However, it is impossible to tell stories of the tzaddikim unless one is able to imitate God; that is, he can separate between light and darkness, as God can, as it were. For parallel to every story of a tzaddik there is evil—i.e., there is a parallel story about the wicked, as similar things happened to them.
For example, we find that Pinchas performed a great feat by flying in the air. Parallel to this is a deed of someone wicked: Bilaam, too, flew in the air. There are other examples as well, for evil mirrors good.
The difference is [discernible] only to someone who can distinguish between light and darkness. Such a person knows the extent of the distinction and difference between the deeds of the tzaddikim and the deeds of the wicked. The former come about through the side of holiness, by means of his prayer, as it is written concerning Elisha, “Tell me, please, of the great things [Elisha has done]” (2 Kings 8:4)—i.e., he performed miracles through prayer (Megillah 27a). However, the deeds of the wicked come about through machinations, magic or other means of the Other Side. Thus it is that the essential difference is known only to someone who knows to differentiate between light and darkness, namely, between good and evil.
And even someone who does not have this knowledge to differentiate [between light and darkness] but does have complete faith, in that he believes that the difference between them exists, he too can tell stories of the tzaddikim. However, his faith must be a complete and very clear faith, such that because of his faith it seems to him as if his eyes see the very thing he believes in; the aspect of hidden and revealed, as is brought elsewhere.
This is what is brought in the Midrash: “to separate the light from the darkness” (cf. Genesis 1:5, 14). “Light”—these are the MAaSeY (deeds) of the tzaddikim; “darkness”—these are the deeds of the wicked (Bereishit Rabbah 3:8). That is, MaASiYot (stories) of tzaddikim are the aspect of light, and, conversely, stories of the wicked are the aspect of darkness. Someone who can differentiate between light and darkness can tell stories of tzaddikim, as explained above, and this causes his mind to be purified.
He is also spared misfortune. This is because a confused mind is the aspect of constricted consciousness, from which comes misfortune, because constricted consciousness is the aspect of judgments. However, telling stories of tzaddikim is the aspect of expanded consciousness, as it is written, “Tell me, please, of the great things”—the aspect of “the great light” (Genesis 1:16).
Through this he purifies his mind from evil thoughts, which stem from constricted consciousness; and through this he mitigates the misfortune and judgments, all of which are from the aspect of constricted consciousness, as explained above.
2. One also has to know how to tell the story, because in each story there is restriction. In addition, when a person wants to purify his mind by telling a story about the tzaddik, then the story and the telling, which is speech, become thought for him. And certainly this tzaddik about whom he tells must be greater than himself, so that for him the stories about this tzaddik are in the aspect of thought. He must therefore know of whom to tell and how to tell.
For thought is very exalted, and someone who wants to enter the World of Thought must remain silent. Even if he speaks proper words at that moment, he loses the thought. This is because thought is a very exalted thing, which even proper words can nullify. This is the aspect of “Be silent! This is the way it has arisen in thought” (Menachot 29b)—to ascend to thought one must be silent. Even with being silent, not speaking at all, there are nonetheless disturbances that confuse thought and distract it. This is why purifying the mind is necessary, and this is achieved through storytelling, as explained above.
3. Now the way to merit this, to be able to imitate God and separate light from darkness, as explained above, is by means of Providence—i.e., one must transcend the natural order, this being the aspect of holiness generally. One merits this through the Land of Israel, for the Land of Israel is the most inclusive of all types of holiness, because all the ten types of holiness are there.
Therefore, it is said of the Land of Israel, “God your Lord tamid (always) keeps His eyes on it” (Deuteronomy 11:12). There is only Providence there, the aspect of “Look down from Your holy abode” (ibid. 26:15).
And this is: “ShiViti (I place) God before me tamid (always)” (Psalms 16:8). That is, when I want to lehaShVot (liken) myself to and imitate God, as explained above, then “before me tamid”—i.e., the aspect of the Land of Israel. As it is written in the Midrash: “tamid” is nothing other than the Land of Israel, as it is said, “God your Lord tamid keeps His eyes on it.”
