They brought twobay’ay(eggs) and said to him, “Which is from the white pair and which is from the black pair?” He brought two cheeses and said to them, “Which is from the whiteaiz(goat) and which is from the blackaiz(goat)?” (Bekhorot 8b).
Perceptions of Godliness can only be grasped through many contractions: from the First Cause to the caused, from the upper intellect to the lower intellect. We see this empirically, that it is impossible to grasp the greater insight without it being enclothed in the lower insight.
This is like the teacher who, when he wants to elucidate a profound insight to the student, must enclothe it in a lower, lesser insight so that the student will be able to understand it. That is, he begins by supplying him with introductions and lesser insights which first take him round about [the material], so that through this he can give him to understand the intended subject—itself a lofty and great insight.
2. Each person must seek out a suitable teacher such as this, one who can elucidate and give him to understand such a great and lofty insight, namely, perceptions of Godliness. For this is something which requires a very, very great rabbi; one who can explain a great insight as this through <a lesser and lower insight>, as mentioned, so that people lacking [in spiritual perception] can understand it.
In addition, the more one is lacking [in spiritual perception] and the further one is from the Holy One, the greater the rabbi one needs. Thus, we find that when the Jewish people were on a very low level, when they were trapped in the Forty-Nine Gates of Impurity in Egypt, they required a great master, a great and awesome teacher—namely Moshe Rabbeinu .
For the more lacking and removed one is, the more one needs a great teacher. He has to be an educator of such quality that he is able <to imbue, elucidate and> enclothe an insight as lofty as this—i.e., a perception of the Holy One—to one as lacking and distant as he. For the sicker the patient, the greater <and more expert> the doctor he requires.
Therefore, a person should not say: “It is enough for me to be a follower of a distinguished, God-fearing individual, even if he is not so outstanding. Would that I first be like him.” Do not say this. On the contrary, to the degree that a person knows inside himself the extent of his unworthiness and his remoteness from the Holy One—commensurate with what each and every person knows in his soul, as well as his great distance which he himself recognizes—he has to seek a very, very great healer for his soul, indeed, the greatest one. That is, he has to persistently and constantly request that he be found worthy of drawing closer to the very, very great master. For the more one is lacking [in spiritual perception], the greater the teacher he needs, as above.
3. Now, this is the concept of hair: the light of the mentalities emerge in the hairs. Likewise, the upper intellect, which is perceptions of Godliness, is enclothed in the lower intellect. This corresponds to “hair in a circle,” an aspect of encircling—namely, the introductions which go round about until they get to the point, as explained.
Yet the main thing is the point. As we find in the words of the Sages: They surrounded him with halakhot, until they arrived at the “daughter’s rival” (Yevamot 16a). Thus, all the halakhot which they had previously discussed were not the main intention, they were just circlings and introductions in order to arrive at the “daughter’s rival,” which was the intended.
And this is the concept of “black hair,” corresponding to (Song of Songs 1:5), “I am black but comely.” This is because blackness focuses the power of sight and contracts it so that one can see well. Likewise, the lower intellect is an aspect of blackness. It contracts within itself the comeliness and beauty of the upper intellect.
Moreover, these SAaRot (hairs) correspond to “the ShA’uRa (measures) of the letters of the Torah.” The mitzvot express the wisdom of the Holy One, <and all> the commandments have different measures and specifications. For example: Why is the prescription of a particular mitzvah as it is? Because that is what the wisdom of the Holy One required. The same is true of the prescription of a different mitzvah; it is in accordance with the wisdom of the Holy One.
Now, each and every mitzvah has letters, words and themes which are the measures and specifications in which the wisdom of the Holy One is contracted. This corresponds to the upper intellect being enclothed in the lower intellect, through which we merit perceptions of Godliness, as above.
This is the meaning of: Avraham had a bat (daughter), and Bakol was her name (Bava Batra 16b). “Bat” alludes to the bat ayin (pupil of the eye), the black of the eye. This corresponds to the blackness, mentioned above, which contracts, defines and includes within it all the large things that stand opposite it.
Take for example a large mountain. When it stands opposite the pupil, the black of the eye, the entire mountain is confined within the pupil that sees it. This is because the blackness in the eye contracts all large things, and they are included and seen in it. Through this, one is able to see and grasp that which is being looked at.
In a similar fashion, the lower intellect contracts and confines the great, upper intellect and it becomes included within it. Through this, one is able to see, understand and grasp the upper, great intellect, as explained.
And this is the meaning of: “God appeared before him b’laBaT (in a flame of) fire” (Exodus 3:2). The Holy One wanted to enclothe perceptions of Godliness for him, and He enclothed it for him in the aspect of the BaT ayin (pupil), as explained.
This corresponds to: A daughter [born] first is a good sign for sons (Bava Batra 141a). “A bat first” is the lower intellect, which is a first and an introduction to the upper intellect.
And this is the meaning of “a good sign for sons.” “Sons” corresponds to the upper intellect, as in the teaching of our Sages <on the verse> (Isaiah 43:6), “Bring My sons from afar, and My daughters from the ends of the earth.” “Bring My sons” alludes to the exiles of Babylon, whose minds were composed, like sons; “My daughters” alludes to the exiles in the other lands, whose minds are unsettled, like daughters (Menachot 110a). Thus, “sons” is the aspect of a composed mind, corresponding to the upper and great intellect which is grasped through introductions, corresponding to the lower intellect.
This is: “A bat first”—the lower intellect; “is a good sign for sons”—through it one grasps the upper intellect, the sons. And, “a good sign” alludes to the fact that in [the lower intellect] there are signs and specifications of the upper intellect. This is as in, “the measure of the letters of the Torah,” the aspect of “I am black but comely,” as explained.
4. Now, the only way to achieve this lower intellect is by “despising monetary gain.” One has to utterly loathe money. This is because “black hair,” which is the lower intellect, is from the facet of Malkhut (Kingship), and “despising monetary gain” is also from the facet of Malkhut. For the lower intellect is an aspect of Malkhut, corresponding to the lower wisdom in each and every world that guides that world. This intellect of guidance and Malkhut is synonymous with lower wisdom and intellect, as opposed to the intellect of perceptions of God.
Therefore, in the days of Shmuel, when the generation’s leaders succumbed to greed—as in (1 Samuel 8:3), “They strayed after monetary gain”—they immediately blemished MaLKhut of Holiness. As it is written (ibid.:7), “It is Me they have rejected from reigning over them,” and they asked for a MeLeKh (king) like all the nations.
“But in the days of Shlomo, when silver was not valued <at all>“ (cf. 1 Kings 10:21), Malkhut of Holiness was perfect and established. As it is written (1 Chronicles 29:23), “Shlomo sat on the throne of God”—he ruled over the upper ones and lower ones (Megillah 11b). Because of this, Shlomo merited the lower intellect mentioned above, as in (1 Kings 5:11), “He was wiser than all men,” and (ibid.:10), “Shlomo’s wisdom surpassed that of all the people of the east.” For this intellect is an aspect of Malkhut.
However, because of a love for money, one succumbs to the black of the Other Side—the aspects of “Saturn, a black vessel,” melancholy, as in (Genesis 3:17), “with great sorrow you will eat.” One falls into <the circles> and encirclements of the Other Side, as in (Psalms 12:9), “The wicked go round about.” He desires and longs for money, as in (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”—with ShTuta (foolishness) (Zohar II, 62b), the very opposite of wisdom.
5. One who possesses this wisdom must see to draw life-force into it; giving vitality to this lower wisdom, each person commensurate with the lower wisdom that he possesses <and> in accordance with the lower wisdom that is in each world.
And the main life-force comes from the Light of the Face, as in (Proverbs 16:15), “In the light of the Living King’s countenance.” One therefore has to elevate Malkhut, lower wisdom, to the Light of the Face, which radiates on the Three Festivals.
This is because the essence of the Light of the Face is joy, as is written (Proverbs 15:13), “A joyous heart makes a good countenance”; and the essence of joy is from the mitzvot, as in (Psalms 19:9), “The instructions of God are upright, they make the heart rejoice.” And the main joy is in the heart, as is written (ibid. 4:8), “You placed joy in my heart,” with the heart of the entire year being the Three Festivals. This is as in (Leviticus 23:4), “Eileh Moadei YHVH —These are the festivals of God.” The first letters spell EMY (my mother), which is “EM to binah (understanding)” (Proverbs 2:3). And understanding <is the> heart (Tikkuney Zohar, Introduction).
Now, the joy of all the mitzvot which we fulfill throughout the year gathers in the heart, the Three Festivals. This is why they are days of joy, as in (Deuteronomy 16:14), “you will rejoice on your festivals.” Then the face radiates because of the joy, as in, “A joyous heart makes a good countenance.” Because of this, we were commanded (ibid. 16:16), “Three times each year, all your males shall thus appear before the countenance of God your Lord”—in order to receive <from the Light> of the Face.
This is the meaning of: A man is obligated to receive the countenance of his master on the festival (Sukkah 27b). <That is,> in order to receive <from the Light> of the Face, to give vitality to the aspect of Malkhut. { “Righteousness will go to His face and set his p’amav (st eps) on the way” (Psalms 85:14). }
And this is the meaning of: “Righteousness will go to His face.” “Righteousness” <is the> Malkhut of Holiness when it is led to the Light of the Face. This primarily happens in the aspect of “set his P’AMav on the way”—i.e., three P’AMim (times) each year through which one receives from the Light of the Face, as explained.
And this is, “The upright will dwell in Your face” (Psalms 140:14). “Upright” alludes to “The instructions of God are upright, they make the heart rejoice.” They compose, cause to radiate and organize the Light of the Face, as above.
6. And there are times when the aspect of Malkhut of Holiness, lower wisdom, falls into the exile of the Four Malkhuts, God forbid. For Malkhut is synonymous with the [letter] dalet —“d’let (because it hasn’t) anything of its own,” other than the offshoots of the upper intellect which disseminate to there. It, too, is comprised of four worlds, for in every world there is the aspect of Malkhut, lower wisdom—the aspect of wisdom which guides that world, as above.
All the wisdoms of the nations are below the lower wisdom and their wisdom draws from there. But when, God forbid, they draw more than they should, they gain power <over Malkhut>. This creates the rule of the Four Malkhuts, the four exiles.
And who can bear the great outcry when the aspect of Malkhut, lower wisdom, falls into their midst, God forbid. This corresponds to (Ecclesia st es 9:17), “the screams of one who rules among fools,” that is, the screams when the kingdom—the aspect of Malkhut, lower wisdom—falls among fools. For fools want to become wise. They want to draw into their wisdom, which is in fact foolishness, the aspect of true wisdom, i.e., lower wisdom.
There is also another, greater outcry than this. The Holy One, as it were, Himself roars, as in (Jeremiah 25:30), “He will roar mightily over His habitation”—over His habitation (Zohar III, 74b). This refers to Malkhut, which falls into the exile of the Four Malkhuts.
And we have to see to sever and free the aspect of Malkhut from among the four exiles, and raise it up from there. Its elevation is mainly achieved through the aspect of chesed (lovingkindness), as in (Isaiah 16:5), “The throne is established with lovingkindness,” and (Hoshea 10:12), “Cut [the harvest] with lovingkindness.” Through lovingkindness we cut and sever the dalet, Malkhut, and free it from them to raise it up to the Light of the Face.
Thus, Avraham was a man of chesed. He always sought to do lovingkindness in order to elevate <the aspect of the dalet,> Malkhut, <from among them>. This is why Avraham ran after the Four Kings in order to subdue them. For they are the aspect of the Four Malkhuts, <the four exiles>. For Avraham despised money. He rejected the money of Sodom, as in (Genesis 14:23), “Neither a thread nor a shoestrap…. You will not be able to say, ‘I made Avraham rich.’”
<As our Sages said:> Avraham instituted Shacharyt (the Morning Prayer) (Berakhot 26b). This is the above mentioned aspect of shacharut (blackness), the lower intellect. As explained, this corresponds to lower wisdom, blackness, which one merits to rectify through “despising monetary gain.”
Thus, from Avraham descended Yitzchak and Yishmael, Yaakov and Esav. They are the aspect of “The Torah speaks of four sons: one wise, one wicked, one simple, and one who does not know how to ask,” and [they] parallel the Four Malkhuts of Holiness, as is known.
Yitzchak is the wise son, for the name “Yitzchak” derives from the tzchok (joviality) and joy, and “A wise son makes his father rejoice” (Proverbs 10:1). Esav is the wicked son. Yaakov is the simple son, as is written (Genesis 25:27), “Yaakov was a simple man.” Yishmael is the son who does not know how to ask, for, as our Sages said: Yishmael repented (Bava Batra 16b). And the essence of repentance is the aspect of not knowing to ask—i.e., to repent and ask the Holy One for forgiveness regarding the unknown [sins]. This is the essence of repentance, as in (Psalms 69:5), “That which I did not steal, I must then return.”
This is the concept of “Avraham instituted ShaChaRYT”: it is an acrostic for Chakham (wise), Rasha (wicked), Tam (simple), and She’eino Yode’a < lishol> (does not know to ask). These [four] correspond to the Four Malkhuts, as explained.
And this is (1 Samuel 15:33), “Shmuel hacked Agag into pieces.” Agag embodied the Four Malkhuts of the Other Side, as is written (Numbers 24:20), “First among nations is Amalek.” This is also how Rashi explains “hacked into pieces”: he quartered him. In other words, he cut and separated the dalet —the aspect of Malkhut of Holiness, which hasn’t anything of its own—from Agag, the embodiment of the Four Malkhuts, <four exiles>, and elevated Malkhut of Holiness on the Three Festivals. Thus, “ShaSePh (he hacked into pieces)” stands for Shavuot, Sukkot, Pesach, for the primary life-force of Malkhut is from the Light of the Face of the Three Festivals, as explained.
This corresponds to (2 Samuel 11:1), “It came to pass, at the return of the year, at the time when kings go out.” “The return of the year” alludes to the Three Festivals which are days of judgment, days of returning to God; as in the teaching of our Sages: On Pesach the grain harvest is judged, on Shavuot… (Rosh HaShanah 16a). Then is “the time when kings go out”— Malkhut of Holiness is taken out from the exile of the Four Malkhuts and raised to the Light of the Face which shines on the Three Festivals.
There is therefore the aspect of “four” on each Festival. On Pesach there are the four cups of wine. On Shavuot there is the order of the Mishnah, which each one learned four times, as our Sages taught: What was the order of the Mishnah?… (Eruvin 54b). On Sukkot there are the four species. All of these parallel the above mentioned aspect of the dalet, Malkhut, that has to be elevated to the Light of the Face through the joys of the mitzvot accumulated in the Festivals, <which are the heart of the year,> as above.
