The next words, “Whosoever is of a noble heart”, are an allusion to the four superior legions that contain within themselves all the other legions; it is these who issue forth with the exalted patriarchs called “nobles”, as in the passage, “which the nobles of the people delved” (Num. 21, 18), indicating the patriarchs.
The verse continues, “let him bring it”. The singular, “him”, where we should expect “them”, indicates the merging of them all into a unity. In the next words, “the Lord’s offering”, the accusative particle eth indicates the inclusion of all the other supernal legions which were to be integrated into one unity; their number is twelve, symbolized by “gold, and silver, and brass; and blue, and purple, and scarlet, and fine linen, and goat’s hair; and rams’ skins dyed red, and sealskins, and acacia-wood; and oil for the light, and spices for the anointing oil, and for the sweet incense”. These are the twelve supernal legions, which are all comprised under the four sacred Hayoth mentioned before.
All these ascend towards the Divine Throne, so as to take her up on high that she may join her Spouse, and that He should be with Her in surpassing glory. The Most High King then seats Himself on the Divine Throne in perfect unison with His Spouse, and joy is thus diffused through the universe.
(Observe that Scripture here mentions gold before silver, the reason being that this is the scale of values here below; but when it enumerates according to the scale of values in the Heavenly Chariot, Scripture commences from the right and proceeds to the left. So we find it written: “Mine is the silver, and Mine the gold” (Haggai 2, 8), first silver and then gold, but here below the left comes first and then the right, as it is written, “gold, and silver, and brass”.)
Now the phrase, “every noble-hearted”, as already said, comprises those four legions who together are named noble-hearted; “the Lord’s heave-offering” indicates the Divine Throne, so called because they raise it and cause it to ascend on high.1i.e. from the world of beriah to the world of aziluth.
And it is for this reason that Ezekiel, in his vision of the ascending Hayoth, failed to see what it was that they were taking up with them, since it was the Matrona rising to join the Most High King in hidden and supreme glory.
“And let every wise-hearted among you come and make all that the Lord hath commanded.” This is an allusion to the sixty well-springs that feed the world and so are enjoined to come and bring with them from the treasury of life, by executing the commands of the Holy One, so as to benefit the world.’
TAKE YE FROM AMONG YOU AN OFFERING UNTO THE LORD. R. Judah discoursed on the verse: “Is it not to deal thy bread to the hungry…?” (Isa. 58, 7). ‘Happy’, he said, ‘is the lot of him who happens to meet with a poor man, as the poor man is a present that God has sent him. Whoever receives that present with a cheerful countenance, happy is his portion.
See now. Whoever takes compassion on a poor man and quickens his soul, the Holy One counts it to him as though he had created his soul. Hence, because Abraham took compassion on all men, God counted it to him as though he had created them, as it is written, “and the souls that they had made (‘asu) in Horan” (Gen. 12, 5).
The term ” paros” (breaking) has also the significance of “spreading”, it being incumbent on the host to spread for the poor man a table-cloth for the bread and other food offered. Again, the term “paros”, in its significance of “breaking”, teaches that it is the proper thing to cut the bread for the poor man into slices, so that he should not feel ashamed, and that there should be no stinting: “thy bread”, says Scripture, thy emphatically, thine own property, but not that gotten by robbery or violence or theft; for, in that case, so far from its being a source of merit, it will be a reminder, woe to him! of his sins. Similarly, in our text it says: “Take ye from among you an offering”, from among you emphatically, but not from what has been gotten by violence, robbery or theft.’
R. Hiya and R. Isaac and R. Jose were walking together on the road when R. Abba met them. Said R. Hiya: ‘Assuredly the Shekinah is with us.’ R. Abba, when he came up with them, expounded the verse: “Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be there; but I chose David to be over my people Israel” (I Kings 8, 16). ‘This verse’, he said, ‘does not seem to be logically constructed. It begins, “I chose no city”, and ends, “but I chose David”, instead of, as we should expect, “but I chose Jerusalem”. What connection have the two with each other?
But the truth is, that when it is the pleasure of the Holy One, blessed be He, to build a city, He first considers who shall be the leader of its people, and not until then does He build the city and bring the people into it. The verse then says, in effect, “I chose no city until I had observed David to be fitting shepherd of Israel.” For a city with all its inhabitants depends for its existence on the care of the people’s shepherd and leader. If the latter be a good shepherd, it is well with him, well with the city, and well with the people; but if he be an evil shepherd, woe to him, woe to the city, and woe to the people! ‘Thus, the Holy One, blessed be He, when He looked at the world and decided to build the city, first raised up David, as it says, “but I chose David”, etc.’
