekhinah, is <forever with them>. This is the meaning of “whenever I speak of him, I surely remember him [more]” (Jeremiah 31:19). That is as we said: speech remembers him constantly, and goes with him even to a place of filth.
וְזֶהוּ בְּחִינַת גָּלוּת הַשְּׁכִינָה, שֶׁהַדִּבּוּר שֶׁהוּא בְּחִינַת הַשְּׁכִינָה, בַּגָּלוּת, וְנִתְאַלֵּם, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ט:ג׳): נֶאֱלַמְתִּי דּוּמִיָּה. וְזֶהוּ (תהילים נ״ח:ב׳): הַאֻמְנָם אֵלֶם צֶדֶק תְּדַבֵּרוּן; הַיְנוּ כִּי צֶדֶק זֶה מַלְכוּתָא קַדִּישָׁא, כַּנּוֹדַע, וּמַלְכוּת, הוּא הַדִּבּוּר כַּנַּ"ל, כְּשֶׁהוּא בַּגָּלוּת הוּא אִלֵּם.
2. This is the exile of the Shekhinah—that the power of speech, which is the Shekhinah, is in exile and is struck dumb, as it is written (Psalms 39:3), “I was dumb with silence.” This is the meaning of “Have you indeed been struck dumb when you ought to be speaking justice?” (ibid. 58:2). Justice is Malkhut of Holiness (Tikkuney Zohar, Introduction, p.17b), as is known. And Malkhut, as explained above, is speech. When it is in exile, it is struck dumb.
וְלָכֵן בַּמֶּה שֶּׁפָּגַם יְתַקֵּן, הַיְנוּ וִדּוּי דְּבָרִים. כְּמוֹ שֶׁאָמַר הַכָּתוּב (הושע י״ד:ג׳): קְחוּ עִמָּכֶם דְּבָרִים – שֶׁיִּתְוַדֶּה תָּמִיד בְּכָל לִבּוֹ, נֹכַח פְּנֵי אֲדֹנָי. אֲזַי: וְשׁוּבוּ אֶל ה' – שֶׁיָּשׁוּבוּ כָּל הַדְּבָרִים שֶׁפָּגַם אֶל שָׁרְשׁוֹ. וְזֶהוּ בְּחִינַת יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, כִּי מְיַחֵד הַדִּבּוּר, שֶׁהוּא בְּחִינַת הַשְּׁכִינָה כַּנַּ"ל, אֶל ה'.
{“Take words with you and return to God” (Hosea 14:3).} <Said differently,> he must effect rectification through the very means by which he caused blemish—namely, words of confession, as Scripture states: “Take words with you.” He should confess constantly, with sincerity, “in the presence of God” (Lamentations 2:19), and so “return to God.” Whatever speech he blemished will thus return to its source. This is the concept of the unification of the Blessed Holy One and His Shekhinah, for he unites speech, which corresponds to the Shekhinah, with God.
וְזֶהוּ גַּם כֵּן שֶׁאָמַר הַכָּתוּב (ישעיהו מ׳:ה׳): וְנִגְלָה כְּבוֹד ה' וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִי ה' דִּבֵּר. הַיְנוּ, כְּשֶׁמְּיַחֵד הַדִּבּוּר עִם ה', שֶׁהוּא יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ כַּנַּ"ל, אֲזַי: וְנִגְלָה כְּבוֹד ה'. כָּבוֹד זוֹ שְׁכִינָה, כַּנּוֹדַע. הַיְנוּ, שֶׁנִּתְגַּלֶּה וְנִתְגַּדֵּל הֶאָרַת הַשְּׁכִינָה, שֶׁהוּא בְּחִינַת מַלְכוּת.