7. Now, the main revelation of the lovingkindness, by means of which the dalet is cut and separated from the four exiles, is through rebuke. As a result of the one who gives rebuke opening his mouth, wisdom is revealed. And through this wisdom, lovingkindness is revealed. This is because the primary revelation of lovingkindness is through wisdom, for “El is the light of wisdom,” as is written (Proverbs 31:26), “She opens her mouth with wisdom, and the Torah of lovingkindness is on her tongue.” { “Let the tzaddik st rike me with lovingkindness and let him rebuke me, like choice oil… that my prayers be in their evil” (Psalms 141:5). }
And this is the meaning of: “Let the tzaddik strike me with lovingkindness and let him rebuke me, <like choice oil>.” That is, through rebuke lovingkindness is revealed. And we have to accept their rebuke, even if their rebuke occasionally involves humiliation. Even if they demean us we have to accept their rebuke in order to receive through it the lovingkindness.
For though they occasionally rebuke by means of humiliation, one has to judge them favorably, because one is not held responsible for words spoken while in pain (Bava Batra 16b). The reason is that they suffer greatly because of us. For even that which we consider good, in terms of the tzaddikim is bad. This is like what our Sages said: All the good of the wicked is bad for the tzaddikim (Yevamot 103a). That is, certainly our exploits and idle words they consider as bad. But even our good things, like prayer, which with respect to our abilities is only good, is bad relative to the tzaddikim. This is as in, “that my prayers be in their evil.” For our prayers disturb them.
The reason for this is that all the confusions of the mind and all the disturbances and all the foolishness which we at times experience, are all drawn into our prayers. For all the disturbances, etc., and all the thoughts which a person occasionally thinks, all come to mind precisely at the time of prayer. Precisely then, when he gets up to pray, he hears them all; as in (Psalms 106:2), “Who can express the mighty acts of God? Who can make heard all His tehillah (praise)?” “His TeHiLLaH” is linguistically similar to (Job 4:18) “His angels He charges with TaHaLLaH (folly)”—i.e., confusion and disturbance. They make themselves heard precisely then when one gets up to pray and to “express the mighty acts of God.”
This happens in two manners. One possibility is that they come to be rectified. Because they have seen that the person is praying with proper concentration, they therefore come to be rectified, as this is the time when such correction is possible. For they have in them holy sparks that are in need of rectification. Another possibility is that the person is not fit to pray, and they come to disturb him from his praying.
No matter what the reason, it is precisely then, at the time of prayer, that all a person’s confusions and all his disturbances come and make themselves heard to him. This is why the disturbances and confusions are called tehillah, because they come precisely at the time of prayer and praise, as explained.
And all these prayers, with all the confusions, come to the tzaddikim. This is because the tzaddikim are an aspect of the Mashiach, to whom all the prayers come to be elevated, as in (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) for you.” All the praises come to the aspect of the Mashiach who corresponds to the ChoTeM (nose), as in, “The breath of our nostrils, the m’shiach (anointed) of God” (Lamentations 4:20).
For the Mashiach will judge through the sense of smell (Sanhedrin 93b). This is as in (Isaiah 11:3), “He shall breathe of the fear of God”—namely prayers, as in (Proverbs 31:30), “the fear of God, that is to be praised.” In the prayers which he receives from them, he will smell and sense each and every individual as he is. For, as explained, all a person’s confusions are within his prayers.
Thus it is that the tzaddikim suffer because of our prayers, which disturb them. As a result, we have to accept their rebuke—even if they humiliate us.
8. It would, nevertheless, seem impossible for him to rebuke each and every individual. Is it not that all the prayers come together to him—those of the worthy and those of the ones who are unworthy? How can he know whether the prayer comes from this or that person, so that he might rebuke him?
However, he knows this—whether his prayer was proper or not—by means of the boldness and the Torah of each person. For there are two types of boldness. There is a holy boldness, without which it is impossible to receive the Torah. As our Sages said: The bashful person does not learn (Avot 2:5). They also taught: Why was the Torah given to Israel? because they are bold (Beitza 25b). And: Be bold as a leopard (Avot 5:20). And this is the reason the Torah is called “bold,” as is written (Psalms 29:11), “God give boldness to His people.” For it is impossible to approach the Torah without holy boldness.
Contrasting this, there is the reverse, the brazenness of the Other Side. From there comes other Torah, their Torah. For they are the aspect of idolatry, because, [as our Sages taught:] Whoever is brazen-faced, it is certain that the feet of his ancestors did not stand at Mount Sinai (Nedarim 20a).
And he has Torah [teachings] from the Other Side, which are called idolatry. This is the reverse of our holy Torah, which is an aspect of “P’SoL (carve out) for yourself” (Exodus 34:1) ; for it is called P ’SoLet (chaff) by virtue of what will happen in the future. As our Sages teach: The light which is substantial in this world shall be insignificant and slight in the World to Come (Pesachim 50a). In this it resembles chaff, which is insignificant and slight and floats to the top.
But his Torah is <absolute> P’SoLet, even in this world. Because of this, they are called PSiLim (idolatry), as it is written (Exodus 20:4), “Do not make for yourselves a PeSeL (an idol).” Thus, anyone who has their boldness, [i.e., brazenness] from the Other Side, receives their Torah, the aspect of idolatry.
Now, by virtue of the boldness that the tzaddik sees in each and every individual as he is—whether he has holy boldness or the reverse—he [the tzaddik] knows if his prayer was a proper prayer or the reverse. This is because the prayer, too, results from boldness. For it is impossible to get up to pray before the Holy One except by means of boldness—each individual commensurate with his heart’s estimation of the Holy One’s greatness. As is written (Proverbs 31:23), “Her master is known at the Sh’ARim (gates)”—each individual commensurate with his heart’s ShAeR (estimation) (Zohar I, 103b).
Yet, how is it possible for a person—each commensurate with the level at which he estimates the Holy One’s greatness in his heart—to get up and pray before Him? Especially prayer, which is a wonder—i.e., a rearrangement of the [celestial] order. The order dictates that things go a certain way, and each star and constellation is set in its individual watch and order, precisely as the Holy One arranged that they be fixed and ordered. Yet, he comes with his prayer and wants to rearrange the order, <change nature> and work wonders.
Therefore, at the time of prayer one must remove the embarrassment <and empower holy boldness>, as is written (Psalms 22:5, 6), “In You our fathers trusted… they trusted and were not embarrassed.” Because of the embarrassment that one feels before God, it is impossible to pray—unless it is with <holy> boldness, as explained.
This is the meaning of: “You are the Almighty who works wonders. You let Your OZ (strength) be known among the nations” (Psalms 77:15). The Holy One works wonders through the prayers of Israel, which are the result of AZut (boldness), as above. Through this, <the Holy One> makes known to the nations the holy boldness of Israel. When the nations see the wonders that are worked in the world because of Israel’s prayers, they know how great Israel’s holy boldness is; that they have such boldness that they can pray and work wonders.
Thus, the tzaddik, because he sees the boldness and Torah of each and every person, knows which prayer disturbs him [and] from whom it comes. As a result, he knows how to rebuke him.
68
וְזֶהוּ:
9. This is the explanation [of what the Wise Men of Athens asked]:
Meishra d’sakina (a garden of knives) — This alludes to lower wisdom/ Malkhut. [For meishra d’SaKiNa] is study, as in (Numbers 22:30), “ha’haSKeiN hiSKaNti,” which connotes study {as Onkelos translates it: have I repeatedly learned}. This corresponds to “a vengeful sword” (Leviticus 26:25), which is the aspect of Malkhut .
Meishra — Rashi translates this as ARuGa (a patch). This corresponds to “the screams of one who rules…,” as is written, “As a gazelle taARoG (cries longingly)” (Psalms 42:2).
how does one harve st it — Rashi explains: With what does one cut it? That is, with what do we cut and free Malkhut in order to save it from screaming? This corresponds to “he quartered him,” explained above. [Rabbi Yehoshua] answered them:
With a karna chamra (donkey’s horn) — In other words, with rebuke, by means of which lovingkindness is revealed. With this we cut and sever the dalet, as in, “Cut the harvest with lovingkindness.”
Karna (a horn) corresponds to the voice which rebukes. It is an aspect of the shofar-horn, as in (Isaiah 58:1), “Raise your voice like a shofar and tell My people of their transgression”—namely, rebuke.
Chamra corresponds to (Genesis 49:14), “Yissachar is a strong-boned chamor (donkey).” This is as in (1 Chronicles 12:33), “Of the descendants of Yissachar, men who had understanding of the times.” Through rebuke, it [the dalet] is elevated to the Festivals which are an aspect of “understanding of the times,” as above.
they said to him, Which is from the white one and which is from the black one — In other words: You say that with rebuke we elevate Malkhut, yet how is it possible to give rebuke? All the prayers come together, so how can one know [whom] to rebuke based on the prayer? One does not know which is the prayer of the worthy and which is the reverse. Thus: Which is from the white one and which is from the black one? Which prayer is from the worthy person and which is from the opposite.
He brought two cheeses — This is as in (Job 10:10), “like cheese taKPYaini (will you curdle me)?” This alludes to the two types of Torah mentioned above. They are KaPhuY (frothy) and slight, corresponding to p’solet, as in, “p’sol for yourself,” and “Do not make for yourselves a pesel .”
and said to them, Which is from the white AiZ (goat) and which is from the black AiZ — This refers to the two types of AZut, the holy boldness and the brazenness of the Other Side, from which come the two types of Torah. And, as explained, commensurate with the boldness it is possible to know the prayers and thereby rebuke them. Through this we cut and free the aspect of Malkhut. We rescue it from “the screams of one who rules” and elevate it to the Light of the Face which shines on the Festivals, <the heart of the entire year, as in, “A joyous heart makes a good countenance”>.
{Rebbe Nachman began this lesson quoting the verse (Genesis 41:1), “And it was at the end of [two full years],” but subsequently did not explain it based on the concepts taught here. He later said that had he wanted to finish the explanation of the verse, it would have been necessary to deliver another lesson like this one in order to do so.}
10. From a person’s voice it is possible to know the aspect of Malkhut which he has. For in each and every person there is the aspect of Malkhut, and it can be detected in his voice. No two voices are alike, as each person’s voice is different from his friend’s. It is therefore possible to recognize a person by his voice, as we see. A person’s level and his voice correspond, and from his voice it is possible to know his aspect of Malkhut.
For there is “the voice of the victory shout,” and “the voice of the shout of defeat” (Exodus 32:18), in accordance with the aspect of Malkhut of each person. Thus, at the time Shaul persecuted David because he saw that he would rule, the verse records that Shaul and David were together and Shaul said to David (1 Samuel 24:16), “Is that your voice, my son David?” Shaul understood from the voice that it had the strength of kingship. So he asked David, “Is that your voice, my son David?”
Shaul wondered about David’s voice, because he understood that it was the voice of a real king. Therefore Shaul wanted to lift up his voice, to raise his voice above David’s voice, but he could not. This is the meaning of (ibid.), “Shaul lifted up his voice and he cried.” That is, he wanted to lift up and raise his voice, as explained, but the sound [that emerged] was a sob. This is the meaning of “he cried,” his voice sobbed, a hushed sound of crying. Thus, Shaul then said to David (ibid.:20), “I know that you will certainly rule”—he knew this through the voice, as explained. how does one harve st it - a patch of knives. With what does one clip and prune it?
מֵישְׁרָא דְּסַכִּינָא בְּמַאי קָטְלֵי לָהּ,
“How does one harve st a meishra d’sakina (garden of knives)?”
בְּקַרְנָא דְּחַמְרָא.
“With a karna chamra (donkey’s horn).”
וּמִי אִיכָּא קַרְנָא לְחַמְרָא,
“Does a donkey have a horn ?”
וּמֵישְׁרָא דְּסַכִּינָא מִי הֲוֵי.
“Is there a garden of knives?”
אַיְתוּ לֵהּ תְּרֵי בֵּיעֵי, אָמְרוּ לֵהּ: הֵי זוּגְתָא חִוַּרְתָּא וְהֵי זוּגְתָא אֻכְמְתָא. אַיְתֵי אִיהוּ תְּרֵי גְּבִינֵי, אָמַר לְהוּ: הֵי דְּעִזָּא חִוַּרְתָּא וְהֵי דְּעִזָּא אֻכְמְתָא:
They brought two bay’ay (eggs) and said to him, “Which is from the white pair and which is from the black pair?” He brought two cheeses and said to them, “Which is from the white aiz (goat) and which is from the black aiz (goat)?” (Bekhorot 8b).
מֵישְׁרָא דְּסַכִּינָא בְּמַאי קָטְלֵי לֵהּ וְכוּ'.
“Meishra D’sakina (a garden of knives), how does one harve st it?…”
א הַשָּׂגוֹת אֱלֹקוּת, אִי אֶפְשָׁר לְהַשִּׂיג, כִּי אִם עַל־יְדֵי צִמְצוּמִים רַבִּים; מֵעִלָּה לְעָלוּל, מִשֵּׂכֶל עֶלְיוֹן לְשֵׂכֶל תַּחְתּוֹן. כְּמוֹ שֶׁאָנוּ רוֹאִים בְּחוּשׁ, שֶׁאִי אֶפְשָׁר לְהַשִּׂיג שֵׂכֶל גָּדוֹל, כִּי אִם עַל־יְדֵי הִתְלַבְּשׁוּת בַּשֵּׂכֶל הַתַּחְתּוֹן.
Perceptions of Godliness can only be grasped through many contractions: from the First Cause to the caused, from the upper intellect to the lower intellect. We see this empirically, that it is impossible to grasp the greater insight without it being enclothed in the lower insight.
כְּמוֹ הַמְלַמֵּד, כְּשֶׁרוֹצֶה לְהַסְבִּיר שֵׂכֶל גָּדוֹל לְהַתַּלְמִיד, הוּא צָרִיךְ לְהַלְבִּישׁ אוֹתוֹ בְּשֵׂכֶל תַּחְתּוֹן וְקָטָן, כְּדֵי שֶׁיּוּכַל הַתַּלְמִיד לַהֲבִינוֹ, דְּהַיְנוּ שֶׁהוּא מַצִּיעַ לוֹ מִתְּחִלָּה הַהַקְדָּמוֹת וְשִׂכְלִיּוֹת קְטַנִּים שֶׁמְּסַבֵּב לוֹ תְּחִלָּה, כְּדֵי לַהֲבִינוֹ עַל יְדֵי זֶה הַמְכֻוָּן, שֶׁהוּא שֵׂכֶל עֶלְיוֹן וְגָדוֹל:
This is like the teacher who, when he wants to elucidate a profound insight to the student, must enclothe it in a lower, lesser insight so that the student will be able to understand it. That is, he begins by supplying him with introductions and lesser insights which first take him round about [the material], so that through this he can give him to understand the intended subject—itself a lofty and great insight.