This is a new thought, what we have just heard’, said his Companions. R. Abba then further discoursed as follows. ‘It is written, “Happy is he whose help is the God of Jacob, whose hope (sibro) is in the Lord his God” (Ps. 146, 5). Why “the God of Jacob”, and not “the God of Abraham”, or “the God of Isaac”? The reason is that Jacob placed his trust neither in his father nor in his mother when he fled from his brother and went on his way alone, penniless, as Scripture says, “for with my staff I passed over this Jordan” (Gen. 32, 11), but he put his trust in the Almighty, as it is written, “If God will be with me, and will keep me” (Ibid. 28, 20); and he made all his requests only to the Holy One, blessed be He, who granted them to him.
Further, the term “sibro” (whose hope) can also be read (by a change in the diacritical point) shibro (being bruised), pointing to the righteous who are content to be broken and bruised and to submit to tribulation upon tribulation, and all for the sake of “the Lord his God. So Scripture says: “Nay, but for thy sake are we killed all the day” (Ps. 44, 23); and further, “Because for thy sake1The text of the Zohar wrongly quotes “we” instead of “I”. we have borne reproach” (Ibid. 69, 8).
This was exemplified in Jacob, of whom it is written: “Now Jacob saw that there was crushing1Sheber=corn; also=crushing, breaking, misfortune. in Egypt” (Gen. 42, 1), indicating that Jacob foresaw the calamity of the exile that he would undergo in Egypt, but he placed his confidence in the Holy One, blessed be He. Similarly, the children of Jacob endured the calamity of exile, and yet did not deviate from the essence of the faith of their ancestors, the name of the Holy One, blessed be He, always having been, in the midst of the exile, on their lips.
Hence the words of Moses: “and they shall say unto me: What (mah) is his name” (Ex. 3, 13), signifying that the Israelites knew the Holy One, blessed be He, at no time having forgotten Him, but having suffered the pangs of exile for His sake. For the sake of this they merited redemption and great miracles and signs.
Now, you exalted saints who endure bodily affliction in wandering from place to place for the sake of the Holy One, blessed be He, how much more are you worthy that miracles and acts of redemption should be performed for you, and that you should win the life of the world to come!’ They then proceeded on their journey together, and R. Abba then opened a discourse on the text: “Take ye from among you an offering unto the Lord, whosoever is of a willing heart let him bring it”, etc.
Observe’, he said, ‘that when a man wills to serve his Master, his desire is first generated in the heart, which is the basis and the active principle of the whole body. From thence the desire is diffused through all the members of the body, so that the desire of the rest of the members of the body, and the desire of the heart, unite into one whole and draw upon themselves the resplendence of the Shekinah to reside with them. Such a man becomes himself, as it were, a portion of the Holy One, blessed be He. Scripture thus says: “Take you from among you”, or, in other words, “take you of your very selves, and become yourselves an offering and a portion for the Lord.”
And so that no one should say that this is not within man’s power, observe the sentence saying, “whosoever is of a willing heart, let him bring it, the Lord’s offering”. Assuredly so, whosoever is of a willing heart may draw unto himself the Shekinah, may bring her (yebieha) from on high, may draw her from the supernal region to reside with him.
and when she comes to reside with him, how many blessings, and how much riches, does she bring with her! So Scripture says, “gold, and silver, and brass”, so that nothing is lacking for him of all the riches of the world. This’, R. Abba concluded, ‘is for the rest of mankind, but you exalted saints, “take from among you an offering unto the Lord”.1i.e. the Shekinah is already among you, and you must raise Her on high. Said R. Hiya: ‘He who has begun to take an offering, let him continue in the work.’
(שמות ל״ה:ה׳) כֹּל נְדִיב לִבּוֹ, אִלֵּין אִינּוּן אַרְבַּע מַשִׁרְיָין עִלָּאִין, דְּבִכְלָלָא דִּלְהוֹן כְּלִילָן, כָּל אִינּוּן שְׁאַר מַשִׁרְיָין, וְאִלֵּין אִינּוּן דְּנַפְקָן בַּאֲבָהָן עִלָּאִין, דְּאִקְרוּן נְדִּיבִים. כְּמָה (ויקרא י"ט ע"ב, כ"ד ע"א, ק"נ ע"ב) דְּאוּקְמוּהָ, דִּכְתִּיב, (במדבר כ״א:י״ח) כָּרוּהָ נְדִיבֵי הָעָם, אִלֵּין אֲבָהָן.