This is also stated by the verse (Isaiah 40:5): “Then the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken.” That is, when he unites speech with God—which is the unification of the Blessed Holy One and His Shekhinah—then “the glory of God will be revealed.” “The glory <of God>” is the Shekhinah, <as explained elsewhere>. <This is so that the illumination of the Divine persona Malkhut will be revealed.>
כִּי עַכְשָׁו נִקְטָן אוֹרָהּ וְנֶחֱלָשׁ כֹּחָהּ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ, שֶׁהַשְּׁכִינָה צוֹוַחַת: סַמְּכוּנִי בָּאֲשִׁישׁוֹת וְכוּ', כִּי חוֹלַת אַהֲבָה אָנִי; הַיְנוּ אַהֲבַת יִשְׂרָאֵל, שֶׁאֲנִי שׁוֹכֵן אִתָּם אֲפִלּוּ בְּתוֹךְ טֻמְאוֹתָם, וְזֶהוּ גָּלוּת הַשְּׁכִינָה. אֲבָל כְּמוֹ שֶׁאָמַרְנוּ [שֶׁעַל־יְדֵי] שֶׁיְּתַקֵּן פַּרְצוּף מַלְכוּת, וִייַחֵד הַדִּבּוּר, שֶׁהוּא בְּחִינַת מַלְכוּת וּבְחִינַת שְׁכִינָה, עִם ה', יִתְגַּלֶּה וְיִתְגַּדֵּל אוֹרָהּ שֶׁל פַּרְצוּף מַלְכוּת. וְזֶהוּ (משלי ט״ז:ט״ו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים; הַיְנוּ [שֶׁעַל־ יְדֵי] שֶׁיִּתֵּן הֶאָרָה בְּפַרְצוּף מַלְכוּת, יָכוֹל לִחְיוֹת, כִּי שׁוֹאֵב חַיִּים מִמִּדַּת מַלְכוּת, שֶׁהוּא שָׁרְשׁוֹ כַּנַּ"ל:
Presently, Her Light is diminished and Her power weakened, as it is written in the Holy Zohar: The Shekhinah screams, “Sustain me with dainties… for I am love-sick” (Song of Songs 2:5). This refers to Her love for Israel: I dwell with them, even in the midst of their impurity. This is the Shekhinah in exile. But <when one> unites speech—which corresponds to Malkhut and the Shekhinah—with God, the Light of the Divine persona Malkhut is revealed and enhanced. This is the meaning of “In the light of the King’s countenance there is life” (Proverbs 16:15). That is, <by rectifying the Light of> the Divine persona Malkhut he can live, because he draws life from the attribute of Malkhut, which is his source, as explained above.
וְגַם זֶהוּ בְּחִינַת רוּחַ־הַקֹּדֶשׁ, כִּי מַה שֶּׁאָדָם חַי, אֵינוֹ כִּי אִם מֵחֲמַת שֶׁנּוֹשֵׁם נְשִׁימוֹת, וּמַה הִיא נְשִׁימָה, שֶׁמּוֹצִיא וּמַכְנִיס הָרוּחַ. וְזֶהוּ בְּחִינַת (יחזקאל א׳:י״ד): הַחַיּוֹת רָצוֹא וָשׁוֹב. וְלָכֵן, כְּשֶׁאָדָם דָּבוּק לְמַלְכוּתָא קַדִּישָׁא, וּמְדַבֵּר תּוֹרָה אוֹ תְּפִלָּה, מוֹצִיא וּמַכְנִיס רוּחַ הַקְּדֻשָּׁה. וְזֶהוּ (שם לו): וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם – הַיְנוּ קֶרֶב שֶׁלָּכֶם, כְּשֶׁהוּא נוֹשֵׁם נְשִׁימָה שֶׁל קְדֻשָּׁה, אֲזַי: וְרוּחַ חֲדָשָׁה אֶתֵּן – הַיְנוּ רוּחַ הַקֹּדֶשׁ.
3. This is also the concept of ruach hakodesh (holy spirit). Human life depends on the ability to breathe. What is breathing? It is exhaling and inhaling air (ruach), as in “The living creatures ran and returned” (Ezekiel 1:14). Therefore, when a person is attached to the Malkhut of Holiness and speaks words of Torah or prayer, he exhales and inhales the ruach (air) of holiness. This is the meaning of “I will put a new spirit into you” (ibid. 36:26)—i.e., in your insides. When a person breathes a breath of holiness, then “I will put a new ruach (spirit)”—namely, ruach hakodesh .