ב וְצָרִיךְ כָּל אֶחָד לְבַקֵּשׁ מְאֹד מְלַמֵּד הָגוּן כָּזֶה, שֶׁיּוּכַל לְהַסְבִּיר וּלְהָבִין אוֹתוֹ שֵׂכֶל עֶלְיוֹן וְגָדוֹל כָּזֶה, דְּהַיְנוּ הַשָּׂגוֹת אֱלֹקוּת, כִּי צָרִיךְ לָזֶה רַבִּי גָּדוֹל מְאֹד מְאֹד, שֶׁיּוּכַל לְהַסְבִּיר שֵׂכֶל גָּדוֹל כָּזֶה עַל יְדֵי הַשֵּׂכֶל הַתַּחְתּוֹן כַּנַּ"ל, כְּדֵי שֶׁיּוּכְלוּ הַקְּטַנִּים לַהֲבִינוֹ.
2. Each person must seek out a suitable teacher such as this, one who can elucidate and give him to understand such a great and lofty insight, namely, perceptions of Godliness. For this is something which requires a very, very great rabbi; one who can explain a great insight as this through <a lesser and lower insight>, as mentioned, so that people lacking [in spiritual perception] can understand it.
וְכָל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר וּמְרֻחָק בְּיוֹתֵר מֵהַשֵּׁם יִתְבָּרַךְ, הוּא צָרִיךְ רַבִּי גָּדוֹל בְּיוֹתֵר. כְּמוֹ שֶׁמָּצִינוּ בְּעֵת שֶׁהָיוּ יִשְׂרָאֵל בְּמַדְרֵגָה קְטַנָּה מְאֹד, דְּהַיְנוּ בְּמִצְרַיִם, שֶׁהָיוּ מְשֻׁקָּעִים בְּמ"ט שַׁעֲרֵי טֻמְאָה, הָיוּ צְרִיכִים רַבִּי גָּדוֹל וּמְלַמֵּד גָּדוֹל וְנוֹרָא מְאֹד, דְּהַיְנוּ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם.
In addition, the more one is lacking [in spiritual perception] and the further one is from the Holy One, the greater the rabbi one needs. Thus, we find that when the Jewish people were on a very low level, when they were trapped in the Forty-Nine Gates of Impurity in Egypt, they required a great master, a great and awesome teacher—namely Moshe Rabbeinu .
כִּי כָּל מַה שֶׁהוּא קָטָן וּמְרֻחָק בְּיוֹתֵר, צָרִיךְ מְלַמֵּד גָּדוֹל בְּיוֹתֵר, שֶׁיִּהְיֶה אֻמָּן כָּזֶה, שֶׁיּוּכַל לְהַלְבִּישׁ שֵׂכֶל עֶלְיוֹן כָּזֶה, דְּהַיְנוּ הַשָּׂגָתוֹ יִתְבָּרַךְ שְׁמוֹ, לְקָטָן וּמְרֻחָק כְּמוֹתוֹ, כִּי כָּל מַה שֶּׁהַחוֹלֶה נֶחֱלֶה בְּיוֹתֵר, צָרִיךְ רוֹפֵא גָּדוֹל בְּיוֹתֵר.
For the more lacking and removed one is, the more one needs a great teacher. He has to be an educator of such quality that he is able <to imbue, elucidate and> enclothe an insight as lofty as this—i.e., a perception of the Holy One—to one as lacking and distant as he. For the sicker the patient, the greater <and more expert> the doctor he requires.
עַל כֵּן אֵין לְהָאָדָם לוֹמַר: דַּי לִי אִם אֶהְיֶה מְקֹרָב אֵצֶל אִישׁ נִכְבָּד וִירֵא ה', אַף שֶׁאֵינוֹ מֻפְלָג בְּמַעֲלָה, כִּי הַלְוַאי שֶׁאֶהְיֶה מִקֹּדֶם כָּמֹהוּ. אַל יֹאמַר כֵּן, כִּי אַדְּרַבָּא, כְּפִי מַה שֶּׁיֵּדַע אֱנָשׁ בְּנַפְשֵׁהּ גֹּדֶל פְּחִיתוּתוֹ וְגֹדֶל רִחוּקוֹ, שֶׁנִּרְחַק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ בְּנַפְשׁוֹ. וּכְמוֹ כֵן כָּל מַה שֶּׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא מְרֻחָק בְּיוֹתֵר, צָרִיךְ לְבַקֵּשׁ לְנַפְשׁוֹ רוֹפֵא גָּדוֹל מְאֹד מְאֹד, הַגָּדוֹל בְּמַעֲלָה בְּיוֹתֵר, דְּהַיְנוּ שֶׁיַּחֲזִיר וִיבַקֵּשׁ תָּמִיד לִזְכּוֹת לְהִתְקָרֵב לְהָרַבִּי הַגָּדוֹל מְאֹד מְאֹד כַּנַּ"ל. כִּי כָּל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר, צָרִיךְ מְלַמֵּד גָּדוֹל בְּיוֹתֵר כַּנַּ"ל:
Therefore, a person should not say: “It is enough for me to be a follower of a distinguished, God-fearing individual, even if he is not so outstanding. Would that I first be like him.” Do not say this. On the contrary, to the degree that a person knows inside himself the extent of his unworthiness and his remoteness from the Holy One—commensurate with what each and every person knows in his soul, as well as his great distance which he himself recognizes—he has to seek a very, very great healer for his soul, indeed, the greatest one. That is, he has to persistently and constantly request that he be found worthy of drawing closer to the very, very great master. For the more one is lacking [in spiritual perception], the greater the teacher he needs, as above.
ג וְזֶה בְּחִינַת שְׂעָרוֹת, שֶׁהַהֶאָרוֹת הַמֹּחִין יוֹצְאִין בְּהַשְּׂעָרוֹת; כֵּן הַשֵּׂכֶל הָעֶלְיוֹן, שֶׁהוּא הַשָּׂגוֹת אֱלֹקוּת, הוּא מִתְלַבֵּשׁ בְּהַשֵּׂכֶל הַתַּחְתּוֹן. וְזֶה בְּחִינַת (תיקון ע' דף קיג.): שַׂעֲרָא בְּעִגּוּלָא, בְּחִינַת סִבּוּבִים, דְּהַיְנוּ הַהַקְדָּמוֹת הַמְסַבְּבִין עַד שֶׁבָּאִים אֶל הַמְכֻוָּן כַּנַּ"ל.
3. Now, this is the concept of hair: the light of the mentalities emerge in the hairs. Likewise, the upper intellect, which is perceptions of Godliness, is enclothed in the lower intellect. This corresponds to “hair in a circle,” an aspect of encircling—namely, the introductions which go round about until they get to the point, as explained.
וְהָעִקָּר הוּא הַמְכֻוָּן, כְּמוֹ שֶׁמָּצִינוּ בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות טז), שֶׁסִּבְּבוּהוּ בַּהֲלָכוֹת, עַד שֶׁהִגִּיעוּ לְצָרַת הַבַּת. נִמְצָא, שֶׁכָּל הַהֲלָכוֹת שֶׁדִּבְּרוּ מִקֹּדֶם לֹא הָיוּ עִקַּר הַמְכֻוָּן, רַק הָיוּ סִבּוּבִים וְהַקְדָּמוֹת כְּדֵי לְהַגִּיעַ לְצָרַת הַבַּת, שֶׁהוּא הַמְכֻוָּן.
Yet the main thing is the point. As we find in the words of the Sages: They surrounded him with halakhot, until they arrived at the “daughter’s rival” (Yevamot 16a). Thus, all the halakhot which they had previously discussed were not the main intention, they were just circlings and introductions in order to arrive at the “daughter’s rival,” which was the intended.
וְזֶה בְּחִינַת (שם בתיקון ע' דף קיא:) שַׂעֲרָא אֻכָּמָא, בְּחִינַת (שיר השירים א׳:ה׳): שְׁחוֹרָה אֲנִי וְנָאוָה; כִּי הַשַּׁחֲרוּת הוּא מְקַבֵּץ אֶת הָרְאוּת וּמְצַמְצֵם אוֹתוֹ כְּדֵי לִרְאוֹת הֵיטֵב, כֵּן הַשֵּׂכֶל הַתַּחְתּוֹן הוּא בְּחִינַת שַׁחֲרוּת, שֶׁמְּצַמְצֵם בּוֹ נָאוָה וְיֹפִי שֶׁבַּשֵּׂכֶל הָעֶלְיוֹן.
And this is the concept of “black hair,” corresponding to (Song of Songs 1:5), “I am black but comely.” This is because blackness focuses the power of sight and contracts it so that one can see well. Likewise, the lower intellect is an aspect of blackness. It contracts within itself the comeliness and beauty of the upper intellect.
וְאֵלּוּ הַשְּׂעָרוֹת הֵן בְּחִינַת: שִׁעוּרָא דְּאַתְוָן דְּאוֹרַיְתָא (תיקון ע); כִּי הַמִּצְווֹת הֵם חָכְמוֹת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, כִּי כָּל מִצְוָה וּמִצְוָה יֵשׁ לָהּ שִׁעוּרִים אֲחֵרִים וּגְבוּלִים, כְּגוֹן: מִפְּנֵי מָה הַמִּצְוָה הַזֹּאת מִצְוָתָהּ בְּכָךְ, מִפְּנֵי שֶׁכֵּן חִיְּבָה חָכְמָתוֹ יִתְבָּרַךְ שְׁמוֹ; וְכֵן מִצְוָה אַחֶרֶת מִצְוָתָהּ בְּכָךְ, לְפִי חָכְמָתוֹ יִתְבָּרַךְ שְׁמוֹ.
Moreover, these SAaRot (hairs) correspond to “the ShA’uRa (measures) of the letters of the Torah.” The mitzvot express the wisdom of the Holy One, <and all> the commandments have different measures and specifications. For example: Why is the prescription of a particular mitzvah as it is? Because that is what the wisdom of the Holy One required. The same is true of the prescription of a different mitzvah; it is in accordance with the wisdom of the Holy One.
וְכָל מִצְוָה וּמִצְוָה יֵשׁ לָהּ אוֹתִיּוֹת וְתֵבוֹת וְעִנְיָנִים, שֶׁהֵם שִׁעוּרִים וּגְבוּלִים, שֶׁמְּצֻמְצָם בָּהֶן חָכְמָתוֹ יִתְבָּרַךְ שְׁמוֹ, שֶׁזֶּה בְּחִינַת הִתְלַבְּשׁוּת הַשֵּׂכֶל הָעֶלְיוֹן בַּשֵּׂכֶל הַתַּחְתּוֹן, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְהַשָּׂגוֹת אֱלֹקוּת כַּנַּ"ל:
Now, each and every mitzvah has letters, words and themes which are the measures and specifications in which the wisdom of the Holy One is contracted. This corresponds to the upper intellect being enclothed in the lower intellect, through which we merit perceptions of Godliness, as above.
וְזֶה בְּחִינַת: בַּת הָיְתָה לוֹ לְאַבְרָהָם אָבִינוּ, וּבַכֹּל שְׁמָהּ (ב"ב טז:), בַּת, זֶה בְּחִינַת בַּת עַיִן, דְּהַיְנוּ הַשָּׁחֹר שֶׁבָּעַיִן, שֶׁהוּא בְּחִינַת הַשַּׁחֲרוּת הַנַּ"ל, שֶׁהוּא מְצַמְצֵם וּמַגְבִּיל וְכוֹלֵל בְּעַצְמוֹ כָּל הַדְּבָרִים הַגְּדוֹלִים הָעוֹמְדִים לְנֶגְדּוֹ.
This is the meaning of: Avraham had a bat (daughter), and Bakol was her name (Bava Batra 16b). “Bat” alludes to the bat ayin (pupil of the eye), the black of the eye. This corresponds to the blackness, mentioned above, which contracts, defines and includes within it all the large things that stand opposite it.
כְּגוֹן הַר גָּדוֹל, כְּשֶׁעוֹמֵד לִפְנֵי הַבַּת עַיִן, שֶׁהוּא הַשָּׁחֹר שֶׁבָּעַיִן, אֲזַי נִגְבָּל כָּל הָהָר בְּתוֹךְ הַבַּת עַיִן שֶׁרוֹאֶה אוֹתוֹ. כִּי הַשַּׁחֲרוּת שֶׁבָּעַיִן הוּא מְצַמְצֵם כָּל הַדְּבָרִים הַגְּדוֹלִים וְנִכְלָלִין וְנִרְאִין בְּתוֹכוֹ, וְעַל־יְדֵי־זֶה רוֹאִין וּמַשִּׂיגִין הַדָּבָר שֶׁרוֹאִין;
Take for example a large mountain. When it stands opposite the pupil, the black of the eye, the entire mountain is confined within the pupil that sees it. This is because the blackness in the eye contracts all large things, and they are included and seen in it. Through this, one is able to see and grasp that which is being looked at.
כְּמוֹ כֵן זֶה הַשֵּׂכֶל הַתַּחְתּוֹן מְצַמְצֵם וּמַגְבִּיל הַשֵּׂכֶל הַגָּדוֹל הָעֶלְיוֹן וְנִכְלָל בְּתוֹכוֹ, וְעַל־יְדֵי־זֶה רוֹאִין וּמְבִינִים וּמַשִּׂיגִים אֶת הַשֵּׂכֶל הָעֶלְיוֹן הַגָּדוֹל כַּנַּ"ל:
In a similar fashion, the lower intellect contracts and confines the great, upper intellect and it becomes included within it. Through this, one is able to see, understand and grasp the upper, great intellect, as explained.
וְזֶה בְּחִינַת: וַיֵּרָא אֵלָיו ה' בְּלַבַּת אֵשׁ (שמות ג׳:ב׳) – שֶׁהַשֵּׁם יִתְבָּרַךְ רָצָה לְהַלְבִּישׁ לוֹ הַשָּׂגוֹת אֱלֹקוּת, וְהִלְבִּישׁ לוֹ בִּבְחִינַת בַּת עַיִן הַנַּ"ל.
