חֲדִי רַבִּי שִׁמְעוֹן וְאָמַר: ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. אָמַר: הָתָם יָאוּת הֲוֵי לְמִדְחַל וְכוּ': (שם באדרא נשא דף קכח)
Chadi Rebbi Shimon (Rabbi Shimon Rejoiced), and said: “O God, I heard Your message; I feared” (Habakkuk 3:2). He said: “In that situation it was right to fear, [whereas we are linked through love….” Rabbi Shimon opened the lesson and said: “He who goes around gossiping reveals secrets, but a trustworthy spirit conceals the matter” (Proverbs 11:13). “He who goes around gossiping”… This is someone whose spirit is unsettled and who is untrustworthy… for his is not a settled spirit. But someone whose spirit is settled, of him it is written, “but a trustworthy spirit conceals the matter].” (Zohar III, 128a)
Through faith in the sages we can bring our mishpat to light. This is because mishpat is the “center pillar” (Tikkuney Zohar, Introduction, p.17a)—i.e., the aspect of the middle path, which tends neither right nor left. We merit this through faith in the sages, which is the aspect of “Do not stray from the word they declare to you, either to the right or the left” (Deuteronomy 17:11). Therefore, by means of this [faith] <one can derive> clear mishpat, as mentioned, in the aspect of ‘true mishpatim’ (cf. Psalms 19:10) .
In other words, from whatever a person studies he must obtain <and learn> and derive true mishpatim, so as not to be in the aspect of distorted mishpat. From all his studies he must obtain and learn mishpatim -of-conduct, so that he knows how to conduct himself and [how to guide] others who conduct themselves according to his advice—[advising] each one commensurate with that person’s aspect, according to the greater or lesser degree of his rule and authority [over him]. A person merits all this through faith in the sages, which is the aspect of “Do not stray….” And then he is able to derive mishpatim of upright conduct, in the aspect of ‘true mishpatim,’ since he tends neither right nor left, as explained above.
However, when a person blemishes faith in the sages, he is condemned to a wearying of the flesh—i.e., waste matter. As our Sages, of blessed memory, said: Whoever LoEG (ridicules) the words of the sages is condemned to boil in excrement, as it is written (Ecclesiastes 12:12), “much LaHaG is a wearying of the flesh.” This is measure-for-measure: since he has no faith in their words but ridicules them, and their words are a waste to him, he is therefore condemned to waste matter.
All mishpat stems from the mind, in the aspect of “They feared the king for they recognized that he had within him the Divine wisdom to exercise mishpat” (1 Kings 3:28). And the mind is commensurate with the food [a person eats]. Thus when the body is pure, the mind is clear and can then derive true mishpatim /upright conduct.
But when a person is condemned to waste matter because of a blemish of faith in the sages, as explained above, then foul vapors ascend to the brain, mixing up and confusing his daat. As a result, he is incapable of deriving true mishpatim. Instead, distorted mishpat emerges, in the aspect of “for the wicked man encircles the righteous man, therefore mishpat emerges distorted” (Habakkuk 1:4). That is, because the foul vapors encircle and surround the mind and confuse it, distorted mishpat emerges, in the aspect of “about these mishpatim, they know BaL (nothing)” (Psalms 147:20)—i.e., a BiLBuL (confusion) of the mind.
Doeg’s studies were from the aspect of this waste matter, in the aspect of that which was said of Doeg: “There was a man there of Shaul’s officials, ne’ETZaR (held back) in God’s presence. His name was Doeg…” (1 Samuel 21:8). Rashi explains: He held himself back… to study Torah. His studying was from the aspect of ATZiRut (holding back nature’s call), the aspect of waste matter. He therefore did not derive true mishpatim from his studies, only distorted mishpat. As a result, he ruled that David was unfit to be admitted into the congregation (Yevamot 76b). This was because [Doeg’s] studies stemmed from waste matter, as explained above.
2. There are leaders who are called rabbi, whose studies are from this waste matter. Although they are incapable of guiding even themselves, as explained above, and all the more so of guiding others, they nonetheless put themselves forward in order to lead <others>. One must make certain not to confer authority on them, or strengthen and empower them, so that they are not referred to as “rabbi.” For they themselves are not all that at fault, since they have a strong evil urge to lead people. Nevertheless one must be very careful not to strengthen or empower them, since it is those who strengthen and empower them and through whose authorization they are called rabbi, who in the future will have to give an accounting.
By conferring authority on an unworthy rabbi, the writing of our hand is weakened and has no force. [Instead,] we strengthen the writing of the hand <of the nations>. This enables <the nations> to issue a decree <against us>, that our writings should have no force, only theirs, thus obligating the Jews to study their writings. And, <as a result,> they also decree that the Jewish people be exiled from a place Jews settled long ago, to places where no Jew has ever been.