The next words, “Whosoever is of a noble heart”, are an allusion to the four superior legions that contain within themselves all the other legions; it is these who issue forth with the exalted patriarchs called “nobles”, as in the passage, “which the nobles of the people delved” (Num. 21, 18), indicating the patriarchs.
יְבִיאֶהָ, יְבִיאוּהָ לָא כְּתִיב, אֶלָּא יְבִיאֶהָ, לְיַחֲדָא כֹּלָּא כַּחֲדָא. וְכֵן יָבִיא לָא כְּתִיב, אֶלָּא יְבִיאֶהָ, לְסַלְּקָא לָהּ לְגַבֵּי בַּעְלָהּ בִּיקָרָא, כְּמָה דְּאִצְטְרִיךְ. אֵת תְּרוּמַת יְיָ', אֶת לְאַסְגָּאָה, כָּל אִינּוּן מַשִׁרְיָין עִלָּאִין אַחֲרָנִין, לְאִתְחַבְּרָא כֹּלָּא כַּחֲדָא, וְאִינּוּן תְּרֵיסַר בִּכְלָלָא חֲדָא. זָהָב. וָכֶסֶף. וּנְחוֹשֶׁת. תְּכֵלֶת. וְאַרְגָּמָן. וְתוֹלַעַת שָׁנִי. וְשֵׁשׁ וְעִזִּים. וְעֹרֹת אֵלִים מְאָדָּמִים. וְעֹרֹת תְּחָשִׁים. וַעֲצֵי שִׁטִּים. וְשֶׁמֶן לַמָּאוֹר. וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה. וְלִקְטֹרֶת הַסַּמִּים. אִלֵּין אִינּוּן תְּרֵיסַר מַשִׁרְיָין עִלָּאִין, דִּכְלִילָן כֻּלְּהוּ כַּחֲדָא בִּכְלָלָא דְּאַרְבַּע דְּאִקְרוּן חַיוֹת הַקֹּדֶשׁ כְּמָה דְּאִתְּמַר.
The verse continues, “let him bring it”. The singular, “him”, where we should expect “them”, indicates the merging of them all into a unity. In the next words, “the Lord’s offering”, the accusative particle eth indicates the inclusion of all the other supernal legions which were to be integrated into one unity; their number is twelve, symbolized by “gold, and silver, and brass; and blue, and purple, and scarlet, and fine linen, and goat’s hair; and rams’ skins dyed red, and sealskins, and acacia-wood; and oil for the light, and spices for the anointing oil, and for the sweet incense”. These are the twelve supernal legions, which are all comprised under the four sacred Hayoth mentioned before.
וְכֻלְּהוּ אִלֵּין סַלְּקִין לְכֻרְסְיָיא קַדִּישָׁא, לְאָעֲלָא לָהּ לְעֵילָּא, לְאִתְחַבְּרָא בְּבַעְלָהּ, בְּגִין לְמֶהֱוֵי כֹּלָּא חַד, בְּגִין דְּיִשְׁתְּכַח עִמָּהּ בִּיקָרָא עִלָּאָה. כְּדֵין יָתִיב מַלְכָּא עִלָּאָה עַל כּוּרְסְיָּיא קַדִּישָׁא, וְאִתְחַבְּרָא אִתְּתָא בְּבַעְלָהּ, לְמֶהוֵי כֹּלָּא חַד. וּכְדֵין, אִיהוּ חֶדְוָותָא דְּכֹלָּא.
All these ascend towards the Divine Throne, so as to take her up on high that she may join her Spouse, and that He should be with Her in surpassing glory. The Most High King then seats Himself on the Divine Throne in perfect unison with His Spouse, and joy is thus diffused through the universe.
תָּא חֲזֵי, הָכָא שָׁארֵי לְמִמְנֵי זָהָב בְּקַדְמִיתָא, וְכֶסֶף לְבָתַר, בְּגִין דְּהַאי חֶשְׁבֹּנָא מִתַּתָּא. אֲבָל כַּד אָתֵי לְמִמְנֵי מֵחוּשְׁבָּנָא דִּרְתִיכָא דִּלְעֵילָּא, שָׁארֵי לְמִמְנִי מִימִינָא בְּקַדְמִיתָא, וּלְבָתַר מִן שְׂמָאלָא. מְנָלָן. דִּכְתִּיב, (חגי ב׳:ח׳) לִי הַכֶּסֶף וְלִי הַזָּהָב. כֶּסֶף בְּקַדְמִיתָא, וּלְבָתַר הַזָּהָב. וּבִרְתִיכָא דִּלְתַתָּא, שָׁארוּ מִשְּׂמָאלָא וּלְבָתַר מִימִינָא, דִּכְתִּיב זָהָב וָכֶסֶף וּנְחֹשֶׁת. זָהָב בְּקַדְמִיתָא, וּלְבָתַר כֶּסֶף.