And this is the meaning of: “God appeared before him b’laBaT (in a flame of) fire” (Exodus 3:2). The Holy One wanted to enclothe perceptions of Godliness for him, and He enclothed it for him in the aspect of the BaT ayin (pupil), as explained.
וְזֶה בְּחִינַת (ב"ב קמא): בַּת תְּחִלָּה – סִימָן יָפֶה לְבָנִים. בַּת תְּחִלָּה, זֶה בְּחִינַת הַשֵּׂכֶל הַתַּחְתּוֹן, שֶׁהוּא תְּחִלָּה וְהַקְדָּמָה לַשֵּׂכֶל הָעֶלְיוֹן.
This corresponds to: A daughter [born] first is a good sign for sons (Bava Batra 141a). “A bat first” is the lower intellect, which is a first and an introduction to the upper intellect.
וְזֶה בְּחִינַת סִימָן יָפֶה לְבָנִים. בָּנִים, זֶה בְּחִינַת הַשֵּׂכֶל הָעֶלְיוֹן, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מנחות קי): הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ, הָבִיאִי בָנַי – אֵלּוּ גָּלֻיּוֹת שֶׁבְּבָבֶל שֶׁדַּעְתָּן מְיֻּשֶּׁבֶת כְּבָנִים; בְּנוֹתַי – אֵלּוּ גָּלֻיּוֹת שֶׁבִּשְׁאָר אֲרָצוֹת שֶׁדַּעְתָּן אֵינָן מְיֻּשֶּׁבֶת כְּבָנוֹת. נִמְצָא שֶׁבָּנִים הֵם בְּחִינַת דַּעַת מְיֻּשֶּׁבֶת, בְּחִינַת שֵׂכֶל עֶלְיוֹן וְגָדוֹל הַנַּ"ל, שֶׁמַּשִּׂיגִין עַל יְדֵי הַהַקְדָּמוֹת, בְּחִינַת שֵׂכֶל הַתַּחְתּוֹן כַּנַּ"ל.
And this is the meaning of “a good sign for sons.” “Sons” corresponds to the upper intellect, as in the teaching of our Sages <on the verse> (Isaiah 43:6), “Bring My sons from afar, and My daughters from the ends of the earth.” “Bring My sons” alludes to the exiles of Babylon, whose minds were composed, like sons; “My daughters” alludes to the exiles in the other lands, whose minds are unsettled, like daughters (Menachot 110a). Thus, “sons” is the aspect of a composed mind, corresponding to the upper and great intellect which is grasped through introductions, corresponding to the lower intellect.
וְזֶהוּ בַּת תְּחִלָּה – שֶׁהוּא הַשֵּׂכֶל הַתַּחְתּוֹן, סִימָן יָפֶה לְבָנִים – שֶׁעַל יָדוֹ מַשִּׂיגִין הַשֵּׂכֶל הָעֶלְיוֹן שֶׁהוּא בְּחִינַת בָּנִים כַּנַּ"ל. וְזֶהוּ: סִימָן יָפֶה – שֶׁבּוֹ מְסֻמָּן וּמֻגְבָּל הַשֵּׂכֶל הָעֶלְיוֹן, בִּבְחִינַת שִׁיעוּרָא דְּאַתְוָן דְּאוֹרַיְתָא, בְּחִינוֹת שְׁחוֹרָה אֲנִי וְנָאוָה כַּנַּ"ל:
This is: “A bat first”—the lower intellect; “is a good sign for sons”—through it one grasps the upper intellect, the sons. And, “a good sign” alludes to the fact that in [the lower intellect] there are signs and specifications of the upper intellect. This is as in, “the measure of the letters of the Torah,” the aspect of “I am black but comely,” as explained.
ד וְלָבוֹא לְהַשֵּׂכֶל הַתַּחְתּוֹן הַזֶּה אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי שׂוֹנֵא בֶּצַע, שֶׁיִּשְׂנָא הַמָּמוֹן בְּתַכְלִית הַשִּׂנְאָה, כִּי שַׂעֲרָא אֻכָּמָא, שֶׁהוּא בְּחִינַת הַשֵּׂכֶל הַתַּחְתּוֹן, הוּא מִסִּטְרָא דְּמַלְכוּת. וְכֵן שׂוֹנֵא בֶּצַע הוּא מִסִּטְרָא דְּמַלְכוּת, כִּי הַשֵּׂכֶל הַתַּחְתּוֹן הוּא בְּחִינוֹת מַלְכוּת, שֶׁהוּא בְּחִינוֹת חָכְמָה תַּתָּאָה שֶׁבְּכָל עוֹלָם וְעוֹלָם, שֶׁהוּא מַנְהִיג אוֹתוֹ הָעוֹלָם. שֶׁזֶּה הַשֵּׂכֶל שֶׁל הַהַנְהָגָה וְהַמַּלְכוּת, הוּא בְּחִינַת חָכְמָה וְשֵׂכֶל תַּחְתּוֹן, כְּנֶגֶד הַשֵּׂכֶל שֶׁל הַשָּׂגוֹת אֱלֹקוּת.
4. Now, the only way to achieve this lower intellect is by “despising monetary gain.” One has to utterly loathe money. This is because “black hair,” which is the lower intellect, is from the facet of Malkhut (Kingship), and “despising monetary gain” is also from the facet of Malkhut. For the lower intellect is an aspect of Malkhut, corresponding to the lower wisdom in each and every world that guides that world. This intellect of guidance and Malkhut is synonymous with lower wisdom and intellect, as opposed to the intellect of perceptions of God.
וְעַל כֵּן בְּיוֹמוֹי דִּשְׁמוּאֵל, שֶׁנָּפְלוּ רָאשֵׁי הַדּוֹר אֶל הַמָּמוֹן, כְּמוֹ שֶׁכָּתוּב (שמואל־א ח): וַיִּטּוּ אַחֲרֵי הַבָּצַע; עַל כֵּן תֵּכֶף פָּגְמוּ בְּמַלְכוּת דִּקְדֻשָּׁה, כְּמוֹ שֶׁכָּתוּב (שם) כִּי אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם, וְשָׁאֲלוּ לָהֶם מֶלֶךְ כְּכָל הָעַכּוּ"ם.
Therefore, in the days of Shmuel, when the generation’s leaders succumbed to greed—as in (1 Samuel 8:3), “They strayed after monetary gain”—they immediately blemished MaLKhut of Holiness. As it is written (ibid.:7), “It is Me they have rejected from reigning over them,” and they asked for a MeLeKh (king) like all the nations.
וּבְיוֹמוֹי דִּשְׁלֹמֹה, שֶׁאֵין כֶּסֶף נֶחֱשָׁב, הָיָה מַלְכוּת דִּקְדֻשָּׁה עַל תִּקּוּנָהּ וּמְכוֹנָהּ, כְּמוֹ שֶׁכָּתוּב (דברי הימים־א כט): וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה' – שֶׁמָּלַךְ עַל עֶלְיוֹנִים וְתַחְתּוֹנִים (מגילה יא:); וְעַל כֵּן זָכָה שְׁלֹמֹה לְזֶה הַשֵּׂכֶל הַתַּחְתּוֹן הַנַּ"ל, כְּמוֹ שֶׁכָּתוּב (מלכים־א ה): וַיֶּחְכַּם מִכָּל הָאָדָם; וּכְמוֹ שֶׁכָּתוּב (שם): וַתֵּרֶב חָכְמַת שְׁלֹמֹה מִכָּל בְּנֵי קֶדֶם; כִּי זֶה הַשֵּׂכֶל הוּא בְּחִינַת מַלְכוּת כַּנַּ"ל.
“But in the days of Shlomo, when silver was not valued <at all>“ (cf. 1 Kings 10:21), Malkhut of Holiness was perfect and established. As it is written (1 Chronicles 29:23), “Shlomo sat on the throne of God”—he ruled over the upper ones and lower ones (Megillah 11b). Because of this, Shlomo merited the lower intellect mentioned above, as in (1 Kings 5:11), “He was wiser than all men,” and (ibid.:10), “Shlomo’s wisdom surpassed that of all the people of the east.” For this intellect is an aspect of Malkhut.
אֲבָל עַל־יְדֵי אַהֲבַת מָמוֹן, הוּא נוֹפֵל לְאֻכָּמָא דְּסִטְרָא אָחֳרָא, בְּחִינוֹת: שַׁבְּתַאי פָּתְיָא אֻכָּמָא (תיקון ע), מָרָה שְׁחוֹרָה, בְּחִינוֹת (בראשית ג׳:י״ז) בְּעִצָּבוֹן תֹּאכֲלֶנָּה, וְנוֹפֵל לְעִגּוּלָא וְסִבּוּבִים מִסִּטְרָא אָחֳרָא, בְּחִינוֹת (תהילים י״ב:ט׳): סָבִיב רְשָׁעִים יִתְהַלָּכוּן; שֶׁהוּא מִתְאַוֶּה וּמִשְׁתּוֹקֵק אַחַר הַמָּמוֹן, בְּחִינוֹת (במדבר י״א:ח׳): שָׁטוּ הָעָם וְלָקְטוּ – בִּשְׁטוּתָא (זוהר בשלח דף סב: סג.), הֶפֶךְ הַחָכְמָה:
However, because of a love for money, one succumbs to the black of the Other Side—the aspects of “Saturn, a black vessel,” melancholy, as in (Genesis 3:17), “with great sorrow you will eat.” One falls into <the circles> and encirclements of the Other Side, as in (Psalms 12:9), “The wicked go round about.” He desires and longs for money, as in (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”—with ShTuta (foolishness) (Zohar II, 62b), the very opposite of wisdom.
ה וּמִי שֶׁיֵּשׁ לוֹ אוֹתוֹ הַחָכְמָה, צָרִיךְ לִרְאוֹת לְהַמְשִׁיךְ לְתוֹכָהּ חִיּוּת, לְהַחֲיוֹת הַחָכְמָה תַּתָּאָה, כָּל אֶחָד לְפִי בְּחִינוֹת הַחָכְמָה תַּתָּאָה שֶׁיֵּשׁ לוֹ, כְּפִי בְּחִינוֹת הַחָכְמָה תַּתָּאָה שֶׁבְּכָל עוֹלָם וְעוֹלָם.
5. One who possesses this wisdom must see to draw life-force into it; giving vitality to this lower wisdom, each person commensurate with the lower wisdom that he possesses <and> in accordance with the lower wisdom that is in each world.
וְעִקַּר הַחִיּוּת הוּא מֵאוֹר הַפָּנִים, בְּחִינוֹת (משלי ט״ז:ט״ו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים. וְעַל כֵּן צְרִיכִין לְהַעֲלוֹת אֶת הַמַּלְכוּת, בְּחִינוֹת חָכְמָה תַּתָּאָה, אֶל אוֹר הַפָּנִים, הַמֵּאִיר בְּשָׁלֹשׁ רְגָלִים,
And the main life-force comes from the Light of the Face, as in (Proverbs 16:15), “In the light of the Living King’s countenance.” One therefore has to elevate Malkhut, lower wisdom, to the Light of the Face, which radiates on the Three Festivals.
כִּי עִקַּר אוֹר הַפָּנִים הוּא שִׂמְחָה, כְּמוֹ שֶׁכָּתוּב (שם טו): לֵב שָׂמֵחַ יֵיטִב פָּנִים. וְעִקַּר הַשִּׂמְחָה הוּא מִן הַמִּצְווֹת, כְּמוֹ שֶׁכָּתוּב (תהלים יט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי־לֵב. וְעִקַּר הַשִּׂמְחָה הוּא בַּלֵּב, כְּמוֹ שֶׁכָּתוּב (שם ד): נָתַתָּ שִׂמְחָה בְלִבִּי. וְהַלֵּב שֶׁל כָּל הַשָּׁנָה הֵם הַשָּׁלֹשׁ רְגָלִים, בְּחִינוֹת (ויקרא כג): אֵ'לֶּה מ'וֹעֲדֵי יְ'יָ – רָאשֵׁי־תֵּבוֹת "אִמִּי", כַּמּוּבָא, שֶׁהִיא אֵם לַבִּינָה. וּבִינָא – לִבָּא.
This is because the essence of the Light of the Face is joy, as is written (Proverbs 15:13), “A joyous heart makes a good countenance”; and the essence of joy is from the mitzvot, as in (Psalms 19:9), “The instructions of God are upright, they make the heart rejoice.” And the main joy is in the heart, as is written (ibid. 4:8), “You placed joy in my heart,” with the heart of the entire year being the Three Festivals. This is as in (Leviticus 23:4), “Eileh Moadei YHVH —These are the festivals of God.” The first letters spell EMY (my mother), which is “EM to binah (understanding)” (Proverbs 2:3). And understanding <is the> heart (Tikkuney Zohar, Introduction).
וְהַשִּׂמְחָה שֶׁל כָּל הַמִּצְווֹת שֶׁעוֹשִׂין בְּכָל הַשָּׁנָה, הוּא מִתְקַבֵּץ אֶל הַלֵּב, שֶׁהֵם הַשָּׁלֹשׁ רְגָלִים. וְעַל־כֵּן הֵם יְמֵי שִׂמְחָה, כְּמוֹ שֶׁכָּתוּב (דברים טז): וְשָׂמַחְתָּ בְּחַגֶּךָ; וְאָז מֵאִיר הַפָּנִים עַל יְדֵי הַשִּׂמְחָה, בִּבְחִינוֹת: לֵב שָׂמֵחַ יֵיטִב פָּנִים. בִּשְׁבִיל זֶה נִצְטַוִּינוּ (שם): שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל זְכוּרְךָ אֶת פְּנֵי ה' אֱלֹקֶיךָ; בִּשְׁבִיל לְקַבֵּל אוֹר הַפָּנִים.
Now, the joy of all the mitzvot which we fulfill throughout the year gathers in the heart, the Three Festivals. This is why they are days of joy, as in (Deuteronomy 16:14), “you will rejoice on your festivals.” Then the face radiates because of the joy, as in, “A joyous heart makes a good countenance.” Because of this, we were commanded (ibid. 16:16), “Three times each year, all your males shall thus appear before the countenance of God your Lord”—in order to receive <from the Light> of the Face.
וְזֶה בְּחִינַת (סוכה כז:): חַיָּב אָדָם לְהַקְבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל – כְּדֵי לְקַבֵּל אוֹר הַפָּנִים, וּלְהַחֲיוֹת אֶת בְּחִינוֹת הַמַּלְכוּת.