The reason for this is that conferring authority on a rabbi and writing are from the same aspect. SeMiKhah (ordination) is with the hands, as it is written (Deuteronomy 34:9), “Yehoshua son of Nun was filled with the spirit of wisdom because Moshe SaMaKh (laid) his hands upon him.” This is <likewise> the aspect of writing, the aspect of “a writing hand” (Tikkuney Zohar 55, p. 89a). For writing, too, is from the aspect of wisdom, <the aspect of “the letters make wise”>, since all the worlds were created with the letters of writing, as it is written (Psalms 33:6), “By the word of God the heavens were made…”; and it is written (ibid. 104:24), “You made them all with wisdom.”
Each and every letter contains <amazing> wisdom. The Wisdom of the Blessed One prescribed that each letter have its distinct shape, and through it for a world to be created with its distinct shape and to function in the particular manner that pertains to that world. The same is true for the other worlds, [each one] with a different shape and manner of conduct by virtue of a different letter-shape, as decreed by the Wisdom of the Blessed One.
When the scholar who is worthy of being ordained is invested with the title “rabbi,” for his conduct is in the aspect of ‘true mishpatim,’ as explained above, then by means of the ordination—his obtaining wisdom from the aspect of the Hand of God, in the aspect of “Yehoshua son of Nun was filled with the spirit of wisdom…”—he brings illumination and strength to the writing of our hand. It, too, is from the aspect of wisdom, as explained above, in the aspect of “All this that God gave me to comprehend by His Hand [I give you] in writing” (1 Chronicles 28:19). By means of the intellect <and wisdom> that he receives from the Hand of God, which is the aspect of ordination, he draws illumination and strength into the writing, as explained above.
This is the aspect of “the spirit rested upon them; they were in the writings” (Numbers 11:26). Because they were appointed then and received the spirit of wisdom, they brought illumination into the writings—i.e., into the writing of our hand, as explained above. And then, not only is the writing of our hand not subject to their mishpat, but even all their mishpatim -of-conduct are determined by the writing of our hand, in the aspect of “to execute written mishpat against them” (Psalms 149:9) .
But when people confer authority on an unworthy rabbi, it weakens the writing of our hand and strengthens their writing. All <our> mishpatim must be determined specifically by their writings, this being the aspect of “about these mishpatim, they know nothing,” the aspect of distorted mishpat, as explained above.
This enables them to decree that the Jews be exiled from a place they settled long ago. A place the Jews settled in the past, even in the Diaspora, has the aspect of the sanctity of the Land of Israel, the aspect of “a minor sanctuary” (Ezekiel 11:16). Because the Jews live there, the air is sanctified in the aspect of the air of the Land of Israel. Through the writing of our hand, the air is sanctified, in the aspect of “the air of the Land of Israel makes wise” (Bava Batra 158b). For the writing is the aspect of “the letters make wise.” By means of the pen’s movements through the air at the time of writing, the aspect of “the letters make wise” is etched into the air. This causes the air to become sanctified, in the aspect of “the air of the Land of Israel makes wise.”
But when people blemish the writing of our hand by conferring authority on an unworthy rabbi, as explained above, they exile the Jews from a settled area, from a place they settled long ago, which is the aspect of the air of the Land of Israel. They exile them from there to a desolate wilderness, where there is no holiness whatsoever, for the Jews have never lived there <and the air there has never been sanctified>, as explained above.
3. This is the reason that the wisdom of astronomy/astrology—knowing all the changes and future occurrences brought about by the spheres of the firmament—was taken from us and given over to [the nations]. Initially, this wisdom was given exclusively to us, as it is written (Deuteronomy 4:6), “since this is [proof of] your wisdom and discernment for the eyes of the nations”—and our Sages, of blessed memory, expounded: What is this wisdom and discernment that is recognized by the nations? Say that this refers to calculating the seasons and the constellations (Shabbat 75a) .
This entails <much> cleverness—keeping the hidden portion ours, even though we inform them of the wisdom. It is certainly necessary to inform them of the wisdom, in order that they might know of our wisdom; that we know <such a> wisdom, as it is written, “since this is [proof of] your wisdom….” If so, then after we inform them, it is no longer hidden. For don’t they know it as well? However, this entails cleverness, that we are able to inform them of the wisdom and nevertheless have the hidden portion remain with us. This is the aspect of “since this is [proof of] your wisdom and discernment for the eyes of the nations”—specifically “for the eyes of the nations.” That is, it is only to let the nations see; <so that they know it> at the moment we inform them, whereas immediately afterwards they know only that the hidden portion is with us. For we do not inform them of the wisdom’s essence, which is the Mystery of Intercalation. Except that this entails cleverness: we are able to disclose this wisdom only to let them see it, so that they might know that we possess this wisdom, yet its essence, the wisdom’s hidden portion, remains with us.