וְזֶה (בראשית א׳:ב׳): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם; הַיְנוּ כְּשֶׁלּוֹמֵד תּוֹרָה, כִּי מַיִם זוֹ תּוֹרָה, כַּיָּדוּעַ, אֲזַי: וְרוּחַ אֱלֹקִים, שֶׁהוּא רוּחַ־הַקֹּדֶשׁ, מְרַחֶפֶת וְחוֹפֵף עָלָיו וְשׁוֹאֵב רוּחַ חַיִּים. כִּי בְּלֹא תּוֹרָה אִי אֶפְשָׁר לִחְיוֹת, כְּמוֹ שֶׁכָּתוּב (בתיקוני זוהר תקון יג דף כז:): אִלְמָלֵא כַּנְפֵי רֵאָה דְּנָשְׁבִי עַל לִבָּא הָוֵי לִבָּא אוֹקִיד כָּל גּוּפָא. וְרֵאָה דָּא מַיָּא זוהר פנחס דף ריח:), וּמַיָּא דָּא תּוֹרָה.
And this is the meaning of “and the spirit of God hovering over the water’s surface” (Genesis 1:2). This is when one studies Torah, for water connotes Torah, as is known. Then “the ruach of God,” which is ruach hakodesh, is “hovering” and extending over it, and he draws ruach (breath) of life. For without Torah it is impossible to live, as it is written, “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p.28a). The lungs are associated with water (Zohar III, Raaya Mehemna, p .218b), and water connotes Torah.
כִּי כְּשֶׁהָאִישׁ הַיִּשְׂרְאֵלִי בּוֹעֵר בְּלִבּוֹ לְהַשֵּׁם יִתְבָּרַךְ, הָיָה בְּאֶפְשָׁרִי לִהְיוֹת אוֹקִיד כָּל גּוּפָא, אֲבָל כְּשֶׁיִּתְלַבֵּשׁ בְּאוֹתִיּוֹת הַתּוֹרָה אוֹ תְּפִלָּה, מֵגֶנֶת וּמַצֶּלֶת עָלָיו. וְכֵן, חַס וְשָׁלוֹם, לְהֶפֶךְ, כְּשֶׁבּוֹעֵר אֶל תַּאֲווֹת עוֹלָם הַזֶּה, הֲוָה אוֹקִיד גַּם כֵּן כָּל גּוּפָא, אֲבָל כְּשֶׁאַחַר כָּךְ לוֹמֵד תּוֹרָה אוֹ עוֹשֶׂה מִצְוָה, הִיא מֵגֶנֶת וּמַצֶּלֶת עָלָיו, וְיָכוֹל לִחְיוֹת. כִּי שׁוֹאֵב רוּחַ חַיִּים, שֶׁהוּא רוּחַ־ הַקֹּדֶשׁ, מִמִּדַּת מַלְכוּת, שֶׁהוּא שָׁרְשׁוֹ.
When a Jew’s heart burns for God, this [fiery passion] could consume him completely. But <when he is enclothed> in the letters of Torah or prayer, they protect and save him. The reverse, God forbid, is likewise so. When a person burns with desire for the temptations of this world, this, too, would consume his entire body <were it not that he draws life and sustenance from the Other Side>. But afterwards, <if he occupies himself with Torah, prayer and mitzvot, they protect and save> him. He can then live, because he draws ruach (breath) of life, which is ruach hakodesh, from the attribute of Malkhut, his source.
וְלָכֵן רְשָׁעִים בְּחַיֵּיהֶם קְרוּיִים מֵתִים (ברכות יח:), כִּי מֵחֲמַת שֶׁנִּפְסָק מֵחֶבֶל דִּקְדֻשָּׁה, מֵאַיִן יִהְיֶה לוֹ חִיּוּת, וְשׁוֹאֵב רוּחַ שֶׁל שְׁטוּת, כִּי דָּבוּק אֶל מֶלֶךְ זָקֵן וּכְסִיל (קהלת ד׳:י״ג). וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ג): אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן נִכְנַס בּוֹ רוּחַ שְׁטוּת. אֲבָל לְהֵפֶךְ, נִכְנַס בּוֹ רוּחַ־הַקֹּדֶשׁ.
This is the reason the wicked are considered dead even while alive (Berakhot 18b). They have been severed from the rope of holiness. From where are they to acquire life? Instead, they draw a spirit of foolishness, because they are attached to “an old and foolish king” (Ecclesiastes 4:13). <For> a person does not sin unless a ruach of foolishness enters him (Sotah 3a). Whereas if it is the other way around, ruach hakodesh enters him.