(Observe that Scripture here mentions gold before silver, the reason being that this is the scale of values here below; but when it enumerates according to the scale of values in the Heavenly Chariot, Scripture commences from the right and proceeds to the left. So we find it written: “Mine is the silver, and Mine the gold” (Haggai 2, 8), first silver and then gold, but here below the left comes first and then the right, as it is written, “gold, and silver, and brass”.)
וְכָל אִינּוּן רְתִיכִין אִקְרוּן נְדִיב לֵב. כֹּל: לְאַכְלְלָא כָּל שְׁאַר רְתִיכִין. לֵב. מַאי לֵב. הַיְינוּ רָזָא דִּכְתִּיב, (משלי ט״ו:ט״ו) וְטוֹב לֵב מִשְׁתֶּה תָּמִיד. וְדָא אִיהוּ לִבָּא דְּכֹלָּא, וְדָא כֻּרְסְיָיא קַדִּישָׁא. וְעַל דָּא אִקְרוּן לֵב. כֹּל נְדִיב לֵב, כְּמָה דְּאוֹקִימְנָא, דְּאַרְבַּע מַשִׁרְיָין אִלֵּין, כְּלָלָא דְּכֻלְּהוּ אִקְרוּן בְּרָזָא חֲדָא, נְדִיב לֵב. תְּרוּמַת יְיָ', דָּא כֻּרְסְיָיא קַדִּישָׁא. וּבְגִין דְּאָרִימוּ לָהּ לְעֵילָּא, וְסַלְּקִין לָהּ לְעֵילָּא, אִקְרֵי תְּרוּמַת יְיָ'.
Now the phrase, “every noble-hearted”, as already said, comprises those four legions who together are named noble-hearted; “the Lord’s heave-offering” indicates the Divine Throne, so called because they raise it and cause it to ascend on high.1i.e. from the world of beriah to the world of aziluth.
וְעַל דָּא, כַּד חָמָא יְחֶזְקֵאל רָזָא דְּחַיּוֹת, דַּהֲווֹ סַלְּקִין, לָא חָמָא מַהוּ דְּסַלְּקִין, בְּגִין דְּאִיהִי סַלְּקָא לְגַבֵּי מַלְכָּא עִלָּאָה בִּגְנִיזוּ בִּטְמִירָא בִּיקָרָא עִלָּאָה.
And it is for this reason that Ezekiel, in his vision of the ascending Hayoth, failed to see what it was that they were taking up with them, since it was the Matrona rising to join the Most High King in hidden and supreme glory.
(שמות ל״ה:י׳) וְכָל חָכָם לֵב בָכֶם, אִלֵּין אִינּוּן שִׁתִּין מְקוֹרִין, דְּאַשְׁקְיָיא עָלְמָא, וּמִנְּהוֹן אִתְשָׁקֵי. יָבֹאוּ, אֲמַאי יָבֹאוּ. אֶלָּא דְּיֵיתוּן לְמִנְקַט מֵעִם גְּנָזָא דְּחַיִּין. יָבֹאוּ, וּלְבָתַר וַיַּעֲשׂוּ מָה דְּקוּדְשָׁא בְּרִיךְ הוּא פָּקִיד לוֹן לְאַהֲנָאָה עָלְמָא.
“And let every wise-hearted among you come and make all that the Lord hath commanded.” This is an allusion to the sixty well-springs that feed the world and so are enjoined to come and bring with them from the treasury of life, by executing the commands of the Holy One, so as to benefit the world.’
(שמות ל״ה:ה׳) קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. רִבִּי יְהוּדָה פָּתַח, (ישעיהו נ״ח:ז׳) הֲלֹא פָרוֹס לָרָעֵב לַחְמֶךָ וְגוֹ'. תָּא חֲזֵי, זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ, כַּד מִסְכְּנָא אִעְרַע לְגַבֵּיהּ. דְּהַהוּא מִסְכְּנָא דּוֹרוֹנָא דְּקוּדְשָׁא בְּרִיךְ הוּא הוֵי, דְּשָׁדַר לֵיהּ. מַאן דִּמְקַבֵּל לֵיהּ לְהַהוּא דּוֹרוֹנָא בְּסֵבֶר אַנְפִּין, זַכָּאָה חוּלָקֵיהּ.