This is the aspect of the Mystery of Intercalation, which is given over only to the generation’s greatest individuals, those with lofty souls. For the revolutions of the spheres are determined by intelligences, which are the angels. Each sphere has its individual intelligence, an angel, that guides its motions. This is what causes the variations in the revolutions of the spheres, so that the revolution of one sphere takes a month and follows one particular pattern, while the revolution of another sphere takes a year or more; and there is even a sphere that takes as long as a few thousand years until it completes its revolution.
All this is determined by the variations in the intelligences, which vary commensurate with their distance from the first cause, and the spheres move accordingly. And all these intelligences receive from the comprehensive guiding force, which is the all-encompassing intelligence. This is the soul, which guides all their motions, in the aspect of “the soul [from] the Almighty enables them to understand” (Job 32:8)—i.e., the soul infuses them with their intelligence.
{“Let him call out to the heavens above and to the earth to judge His people” (Psalms 50:4).} The soul is therefore called heaven, since it encompasses all the spheres, as it is written, “Let him call out to the heavens above”—this is the soul (Sanhedrin 91b). For the soul is the comprehensive guiding force of all the spheres, as explained above. This is why the soul is called GaLGaLta, on account of the GaLGaLim (spheres) of the firmament whose motion it guides. Therefore, these lofty souls are expert in the Mystery of Intercalation, since who knows their motions better than the force that guides them?
And these lofty souls need to have a body that is in the aspect of “the fruit of the Land” (Isaiah 4:2), the aspect of the air of the Land of Israel. For when the air is sanctified in the aspect of the air of the Land of Israel, then all the fruits and grains that grow there, from which people are nourished and from which the drop of seed stems, are in the aspect of the Land of Israel.
It is from there that the body is constructed, in the aspect of “I was knit together in the recesses of the land” (Psalms 139:15)—the aspect of the Land of Israel. The body is thus in the aspect of “the fruit of the Land.” And it is then suited for receiving a lofty soul, in the aspect of “Let him call out to the heavens above”—this is the soul; “and to the earth”—this is the body (Sanhedrin, op. cit.). For the soul reflects the body. When the body is pure and clean, it can receive a lofty soul; and the opposite is likewise true.
Thus there are countries where the [people’s] intellect is obtuse and crass, and other countries where their intellect is clear and lucid. It all depends on the country, on the food that it produces. Therefore, when we are exiled from the air of the Land of Israel because of the aforementioned aspect, it becomes impossible to construct pure bodies, and we cannot receive a lofty soul. As a result, the Mystery of Intercalation is taken from us. {“My hand will be against the prophets who prophesy vanity and divine falsehood. They will not share in the mystery of My people, they will not be written in the writings of the House of Israel, and they will not come [back] to the land of the Israelites” (Ezekiel 13:9).}
This is what the Sages, of blessed memory, said: “My hand will be against the prophets who prophesy vanity…. They will not share in the mystery of My people”—this is the Mystery of Intercalation. “They will not be written in the writings of the House of Israel”—this is ordination. “And they will not come [back] to the Land of the Israelites”—this is to be understood according to its plain meaning (Ketuvot 112a), as explained above.
They will not be written in the writings of Israel—This is ordination. That is, by investing those who are unworthy with the title “rabbi,” we weaken the writings of the Jews, as explained above. And this is:
and they will not come [back] to the Land of Israel—That is, they are banished from the aspect of the air of the Land of Israel, as explained above. And this is:
They will not share in the mystery of My people—This is the Mystery of Intercalation. Because of this, the Mystery of Intercalation is taken from us, as explained above; all this, due to the aforementioned waste matter.
4. Because of this, a person never has perfect counsel and is perpetually incapable of making decisions. He is always in doubt, because all his advice is in the aspect of “foolish advice” (Isaiah 19:11), women’s counsel. This is because the filth of the waste matter rises to the heart, in the aspect of “they raised their excrement to their hearts” (Ezekiel 14:3). His heart is soiled like an outhouse, which is the place of women’s counsel. As in the statement of Rabbi Ilash: Women are wont to discuss their concerns in the outhouse (Gittin 45a), that being where they take counsel.
5. Nevertheless, [for] someone who is already submerged in this waste matter, there is water that will cleanse him of this filth, in the aspect of “I will sprinkle pure water upon you, and you will be pure; I will purify you from all your impurity and from all your excrement” (Ezekiel 36:25) .