This is the meaning of: A man is obligated to receive the countenance of his master on the festival (Sukkah 27b). <That is,> in order to receive <from the Light> of the Face, to give vitality to the aspect of Malkhut. { “Righteousness will go to His face and set his p’amav (st eps) on the way” (Psalms 85:14). }
וְזֶה (תהלים פה): צֶדֶק לְפָנָיו יְהַלֵּךְ; צֶדֶק – מַלְכוּתָא קַדִּישָׁא, כְּשֶׁמּוֹלִיכִין אוֹתָהּ אֶל אוֹר הַפָּנִים. הָעִקָּר עַל יְדֵי בְּחִינוֹת: וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו, הַיְנוּ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה וְכוּ', שֶׁעַל יְדֵיהֶם מְקַבְּלִין מֵאוֹר הַפָּנִים כַּנַּ"ל.
And this is the meaning of: “Righteousness will go to His face.” “Righteousness” <is the> Malkhut of Holiness when it is led to the Light of the Face. This primarily happens in the aspect of “set his P’AMav on the way”—i.e., three P’AMim (times) each year through which one receives from the Light of the Face, as explained.
וְזֶה בְּחִינוֹת (שם קם): יֵשְבוּ יְשָׁרִים אֶת פָּנֶיךָ, יְשָׁרִים, הֵם: פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, הֵם מְיַשְּׁבִין וּמְאִירִין וּמְסַדְּרִין אוֹר הַפָּנִים כַּנַּ"ל:
And this is, “The upright will dwell in Your face” (Psalms 140:14). “Upright” alludes to “The instructions of God are upright, they make the heart rejoice.” They compose, cause to radiate and organize the Light of the Face, as above.
ו וְלִפְעָמִים שֶׁנּוֹפֵל, חַס וְשָׁלוֹם, בְּחִינוֹת הַמַּלְכוּת דִּקְדֻשָּׁה, בְּחִינוֹת חָכְמָה תַּתָּאָה, לַגָּלוּת שֶׁל אַרְבַּע מַלְכֻיּוֹת, כִּי הַמַּלְכוּת הוּא בְּחִינוֹת דָּלֶ"ת, בְּגִין דְּלֵית לָהּ מִגַּרְמַהּ כְּלוּם, כִּי אִם עַל יְדֵי עַנְפֵי הַשֵּׂכֶל הָעֶלְיוֹן הַמִּתְפַּשְּׁטִין לְשָׁם. וְגַם הִיא כְּלוּלָה מֵאַרְבָּעָה עוֹלָמוֹת, כִּי בְּכָל עוֹלָם וְעוֹלָם יֵשׁ בְּחִינוֹת הַמַּלְכוּת, בְּחִינוֹת חָכְמָה תַּתָּאָה, שֶׁהִיא בְּחִינוֹת הַחָכְמָה הַמַּנְהֶגֶת אֶת הָעוֹלָם כַּנַּ"ל.
6. And there are times when the aspect of Malkhut of Holiness, lower wisdom, falls into the exile of the Four Malkhuts, God forbid. For Malkhut is synonymous with the [letter] dalet —“d’let (because it hasn’t) anything of its own,” other than the offshoots of the upper intellect which disseminate to there. It, too, is comprised of four worlds, for in every world there is the aspect of Malkhut, lower wisdom—the aspect of wisdom which guides that world, as above.
וְכָל הַחָכְמוֹת שֶׁל הָעַכּוּ"ם, כֻּלָּם הֵם תַּחַת הַחָכְמָה תַּתָּאָה הַנַּ"ל, וּמִשָּׁם יוֹנֵק חָכְמָתָם. וּכְשֶׁיּוֹנְקִים, חַס וְשָׁלוֹם, יוֹתֵר מֵהָרָאוּי לָהֶם, אֲזַי מִתְגַּבְּרִים, חַס וְשָׁלוֹם, וְנַעֲשֶׂה מֶמְשֶׁלֶת הָאַרְבַּע מַלְכֻיּוֹת, שֶׁהֵם אַרְבַּע גָּלֻיּוֹת –
All the wisdoms of the nations are below the lower wisdom and their wisdom draws from there. But when, God forbid, they draw more than they should, they gain power <over Malkhut>. This creates the rule of the Four Malkhuts, the four exiles.
וּמִי יָכוֹל לִסְבֹּל אֶת קוֹל הַצְּעָקָה וְהַזְּעָקָה הַגְּדוֹלָה, כְּשֶׁנּוֹפֵל בְּחִינוֹת הַמַּלְכוּת, בְּחִינוֹת הַחָכְמָה תַּתָּאָה, בֵּינֵיהֶם, חַס וְשָׁלוֹם, בִּבְחִינוֹת (קהלת ט׳:י״ז): זַעֲקַת מוֹשֵׁל בִּכְסִילִים, דְּהַיְנוּ הַזְּעָקָה כְּשֶׁנּוֹפֵל הַמֶּמְשָׁלָה, בְּחִינוֹת הַמַּלְכוּת, בְּחִינוֹת חָכְמָה תַּתָּאָה, בֵּין הַכְּסִילִים. שֶׁהַכְּסִיל רוֹצֶה לְהִתְחַכֵּם, שֶׁרוֹצִים לִינֹק וּלְהַמְשִׁיךְ לְתוֹךְ הַחָכְמוֹת שֶׁלָּהֶם, שֶׁהֵם כְּסִילוּת בֶּאֱמֶת, אֶת בְּחִינוֹת הַחָכְמָה הָאֲמִתִּיּוֹת, בְּחִינוֹת חָכְמָה תַּתָּאָה הַנַּ"ל.
And who can bear the great outcry when the aspect of Malkhut, lower wisdom, falls into their midst, God forbid. This corresponds to (Ecclesia st es 9:17), “the screams of one who rules among fools,” that is, the screams when the kingdom—the aspect of Malkhut, lower wisdom—falls among fools. For fools want to become wise. They want to draw into their wisdom, which is in fact foolishness, the aspect of true wisdom, i.e., lower wisdom.
וְגַם יֵשׁ עוֹד צְעָקָה גְּדוֹלָה מִזֶּה, דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל בְּעַצְמוֹ שׁוֹאֵג, בִּבְחִינוֹת (ירמיהו כ״ה:ל׳): שָׁאֹג יִשְׁאַג עַל נָוֵהוּ – עַל נָוֶה דִּילֵהּ, שֶׁהוּא בְּחִינוֹת הַמַּלְכוּת, שֶׁנּוֹפֵל בַּגָּלֻיּוֹת שֶׁל אַרְבַּע מַלְכֻיּוֹת.
There is also another, greater outcry than this. The Holy One, as it were, Himself roars, as in (Jeremiah 25:30), “He will roar mightily over His habitation”—over His habitation (Zohar III, 74b). This refers to Malkhut, which falls into the exile of the Four Malkhuts.
וְצָרִיךְ לִרְאוֹת לַחֲתֹךְ וּלְהַבְדִּיל אֶת בְּחִינוֹת הַמַּלְכוּת הַנַּ"ל מִבֵּין הָאַרְבַּע גָּלֻיּוֹת, וּלְהַעֲלוֹתָהּ מִשָּׁם. וְעִקַּר עֲלִיָּתָהּ – עַל יְדֵי בְּחִינוֹת הַחֶסֶד, בִּבְחִינַת (ישעיהו ט״ז:ה׳): וְהוּכַן בְּחֶסֶד כִּסֵּא. בְּחִינַת (הושע י׳:י״ב): קִצְרוּ לְפִי חָסֶד, שֶׁעַל־יְדֵי הַחֶסֶד קוֹצְרִין וְחוֹתְכִין אֶת הַדָּלֶת, בְּחִינַת הַמַּלְכוּת, וּמַבְדִּילִין אוֹתָהּ מֵהֶם, וּמַעֲלִין אוֹתָהּ אֶל אוֹר הַפָּנִים.
And we have to see to sever and free the aspect of Malkhut from among the four exiles, and raise it up from there. Its elevation is mainly achieved through the aspect of chesed (lovingkindness), as in (Isaiah 16:5), “The throne is established with lovingkindness,” and (Hoshea 10:12), “Cut [the harvest] with lovingkindness.” Through lovingkindness we cut and sever the dalet, Malkhut, and free it from them to raise it up to the Light of the Face.
וְעַל כֵּן אַבְרָהָם הָיָה אִישׁ הַחֶסֶד, וְהָיָה מִשְׁתַּדֵּל תָּמִיד לַעֲשׂוֹת חֶסֶד, כְּדֵי לְהַעֲלוֹת בְּחִינַת הַמַּלְכוּת מֵהֶם. וְעַל כֵּן רָדַף אַבְרָהָם אַחַר הָאַרְבָּעָה מְלָכִים כְּדֵי לְהַכְנִיעָם, שֶׁהֵן בְּחִינַת הָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא־אָחֳרָא, כִּי אַבְרָהָם הָיָה שׂוֹנֵא מָמוֹן, כִּי מָאַס מָמוֹן סְדוֹם, כְּמוֹ שֶׁכָּתוּב (בראשית י״ד:כ״ג): אִם מִחוּט וְעַד שְׂרוֹךְ וְכוּ' וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת אַבְרָם.
Thus, Avraham was a man of chesed. He always sought to do lovingkindness in order to elevate <the aspect of the dalet,> Malkhut, <from among them>. This is why Avraham ran after the Four Kings in order to subdue them. For they are the aspect of the Four Malkhuts, <the four exiles>. For Avraham despised money. He rejected the money of Sodom, as in (Genesis 14:23), “Neither a thread nor a shoestrap…. You will not be able to say, ‘I made Avraham rich.’”
כִּי אַבְרָהָם תִּקֵּן שַׁחֲרִית (ברכות כו:), בְּחִינַת שַׁחֲרוּת הַנַּ"ל, שֶׁהוּא בְּחִינַת הַשֵּׂכֶל הַתַּחְתּוֹן הַנַּ"ל, בְּחִינַת חָכְמָה תַּתָּאָה, שֶׁהוּא בְּחִינַת שַׁחֲרוּת כַּנַּ"ל, שֶׁזּוֹכִין לְתַקֵּן בְּחִינָה זֹאת עַל־יְדֵי שׂוֹנֵא בֶצַע כַּנַּ"ל.
<As our Sages said:> Avraham instituted Shacharyt (the Morning Prayer) (Berakhot 26b). This is the above mentioned aspect of shacharut (blackness), the lower intellect. As explained, this corresponds to lower wisdom, blackness, which one merits to rectify through “despising monetary gain.”
וְעַל כֵּן יָצָא מֵאַבְרָהָם יִצְחָק וְיִשְׁמָעֵאל, יַעֲקֹב וְעֵשָׂו, שֶׁהֵם בְּחִינַת: כְּנֶגֶד אַרְבָּעָה בָּנִים דִּבְּרָה תּוֹרָה, אֶחָד חָכָם וְאֶחָד רָשָׁע וְאֶחָד תָּם וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאֹל, שֶׁהֵם כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת שֶׁבִּקְדֻשָּׁה, כַּיָּדוּעַ.
Thus, from Avraham descended Yitzchak and Yishmael, Yaakov and Esav. They are the aspect of “The Torah speaks of four sons: one wise, one wicked, one simple, and one who does not know how to ask,” and [they] parallel the Four Malkhuts of Holiness, as is known.
יִצְחָק, זֶה בְּחִינַת בֵּן חָכָם, כִּי יִצְחָק עַל שֵׁם הַצְּחוֹק וְהַשִּׂמְחָה, בְּחִינַת (משלי י׳:א׳): בֵּן חָכָם יְשַׂמַּח אָב; עֵשָׂו, הוּא בֵּן רָשָׁע; יַעֲקֹב, הוּא בֵּן תָּם, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ה:כ״ז): וְיַעֲקֹב אִישׁ תָּם; יִשְׁמָעֵאל, הוּא בְּחִינַת בֵּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאֹל. כִּי יִשְׁמָעֵאל עָשָׂה תְּשׁוּבָה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב טז:). וְעִקַּר הַתְּשׁוּבָה הִיא בִּבְחִינַת שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאֹל, הַיְנוּ לַעֲשׂוֹת תְּשׁוּבָה וְלִשְׁאֹל כַּפָּרָה מֵהַשֵּׁם יִתְבָּרַךְ עַל שֶׁאֵינָם יְדוּעִים, שֶׁזֶּה עִקַּר הַתְּשׁוּבָה, בִּבְחִינַת (תהילים ס״ט:ה׳): אֲשֶׁר לֹא גָזַלְתִּי אָז אָשִׁיב.
Yitzchak is the wise son, for the name “Yitzchak” derives from the tzchok (joviality) and joy, and “A wise son makes his father rejoice” (Proverbs 10:1). Esav is the wicked son. Yaakov is the simple son, as is written (Genesis 25:27), “Yaakov was a simple man.” Yishmael is the son who does not know how to ask, for, as our Sages said: Yishmael repented (Bava Batra 16b). And the essence of repentance is the aspect of not knowing to ask—i.e., to repent and ask the Holy One for forgiveness regarding the unknown [sins]. This is the essence of repentance, as in (Psalms 69:5), “That which I did not steal, I must then return.”
וְזֶה בְּחִינַת: אַבְרָהָם תִּקֵּן שַׁחֲרִית, נוֹטְרִיקוֹן חָכָם רָשָׁע תָּם שֶׁאֵינוֹ יוֹדֵעַ – שֶׁהֵם בְּחִינַת הָאַרְבַּע מַלְכֻיּוֹת כַּנַּ"ל.
This is the concept of “Avraham instituted ShaChaRYT”: it is an acrostic for Chakham (wise), Rasha (wicked), Tam (simple), and She’eino Yode’a < lishol> (does not know to ask). These [four] correspond to the Four Malkhuts, as explained.