TAKE YE FROM AMONG YOU AN OFFERING UNTO THE LORD. R. Judah discoursed on the verse: “Is it not to deal thy bread to the hungry…?” (Isa. 58, 7). ‘Happy’, he said, ‘is the lot of him who happens to meet with a poor man, as the poor man is a present that God has sent him. Whoever receives that present with a cheerful countenance, happy is his portion.
תָּא חֲזֵי, מַאן דְּחָיִיס לְמִסְכְּנָא, וְאָתִיב לֵיהּ נַפְשֵׁיהּ, קוּדְשָׁא בְּרִיךְ הוּא סָלִיק עָלֵיהּ, כְּאִילּוּ הוּא בָּרָא לְנַפְשֵׁיהּ. וְעַל דָּא אַבְרָהָם דְּהֲוָה חָיִיס לְכָל בְּנִי עָלְמָא, סָלִיק עָלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, כְּאִילּוּ הוּא בָּרָא לוֹן, דִּכְתִּיב, (בראשית י״ב:ה׳) וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן.
See now. Whoever takes compassion on a poor man and quickens his soul, the Holy One counts it to him as though he had created his soul. Hence, because Abraham took compassion on all men, God counted it to him as though he had created them, as it is written, “and the souls that they had made (‘asu) in Horan” (Gen. 12, 5).
וְאַף עַל גַּב דְּהָא אוֹקִימְנָא הֲלא פָרוֹס, מַאי פָרוֹס, לְמִפְרַס לֵיהּ מַפָּה בְּנָהֲמָא וּמְזוֹנָא לְמֵיכַל. דָּבָר אַחֵר הֲלא פָרוֹס, כְּמָה דְאַתְּ אָמֵר (דניאל ה׳:כ״ח) פְּרֵיס פְּרִיסַת וְגוֹ'. דְּבָעֵי לְמִפְרַס פְּרִיסִין דְּנַהֲמָא קָמֵיהּ, בְּגִין דְּלָא לִכְסִיף. וְיַפְרוֹס קָמֵיהּ בְּעֵינָא טָבָא. לַחְמֶךָ, לֶחֶם לָא כְּתִיב, אֶלָּא לַחְמֶךָ. הַהוּא דִּילָךְ מִמָּמוֹנֶךָ, וְלָא דִּגְזִילוּ, וְלָא דַּעֲשָׁק, וְלָא דִּגְנֵבָה. דְּאִי הָכִי, לָאו זְכוּתָא הוּא, אֶלָּא וַוי לֵיהּ, דְּאָתֵי לְאַדְכְּרָא חוֹבוֹי. כְּגַוְונָא דָּא קְחוּ מֵאִתְּכֶם תְּרוּמָה, לְאָרָמָא מִמָּה דִּלְכוֹן, וְלָא מֵעֹשֶׁק, וְלָא מִגֶּזֶל, וְלָא מִגְּנֵבָה, וְהָא אוּקְמוּהָ.
The term ” paros” (breaking) has also the significance of “spreading”, it being incumbent on the host to spread for the poor man a table-cloth for the bread and other food offered. Again, the term “paros”, in its significance of “breaking”, teaches that it is the proper thing to cut the bread for the poor man into slices, so that he should not feel ashamed, and that there should be no stinting: “thy bread”, says Scripture, thy emphatically, thine own property, but not that gotten by robbery or violence or theft; for, in that case, so far from its being a source of merit, it will be a reminder, woe to him! of his sins. Similarly, in our text it says: “Take ye from among you an offering”, from among you emphatically, but not from what has been gotten by violence, robbery or theft.’
רִבִּי חִיָּיא וְרִבִּי יִצְחָק וְרִבִּי יוֹסֵי, הֲווֹ אַזְלֵי בְּאָרְחָא, עַד דַּהֲווֹ אָזְלֵי, פָּגַע בְּהוּ רִבִּי אַבָּא. אָמַר רִבִּי חִיָּיא, וַדַּאי שְׁכִינְתָּא בַּהֲדָן. כַּד מָטָא לְגַבַּיְיהוּ, אָמַר רִבִּי אַבָּא, כְּתִיב, (מלכים א ח׳:ט״ז) מִן הַיּוֹם אֲשֶׁר הוֹצֵאתִי אֶת עַמִּי אֶת יִשְׂרָאֵל מִמִּצְרַיִם לֹא בָחַרְתִּי בְעִיר מִכֹּל שִׁבְטֵי יִשְׂרָאֵל וָאֶבְחַר בְּדָוִד וְגוֹ' לִבְנוֹת בַּיִת לִהְיוֹת שְׁמִי שָׁם. הַאי קְרָא, לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ, דִּכְתִּיב לא בָחַרְתִּי בְּעִיר, וָאֶבְחַר בְּדָוִד, מַאי הַאי עִם הַאי. וָאֶבְחַר בִּיְרוּשָׁלַ ם מִבָּעֵי לֵיהּ.