He then attains perfect counsel, in the aspect of “They will never again be divided into two kingdoms, nor will they ever again defile themselves with their excrement” (Ezekiel 37:22, 23). Because of their being cleansed of the aforementioned excrement and filth, “They will never [again] be divided into two MamLaKhot (kingdoms)”—the aspect of counsel, as it is written (Daniel 4:24), “let MiLKi (my advice) be acceptable to you.” That is, he merits perfect counsel, since by means of the aforementioned water his counsel is perfected, in the aspect of “The counsel in a man’s heart is deep water” (Proverbs 20:5) .
This water is the aspect of dispute, the aspect of “Waters of Conflict” (Numbers 20:13). This is why a dispute is called PLuGta (disagreement), the aspect of “The PeLeG (stream) of God is full of water” (Psalms 65:10) .
Every dispute produces a book, the aspect of questions and TeShuVot (responses). This is because a dispute consists of a question or an objection raised against a person, and he ShaV b’TShuVah (returns in repentance). Through this he meiShiV (responds to) and answers the question, and from this the aspect of a book of responsa is made.
For as a result of the repentance, a number of books gain renewed meaning for him. At present there are numerous books, and there will be numerous additional books in the future as well; the world has need of them all. Initially, when he was lacking faith in the sages, he considered all the books meaningless. He would ridicule them, as it is written (Ecclesiastes 12:12), “the making of many books is without limit, and much ridicule [is a wearying of the flesh]”—i.e., he ridicules the increase of books and considers them all meaningless, <and so is condemned to a wearying of the flesh>. But when he returns in repentance for this, a book gains renewed meaning for him, because all the books that he initially saw as meaningless regain their importance.
And all this is commensurate with the dispute. For he views and reflects on the dispute: Why are they wording their dispute in this particular manner, and not in some other way? As a result he reflects on how he might repent and rectify his <blemished> faith in the sages, since the dispute issues from there because he blemished faith in the sages. And commensurate with his repentance, commensurate with the dispute, he reconsiders and returns to faith in the sages. Correspondingly, a book gains renewed meaning for him, since that which he initially saw as meaningless returns to being important in his eyes.
The same thing happens each time: the repentance—his returning and coming back to faith in the sages—is commensurate with <the nature of> the dispute. And correspondingly, another book gains renewed meaning for him, because yet another book that he initially ridiculed and saw as meaningless returns to being important in his eyes.
Thus it is that dispute produces a book. This is the aspect of “and let the one who argues with me write a book” (Job 31:35)—as a result of argument and dispute, a book is made.
Now, there are tzaddikim of the generation whose faith is surely perfect, who are nevertheless subject to dispute. This is in the aspect of “he bore the sins of the many…” (Isaiah 53:12) ; “and their transgressions he will suffer” (ibid.:11)—that is, he endures dispute on behalf of the world. And by means of the dispute against him, he rectifies the faith that the masses have in the sages.
There are likewise those who are subject to dispute because they lack faith in themselves: they do not believe in the Torah insights they originate or that God takes great delight in their insights. And because they have no faith in their own insights, they are remiss in their insights, and so are subject to dispute. This causes them to repent, and their insights return to being important to them. Thus they return to originating insights, and through this a book is made.
And, occasionally, this produces a book on high. As a result of one person raising questions or objections, and the other person returning in repentance and thereby responding and answering, a book is made on high, in the aspect of “At that time, the God-fearing spoke to one another. God listened and heard, and a book was written” (Malachi 3:16) .
6. This mitigates all the constrictions, which are the severe judgments. Wherever there is some severe judgment and constriction, it is mitigated by rectification of faith in the sages, since through this books of the holy Torah proliferate.
All mitigation, of all the constrictions and severe judgments, is by means of the intellect, for “they are all purified in the mind” (cf. Zohar II, 254b). That is, the intellect is the root of the severe judgments. <All> severe judgments are mitigated there, since a severe judgment is mitigated only at its root. Thus each severe judgment and constriction must be mitigated by the intellect that appertains to it, since that is its root.
Although for each constriction there is an intellect through which it is mitigated, there is an Upper Wisdom, in which all the [types of] wisdom are encompassed and from which they receive. Thus all severe judgments are mitigated there. With the individual intellects, mitigation is possible only through the intellect that specifically appertains to that constriction, since that is its root. But through the aspect of Upper Wisdom, since it comprises them all, all the constrictions and all severe judgments are mitigated there.
And [this requires proliferation of] the Torah, which stems from Upper Wisdom, as in “Torah emerges from Upper Wisdom” (Zohar II, 62a). But it can receive from Upper Wisdom only when it is whole. The Torah is made whole by means of the Oral Law, for the Written Law is made whole only through the Oral Law. Therefore, by means of the aforementioned books that gain renewed meaning through dispute—in the aspect of “and let the one who argues with me write a book”; the aspect of “the making of many books is without limit”—the Torah is made whole.