וְזֶה (שמואל־ט טו): וַיְשַׁסֵּף שְׁמוּאֵל אֶת אֲגָג, כִּי אֲגָג הוּא כְּלָלוּת הָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא־אָחֳרָא, כְּמוֹ שֶׁכָּתוּב (במדבר כ״ד:כ׳): רֵאשִׁית גּוֹיִם עֲמָלֵק. וְזֶה שֶׁפֵּרֵשׁ רַשִׁ"י: וַיְשַׁסֵּף – חֲתָכוֹ לְד', הַיְנוּ שֶׁחָתַךְ וְהִבְדִּיל אֶת הַדָּלֶ"ת – שֶׁהִיא בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה, דְּלֵית לָהּ מִגַּרְמָא כְּלוּם וְכוּ' כַּנַּ"ל – מֵאֲגָג, שֶׁהוּא כְּלָלִיּוּת אַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא־אָחֳרָא, וְהֶעֱלָה אֶת הַמַּלְכוּת דִּקְדֻשָּׁה בְּשָׁלֹשׁ רְגָלִים. וְזֶה וַיְשַׁסֵּף, רָאשֵׁי־תֵּבוֹת שָׁבוּעוֹת סֻכּוֹת פֶּסַח – כִּי עִקַּר חִיּוּתָהּ מֵאוֹר הַפָּנִים שֶׁבְּשָׁלֹשׁ רְגָלִים כַּנַּ"ל.
And this is (1 Samuel 15:33), “Shmuel hacked Agag into pieces.” Agag embodied the Four Malkhuts of the Other Side, as is written (Numbers 24:20), “First among nations is Amalek.” This is also how Rashi explains “hacked into pieces”: he quartered him. In other words, he cut and separated the dalet —the aspect of Malkhut of Holiness, which hasn’t anything of its own—from Agag, the embodiment of the Four Malkhuts, <four exiles>, and elevated Malkhut of Holiness on the Three Festivals. Thus, “ShaSePh (he hacked into pieces)” stands for Shavuot, Sukkot, Pesach, for the primary life-force of Malkhut is from the Light of the Face of the Three Festivals, as explained.
בִּבְחִינַת (שמואל־ב יא): וַיְהִי לִתְשׁוּבַת הַשָּׁנָה, לְעֵת צֵאת הַמְּלָכִים. תְּשׁוּבַת הַשָּׁנָה, זֶה בְּחִינַת שָׁלֹשׁ רְגָלִים, שֶׁהֵם יְמֵי דִּין, יְמֵי תְּשׁוּבָה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ר"ה טז): בְּפֶסַח נִדּוֹנִין עַל הַתְּבוּאָה, בַּעֲצֶרֶת וְכוּ'. וְאָז עֵת צֵאת הַמְּלָכִים כַּנַּ"ל, שֶׁמּוֹצִיאִין אֶת בְּחִינַת הַמַּלְכוּת דִּקְדֻשָּׁה מִגָּלֻיּוֹת שֶׁל הָאַרְבַּע מַלְכֻיּוֹת, וּמַעֲלִין אוֹתָהּ אֶל אוֹר הַפָּנִים, הַמֵּאִיר בְּשָׁלֹשׁ רְגָלִים כַּנַּ"ל.
This corresponds to (2 Samuel 11:1), “It came to pass, at the return of the year, at the time when kings go out.” “The return of the year” alludes to the Three Festivals which are days of judgment, days of returning to God; as in the teaching of our Sages: On Pesach the grain harvest is judged, on Shavuot… (Rosh HaShanah 16a). Then is “the time when kings go out”— Malkhut of Holiness is taken out from the exile of the Four Malkhuts and raised to the Light of the Face which shines on the Three Festivals.
וְעַל כֵּן יֵשׁ אַרְבַּע בְּחִינוֹת בְּכָל רֶגֶל: בְּפֶסַח הֵם אַרְבַּע כּוֹסוֹת, בְּשָׁבוּעוֹת הוּא סֵדֶר הַמִּשְׁנָה, שֶׁהוּא אַרְבַּע פְּעָמִים בְּיַד כָּל אֶחָד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עירובין נד:): כֵּיצַד סֵדֶר מִשְׁנֶה וְכוּ'. בְּסֻכּוֹת הִיא אַרְבָּעָה מִינִים – הַכֹּל כְּנֶגֶד בְּחִינַת הַד' הַנַּ"ל, בְּחִינַת מַלְכוּת הַנַּ"ל, שֶׁצָּרִיךְ לְהַעֲלוֹתָהּ אֶל הָאוֹר הַפָּנִים, עַל־יְדֵי שִׂמְחוֹת הַמִּצְווֹת, שֶׁמִּתְקַבְּצִין לְתוֹךְ הָרְגָלִים כַּנַּ"ל:
There is therefore the aspect of “four” on each Festival. On Pesach there are the four cups of wine. On Shavuot there is the order of the Mishnah, which each one learned four times, as our Sages taught: What was the order of the Mishnah?… (Eruvin 54b). On Sukkot there are the four species. All of these parallel the above mentioned aspect of the dalet, Malkhut, that has to be elevated to the Light of the Face through the joys of the mitzvot accumulated in the Festivals, <which are the heart of the year,> as above.
ז וְעִקַּר הִתְגַּלּוּת הַחֶסֶד הַנַּ"ל, שֶׁעַל יָדוֹ קוֹצְרִין וְחוֹתְכִין וּמַבְדִּילִין אֶת הַדָּלֶ"ת הַנַּ"ל מֵאַרְבַּע גָּלֻיּוֹת שֶׁל הָעַכּוּ"ם, הוּא עַל־יְדֵי תּוֹכָחָה; כִּי עַל־יְדֵי פְּתִיחַת פֶּה שֶׁל הַמּוֹכִיחַ נִתְגַּלֶּה חָכְמָה, וְעַל־יְדֵי זֹאת הַחָכְמָה נִתְגַּלֶּה הַחֶסֶד, כִּי עִקַּר הִתְגַּלּוּת הַחֶסֶד – עַל־יְדֵי הַחָכְמָה, כִּי אֵל נְהִירוּ דְּחָכְמְתָא (זוהר לך לך דף צד.). כְּמוֹ שֶׁכָּתוּב (משלי לא): פִּיהָ פָּתְחָה בְּחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ.
7. Now, the main revelation of the lovingkindness, by means of which the dalet is cut and separated from the four exiles, is through rebuke. As a result of the one who gives rebuke opening his mouth, wisdom is revealed. And through this wisdom, lovingkindness is revealed. This is because the primary revelation of lovingkindness is through wisdom, for “El is the light of wisdom,” as is written (Proverbs 31:26), “She opens her mouth with wisdom, and the Torah of lovingkindness is on her tongue.” { “Let the tzaddik st rike me with lovingkindness and let him rebuke me, like choice oil… that my prayers be in their evil” (Psalms 141:5). }
וְזֶה (תהלים קמא): יֶהֶלְמֵנִי צַדִּיק חֶסֶד וְיוֹכִיחֵנִי; הַיְנוּ שֶׁעַל יְדֵי תּוֹכָחָה נִתְגַּלֶּה חֶסֶד. וּצְרִיכִין אָנוּ לְקַבֵּל תּוֹכַחְתָּם, אַף־עַל־פִּי שֶׁתּוֹכָחָה שֶׁלָּהֶם הִיא לִפְעָמִים דֶּרֶךְ בִּזָּיוֹן, שֶׁמְּבַזִּים אוֹתָנוּ, אַף־עַל־פִּי־כֵן צְרִיכִין אָנוּ לְקַבֵּל תּוֹכַחְתָּם, כְּדֵי לְקַבֵּל עַל יָדוֹ אֶת הַחֶסֶד כַּנַּ"ל.
And this is the meaning of: “Let the tzaddik strike me with lovingkindness and let him rebuke me, <like choice oil>.” That is, through rebuke lovingkindness is revealed. And we have to accept their rebuke, even if their rebuke occasionally involves humiliation. Even if they demean us we have to accept their rebuke in order to receive through it the lovingkindness.
כִּי מַה שֶּׁתּוֹכַחְתָּם הוֹלֶכֶת לִפְעָמִים בְּדֶרֶךְ בִּזּוּי, צָרִיךְ לָדוּן אוֹתָם לְכַף זְכוּת. כִּי אֵין אָדָם נִתְפָּס עַל צַעֲרוֹ, כִּי סוֹבְלִים צַעַר גָּדוֹל מֵאִתָּנוּ, כִּי אֲפִלּוּ מַה שֶּׁהוּא טוֹב אֶצְלֵנוּ הוּא רָעָה אֵצֶל הַצַּדִּיקִים, וּכְעֵין מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות קג): כָּל טוֹבָתָן שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל הַצַּדִּיקִים; הַיְנוּ כִּי עֲסָקִים וְשִׂיחַת חֻלִּין שֶׁלָּנוּ הוּא בְּוַדַּאי רָעָה אֶצְלָם, אֶלָּא אֲפִלּוּ טוֹבוֹתֵינוּ, הַיְנוּ הַתְּפִלָּה שֶׁהִיא בְּעֶרְכֵּנוּ רַק טוֹב, הוּא רָעָה אֵצֶל הַצַּדִּיקִים, בִּבְחִינַת (שם): וּתְפִלָּתִי בְּרָעוֹתֵיהֶם; כִּי תְּפִלָּתֵנוּ מְבַלְבֶּלֶת אוֹתָם.
For though they occasionally rebuke by means of humiliation, one has to judge them favorably, because one is not held responsible for words spoken while in pain (Bava Batra 16b). The reason is that they suffer greatly because of us. For even that which we consider good, in terms of the tzaddikim is bad. This is like what our Sages said: All the good of the wicked is bad for the tzaddikim (Yevamot 103a). That is, certainly our exploits and idle words they consider as bad. But even our good things, like prayer, which with respect to our abilities is only good, is bad relative to the tzaddikim. This is as in, “that my prayers be in their evil.” For our prayers disturb them.
כִּי כָּל הָעִרְבּוּב הַדַּעַת וְכָל הַבִּלְבּוּלִים וְכָל הַשְּׁטוּתִים שֶׁיֵּשׁ לָנוּ לִפְעָמִים, הַכֹּל נִמְשָׁךְ בִּתְפִלָּתֵנוּ, כִּי כָּל הַבִּלְבּוּלִים וְכוּ' וְכָל הַמַּחֲשָׁבוֹת שֶׁחוֹשֵׁב הָאָדָם לִפְעָמִים, הַכֹּל בָּאִים עַל דַּעְתּוֹ בִּשְׁעַת הַתְּפִלָּה דַּיְקָא, וְהַכֹּל נִשְׁמָע אֵלָיו אָז דַּיְקָא, בְּשָׁעָה שֶׁעוֹמֵד לְהִתְפַּלֵּל, בִּבְחִינַת (שם קו): מִי יְמַלֵּל גְּבוּרוֹת ה', יַשְׁמִיעַ כָּל תְּהִלָּתוֹ. תְּהִלָּתוֹ – לְשׁוֹן (איוב ד): וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה, הַיְנוּ עִרְבּוּב וּבִלְבּוּלִים, שֶׁאָז מַשְׁמִיעִין אֶת עַצְמָן דַּיְקָא בְּשָׁעָה שֶׁעוֹמֵד לְהִתְפַּלֵּל וּלְמַלֵּל גְּבוּרוֹת ה'.
The reason for this is that all the confusions of the mind and all the disturbances and all the foolishness which we at times experience, are all drawn into our prayers. For all the disturbances, etc., and all the thoughts which a person occasionally thinks, all come to mind precisely at the time of prayer. Precisely then, when he gets up to pray, he hears them all; as in (Psalms 106:2), “Who can express the mighty acts of God? Who can make heard all His tehillah (praise)?” “His TeHiLLaH” is linguistically similar to (Job 4:18) “His angels He charges with TaHaLLaH (folly)”—i.e., confusion and disturbance. They make themselves heard precisely then when one gets up to pray and to “express the mighty acts of God.”
וְהוּא בִּשְׁתֵּי בְּחִינוֹת: אוֹ שֶׁבָּאִים לְהִתְתַּקֵּן מֵחֲמַת שֶׁרוֹאִים שֶׁמִּתְפַּלֵּל בְּכַוָּנָה כָּרָאוּי, עַל כֵּן בָּאִים לְהִתְתַּקֵּן, כִּי עַכְשָׁו הוּא הַזְּמַן שֶׁיְּכוֹלִין לְהִתְתַּקֵּן, כִּי יֵשׁ בָּהֶם נִיצוֹצוֹת קְדוֹשִׁים שֶׁצְּרִיכִין תִּקּוּן. אוֹ בִּבְחִינָה אַחֶרֶת, מֵחֲמַת שֶׁאֵינוֹ רָאוּי לְהִתְפַּלֵּל, וּבָאִין לְבַלְבֵּל אוֹתוֹ מִתְּפִלָּתוֹ.
This happens in two manners. One possibility is that they come to be rectified. Because they have seen that the person is praying with proper concentration, they therefore come to be rectified, as this is the time when such correction is possible. For they have in them holy sparks that are in need of rectification. Another possibility is that the person is not fit to pray, and they come to disturb him from his praying.
עַל כָּל פָּנִים בֵּין כָּךְ וּבֵין כָּךְ, בִּשְׁעַת הַתְּפִלָּה דַּיְקָא בָּאִין כָּל הָעִרְבּוּבִים וְכָל הַבִּלְבּוּלִים שֶׁל הָאָדָם, וְנִשְׁמָעִין אֶצְלוֹ אָז, וּבִשְׁבִיל זֶה נִקְרָאִין הַבִּלְבּוּלִים וְהָעִרְבּוּבִים תָּהֳלָּה כַּנַּ"ל, מֵחֲמַת שֶׁהֵן בָּאִים דַּיְקָא בְּעֵת הַתְּפִלָּה וְהַתְּהִלָּה כַּנַּ"ל.
No matter what the reason, it is precisely then, at the time of prayer, that all a person’s confusions and all his disturbances come and make themselves heard to him. This is why the disturbances and confusions are called tehillah, because they come precisely at the time of prayer and praise, as explained.
וְכָל הַתְּפִלּוֹת הָאֵלּוּ עִם כָּל הָעִרְבּוּבִים בָּאִין אֶל הַצַּדִּיקִים, כִּי הַצַּדִּיקִים הֵם בְּחִינַת מָשִׁיחַ, שֶׁאֵלָיו בָּאִין כָּל הַתְּפִלּוֹת לְהַעֲלוֹתָן, בִּבְחִינַת (ישעיה מח): וּתְהִלָּתִי אֶחֱטָם לָךְ, שֶׁכָּל הַתְּהִלּוֹת בָּאִין לִבְחִינַת מָשִׁיחַ, שֶׁהוּא בְּחִינַת חֹטֶם, בְּחִינַת (איכה ד): רוּחַ אַפֵּינוּ מְשִׁיחַ ה';
And all these prayers, with all the confusions, come to the tzaddikim. This is because the tzaddikim are an aspect of the Mashiach, to whom all the prayers come to be elevated, as in (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) for you.” All the praises come to the aspect of the Mashiach who corresponds to the ChoTeM (nose), as in, “The breath of our nostrils, the m’shiach (anointed) of God” (Lamentations 4:20).