4. Know, too, there is a Holy Name used when we want to appoint a king. This Holy Name is KMH, an acronym of “Hashkifah Mimaon Kadshekha (Look down from Your holy abode).” And this is the aspect of “He deposes kings u ’meHaKeiM (and establishes) kings” (Daniel 2:21). This is also what was said in connection with Yosef: “when suddenly my sheaf KaMaH (stood up)” (Genesis 37:7).
דַּע שֶׁסִּפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, הַיְנוּ מִמַּה שֶּׁאֵרַע לָהֶם, הוּא דָּבָר גָּדוֹל מְאֹד, וְעַל־יְדֵי־זֶה נִטְהָר מַחֲשַׁבְתּוֹ.
Know! telling stories of tzaddikim—i.e., of what happened to them—is a very great thing. Through this one’s mind is purified.
אֲבָל אִי אֶפְשָׁר לְסַפֵּר מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים. כִּי־אִם מִי שֶׁיָּכוֹל לְהִדַּמּוֹת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ שֶׁיָּכוֹל לְהַבְדִּיל בֵּין אוֹר וְחֹשֶׁךְ כְּמוֹ הַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל, כִּי כְּנֶגֶד כָּל מַעֲשֶׂה שֶׁל צַדִּיק יֵשׁ כְּנֶגְדּוֹ רַע, דְּהַיְנוּ שֶׁיֵּשׁ כְּנֶגְדּוֹ מַעֲשִׂיּוֹת שֶׁל רְשָׁעִים, שֶׁגַּם לָהֶם אֵרַע כַּיּוֹצֵא בָּזֶה,
However, it is impossible to tell stories of the tzaddikim unless one is able to imitate God; that is, he can separate between light and darkness, as God can, as it were. For parallel to every story of a tzaddik there is evil—i.e., there is a parallel story about the wicked, as similar things happened to them.
כְּגוֹן שֶׁמָּצִינוּ שֶׁפִּינְחָס עָשָׂה דָּבָר גָּדוֹל שֶׁפָּרַח בָּאֲוִיר, וּכְנֶגֶד זֶה יֵשׁ מַעֲשֵׂה שֶׁל רָשָׁע, שֶׁגַּם בִּלְעָם פָּרַח בָּאֲוִיר, וְכֵן כַּיּוֹצֵא בָּזֶה, כִּי הָרָע לְעֻמַּת הַטּוֹב.
For example, we find that Pinchas performed a great feat by flying in the air. Parallel to this is a deed of someone wicked: Bilaam, too, flew in the air. There are other examples as well, for evil mirrors good.
וְהַהֶפְרֵשׁ הוּא רַק מִי שֶׁיָּכוֹל לְהַבְדִּיל בֵּין אוֹר וְחֹשֶׁךְ, זֶה יוֹדֵעַ גֹּדֶל הַהֶבְדֵּל וְהַהֶפְרֵשׁ שֶׁבֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים לְמַעֲשִׂיּוֹת שֶׁל רְשָׁעִים, כִּי זֶה מִסִּטְרָא דִּקְדֻשָּׁה עַל יְדֵי תְּפִלָּתוֹ, כְּמוֹ שֶׁכָּתוּב בֶּאֱלִישָׁע (מלכים־ב ח): סַפְּרָה נָּא לִי הַגְּדֹלוֹת; הַיְנוּ שֶׁעָשָׂה הַנִּסִּים עַל יְדֵי תְּפִלָּה (מגילה כז), אֲבָל מַעֲשִׂיּוֹת שֶׁל רְשָׁעִים הֵם עַל יְדֵי תַּחְבּוּלוֹת אוֹ כִּשּׁוּף אוֹ דָּבָר אַחֵר מִסִּטְרָא אָחֳרָא, נִמְצָא שֶׁעִקַּר הַהֶפְרֵשׁ יוֹדֵעַ רַק זֶה שֶׁיּוֹדֵעַ לְהַבְדִּיל בֵּין אוֹר לְחֹשֶׁךְ, הַיְנוּ בֵּין רַע לְטוֹב.
The difference is [discernible] only to someone who can distinguish between light and darkness. Such a person knows the extent of the distinction and difference between the deeds of the tzaddikim and the deeds of the wicked. The former come about through the side of holiness, by means of his prayer, as it is written concerning Elisha, “Tell me, please, of the great things [Elisha has done]” (2 Kings 8:4)—i.e., he performed miracles through prayer (Megillah 27a). However, the deeds of the wicked come about through machinations, magic or other means of the Other Side. Thus it is that the essential difference is known only to someone who knows to differentiate between light and darkness, namely, between good and evil.
