Whatever lack a person experiences—be it children or livelihood or health—is entirely from the side of the person himself. For the light of God flows upon him continuously, but the person, because of his evil deeds, makes a shadow for himself so that God’s light does not reach him. And, commensurate with his deeds, so the shadow is cast which blocks God’s light. Thus, the lack which he experiences is in accordance with the deed through which the shadow was cast.
Now, behold, the shadow comes from a material thing standing opposite a spiritual thing {i.e., which is more ethereal than it}. For example, the materiality of a tree or a stone opposite the light <of the sun or the moon> casts a shadow. Likewise, a solar or lunar eclipse <is> because of the earth’s shadow. And also the sun itself, vis-à-vis that which is above it, is material and casts a shadow opposite it.
Therefore, a person, commensurate with his materiality and commensurate with his deeds, accordingly makes a shadow within himself which blocks from him God’s light and influx of bounty. But if a person nullifies himself so that he is not at all part of this world, then, he does not make a shadow and he receives the light of God.
And the essence of the light of God is glory, because all that the Holy One created, He created only for His glory. As it is written (Isaiah 43:7), “I have created it for My glory….”
This is the meaning of: “His glory fills the whole world” (ibid. 6:3). That is, if he nullifies the whole world, so that he is not at all a part of this world, he then receives God’s light—which is glory.
This is also the meaning of: “The wise will inherit glory” (Proverbs 3:35). This is because “wisdom stems from nothingness” (Job 28:12). Therefore, the wise, who are “nothing,” merit to glory because they do not make a shadow that would obstruct—for they possess no materiality at all.
2. When God displays a joyous countenance, there is <then> life and good for the world. The reverse is also true, God forbid. Similarly, when the tzaddik displays a joyous countenance, it is <good for the world>. And the reverse is also true.
This is the meaning of: <“See, therefore, that I am placing liPhNeIkheM (before you) today both a blessing and a curse” (Deuteronomy 11:26)—specifically “in your PaNIM (countenance)”>.
כָּל הַחֶסְרוֹנוֹת שֶׁיֵּשׁ לָאָדָם, הֵן בָּנִים אוֹ פַּרְנָסָה אוֹ בְּרִיאוּת, הַכֹּל הוּא מִצַּד הָאָדָם עַצְמוֹ, כִּי אוֹר הַשֵּׁם יִתְבָּרַךְ שׁוֹפֵעַ עָלָיו תָּמִיד, אַךְ הָאָדָם עַל־יְדֵי מַעֲשָׂיו הָרָעִים עוֹשֶׂה צֵל לְעַצְמוֹ, שֶׁאֵין מַגִּיעַ עָלָיו אוֹר הַשֵּׁם יִתְבָּרַךְ, וּלְפִי מַעֲשָׂיו כֵּן נַעֲשֶׂה הַצֵּל הַמּוֹנֵעַ אוֹר הַשֵּׁם יִתְבָּרַךְ, וּמַגִּיעַ לוֹ הַחִסָּרוֹן לְפִי הַמַּעֲשֶׂה שֶׁעַל יָדָהּ נַעֲשֶׂה הַצֵּל.
Whatever lack a person experiences—be it children or livelihood or health—is entirely from the side of the person himself. For the light of God flows upon him continuously, but the person, because of his evil deeds, makes a shadow for himself so that God’s light does not reach him. And, commensurate with his deeds, so the shadow is cast which blocks God’s light. Thus, the lack which he experiences is in accordance with the deed through which the shadow was cast.
וְהִנֵּה הַצֵּל הוּא מִדָּבָר גַּשְׁמִי שֶׁעוֹמֵד נֶגֶד דָּבָר רוּחָנִי (הַיְנוּ דָּבָר שֶׁהוּא דַּק מִמֶּנּוּ), כְּמוֹ גֶּשֶׁם עֵץ וָאֶבֶן נֶגֶד אוֹר הַלְּבָנָה וְהַחַמָּה עוֹשֶׂה צֵל, וְכֵן לִקּוּי חַמָּה וּלְבָנָה עַל־יְדֵי צֵל הָאָרֶץ, וְכֵן הַחַמָּה בְּעַצְמָהּ נֶגֶד מַה שֶּׁלְּמַעְלָה מִמֶּנָּה, הוּא גַּשְׁמִיּוּת, וְעוֹשֶׂה צֵל נֶגְדּוֹ,
Now, behold, the shadow comes from a material thing standing opposite a spiritual thing {i.e., which is more ethereal than it}. For example, the materiality of a tree or a stone opposite the light <of the sun or the moon> casts a shadow. Likewise, a solar or lunar eclipse <is> because of the earth’s shadow. And also the sun itself, vis-à-vis that which is above it, is material and casts a shadow opposite it.