Then, the Torah is in the aspect of “the stone Tablets” (Exodus 24:12), which receive illumination from the aspect of the Foundation Stone. Each thing in the world has a different contraction, in quantity or quality. And all the contractions in the world are recorded in the Foundation Stone, from which the world was founded and from which they all receive. Thus all severe judgments are mitigated there, because it is the aspect of Upper Wisdom, the aspect of holy of holies. For the intellect is called holy, and all [the individual intellects] receive from and are encompassed in the aspect of holy of holies—the aspect of Upper Wisdom, which comprises them all. Thus the mitigation of all severe judgments, individually and collectively, is from there.
For even when we mitigate an individual severe judgment through whichever intellect of whichever constriction, we must draw strength also from the aforementioned Upper Intellect, in order for this individual intellect to have the strength to mitigate severe judgment. The same is true collectively. It is impossible to mitigate all severe judgments [through the intellect of] any constriction, no matter which it is; it can be done only through the aspect of Upper Intellect/holy of holies/Foundation Stone, as explained above.
And when the Torah is made whole by the aforementioned books, it receives from Upper Wisdom, in the aspect of the stone Tablets [receiving from] the aspect of the Foundation Stone. It then sends an influx into all the [types of] wisdom, and all severe judgments are mitigated, in the aspect of “He will send your help from the Holy” (Psalms 20:3). That is, the main help and salvation, which is the aspect of mitigating severe judgments, is from “the Holy”—i.e., by means of the intellect, which is called holy, as is known.
48
וְזֶה אוֹתִיּוֹת "שְׁתִיָּה", רָאשֵׁי־תֵּבוֹת: הֶן תָּוִי שַׁדַּי יַעֲנֵנִי. (לשון המקרא איוב ל״א:ל״ה: הן תוי שדי יענני וספר כתב איש ריבי).
{“Here is my record! Let the Almighty answer for me; and let the one who argues with me write a book” (Job 31:35).} Hence the letters of SheTiYaH are an acronym of “Hain Tavi Shadai Yaanaini (Here is my record! Let the Almighty answer for me).”
Hain Tavi Shadai [Yaanaini]— This is the aspect of all the recorded constrictions being mitigated by means of their entering SheTiYaH, the aspect of the aforementioned Foundation Stone. And this is:
Here is my record! Let the Almighty answer for me ; and let the one who argues with me write a book—“Write a book” alludes to the proliferation of books that comes about through dispute, for then the Torah is whole and receives from the all-encompassing intelligence, from Upper Wisdom, which is the aspect of the Foundation Stone, as explained above. This leads to “Hain Tavi Shadai Yaanaini”—the aspect of mitigation by means of the aspect of the stone Tablets that receive from the Foundation Stone, as explained above.
7. This is the reason people travel to the tzaddikim <of the generation> for Rosh HaShanah. Rosh HaShanah is the Judgment Day of the entire year. Each person comes with his holiness and constrictions to the tzaddik of the generation. He is the aspect of holy of holies/Foundation Stone, in the aspect of “For the pillars of the earth are God’s; He has founded the world upon them” (1 Samuel 2:8). These are the tzaddikim, upon whom the earth was founded. Thus by [traveling to the tzaddikim], all severe judgments are mitigated through the aspect of the Foundation Stone, as explained above.
This is likewise the aspect of Yaakov’s stones, which were all encompassed in the Foundation Stone (Zohar I, 231a). For the souls are the aspect of stones, as it is written (Lamentations 4:1), “The holy stones have been strewn about.” They all come and are encompassed in the tzaddik of the generation, who is the aspect of the Foundation Stone. And through this all the constrictions are mitigated, as explained above.
8. And by means of all the souls joining together, joy is created, in the aspect of “The light of the tzaddikim is joyous” (Proverbs 13:9). The soul is the aspect of a lamp, in the aspect of “The soul of man is the lamp of God” (ibid. 20:27). When they join together, they become a light, and this produces joy, the aspect of “The light of the tzaddikim is joyous.”
we are linked through love—This is the aspect of love and the unity of joining together. It produces the mitigation and the rectification, as explained above. And from this comes the aspect of “Rabbi Shimon rejoiced”—i.e., the aspect of joy, which comes about through unity and love, the aspect of “The light of the tzaddikim is joyous.”
56
פָּתַח וְאָמַר: הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד.