כִּי מָשִׁיחַ הוּא מוֹרַח וְדָאִין (כשארז"ל סנהדרין צג:), בִּבְחִינַת (ישעיה יא): וַהֲרִיחוֹ בְּיִרְאַת ה'; הַיְנוּ בִּתְפִלּוֹת, שֶׁהֵן בְּחִינַת (משלי לא): יִרְאַת ה' הִיא תִתְהַלָּל; כִּי הוּא מוֹרַח וּמַרְגִּישׁ בְּהַתְּפִלּוֹת שֶׁמְּקַבֵּל מֵהֶם, אֶת כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁהוּא, כִּי כָּל הָעִרְבּוּבִים שֶׁל כָּל אֶחָד הֵם בְּתוֹךְ הַתְּפִלָּה כַּנַּ"ל.
For the Mashiach will judge through the sense of smell (Sanhedrin 93b). This is as in (Isaiah 11:3), “He shall breathe of the fear of God”—namely prayers, as in (Proverbs 31:30), “the fear of God, that is to be praised.” In the prayers which he receives from them, he will smell and sense each and every individual as he is. For, as explained, all a person’s confusions are within his prayers.
נִמְצָא שֶׁהַצַּדִּיקִים הֵם סוֹבְלִים צַעַר עַל יְדֵי הַתְּפִלּוֹת שֶׁלָּנוּ, שֶׁמְּבַלְבְּלִין אוֹתָן כַּנַּ"ל, וּבִשְׁבִיל זֶה צָרִיךְ לְקַבֵּל תּוֹכַחְתָּם אַף שֶׁמְּבַזִּין אוֹתָנוּ כַּנַּ"ל:
Thus it is that the tzaddikim suffer because of our prayers, which disturb them. As a result, we have to accept their rebuke—even if they humiliate us.
ח אָמְנָם לִכְאוֹרָה אֵיךְ אֶפְשָׁר לוֹ לְהוֹכִיחַ אֶת כָּל אֶחָד וְאֶחָד, הֲלֹא כָּל הַתְּפִלּוֹת בָּאִין אֶצְלוֹ בְּיַחַד – שֶׁל הַכְּשֵׁרִים וְשֶׁל אוֹתָם שֶׁאֵינָן כְּשֵׁרִים – וְאֵיךְ יוֹדֵעַ אֵיזֶה תְּפִלָּה בָּאָה מִזֶּה אוֹ מִזֶּה, כְּדֵי לְהוֹכִיחַ אוֹתוֹ.
8. It would, nevertheless, seem impossible for him to rebuke each and every individual. Is it not that all the prayers come together to him—those of the worthy and those of the ones who are unworthy? How can he know whether the prayer comes from this or that person, so that he might rebuke him?
אַךְ הוּא יוֹדֵעַ זֹאת, עַל יְדֵי הָעַזּוּת וְהַתּוֹרָה שֶׁל כָּל אֶחָד וְאֶחָד, אִם תְּפִלָּתוֹ הָיְתָה כְּהוֹגֶן אִם לָאו. כִּי יֵשׁ שְׁנֵי מִינֵי עַזּוּת; כִּי יֵשׁ עַזּוּת דִּקְדֻשָּׁה, שֶׁאִי אֶפְשָׁר לְקַבֵּל אֶת הַתּוֹרָה כִּי אִם עַל־יְדֵי זֶה הָעַזּוּת דִּקְדֻשָּׁה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ב): לֹא הַבַּיְּשָׁן לָמֵד; וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ביצה כה:) מִפְּנֵי מָה נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל, מִפְּנֵי שֶׁעַזִּין הֵן; וּכְמוֹ שֶׁאָמְרוּ (אבות פ"ה) הֱוֵי עַז כַּנָּמֵר. וּבִשְׁבִיל זֶה הַתּוֹרָה נִקְרֵאת עֹז, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ט:י׳-י״א): ה' עֹז לְעַמּוֹ יִתֵּן, (וכמו שפירש"י, וכן בזבחים קט"ז). כִּי אִי אֶפְשָׁר לָבוֹא אֶל הַתּוֹרָה, כִּי אִם עַל יְדֵי עַזּוּת דִּקְדֻשָּׁה.
However, he knows this—whether his prayer was proper or not—by means of the boldness and the Torah of each person. For there are two types of boldness. There is a holy boldness, without which it is impossible to receive the Torah. As our Sages said: The bashful person does not learn (Avot 2:5). They also taught: Why was the Torah given to Israel? because they are bold (Beitza 25b). And: Be bold as a leopard (Avot 5:20). And this is the reason the Torah is called “bold,” as is written (Psalms 29:11), “God give boldness to His people.” For it is impossible to approach the Torah without holy boldness.
וּכְנֶגֶד זֶה יֵשׁ לְהִפּוּךְ, עַזּוּת מִן הַסִּטְרָא אָחֳרָא, שֶׁמִּשָּׁם בָּאִין תּוֹרוֹת אֲחֵרוֹת. שֶׁהֵן תּוֹרוֹת שֶׁלָּהֶן, שֶׁהֵם בְּחִינַת פְּסִילִים, כִּי כָּל מִי שֶׁיֵּשׁ בּוֹ עַזּוּת, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי (נדרים כ),
Contrasting this, there is the reverse, the brazenness of the Other Side. From there comes other Torah, their Torah. For they are the aspect of idolatry, because, [as our Sages taught:] Whoever is brazen-faced, it is certain that the feet of his ancestors did not stand at Mount Sinai (Nedarim 20a).
וְיֵשׁ לוֹ תּוֹרָה מִסִּטְרָא אָחֳרָא הַנִּקְרָאִין פְּסִילִים, שֶׁהוּא הֶפֶךְ מִן הַתּוֹרָה הַקְּדוֹשָׁה שֶׁלָּנוּ, שֶׁהוּא בְּחִינוֹת: פְּסָל לְךָ, כִּי הִיא נִקְרֵאת פְּסֹלֶת, עַל שֵׁם הֶעָתִיד. כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ) אוֹר שֶׁהוּא יָקָר בָּעוֹלָם הַזֶּה, יִהְיֶה קָפוּי וְקַל לָעוֹלָם הַבָּא; שֶׁהִיא בְּחִינוֹת פְּסֹלֶת, שֶׁהוּא קָפוּי וְקַל וְצָף לְמַעְלָה.
And he has Torah [teachings] from the Other Side, which are called idolatry. This is the reverse of our holy Torah, which is an aspect of “P’SoL (carve out) for yourself” (Exodus 34:1) ; for it is called P ’SoLet (chaff) by virtue of what will happen in the future. As our Sages teach: The light which is substantial in this world shall be insignificant and slight in the World to Come (Pesachim 50a). In this it resembles chaff, which is insignificant and slight and floats to the top.
אֲבָל תּוֹרָתוֹ הִיא פְּסֹלֶת אֲפִלּוּ בָּעוֹלָם הַזֶּה, וְעַל שֵׁם זֶה נִקְרָאִין פְּסִילִים, כְּמוֹ שֶׁכָּתוּב (שמות כ׳:ד׳): לֹא תַעֲשֶׂה לְךָ פֶסֶל. וּמִי שֶׁיֵּשׁ לוֹ עַזּוּת שֶׁלָּהֶם מִן הַסִּטְרָא־ אָחֳרָא, הוּא מְקַבֵּל תּוֹרָה שֶׁלָּהֶם, בְּחִינַת פְּסִילִים כַּנַּ"ל.
But his Torah is <absolute> P’SoLet, even in this world. Because of this, they are called PSiLim (idolatry), as it is written (Exodus 20:4), “Do not make for yourselves a PeSeL (an idol).” Thus, anyone who has their boldness, [i.e., brazenness] from the Other Side, receives their Torah, the aspect of idolatry.
וְעַל־יְדֵי הָעַזּוּת שֶׁהַצַּדִּיק רוֹאֶה בְּכָל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁהוּא, אִם יֵשׁ לוֹ עַזּוּת דִּקְדֻשָּׁה אוֹ לְהִפּוּךְ, עַל יְדֵי זֶה הוּא יוֹדֵעַ אִם תְּפִלָּתוֹ הָיְתָה תְּפִלָּה הַכְּשֵׁרָה אוֹ לְהִפּוּךְ, כִּי גַּם הַתְּפִלָּה הִיא עַל־יְדֵי עַזּוּת, כִּי אִי אֶפְשָׁר לַעֲמֹד לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי אִם עַל־יְדֵי עַזּוּת, כִּי כָל אֶחָד לְפוּם מָה דִּמְשָׁעֵר בְּלִבֵּהּ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, כְּמוֹ שֶׁכָּתוּב (משלי ל״א:כ״ג): נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ; כָּל חַד לְפוּם מָה דִּמְשָׁעֵר בְּלִבֵּהּ (זוהר וירא קג:).
Now, by virtue of the boldness that the tzaddik sees in each and every individual as he is—whether he has holy boldness or the reverse—he [the tzaddik] knows if his prayer was a proper prayer or the reverse. This is because the prayer, too, results from boldness. For it is impossible to get up to pray before the Holy One except by means of boldness—each individual commensurate with his heart’s estimation of the Holy One’s greatness. As is written (Proverbs 31:23), “Her master is known at the Sh’ARim (gates)”—each individual commensurate with his heart’s ShAeR (estimation) (Zohar I, 103b).
וְכָל אֶחָד לְפִי עֶרְכּוֹ שֶׁמְּשָׁעֵר בְּלִבּוֹ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, אֵיךְ אֶפְשָׁר לוֹ לַעֲמֹד וּלְהִתְפַּלֵּל לְפָנָיו. וּבִפְרָט הַתְּפִלָּה שֶׁהִיא פְּלָאוֹת, דְּהַיְנוּ שִׁדּוּד הַמַּעֲרָכוֹת, שֶׁהַמַּעֲרָכוֹת מְחַיְּבִין כָּךְ, וְכָל כּוֹכָב וּמַזָּל קָבוּעַ עַל מִשְׁמַרְתּוֹ וּמַעֲרָכָה שֶׁלּוֹ, כְּפִי מַה שֶּׁסִּדְּרָם הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, שֶׁיִּהְיוּ קְבוּעִים וּמְסֻדָּרִים כָּךְ וְכָךְ, וְהוּא בָּא בִּתְפִלָּתוֹ וְרוֹצֶה לְשַׁדֵּד הַמַּעֲרָכוֹת וְלַעֲשׂוֹת פְּלָאוֹת.
Yet, how is it possible for a person—each commensurate with the level at which he estimates the Holy One’s greatness in his heart—to get up and pray before Him? Especially prayer, which is a wonder—i.e., a rearrangement of the [celestial] order. The order dictates that things go a certain way, and each star and constellation is set in its individual watch and order, precisely as the Holy One arranged that they be fixed and ordered. Yet, he comes with his prayer and wants to rearrange the order, <change nature> and work wonders.
עַל כֵּן בִּשְׁעַת הַתְּפִלָּה צָרִיךְ לְסַלֵּק אֶת הַבּוּשָׁה, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ב:ה׳): בְּךָ בָּטְחוּ אֲבוֹתֵינוּ וְכוּ' בָּטְחוּ וְלֹא בֹשׁוּ; כִּי עַל־יְדֵי הַבּוּשָׁה שֶׁמִּתְבַּיֵּשׁ מֵאִתּוֹ יִתְבָּרַךְ, אִי אֶפְשָׁר לְהִתְפַּלֵּל, כִּי אִם עַל־יְדֵי עַזּוּת כַּנַּ"ל.
Therefore, at the time of prayer one must remove the embarrassment <and empower holy boldness>, as is written (Psalms 22:5, 6), “In You our fathers trusted… they trusted and were not embarrassed.” Because of the embarrassment that one feels before God, it is impossible to pray—unless it is with <holy> boldness, as explained.
וְזֶה בְּחִינַת (שם עז): אַתָּה הָאֵל עוֹשֶׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ – שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה פְּלָאוֹת עַל־יְדֵי תְּפִלּוֹת יִשְׂרָאֵל, שֶׁהֵם עַל־יְדֵי בְּחִינוֹת עַזּוּת כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה מוֹדִיעַ לְהָעַכּוּ"ם אֶת הָעַזּוּת דִּקְדֻשָּׁה שֶׁל יִשְׂרָאֵל, שֶׁעַל־יְדֵי שֶׁרוֹאִין הָעַכּוּ"ם אֶת הַפְּלָאוֹת הַנַּעֲשִׂין בָּעוֹלָם עַל־יְדֵי תְּפִלּוֹת יִשְׂרָאֵל, עַל־יְדֵי־זֶה יוֹדְעִין כַּמָּה גָּדוֹל הָעַזּוּת דִּקְדֻשָּׁה שֶׁל יִשְׂרָאֵל, שֶׁיֵּשׁ לָהֶם עַזּוּת כָּזֶה, לְהִתְפַּלֵּל וְלַעֲשׂוֹת פְּלָאוֹת כַּנַּ"ל.
This is the meaning of: “You are the Almighty who works wonders. You let Your OZ (strength) be known among the nations” (Psalms 77:15). The Holy One works wonders through the prayers of Israel, which are the result of AZut (boldness), as above. Through this, <the Holy One> makes known to the nations the holy boldness of Israel. When the nations see the wonders that are worked in the world because of Israel’s prayers, they know how great Israel’s holy boldness is; that they have such boldness that they can pray and work wonders.
וְעַל כֵּן הַצַּדִּיק, עַל־יְדֵי שֶׁרוֹאֶה הָעַזּוּת וְהַתּוֹרָה שֶׁל כָּל אֶחָד וְאֶחָד, עַל־יְדֵי־זֶה יוֹדֵעַ אֶת הַתְּפִלָּה שֶׁבִּלְבְּלָה אוֹתוֹ, מֵאֵיזֶה מֵהֶם בָּאָה, וְעַל־יְדֵי־זֶה יוֹדֵעַ לְהוֹכִיחַ אוֹתוֹ:
Thus, the tzaddik, because he sees the boldness and Torah of each and every person, knows which prayer disturbs him [and] from whom it comes. As a result, he knows how to rebuke him.