וְרוּחַ־הַקֹּדֶשׁ הוּא בְּחִינוֹת מַלְכוּת, כְּמוֹ שֶׁאָמַר הַכָּתוּב (אסתר ה׳:א׳): וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יד:): שֶׁלְּבָשַׁתָּהּ רוּחַ־הַקֹּדֶשׁ.
Ruach hakodesh is the aspect of Malkhut, as Scripture states: “Esther donned malkhut (kingship)” (Esther 5:1)—and our Sages, of blessed memory, expounded: she donned ruach hakodesh (Megillah 15a) .
וּבְחִינַת תְּחִיָּה גַּם כֵּן, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י עַל פָּסוּק (בראשית מ״ה:כ״ז): וַתְּחִי רוּחַ יַעֲקֹב – שֶׁשָּׁרְתָה עָלָיו רוּחַ־הַקֹּדֶשׁ.
4. This is also the concept of resurrection of the dead. As Rashi comments on the verse “then Yaakov’s spirit came alive” (Genesis 45:27)— ruach hakodesh settled upon him.
וְזֶהוּ בְּחִינָה שֶׁל מָשִׁיחַ, כִּי כָּתוּב אֶצְלוֹ (ישעיהו י״א:ג׳): לֹא לְמַרְאֵה עֵינָיו יִשְׁפֹּט וְכוּ', אֶלָּא הַכֹּל בְּרוּחַ הַקֹּדֶשׁ. כִּי אֲזַי יְתֻקַּן פַּרְצוּף מַלְכוּת בִּשְׁלֵמוּת, וְנִתְקַבֵּץ כָּל הַבְּחִינַת מַלְכוּת אֶל שָׁרְשׁוֹ, וְהָיְתָה לַה' הַמְּלוּכָה (עובדיה), וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ (זכריה י״ד:ח׳-ט׳), וְנוּכַל לְהַכִּיר אֶת בּוֹרְאֵנוּ לְמַעְלָה מִכָּל הָעוֹלָמוֹת, בְּלֹא שׁוּם לְבוּשׁ וְצִיּוּר וּתְמוּנָה.
5. It is also the concept of Mashiach, about whom it is written (Isaiah 11:3), “he will not judge after the sight of his eyes…,” but entirely by means of ruach hakodesh. For the Divine persona Malkhut will be perfected then, and the attribute of Malkhut <will be> entirely gathered into its source. “The malkhut (kingdom) will then be God’s” (Obadiah 1:21), “and God will be King over all the earth” (Zechariah 14:9). We will be able to perceive our Creator on a level higher than all the worlds, without any garment, image or visual representation.
וְזֶהוּ (תהילים מ״ז:ג׳): כִּי ה' וְכוּ' מֶלֶךְ גָּדוֹל עַל כָּל הָאָרֶץ, הַיְנוּ כְּשֶׁמִּדַּת מַלְכוּת יִהְיֶה גָּדוֹל, וְיִתְעַלֶּה אוֹרָהּ מֵחֲמַת תִּקּוּן מַעֲשֵׂינוּ, אֲזַי נוּכַל לְהַכִּיר אֶת בּוֹרְאֵנוּ עַל כֹּל, דְּהַיְנוּ לְמַעְלָה מִכָּל הָעוֹלָמוֹת, וְלֹא כְּמוֹ עַכְשָׁו, כִּי עַכְשָׁו הוּא בְּהִתְלַבְּשׁוּת עוֹלָמוֹת כַּנַּ"ל:
This is the meaning of “For God… is a great Melekh over all the earth” (Psalms 47:3). When the attribute of Malkhut becomes great and Her Light ascends on account of our having rectified our deeds, we will then be able to perceive our Creator “over all”—i.e., on a level higher than all the worlds—and not as we do now, since at present He is enclothed in the worlds, as explained above.