R. Hiya and R. Isaac and R. Jose were walking together on the road when R. Abba met them. Said R. Hiya: ‘Assuredly the Shekinah is with us.’ R. Abba, when he came up with them, expounded the verse: “Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be there; but I chose David to be over my people Israel” (I Kings 8, 16). ‘This verse’, he said, ‘does not seem to be logically constructed. It begins, “I chose no city”, and ends, “but I chose David”, instead of, as we should expect, “but I chose Jerusalem”. What connection have the two with each other?
אֶלָּא כַּד קוּדְשָׁא בְּרִיךְ הוּא אִית רְעוּתָא קָמֵּיהּ לְמִבְנִי קַרְתָּא, אִסְתָּכָּל בְּקַדְמִיתָא, בְּהַהוּא רֵישָׁא דְּנָהִיג עַמָּא דְּקַרְתָּא, וּלְבָתַר בְּנִי קַרְתָּא, וְאַיְיתֵי לְעַמָּא בֵּיהּ. הֲדָא הוּא דִכְתִיב לֹא בָחַרְתִּי בְּעִיר, עַד דְּאִסְתַּכַּלְנָא בְּדָוִד, לְמֶהוֵי רַעְיָא עַל יִשְׂרָאֵל. בְּגִין דְּמָתָא וְכָל בְּנִי מָתָא, כֻּלְּהוּ קַיְימִין בְּרַעֲיָּא דְּנָהִיג לְעַמָּא, אִי רַעְיָא אִיהוּ טָבָא, טָב לֵיהּ, טָב לְמָתָא, טָב לְעַמָּא. וְאִי רַעְיָא אִיהוּ בִּישָׁא, וַוי לֵיהּ, וַוי לְמָתָא וַוי לְעַמָּא. וְהַשְׁתָּא אִסְתָּכָּל קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא, וְסָלִיק בִּרְעוּתֵיהּ לְמִבְנֵי לֵיהּ, וְאוֹקִים בְּרֵישָׁא לְדָוִד, הֲדָא הוּא דִכְתִיב וָאֶבְחַר בְּדָוִד עַבְדִי. (ס"א ואוקים ברישא דדרא לרבי שמעון וחבריה למיקם קמיה)
But the truth is, that when it is the pleasure of the Holy One, blessed be He, to build a city, He first considers who shall be the leader of its people, and not until then does He build the city and bring the people into it. The verse then says, in effect, “I chose no city until I had observed David to be fitting shepherd of Israel.” For a city with all its inhabitants depends for its existence on the care of the people’s shepherd and leader. If the latter be a good shepherd, it is well with him, well with the city, and well with the people; but if he be an evil shepherd, woe to him, woe to the city, and woe to the people! ‘Thus, the Holy One, blessed be He, when He looked at the world and decided to build the city, first raised up David, as it says, “but I chose David”, etc.’
מִלְּתָא חַדְתָּא שְׁמַעְנָא. פָּתַח וְאָמַר, (תהילים קמ״ו:ה׳) אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְּרוֹ שִׂבְרוֹ עַל יְיָ' אֱלהָיו. וְכִי אֵל יַעֲקֹב, וְלָא אֵל אַבְרָהָם, וְלָא אֵל יִצְחָק, אֶלָּא אֵל יַעֲקֹב. בְּגִין דְּיַעֲקֹב לָא אִתְרְחִיץ בַּאֲבוֹהִי, וְלָא בְּאִמֵיהּ, כַּד עָרַק קַמֵּי אֲחוּי, וְאָזַל יְחִידָאי, בְּלָא מָמוֹנָא, כְּמָה דְאַתְּ אָמֵר (בראשית ל״ב:י״א) כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה, וְאִיהוּ אִתְרְחִיץ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, (שם כח) אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי וְגוֹ'. וְכֹלָּא שָׁאִיל מִקַּמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְיָהַב לֵיהּ.
This is a new thought, what we have just heard’, said his Companions. R. Abba then further discoursed as follows. ‘It is written, “Happy is he whose help is the God of Jacob, whose hope (sibro) is in the Lord his God” (Ps. 146, 5). Why “the God of Jacob”, and not “the God of Abraham”, or “the God of Isaac”? The reason is that Jacob placed his trust neither in his father nor in his mother when he fled from his brother and went on his way alone, penniless, as Scripture says, “for with my staff I passed over this Jordan” (Gen. 32, 11), but he put his trust in the Almighty, as it is written, “If God will be with me, and will keep me” (Ibid. 28, 20); and he made all his requests only to the Holy One, blessed be He, who granted them to him.