He opened [the lesson] and said: He who goes around gossiping reveals secrets.
and who is untrustworthy—That is, <he has no> faith in the sages, as explained above. Since he has no faith in the sages, he has no spirit of wisdom, because he has been condemned to waste matter, as explained above.
reveals secrets—is the aspect of nullifying the writing of our hand—we do not receive the light of the intellect from the hands of ordination, as explained above, in the aspect of “He conceals the light with the palms” (Job 36:32). The letters must receive the intellect’s light from the hands of ordination, as explained above. But due to a blemish of faith in the sages, which is the aspect of “goes around gossiping,” he “reveals secrets”—<the mystery, i.e.,> the intellect’s light, is revealed and departs. And because of this, “They will not share in the mystery of My people,” as explained above.
But a trustworthy spirit conceals the matter, for his is a settled spirit—<That is,> by means of faith in the sages he “conceals the matter,” the aspect of “He conceals the light with the palms,” as explained above.
חֲדִי רַבִּי שִׁמְעוֹן וְאָמַר: ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. אָמַר: הָתָם יָאוּת הֲוֵי לְמִדְחַל וְכוּ': (שם באדרא נשא דף קכח)
Chadi Rebbi Shimon (Rabbi Shimon Rejoiced), and said: “O God, I heard Your message; I feared” (Habakkuk 3:2). He said: “In that situation it was right to fear, [whereas we are linked through love….” Rabbi Shimon opened the lesson and said: “He who goes around gossiping reveals secrets, but a trustworthy spirit conceals the matter” (Proverbs 11:13). “He who goes around gossiping”… This is someone whose spirit is unsettled and who is untrustworthy… for his is not a settled spirit. But someone whose spirit is settled, of him it is written, “but a trustworthy spirit conceals the matter].” (Zohar III, 128a)
א עַל יְדֵי אֱמוּנַת חֲכָמִים יְכוֹלִין לְהוֹצִיא מִשְׁפָּטֵנוּ לָאוֹר. כִּי מִשְׁפָּט הוּא עַמּוּדָא דְּאֶמְצָעִיתָא, הַיְנוּ בְּחִינַת דֶּרֶךְ הַמְמֻצָּע, שֶׁאֵינוֹ נוֹטֶה לְיָמִין וְלִשְׂמֹאל. וְזֶה זוֹכִין עַל יְדֵי אֱמוּנַת חֲכָמִים, שֶׁהוּא בְּחִינַת (דברים י״ז:י״א): לֹא תָּסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל; וְעַל כֵּן עַל יְדֵי זֶה יוֹצֵא הַמִּשְׁפָּט בָּרוּר כַּנַּ"ל, בִּבְחִינַת: מִשְׁפְּטֵי אֱמֶת.
Through faith in the sages we can bring our mishpat to light. This is because mishpat is the “center pillar” (Tikkuney Zohar, Introduction, p.17a)—i.e., the aspect of the middle path, which tends neither right nor left. We merit this through faith in the sages, which is the aspect of “Do not stray from the word they declare to you, either to the right or the left” (Deuteronomy 17:11). Therefore, by means of this [faith] <one can derive> clear mishpat, as mentioned, in the aspect of ‘true mishpatim’ (cf. Psalms 19:10) .
הַיְנוּ, כִּי כָל הַלִּמּוּדִים שֶׁהָאָדָם לוֹמֵד, צָרִיךְ שֶׁיְּקַבֵּל וְיוֹצִיא מֵהֶם מִשְׁפְּטֵי אֱמֶת, שֶׁלֹּא יִהְיֶה בִּבְחִינַת מִשְׁפָּט מְעֻקָּל, דְּהַיְנוּ שֶׁיְּקַבֵּל וְיִלְמַד מִכָּל הַלִּמּוּדִים שֶׁלּוֹמֵד מִשְׁפְּטֵי הַנְהָגוֹת, שֶׁיֵּדַע אֵיךְ לְהִתְנַהֵג, הֵן לְעַצְמוֹ, הֵן לַאֲחֵרִים שֶׁמִּתְנַהֲגִים לְפִי דַּעְתּוֹ, כָּל אֶחָד וְאֶחָד כְּפִי בְּחִינָתוֹ, כְּפִי הַמֶּמְשָׁלָה וְהָרַבָּנוּת שֶׁיֵּשׁ לוֹ, הֵן לְרַב אוֹ לִמְעַט. וְכָל זֶה זוֹכִין עַל יְדֵי אֱמוּנַת חֲכָמִים, שֶׁהוּא בְּחִינַת לֹא תָסוּר וְכוּ', וְאָז יוּכַל לְהוֹצִיא מִשְׁפְּטֵי הַנְהָגוֹת יְשָׁרוֹת, בִּבְחִינַת מִשְׁפְּטֵי אֱמֶת, שֶׁאֵינוֹ נוֹטֶה לְיָמִין וּשְׂמֹאל כַּנַּ"ל.