וְזֶהוּ:
6. This is the meaning of [the opening verse]: {“May He grant power l’malko (to His king), and raise the horn of meshicho (His anointed one).”}
וְיִתֶּן עֹז לְמַלְכּוֹ, הַיְנוּ כְּשֶׁיִּתֵּן עֹז וְהֶאָרָה לְמִדַּת מַלְכוּת, אֲזַי: וְיָרֵם קֶרֶן מְשִׁיחוֹ; כִּי כָּל אֶחָד יְתַקֵּן בְּחִינוֹת מָשִׁיחַ שֶׁלּוֹ, וְיֵלֵךְ מִמַּדְרֵגָה אֶל מַדְרֵגָה מְעַט מְעַט, עַד שֶׁיְּתַקֵּן הֶאָרַת פַּרְצוּף מַלְכוּת בִּשְׁלֵמוּת, וְזֶהוּ בְּחִינוֹת מָשִׁיחַ כַּנַּ"ל:
“May He grant power l'MaLKo”—i.e., when he provides the attribute of MaLKhut with power and illumination, then he “raises the horn of MeShICho.” <This is the connotation of “He MaSIaCh (generates speech in) the mute” (Shabbat Morning Liturgy)—i.e., that each person has to rectify his personal aspect of speech.> One should very gradually ascend from level to level, until the illumination of the Divine persona Malkhut <is rectified> entirely—this being the aspect of <speech>, as explained above.
[גַּם דְּבָרִים אֵלֶּה אֵינָם מְסֻדָּרִים יָפֶה, וְחָסֵר בָּהֶם גַּם כֵּן. וּכְפִי הַנִּרְאֶה הַמְכֻוָּן מֵהֶם, שֶׁמְּדַבֵּר מִמַּעֲלַת הַדִּבּוּר דִּקְדֻשָּׁה, כִּי הַדִּבּוּר דִּקְדֻשָּׁה הוּא בְּחִינוֹת הַשְּׁכִינָה, וְהוּא בְּחִינוֹת רוּחוֹ שֶׁל מָשִׁיחַ בְּחִינוֹת רוּחַ הַקֹּדֶשׁ, בְּחִינוֹת תְּחִיָּה, בְּחִינוֹת יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ. וְכָל זֶה מְבֹאָר מִתּוֹךְ דִּבְרֵי הַתּוֹרָה הַנַּ"ל. רַק שֶׁאֵין הַדְּבָרִים מְסֻדָּרִים כָּרָאוּי, וְאֵין הַלָּשׁוֹן מְתֻקָּן. אַף־עַל־פִּי־כֵן כֻּלָּם נְכוֹחִים לַמֵּבִין וִישָׁרִים לְמוֹצְאֵי דַּעַת:
7. {These words, too, are incorrectly ordered and also incomplete. It seems that they are meant to teach the value of holy speech. Holy speech is the concept of the Shekhinah, the “ruach of Mashiach,” ruach hakodesh, resurrection of the dead, and the unification of the Blessed Holy One and His Shekhinah. All this is clarified in the above lesson, however things are improperly arranged and the wording is incorrect. Even so, the astute will recognize that [the concepts] are all here, and those with wisdom [will know how to] set them right.
גַּם מְבֹאָר מִתּוֹרָה זֹאת, שֶׁהַדִּבּוּר הוֹלֵךְ עִם הָאָדָם אֲפִלּוּ לַמְּקוֹמוֹת הַמְטֻנָּפִים, כְּמוֹ הָאֵם הַהוֹלֶכֶת עִם הַוָּלָד לְכָל מָקוֹם שֶׁהוּא הוֹלֵךְ, וְעַל כֵּן נִקְרָא הַדִּבּוּר אֵם הַבָּנִים.
8. This lesson also clarifies that the power of speech goes with a person even to places of filth, like a mother who accompanies her child wherever he goes. This is why speech is called “a mother of children.”