וְגַם מִי שֶׁאֵין לוֹ זֶה הַדַּעַת לְהַבְדִּיל וְכוּ', אֲבָל יֵשׁ לוֹ אֱמוּנָה שְׁלֵמָה, שֶׁמַּאֲמִין הַהֶבְדֵּל שֶׁיֵּשׁ בֵּינֵיהֶם כַּנַּ"ל, גַּם זֶה יָכוֹל לְסַפֵּר מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים, אֲבָל צָרִיךְ שֶׁתִּהְיֶה הָאֱמוּנָה אֱמוּנָה שְׁלֵמָה בְּרוּרָה מְאֹד, עַד שֶׁעַל־יְדֵי הָאֱמוּנָה יִהְיֶה דּוֹמֶה לוֹ כְּאִלּוּ רוֹאֶה הַדָּבָר שֶׁמַּאֲמִין בָּעֵינַיִם מַמָּשׁ, בְּחִינַת סְתִים וְגַלְיָא, כַּמּוּבָא בְּמָקוֹם אַחֵר (לעיל בסי' ס"ב).
And even someone who does not have this knowledge to differentiate [between light and darkness] but does have complete faith, in that he believes that the difference between them exists, he too can tell stories of the tzaddikim. However, his faith must be a complete and very clear faith, such that because of his faith it seems to him as if his eyes see the very thing he believes in; the aspect of hidden and revealed, as is brought elsewhere.
וְזֶה שֶׁמּוּבָא בַּמִּדְרָשׁ (בראשית פרשה ב): לְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ: אוֹר – אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, חֹשֶׁךְ – אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים. הַיְנוּ שֶׁמַּעֲשִׂיּוֹת שֶׁל צַדִּיקִים הֵם בְּחִינַת אוֹר, וּלְהֶפֶךְ מַעֲשִׂיּוֹת שֶׁל רְשָׁעִים הֵם בְּחִינַת חֹשֶׁךְ, וּמִי שֶׁיָּכוֹל לְהַבְדִּיל בֵּין אוֹר לְחֹשֶׁךְ יָכוֹל לְסַפֵּר מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים כַּנַּ"ל. וְעַל־יְדֵי־זֶה נִטְהָר מַחֲשַׁבְתּוֹ,
This is what is brought in the Midrash: “to separate the light from the darkness” (cf. Genesis 1:5, 14). “Light”—these are the MAaSeY (deeds) of the tzaddikim; “darkness”—these are the deeds of the wicked (Bereishit Rabbah 3:8). That is, MaASiYot (stories) of tzaddikim are the aspect of light, and, conversely, stories of the wicked are the aspect of darkness. Someone who can differentiate between light and darkness can tell stories of tzaddikim, as explained above, and this causes his mind to be purified.
גַּם נִצּוֹל מִצָּרוֹת. כִּי בִּלְבּוּל הַדַּעַת הוּא בְּחִינַת מֹחִין דְּקַטְנוּת, וּמִזֶּה בָּאִין צָרוֹת, כִּי מֹחִין דְּקַטְנוּת הֵם בְּחִינַת דִּינִין. וְסִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים הֵם בְּחִינַת מֹחִין דְּגַדְלוּת, כְּמוֹ שֶׁכָּתוּב: סַפְּרָה נָּא לִי אֶת הַגְּדֹלוֹת; בְּחִינַת הַמָּאוֹר הַגָּדוֹל,
He is also spared misfortune. This is because a confused mind is the aspect of constricted consciousness, from which comes misfortune, because constricted consciousness is the aspect of judgments. However, telling stories of tzaddikim is the aspect of expanded consciousness, as it is written, “Tell me, please, of the great things”—the aspect of “the great light” (Genesis 1:16).
וְעַל־יְדֵי־זֶה מְטַהֵר מַחֲשַׁבְתּוֹ מִמַּחֲשָׁבוֹת רָעוֹת, שֶׁהֵם נִמְשָׁכִין מִמֹּחִין דְּקַטְנוּת, וְעַל־יְדֵי־זֶה מַמְתִּיק הַצָּרוֹת וְהַדִּינִים, שֶׁכֻּלָּם הֵם מִבְּחִינַת מֹחִין דְּקַטְנוּת כַּנַּ"ל:
Through this he purifies his mind from evil thoughts, which stem from constricted consciousness; and through this he mitigates the misfortune and judgments, all of which are from the aspect of constricted consciousness, as explained above.