וְזֶהוּ:
9. This is the explanation [of what the Wise Men of Athens asked]:
מֵישְׁרָא דְּסַכִּינָא – הַיְנוּ בְּחִינַת חָכְמָה תַּתָּאָה הַנַּ"ל, בְּחִינַת מַלְכוּת הַנַּ"ל, שֶׁהוּא לִמּוּד הַנַּ"ל, בְּחִינַת (במדבר כ״ב:ל׳): הַהַסְכֵּן הִסְכַּנְתִּי – לְשׁוֹן לִמּוּד, (כְּתַרְגּוּמוֹ: הֲמֵילַף אַלִיפְנָא), בְּחִינַת (ויקרא כ״ו:כ״ה): חֶרֶב נוֹקֶמֶת, שֶׁהִיא בְּחִינַת מַלְכוּת הַנַּ"ל:
Meishra d’sakina (a garden of knives) — This alludes to lower wisdom/ Malkhut. [For meishra d’SaKiNa] is study, as in (Numbers 22:30), “ha’haSKeiN hiSKaNti,” which connotes study {as Onkelos translates it: have I repeatedly learned}. This corresponds to “a vengeful sword” (Leviticus 26:25), which is the aspect of Malkhut .
מֵישְׁרָא – פֵּרֵשׁ רַשִׁ"י: עֲרוּגָה, הַיְנוּ בְּחִינַת: זַעֲקַת מוֹשֵׁל וְכוּ', כְּמוֹ שֶׁכָּתוּב (תהלים מב): כְּאַיָּל תַּעֲרֹג.
Meishra — Rashi translates this as ARuGa (a patch). This corresponds to “the screams of one who rules…,” as is written, “As a gazelle taARoG (cries longingly)” (Psalms 42:2).
בְּמַאי קָטְלֵי לֵהּ – פֵּרֵשׁ רַשִׁ"י: בְּמַאי חוֹתְכִין אוֹתָהּ. הַיְנוּ בַּמֶּה חוֹתְכִין וּמַבְדִּילִין אֶת הַמַּלְכוּת הַנַּ"ל, כְּדֵי לְהַצִּילָהּ מִזְּעָקָה הַנַּ"ל, בִּבְחִינַת: חֲתָכוֹ לְאַרְבָּעָה כַּנַּ"ל. וְהֵשִׁיב לָהֶם:
how does one harve st it — Rashi explains: With what does one cut it? That is, with what do we cut and free Malkhut in order to save it from screaming? This corresponds to “he quartered him,” explained above. [Rabbi Yehoshua] answered them:
בְּקַרְנָא דְּחַמְרָא – הַיְנוּ עַל יְדֵי תּוֹכָחָה, שֶׁעַל־יְדֵי־זֶה נִתְגַּלֶּה הַחֶסֶד, וּבָזֶה קוֹצְרִין וְחוֹתְכִין אֶת הַדָּלֶ"ת, בִּבְחִינוֹת: קִצְרוּ לְפִי חָסֶד כַּנַּ"ל.
With a karna chamra (donkey’s horn) — In other words, with rebuke, by means of which lovingkindness is revealed. With this we cut and sever the dalet, as in, “Cut the harvest with lovingkindness.”
קַרְנָא, זֶה בְּחִינַת קוֹל הַמּוֹכִיחַ, בְּחִינַת קֶרֶן הַשּׁוֹפָר, בִּבְחִינַת (ישעיהו נ״ח:א׳): הָרֵם כַּשּׁוֹפָר קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם, הַיְנוּ תּוֹכָחָה הַנַּ"ל.
Karna (a horn) corresponds to the voice which rebukes. It is an aspect of the shofar-horn, as in (Isaiah 58:1), “Raise your voice like a shofar and tell My people of their transgression”—namely, rebuke.
חַמְרָא, זֶה בְּחִינַת (בראשית מ״ט:י״ד): יִשָּׂשׂכָר חֲמוֹר גָּרֶם, בְּחִינוֹת (דברי הימים־א יב): וּמִבְּנֵי יִשָּׂשׂכָר יוֹדְעֵי בִּינָה לָעִתִּים. כִּי עַל יְדֵי הַתּוֹכָחָה מַעֲלִין אוֹתָהּ לָרְגָלִים, שֶׁהוּא בְּחִינוֹת בִּינָה לָעִתִּים כַּנַּ"ל:
Chamra corresponds to (Genesis 49:14), “Yissachar is a strong-boned chamor (donkey).” This is as in (1 Chronicles 12:33), “Of the descendants of Yissachar, men who had understanding of the times.” Through rebuke, it [the dalet] is elevated to the Festivals which are an aspect of “understanding of the times,” as above.
אַיְתוּ לֵהּ תְּרֵי בֵּיעֵי – לְשׁוֹן צְלוֹתָא וּבָעוּתָא, בְּחִינוֹת תְּפִלּוֹת,
They brought two BAy’ay (eggs) — This connotes entreaties and BAuta (supplications), aspects of prayer.
אָמְרִי: הֵי דְּחִוַּרְתָּא וְהֵי דְּאֻכְמְתָא – הַיְנוּ, שֶׁאַתָּה אוֹמֵר שֶׁעַל יְדֵי תּוֹכָחָה מַעֲלִין אֶת הַמַּלְכוּת כַּנַּ"ל, הֲלֹא אֵיךְ אֶפְשָׁר לְהוֹכִיחַ, כִּי הֲלֹא הַתְּפִלּוֹת בָּאִין בְּיַחַד, וְאֵיךְ יוֹדֵעַ לְהוֹכִיחַ לְפִי הַתְּפִלָּה, כִּי אֵינוֹ יוֹדֵעַ אֵיזֶה תְּפִלָּה שֶׁל הַכָּשֵׁר אוֹ לְהֵפֶךְ. וְזֶהוּ: הֵי דְּחִוַּרְתָא וְהֵי דְּאֻכְמְתָא – הַיְנוּ אֵיזֶה תְּפִלָּה מֵאִישׁ כָּשֵׁר אוֹ לְהִפּוּךְ.
they said to him, Which is from the white one and which is from the black one — In other words: You say that with rebuke we elevate Malkhut, yet how is it possible to give rebuke? All the prayers come together, so how can one know [whom] to rebuke based on the prayer? One does not know which is the prayer of the worthy and which is the reverse. Thus: Which is from the white one and which is from the black one? Which prayer is from the worthy person and which is from the opposite.
אַיְתֵי לְהוֹ תְּרֵי גְּבִינֵי – הַיְנוּ בְּחִינוֹת (איוב י׳:י׳): וְכַגְּבִינָה תַּקְפִּיאֵנִי; הַיְנוּ בְּחִינוֹת תְּרֵי תּוֹרוֹת הַנַּ"ל, שֶׁהֵן בְּחִינוֹת קָפוּי וְקַל, בְּחִינוֹת פְּסֹלֶת, בִּבְחִינוֹת: פְּסָל לְךָ, וּבְחִינוֹת: לֹא תַעֲשֶׂה לְךָ פֶסֶל כַּנַּ"ל.
He brought two cheeses — This is as in (Job 10:10), “like cheese taKPYaini (will you curdle me)?” This alludes to the two types of Torah mentioned above. They are KaPhuY (frothy) and slight, corresponding to p’solet, as in, “p’sol for yourself,” and “Do not make for yourselves a pesel .”
וְאָמַר לְהוֹ: הֵי דְּעִזֵּי חִוַּרְתָּא וְהֵי דְּעִזֵּי אֻכְמְתָא – הַיְנוּ תְּרֵי עַזּוּת הַנַּ"ל, שֶׁהֵן עַזּוּת דִּקְדֻשָּׁה, וְעַזּוּת דְּסִטְרָא אָחֳרָא, שֶׁמֵּהֶן תְּרֵי תּוֹרוֹת הַנַּ"ל. וּלְפִי הָעַזּוּת יְכוֹלִין לֵידַע אֶת הַתְּפִלּוֹת כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה יָכֹל לְהוֹכִיחַ אוֹתָם כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה חוֹתְכִין וּמַבְדִּילִין אֶת בְּחִינוֹת הַמַּלְכוּת, וּמַצִּילִין אוֹתָהּ מִזַּעֲקַת מוֹשֵׁל, וּמַעֲלִין אוֹתָהּ לִבְחִינוֹת אוֹר הַפָּנִים הַמֵּאִיר בָּרְגָלִים כַּנַּ"ל:
and said to them, Which is from the white AiZ (goat) and which is from the black AiZ — This refers to the two types of AZut, the holy boldness and the brazenness of the Other Side, from which come the two types of Torah. And, as explained, commensurate with the boldness it is possible to know the prayers and thereby rebuke them. Through this we cut and free the aspect of Malkhut. We rescue it from “the screams of one who rules” and elevate it to the Light of the Face which shines on the Festivals, <the heart of the entire year, as in, “A joyous heart makes a good countenance”>.
זֹאת הַתּוֹרָה הִתְחִיל לוֹמַר עַל פָּסוּק: וַיְהִי מִקֵּץ וְכוּ', אַךְ לֹא סִיֵּם לְבָאֵר זֶה הַפָּסוּק עַל־פִּי הַתּוֹרָה הַזֹּאת. וְאָמַר אַחַר־כָּךְ, שֶׁאִם הָיָה רוֹצֶה לְסַיֵּם פֵּרוּשׁ הַפָּסוּק, הָיָה צָרִיךְ לוֹמַר עוֹד תּוֹרָה כָּזֹאת כְּדֵי לְבָאֵר הַפָּסוּק:
{Rebbe Nachman began this lesson quoting the verse (Genesis 41:1), “And it was at the end of [two full years],” but subsequently did not explain it based on the concepts taught here. He later said that had he wanted to finish the explanation of the verse, it would have been necessary to deliver another lesson like this one in order to do so.}
מִקּוֹלוֹ שֶׁל אָדָם יְכוֹלִין לֵידַע אֶת בְּחִינוֹת הַמַּלְכוּת שֶׁלּוֹ, כִּי יֵשׁ בְּכָל אֶחָד וְאֶחָד בְּחִינוֹת מַלְכוּת, וְהוּא נִכָּר בְּקוֹלוֹ, כִּי אֵין שְׁנֵי קוֹלוֹת שָׁוִין, כִּי קוֹל שֶׁל כָּל אֶחָד וְאֶחָד מְשֻׁנֶּה מֵחֲבֵרוֹ. וְעַל כֵּן יְכוֹלִין לְהַכִּיר אֶת הָאָדָם בְּקוֹלוֹ, כְּמוֹ שֶׁנִּרְאֶה בְּחוּשׁ, כִּי כְּפִי בְּחִינוֹת הָאָדָם כֵּן הוּא קוֹלוֹ. וְעַל יְדֵי הַקּוֹל, יְכוֹלִין לְהַכִּיר אֶת בְּחִינוֹת הַמַּלְכוּת שֶׁלּוֹ.
10. From a person’s voice it is possible to know the aspect of Malkhut which he has. For in each and every person there is the aspect of Malkhut, and it can be detected in his voice. No two voices are alike, as each person’s voice is different from his friend’s. It is therefore possible to recognize a person by his voice, as we see. A person’s level and his voice correspond, and from his voice it is possible to know his aspect of Malkhut.
כִּי יֵשׁ קוֹל עֲנוֹת גְּבוּרָה, וְקוֹל עֲנוֹת חֲלוּשָׁה (שמות ל״ב:י״ח), כְּפִי בְּחִינַת הַמַּלְכוּת שֶׁל כָּל אֶחָד. וְעַל כֵּן שָׁאוּל שֶׁהָיָה רוֹדֵף אֶת דָּוִד עַל שֶׁרָאָה בּוֹ שֶׁיִּמְלֹךְ, מָצִינוּ שָׁם בַּמִּקְרָא, כְּשֶׁנִּזְדַּמְּנוּ יַחַד שָׁאוּל וְדָוִד, אָמַר לוֹ שָׁאוּל לְדָוִד (שמואל־א כד): הֲקוֹלְךָ זֶה בְּנִי דָּוִד –
For there is “the voice of the victory shout,” and “the voice of the shout of defeat” (Exodus 32:18), in accordance with the aspect of Malkhut of each person. Thus, at the time Shaul persecuted David because he saw that he would rule, the verse records that Shaul and David were together and Shaul said to David (1 Samuel 24:16), “Is that your voice, my son David?” Shaul understood from the voice that it had the strength of kingship. So he asked David, “Is that your voice, my son David?”
שֶׁהֵבִין שָׁאוּל בְּהַקּוֹל, שֶׁהוּא חָזָק בִּבְחִינוֹת הַמַּלְכוּת. וְשָׁאַל אֶת דָּוִד: הֲקוֹלְךָ זֶה בְּנִי דָּוִד – שֶׁתָּמַהּ שָׁאוּל עַל קוֹלוֹ שֶׁל דָּוִד, כִּי הֵבִין שֶׁהוּא קוֹל שֶׁל מֶלֶךְ מַמָּשׁ, וְעַל כֵּן רָצָה שָׁאוּל לָשֵׂאת אֶת קוֹלוֹ, דְּהַיְנוּ לְהַגְבִּיהַּ אֶת קוֹלוֹ לְמַעְלָה מִקּוֹלוֹ שֶׁל דָּוִד, אֲבָל לֹא הָיָה יָכוֹל. וְזֶהוּ (שם): וַיִּשָּׂא שָׁאוּל אֶת קוֹלוֹ וַיֵּבְךְּ; דְּהַיְנוּ שֶׁרָצָה לָשֵׂאת וּלְהַגְבִּיהַּ קוֹלוֹ כַּנַּ"ל, אֲבָל הָיָה הַקּוֹל נִבְכֶּה. וְזֶה בְּחִינוֹת: וַיֵּבְךְּ, שֶׁהָיָה הַקּוֹל נִבְכֶּה, קוֹל נָמוּךְ שֶׁל בְּכִיָּה. עַל כֵּן אָמַר שָׁאוּל אָז אֶל דָּוִד: יָדַעְתִּי כִּי מָלֹךְ תִּמְלֹךְ; כִּי יָדַע זֶה עַל יְדֵי הַקּוֹל כַּנַּ"ל:
Shaul wondered about David’s voice, because he understood that it was the voice of a real king. Therefore Shaul wanted to lift up his voice, to raise his voice above David’s voice, but he could not. This is the meaning of (ibid.), “Shaul lifted up his voice and he cried.” That is, he wanted to lift up and raise his voice, as explained, but the sound [that emerged] was a sob. This is the meaning of “he cried,” his voice sobbed, a hushed sound of crying. Thus, Shaul then said to David (ibid.:20), “I know that you will certainly rule”—he knew this through the voice, as explained. how does one harve st it - a patch of knives. With what does one clip and prune it?