וְזֶהוּ: כִּי מִדֵּי דַבְּרִי בוֹ זָכוֹר אֶזְכְּרֶנּוּ עוֹד, הַיְנוּ שֶׁאֲפִלּוּ אִם הָאָדָם מֻנָּח, חַס וְשָׁלוֹם, בַּמָּקוֹם שֶׁהוּא, אֲפִלּוּ בְּשֵׁפֶל הַמַּדְרֵגָה מְאֹד, אֲפִלּוּ בַּמְּקוֹמוֹת הַמְטֻנָּפִים, אַף־עַל־פִּי־כֵן עַל־יְדֵי הַדִּבּוּר יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ. דְּהַיְנוּ, שֶׁאֲפִלּוּ אִם הוּא בַּמָּקוֹם שֶׁהוּא, אִם יִתְחַזֵּק גַּם שָׁם לְדַבֵּר עַל־כָּל־פָּנִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וְהִתְבּוֹדְדוּת, יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ, אֲפִלּוּ שָׁם בַּמְּקוֹמוֹת הַנְּמוּכִים, שֶׁהֵם בְּחִינוֹת מְקוֹמוֹת הַמְטֻנָּפִים, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל, כִּי הַדִּבּוּר אֵינוֹ מַנִּיחַ אוֹתוֹ לִשְׁכֹּחַ אֶת הַשֵּׁם יִתְבָּרַךְ. בִּבְחִינוֹת: כִּי מִדֵּי דַבְּרִי בוֹ זָכוֹר אֶזְכְּרֶנּוּ עוֹד; שֶׁכָּל זְמַן שֶׁיֵּשׁ בּוֹ הַדִּבּוּר שֶׁל הַשֵּׁם יִתְבָּרַךְ, שֶׁהוּא הַדִּבּוּר דִּקְדֻשָּׁה, זֶה הַדִּבּוּר אֵינוֹ מַנִּיחַ אוֹתוֹ לִהְיוֹת נִשְׁכָּח מֵהַשֵּׁם יִתְבָּרַךְ, כִּי הַדִּבּוּר זוֹכֵר וּמַזְכִּיר אוֹתוֹ לְהִתְחַזֵּק בְּהַשֵּׁם יִתְבָּרַךְ בַּמָּקוֹם שֶׁהוּא. וְהָבֵן הַדָּבָר הֵיטֵב, מִגֹּדֶל כֹּחַ הַדִּבּוּר. וְהוּא עֵצָה נִפְלָאָה וְנוֹרָאָה לְמִי שֶׁחָפֵץ בֶּאֱמֶת, לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי, חַס וְשָׁלוֹם:
And this is the meaning of “whenever I speak of Him, I surely remember Him more.” No matter what level a person is sunk in, God forbid—even the very lowest spiritual level, even in places of filth—through speech he can still remind himself of God. Regardless of his situation, if he makes every effort to at least speak holy words of Torah and prayer and [engage in] personal conversation with God, he will be able to remind himself of God, even there in the lowly places, which are the places of filth. No matter what level he has fallen to, the power of speech will never let him forget God, as in “Whenever I speak of Him, I remember Him fondly still.” As long as he has inside him the words of God, holy speech, these words prevent him from forgetting Him. The power of speech repeatedly reminds him to strengthen himself in God at the place he is in. Understand well this matter of the tremendous power of speech. This is wonderful and awesome advice for anyone who truly wants to save himself from destruction, God forbid.
עוֹד מְבֹאָר מִזֶּה, גֹּדֶל מַעֲלַת עֵסֶק הַתּוֹרָה הַקְּדוֹשָׁה, שֶׁהוּא עִקַּר הַחַיִּים שֶׁל הָאָדָם. כִּי אִלְמָלֵא כַּנְפֵי רֵאָה דְּנָשְׁבִי עַל לִבָּא הָוֵי לִבָּא אוֹקִיד כָּל גּוּפָא, וְכַנְפֵי רֵאָה הוּא בְּחִינוֹת הַתּוֹרָה כַּנַּ"ל.
9. Also clarified by this is the great value of applying oneself to the holy Torah, which is the essence of a person’s life. This is because “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body.” The lungs are the aspect of Torah, as explained above.
הַיְנוּ כִּי יֵשׁ בָּאָדָם שְׁנֵי מִינֵי תַּבְעֵרוֹת מְדוּרַת אֵשׁ – לְטוֹב וּלְהֵפֶךְ; וּשְׁנֵיהֶם אֵינָם טוֹבִים.
That is, a person has two conflagrations burning inside him. One is positive, the other is not; and neither is beneficial.