גַּם צָרִיךְ לֵידַע אֵיךְ לְסַפֵּר הַמַּעֲשֶׂה, כִּי בְּכָל מַעֲשֶׂה יֵשׁ צִמְצוּם, וְגַם כְּשֶׁרוֹצֶה לְטַהֵר מַחֲשַׁבְתּוֹ עַל־יְדֵי סִפּוּר הַמַּעֲשֶׂה שֶׁל הַצַּדִּיק, נִמְצָא שֶׁנַּעֲשֶׂה אֶצְלוֹ מֵהַמַּעֲשֶׂה וּמֵהַסִּפּוּר שֶׁהוּא דִּבּוּר, נַעֲשֶׂה אֶצְלוֹ מַחֲשָׁבָה, וּבְוַדַּאי צָרִיךְ שֶׁיִּהְיֶה זֶה הַצַּדִּיק שֶׁמְּסַפֵּר מִמֶּנּוּ גָּבוֹהַּ מִמֶּנּוּ, כְּדֵי שֶׁיִּהְיֶה מַעֲשִׂיּוֹת שֶׁל אוֹתוֹ הַצַּדִּיק בִּבְחִינַת מַחֲשָׁבָה אֶצְלוֹ, עַל־כֵּן צָרִיךְ לֵידַע מִמִּי לְסַפֵּר וְאֵיךְ לְסַפֵּר,
2. One also has to know how to tell the story, because in each story there is restriction. In addition, when a person wants to purify his mind by telling a story about the tzaddik, then the story and the telling, which is speech, become thought for him. And certainly this tzaddik about whom he tells must be greater than himself, so that for him the stories about this tzaddik are in the aspect of thought. He must therefore know of whom to tell and how to tell.
וַאֲזַי נִטְהָר מַחֲשַׁבְתּוֹ, וְיָכוֹל לַעֲלוֹת אֶל עוֹלַם הַמַּחֲשָׁבָה, שֶׁזֶּה נִקְרָא עֲלִיַּת הָעוֹלָמוֹת,
Then, his mind is purified and he can ascend to the World of Thought. This is called elevating the worlds.
כִּי הַמַּחֲשָׁבָה גָּבוֹהַּ מְאֹד, וּמִי שֶׁרוֹצֶה לִכָּנֵס אֶל עוֹלַם הַמַּחֲשָׁבָה, צָרִיךְ לִשְׁתֹּק, וַאֲפִלּוּ אִם יְדַבֵּר אָז דִּבּוּר הָגוּן הוּא מַפְסִיד הַמַּחֲשָׁבָה, כִּי הַמַּחֲשָׁבָה הוּא דָּבָר גָּבוֹהַּ מְאֹד, שֶׁאֲפִלּוּ דִּבּוּר הָגוּן מַפְסִידָהּ, וְזֶה בְּחִינַת (מנחות כט): שְׁתֹק, כָּךְ עָלָה בְּמַחֲשָׁבָה – שֶׁלַּעֲלוֹת אֶל הַמַּחֲשָׁבָה צָרִיךְ לִשְׁתֹּק, וַאֲפִלּוּ אִם יִשְׁתֹּק וְלֹא יְדַבֵּר כְּלָל, עִם כָּל זֶה יֵשׁ בִּלְבּוּלִים שֶׁמְּבַלְבְּלִין הַמַּחֲשָׁבָה וּמוֹנְעִין אוֹתָהּ, וְעַל זֶה צָרִיךְ טָהֳרַת הַמַּחֲשָׁבָה, וְזֶה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת כַּנַּ"ל:
For thought is very exalted, and someone who wants to enter the World of Thought must remain silent. Even if he speaks proper words at that moment, he loses the thought. This is because thought is a very exalted thing, which even proper words can nullify. This is the aspect of “Be silent! This is the way it has arisen in thought” (Menachot 29b)—to ascend to thought one must be silent. Even with being silent, not speaking at all, there are nonetheless disturbances that confuse thought and distract it. This is why purifying the mind is necessary, and this is achieved through storytelling, as explained above.