שִׂבְרוֹ עַל יְיָ' אֱלֹהָיו. שִׂבְרוֹ, וְלָא אָמַר תִּקְוָתוֹ, וְלָא בִּטְחוֹנוֹ, אֶלָּא שִׂבְרוֹ. אַל תִּקְרֵי שִׂבְרוֹ, אֶלָּא שִׁבְרוֹ. דְּנִיחָא לְהוּ לְצַדִּיקַיָּיא, לְתַּבְרָא גַּרְמַיְיהוּ, וּלְאִתְבְּרָא תְּבִירוּ עַל תְּבִירוּ, וְכֹלָּא עַל יְיָ' אֱלהָיו. כְּמָה דְאַתְּ אָמֵר, (תהלים מה) כִּי עָלֶיךָ הוֹרַגְנוּ כָל הַיּוֹם. כִּי עָלֶיךָ נָשָׂאנוּ חֶרְפָּה.
Further, the term “sibro” (whose hope) can also be read (by a change in the diacritical point) shibro (being bruised), pointing to the righteous who are content to be broken and bruised and to submit to tribulation upon tribulation, and all for the sake of “the Lord his God. So Scripture says: “Nay, but for thy sake are we killed all the day” (Ps. 44, 23); and further, “Because for thy sake1The text of the Zohar wrongly quotes “we” instead of “I”. we have borne reproach” (Ibid. 69, 8).
כְּגַוְונָא דְּיַעֲקֹב, דִּכְתִּיב וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרָיִם, דְּהָא תְּבִירוּ דְּגָלוּתָא, חָמָא דְּהֲוָה לֵיהּ בְּמִצְרָיִם, וְשַׁוֵּי תּוּקְפֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא. וּבְנוֹי דְּיַעֲקֹב סַבְלוּ תְּבִירוּ דְּגָלוּתָא, וְלָא אִשְׁתָּנּוּ מִגּוֹ רָזָא דִּמְהֵימְנוּתָא דְּאַבָהֲתְהוֹן וּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה בְּגָלוּתָא רְגִילָא בְּפוּמַיְיהוּ.
This was exemplified in Jacob, of whom it is written: “Now Jacob saw that there was crushing1Sheber=corn; also=crushing, breaking, misfortune. in Egypt” (Gen. 42, 1), indicating that Jacob foresaw the calamity of the exile that he would undergo in Egypt, but he placed his confidence in the Holy One, blessed be He. Similarly, the children of Jacob endured the calamity of exile, and yet did not deviate from the essence of the faith of their ancestors, the name of the Holy One, blessed be He, always having been, in the midst of the exile, on their lips.
וְעַל דָּא כְּתִיב בְּמֹשֶׁה, (שמות ג) וְאָמְרוּ לִי' מַה' שְּׁמוֹ' מַה'. בְּגִין דַּהֲווֹ יַדְעֵי לֵיהּ, וְלָא אַנְשׁוּ לֵיהּ לְעָלְמִין, וְסַבְלוּ תְּבִירוּ דְּגָלוּתָא עַל קוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כַּךְ זָכֵי לְפוּרְקָנִין וּלְנִסִין וּלְאַתְוָּון סַגִּיאִין.
Hence the words of Moses: “and they shall say unto me: What (mah) is his name” (Ex. 3, 13), signifying that the Israelites knew the Holy One, blessed be He, at no time having forgotten Him, but having suffered the pangs of exile for His sake. For the sake of this they merited redemption and great miracles and signs.
וְאַתּוּן קַדִּישִׁין עֶלְיוֹנִין, דְּסָבְלִּין תְּבִירוּ דְּגוּפָא מֵאֲתָר לְאֲתָר עַל קוּדְשָׁא בְּרִיךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה דְּזַכָּאִין אַתּוּן לְמֶעְבַּד לְכוּ נִסִּין וּפוּרְקָנִין, וְתִזְכּוּן לְחַיֵּי עָלְמָא דְּאָתֵי. אָזְלוּ כֻּלְּהוּ כַּחֲדָא.
Now, you exalted saints who endure bodily affliction in wandering from place to place for the sake of the Holy One, blessed be He, how much more are you worthy that miracles and acts of redemption should be performed for you, and that you should win the life of the world to come!’ They then proceeded on their journey together, and R. Abba then opened a discourse on the text: “Take ye from among you an offering unto the Lord, whosoever is of a willing heart let him bring it”, etc.