כִּי לִפְעָמִים לֵב הָאִישׁ הַיִּשְׂרְאֵלִי בּוֹעֵר מְאֹד מְאֹד לְהַשֵּׁם יִתְבָּרַךְ כִּיקַד יְקוֹד אֵשׁ, אֲבָל הוּא יוֹתֵר מִדַּי, עַד שֶׁהָיָה אֶפְשָׁר לִהְיוֹת אוֹקִיד כָּל גּוּפָא. וְאַף־עַל־פִּי שֶׁבּוֹעֵר לְהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן מֵאַחַר שֶׁהוּא יוֹתֵר מִדַּי אֵינוֹ טוֹב. וְאִי אֶפְשָׁר לְקָרֵר וּלְצַמְצֵם הַהִתְלַהֲבוּת הַזֹּאת, שֶׁיִּהְיֶה בְּמִדָּה, כִּי־אִם עַל־יְדֵי הַתּוֹרָה, כִּי כְּשֶׁיַּעֲסֹק בַּתּוֹרָה, תָּגֵן הַתּוֹרָה עָלָיו וְתַצִּיל אוֹתוֹ, שֶׁיִּזְכֶּה לְצַמְצֵם הַהִתְלַהֲבוּת שֶׁיִּהְיֶה כָּרָאוּי.
For there are times when the heart of a Jew burns very intensely for God, like a blazing conflagration, but it is excessive and could consume him completely. Although his fiery passion is for God, since it is in excess, it is not beneficial. It is impossible to cool and reduce this flame, so that it is within measure, except through the Torah. When he applies himself to Torah, it protects and saves him, so that he will succeed in reducing this fiery passion to its proper level.
וְכֵן יֵשׁ, חַס וְשָׁלוֹם, לְהֵפֶךְ. כִּי לִפְעָמִים בּוֹעֵר הָאָדָם אֶל תַּאֲווֹת עוֹלָם הַזֶּה כָּל כָּךְ, עַד שֶׁגַּם כֵּן הָיָה אוֹקִיד כָּל גּוּפָא, חַס וְשָׁלוֹם. אֲבָל כְּשֶׁלּוֹמֵד תּוֹרָה הִיא מֵגֶנֶת עָלָיו וּמַצֶּלֶת אוֹתוֹ, גַּם מֵהִתְלַהֲבוּת הָאֵשׁ הָרָע הַזֶּה שֶׁל הַתַּאֲווֹת, שֶׁהָיָה רוֹצֶה לְשָׂרְפוֹ לְגַמְרֵי, חַס וְשָׁלוֹם.
The reverse, God forbid, is likewise so. There are times when a person burns with such great desire for the temptations of this world, that this, too, could consume his entire body, God forbid. But when he studies Torah, it protects him and saves him even from the flame of this evil fire of desire that would consume him completely, God forbid.
נִמְצָא, שֶׁבְּלֹא הַתּוֹרָה, חַס וְשָׁלוֹם, לֹא הָיָה הָאָדָם מִתְקַיֵּם כְּלָל, כִּי הָיָה נִשְׂרָף וּמִתְבַּטֵּל מֵרִבּוּי הַתַּבְעֵרוֹת שֶׁיֵּשׁ בְּכֹחוֹ, לְיָמִין יוֹתֵר מִדַּי, אוֹ לִשְׂמֹאל, חַס וְשָׁלוֹם. וְזֶהוּ: אִלְמָלֵא כַּנְפֵי רֵאָה, שֶׁהִיא הַתּוֹרָה, דְּנָשְׁבִי עַל לִבָּא, הָוֵי לִבָּא אוֹקִיד כָּל גּוּפָא – עַל־יְדֵי שְׁנֵי מִינֵי תַּבְעֵרוֹת הַנַּ"ל, וְרַק הַתּוֹרָה מַצֶּלֶת מִזֶּה כַּנַּ"ל. וְהָבֵן הַדְּבָרִים לְמַעֲשֶׂה]:
We see from this that without the Torah, God forbid, a person could not exist. He would be consumed and nullified by the multiple conflagrations he possesses—either in excess on the right, or on the left, God forbid. This is the meaning of “If not for the lobes of the lungs,” which is the Torah “fanning the heart, [the heart] would consume the entire body” through the two types of conflagrations mentioned above. The Torah alone saves one from this. Understand how to apply these things in practice.}