וְלִזְכּוֹת לָזֶה, שֶׁיּוּכַל לְהִדַּמּוֹת אֵלָיו יִתְבָּרַךְ לְהַבְדִּיל בֵּין אוֹר וְחֹשֶׁךְ כַּנַּ"ל, הוּא עַל־יְדֵי הַשְׁגָּחָה, הַיְנוּ שֶׁיֵּצֵא מִטִּבְעִיּוּת, שֶׁזֶּה בְּחִינַת כְּלָלִיּוּת הַקְּדֻשָּׁה, וְזֶה זוֹכִין עַל־יְדֵי אֶרֶץ־יִשְׂרָאֵל, כִּי אֶרֶץ־יִשְׂרָאֵל הוּא כְּלָלִיּוּת הַקְּדֻשָּׁה שֶׁבְּכָל הַקְּדֻשּׁוֹת, כִּי שָׁם כָּל הָעֶשֶׂר קְדֻשּׁוֹת,
3. Now the way to merit this, to be able to imitate God and separate light from darkness, as explained above, is by means of Providence—i.e., one must transcend the natural order, this being the aspect of holiness generally. One merits this through the Land of Israel, for the Land of Israel is the most inclusive of all types of holiness, because all the ten types of holiness are there.
וְעַל־כֵּן נֶאֱמַר בְּאֶרֶץ־יִשְׂרָאֵל, (דברים י״א:י״ב): תָּמִיד עֵינֵי ה' אֱלֹקֶיךָ בָּהּ, כִּי שָׁם הוּא רַק הַשְׁגָּחָה, בְּחִינַת (דברים כ״ו:ט״ו): הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ,
Therefore, it is said of the Land of Israel, “God your Lord tamid (always) keeps His eyes on it” (Deuteronomy 11:12). There is only Providence there, the aspect of “Look down from Your holy abode” (ibid. 26:15).
וְזֶה (תהילים ט״ז:ח׳): שִׁוִּיתִי ה' לְנֶגְדִּי תָמִיד, הַיְנוּ כְּשֶׁאֲנִי רוֹצֶה לְהַשְׁווֹת וּלְדַמּוֹת עַצְמִי לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל, אֲזַי:: לְנֶגְדִּי תָמִיד; הַיְנוּ בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב בַּמִּדְרָשׁ (תהלים קה): אֵין תָּמִיד אֶלָּא אֶרֶץ־יִשְׂרָאֵל, שֶׁנֶּאֱמַר: תָּמִיד עֵינֵי ה' אֱלֹקֶיךָ בָּהּ:
And this is: “ShiViti (I place) God before me tamid (always)” (Psalms 16:8). That is, when I want to lehaShVot (liken) myself to and imitate God, as explained above, then “before me tamid”—i.e., the aspect of the Land of Israel. As it is written in the Midrash: “tamid” is nothing other than the Land of Israel, as it is said, “God your Lord tamid keeps His eyes on it.”
וְדַע, שֶׁיֵּשׁ שֵׁם, שֶׁכְּשֶׁרוֹצִין לַעֲשׂוֹת מֶלֶךְ מִשְׁתַּמְּשִׁין בְּזֶה הַשֵּׁם, וְהַשֵּׁם הוּא קמה – רָאשֵׁי־תֵּבוֹת: הַשְׁקִיפָה מִמְעוֹן קָדְשֶׁךָ. וְזֶה בְּחִינַת (דניאל ב׳:כ״א): מְהַעְדֵּה מַלְכִין וּמְהָקֵם מַלְכִין. וְזֶה שֶׁנֶּאֱמַר בְּיוֹסֵף (בראשית ל״ז:ז׳): וְהִנֵּה קָמָה אֲלֻמָּתִי:
4. Know, too, there is a Holy Name used when we want to appoint a king. This Holy Name is KMH, an acronym of “Hashkifah Mimaon Kadshekha (Look down from Your holy abode).” And this is the aspect of “He deposes kings u ’meHaKeiM (and establishes) kings” (Daniel 2:21). This is also what was said in connection with Yosef: “when suddenly my sheaf KaMaH (stood up)” (Genesis 37:7).