In other words, from whatever a person studies he must obtain <and learn> and derive true mishpatim, so as not to be in the aspect of distorted mishpat. From all his studies he must obtain and learn mishpatim -of-conduct, so that he knows how to conduct himself and [how to guide] others who conduct themselves according to his advice—[advising] each one commensurate with that person’s aspect, according to the greater or lesser degree of his rule and authority [over him]. A person merits all this through faith in the sages, which is the aspect of “Do not stray….” And then he is able to derive mishpatim of upright conduct, in the aspect of ‘true mishpatim,’ since he tends neither right nor left, as explained above.
אֲבָל כְּשֶׁפּוֹגֵם בֶּאֱמוּנַת חֲכָמִים, אֲזַי נִדּוֹן בִּיגִיעַת בָּשָׂר, הַיְנוּ בְּמוֹתָרוֹת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עירובין כא): הַלּוֹעֵג עַל דִּבְרֵי חֲכָמִים נִדּוֹן בְּצוֹאָה רוֹתַחַת, כְּמוֹ שֶׁכָּתוּב: וְלַהַג הַרְבֵּה יְגִיעַת בָּשָׂר. וְהוּא מִדָּה כְּנֶגֶד מִדָּה, כִּי הוּא אֵינוֹ מַאֲמִין בְּדִבְרֵיהֶם, וּמַלְעִיג עֲלֵיהֶם, וְדִבְרֵיהֶם הֵם אַךְ לְמוֹתָר אֶצְלוֹ, עַל־כֵּן נִדּוֹן בְּמוֹתָרוֹת.
However, when a person blemishes faith in the sages, he is condemned to a wearying of the flesh—i.e., waste matter. As our Sages, of blessed memory, said: Whoever LoEG (ridicules) the words of the sages is condemned to boil in excrement, as it is written (Ecclesiastes 12:12), “much LaHaG is a wearying of the flesh.” This is measure-for-measure: since he has no faith in their words but ridicules them, and their words are a waste to him, he is therefore condemned to waste matter.
וְכָל הַמִּשְׁפָּטִים הֵן מִן הַמֹּחַ, בִּבְחִינַת (מלכים־א ג): וַיִּירְאוּ מִפְּנֵי הַמֶּלֶךְ כִּי רָאוּ כִּי חָכְמַת אֱלֹקִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּט. וְהַמֹּחַ הוּא לְפִי הַמָּזוֹן, וּכְשֶׁהַגּוּף נָקִי, אֲזַי הַמֹּחַ בָּרוּר, וַאֲזַי יָכוֹל לְהוֹצִיא מִשְׁפְּטֵי אֱמֶת, הַנְהָגוֹת יְשָׁרוֹת.
All mishpat stems from the mind, in the aspect of “They feared the king for they recognized that he had within him the Divine wisdom to exercise mishpat” (1 Kings 3:28). And the mind is commensurate with the food [a person eats]. Thus when the body is pure, the mind is clear and can then derive true mishpatim /upright conduct.
אֲבָל כְּשֶׁנִּדּוֹן בְּמוֹתָרוֹת, עַל יְדֵי פְּגַם אֱמוּנַת חֲכָמִים כַּנַּ"ל, אֲזַי עוֹלִים עֲשָׁנִים סְרוּחִים אֶל הַמֹּחַ, וּמְעַרְבְּבִים וּמְבַלְבְּלִין דַּעְתּוֹ, וַאֲזַי אֵינוֹ יָכוֹל לְהוֹצִיא מִשְׁפְּטֵי אֱמֶת, וַאֲזַי יוֹצֵא מִשְׁפָּט מְעֻקָּל, בִּבְחִינַת (חבקוק א): כִּי רָשָׁע מַכְתִּיר אֶת הַצַּדִּיק, עַל כֵּן יֵצֵא מִשְׁפָּט מְעֻקָּל; הַיְנוּ, עַל יְדֵי שֶׁהָעֲשָׁנִים סְרוּחִים מְסַבְּבִין וּמַקִּיפִין הַמֹּחַ, וּמְבַלְבְּלִין אוֹתוֹ, עַל יְדֵי זֶה יוֹצֵא מִשְׁפָּט מְעֻקָּל, בִּבְחִינַת (תהלים קמז): מִשְׁפָּטִים בַּל יְדָעוּם, הַיְנוּ בִּלְבּוּל הַמּוֹחִין:
But when a person is condemned to waste matter because of a blemish of faith in the sages, as explained above, then foul vapors ascend to the brain, mixing up and confusing his daat. As a result, he is incapable of deriving true mishpatim. Instead, distorted mishpat emerges, in the aspect of “for the wicked man encircles the righteous man, therefore mishpat emerges distorted” (Habakkuk 1:4). That is, because the foul vapors encircle and surround the mind and confuse it, distorted mishpat emerges, in the aspect of “about these mishpatim, they know BaL (nothing)” (Psalms 147:20)—i.e., a BiLBuL (confusion) of the mind.