פָּתַח וְאָמַר (שמות ל״ה:ה׳) קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ' כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ וְגוֹ'. תָּא חֲזֵי, בְּשַׁעֲתָא דְּבַר נָשׁ שַׁוֵּי רְעוּתֵיהּ, לְגַבֵּי פּוּלְחָנָא דְּמָארֵיהּ, הַהוּא רְעוּתָא סָלִיק בְּקַדְמִיתָא עַל לִבָּא, דְּאִיהוּ קִיוּמָא וִיסוֹדָא דְּכָל גּוּפָא. לְבָתַר סָלִיק הַהוּא רְעוּתָא טָבָא, עַל כָּל שַׁיְיפֵי גּוּפָא. וּרְעוּתָא דְּכָל שַׁיְיפֵי גּוּפָא, וּרְעוּתָא דְּלִבָּא, מִתְחַבְּרָאן כַּחֲדָא, וְאִינּוּן מַשְׁכִין עָלַיְיהוּ זִיהֲרָא דִּשְׁכִינְתָּא לְדַיְּירָא עִמְּהוֹן, וְהַהוּא בַּר נָשׁ אִיהוּ חוּלָקָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֱוֵי, הֲדָא הוּא דִכְתִיב קְחוּ מֵאִתְּכֶם תְּרוּמָה. מֵאִתְּכֶם הֲוָה אַמְשְׁכוּתָא, לְקַבְּלָא עָלַיְיכוּ הַהִיא תְּרוּמָה, לְמֶהֱוֵי חוּלָקָא לַיְיָ'.
Observe’, he said, ‘that when a man wills to serve his Master, his desire is first generated in the heart, which is the basis and the active principle of the whole body. From thence the desire is diffused through all the members of the body, so that the desire of the rest of the members of the body, and the desire of the heart, unite into one whole and draw upon themselves the resplendence of the Shekinah to reside with them. Such a man becomes himself, as it were, a portion of the Holy One, blessed be He. Scripture thus says: “Take you from among you”, or, in other words, “take you of your very selves, and become yourselves an offering and a portion for the Lord.”
וְאִי תֵּימָא דְּלָאו בִּרְשׁוּתֵיהּ דְּבַּר נָשׁ קַיָּימָא מִלָּה. תָּא חֲזֵי, מַה כְּתִיב כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְיָ'. כֹּל נְדִיב לִבּוֹ וַדַּאי, מַאן דְּיִתְרְעֵי לִבֵּיהּ, יַמְשִׁיךְ לָהּ לִשְׁכִינְתָּא לְגַבֵּיהּ. הֲדָא הוּא דִכְתִיב יְבִיאֶהָ, אַף עַל גַּב דְּאִיהִי בְּאִסְתַּלְּקוּתָא לְעֵילָּא, יְבִיאֶהָ מֵאֲתָר עִלָּאָה, לְאַמְשָׁכָא לְדַיְּירָא עִמֵּיהּ.
And so that no one should say that this is not within man’s power, observe the sentence saying, “whosoever is of a willing heart, let him bring it, the Lord’s offering”. Assuredly so, whosoever is of a willing heart may draw unto himself the Shekinah, may bring her (yebieha) from on high, may draw her from the supernal region to reside with him.
וְכַד תֵּיתֵי לְאַשְׁרָאָה עִמֵּיהּ, כַּמָה בִּרְכָּאן וְכַמָּה עֻתְרָא תֵּיתֵי עִמֵּהּ. הֲדָא הוּא דִכְתִיב זָהָב וָכֶסֶף וּנְחֹשֶׁת. לָא יֶחְסַר לֵיהּ כָּל עֻתְרָא דְּעָלְמָא. דָּא לִשְׁאַר בְּנֵי עָלְמָא. אֲבָל אַתּוּן קַדִּישִׁין עֶלְיוֹנִין, קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. אָמַר רִבִּי חִיָּיא, מַאן דְּשָׁרֵי לְאָרָמָא, הוּא יָרִים.
and when she comes to reside with him, how many blessings, and how much riches, does she bring with her! So Scripture says, “gold, and silver, and brass”, so that nothing is lacking for him of all the riches of the world. This’, R. Abba concluded, ‘is for the rest of mankind, but you exalted saints, “take from among you an offering unto the Lord”.1i.e. the Shekinah is already among you, and you must raise Her on high. Said R. Hiya: ‘He who has begun to take an offering, let him continue in the work.’