וְעַל־כֵּן הָאָדָם כְּפִי גַּשְׁמִיּוּתוֹ וּכְפִי מַעֲשָׂיו, כֵּן עוֹשֶׂה צֵל בְּעַצְמוֹ שֶׁמּוֹנֵעַ מִמֶּנּוּ אוֹר וְשֶׁפַע שֶׁל הַשֵּׁם יִתְבָּרַךְ. אֲבָל אִם הָאָדָם מְבַטֵּל עַצְמוֹ, וְאֵינוֹ כְּלָל מִזֶּה הָעוֹלָם, אֲזַי אֵינוֹ עוֹשֶׂה צֵל, וּמְקַבֵּל אוֹר הַשֵּׁם יִתְבָּרַךְ.
Therefore, a person, commensurate with his materiality and commensurate with his deeds, accordingly makes a shadow within himself which blocks from him God’s light and influx of bounty. But if a person nullifies himself so that he is not at all part of this world, then, he does not make a shadow and he receives the light of God.
וְעִקַּר אוֹר הַשֵּׁם יִתְבָּרַךְ הוּא הַכָּבוֹד, כִּי כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא לֹא בָּרָא אֶלָּא לִכְבוֹדוֹ, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ג:ז׳): לִכְבוֹדִי בְּרָאתִיו וְכוּ'.
And the essence of the light of God is glory, because all that the Holy One created, He created only for His glory. As it is written (Isaiah 43:7), “I have created it for My glory….”
וְזֶה: מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (שם ו); הַיְנוּ אִם הוּא מִלֹא כָל הָאָרֶץ, שֶׁאֵינוֹ כְּלָל מִזֶּה הָעוֹלָם, אֲזַי מְקַבֵּל אוֹר הַשֵּׁם יִתְבָּרַךְ, שֶׁהוּא הַכָּבוֹד.
This is the meaning of: “His glory fills the whole world” (ibid. 6:3). That is, if he nullifies the whole world, so that he is not at all a part of this world, he then receives God’s light—which is glory.
וְזֶה (משלי ג׳:ל״ה): כָּבוֹד חֲכָמִים יִנְחָלוּ; כִּי הַחָכְמָה מֵאַיִן תִּמָּצֵא (איוב כ״ח:י״ב), וְעַל־כֵּן הַחֲכָמִים שֶׁהֵם אַיִן, זוֹכִים לְכָבוֹד, עַל־יְדֵי שֶׁאֵינָם עוֹשִׂים צֵל לְהַפְסִיק, כִּי אֵין לָהֶם שׁוּם גַּשְׁמִיּוּת כַּנַּ"ל:
This is also the meaning of: “The wise will inherit glory” (Proverbs 3:35). This is because “wisdom stems from nothingness” (Job 28:12). Therefore, the wise, who are “nothing,” merit to glory because they do not make a shadow that would obstruct—for they possess no materiality at all.
וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ מַרְאֶה פָּנִים שׂוֹחֲקוֹת – חַיִּים וְטוֹבָה לָעוֹלָם, וּלְהֵפֶךְ – לְהֵפֶךְ, חַס וְשָׁלוֹם. וְכֵן הַצַּדִּיק, כְּשֶׁמַּרְאֶה פָּנִים שׂוֹחֲקוֹת, הוּא טוֹב, וְכֵן לְהֵפֶךְ.
2. When God displays a joyous countenance, there is <then> life and good for the world. The reverse is also true, God forbid. Similarly, when the tzaddik displays a joyous countenance, it is <good for the world>. And the reverse is also true.
וְזֶה: רְאֵה נָתַתִּי לִפְנֵיכֶם הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב, אֶת הַמָּוֶת וְכוּ', הַיְנוּ לַפָּנִים שֶׁלָּכֶם:
This is the meaning of: <“See, therefore, that I am placing liPhNeIkheM (before you) today both a blessing and a curse” (Deuteronomy 11:26)—specifically “in your PaNIM (countenance)”>.