וְדוֹאֵג, עַל־יְדֵי שֶׁלִּמּוּדוֹ הָיָה מִבְּחִינַת אֵלּוּ הַמּוֹתָרוֹת, בִּבְחִינַת הַנֶּאֱמָר בְּדוֹאֵג (שמואל־א כא): וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל נֶעֱצָר לִפְנֵי ה' וּשְׁמוֹ דּוֹאֵג וְכוּ'. וּפֵרֵשׁ רַשִׁ"י: עוֹצֵר עַצְמוֹ וְכוּ' לַעֲסֹק בַּתּוֹרָה; כִּי לִמּוּדוֹ הָיָה מִבְּחִינַת עֲצִירוּת, בְּחִינַת מוֹתָרוֹת, עַל יְדֵי זֶה, לֹא הָיָה מוֹצִיא מִלִּמּוּדוֹ מִשְׁפְּטֵי אֱמֶת, רַק מִשְׁפָּט מְעֻקָּל. וְעַל־כֵּן הָיָה דָּן שֶׁאֵין דָּוִד רָאוּי לָבוֹא בְּקָהָל (יכמות עו:), וְזֶה הָיָה עַל־יְדֵי שֶׁלִּמּוּדוֹ הָיָה מִמּוֹתָרוֹת כַּנַּ"ל:
Doeg’s studies were from the aspect of this waste matter, in the aspect of that which was said of Doeg: “There was a man there of Shaul’s officials, ne’ETZaR (held back) in God’s presence. His name was Doeg…” (1 Samuel 21:8). Rashi explains: He held himself back… to study Torah. His studying was from the aspect of ATZiRut (holding back nature’s call), the aspect of waste matter. He therefore did not derive true mishpatim from his studies, only distorted mishpat. As a result, he ruled that David was unfit to be admitted into the congregation (Yevamot 76b). This was because [Doeg’s] studies stemmed from waste matter, as explained above.
ב וְיֵשׁ מַנְהִיגִים שֶׁנִּקְרָאִים בְּשֵׁם רַבִּי, שֶׁלִּמּוּדָם מֵאֵלּוּ הַמּוֹתָרוֹת. וְלֹא דַּי שֶׁאֵינָם יְכוֹלִים אֲפִלּוּ לְהַנְהִיג אֶת עַצְמָן כַּנַּ"ל, וּמִכָּל שֶׁכֵּן שֶׁאֵינָם יְכוֹלִים לְהַנְהִיג אֶת אֲחֵרִים, וְהֵם נוֹטְלִים גְּדֻלָּה לְעַצְמָן, לְהַנְהִיג הָעוֹלָם. צָרִיךְ לִרְאוֹת שֶׁלֹּא לְהַסְמִיךְ אוֹתָם, שֶׁלֹּא לִתֵּן לָהֶם תֹקֶף וָעֹז, שֶׁלֹּא יִהְיוּ מְכֻנִּים בְּשֵׁם רַבִּי. כִּי הֵם עַצְמָן אֵינָם חַיָּבִים כָּל־כָּךְ, כִּי יֵשׁ לָהֶם יֵצֶר הָרָע גָּדוֹל לְהַנְהִיג הָעוֹלָם, אַךְ צָרִיךְ לִשְׁמֹר מְאֹד, שֶׁלֹּא לִתֵּן לָהֶם תֹּקֶף וָעֹז, כִּי אֵלּוּ הַנּוֹתְנִים לָהֶם תֹּקֶף וָעֹז וְנִסְמָכִים עַל יָדָם שֶׁיִּהְיוּ נִקְרָאִים בְּשֵׁם רַבִּי, הֵם עֲתִידִין לִתֵּן דִּין וְחֶשְׁבּוֹן.
2. There are leaders who are called rabbi, whose studies are from this waste matter. Although they are incapable of guiding even themselves, as explained above, and all the more so of guiding others, they nonetheless put themselves forward in order to lead <others>. One must make certain not to confer authority on them, or strengthen and empower them, so that they are not referred to as “rabbi.” For they themselves are not all that at fault, since they have a strong evil urge to lead people. Nevertheless one must be very careful not to strengthen or empower them, since it is those who strengthen and empower them and through whose authorization they are called rabbi, who in the future will have to give an accounting.
וְעַל־יְדֵי שֶׁמַּסְמִיכִין רַבִּי שֶׁאֵינוֹ הָגוּן, עַל־יְדֵי־זֶה נֶחֱלָשׁ כְּתַב יָדֵנוּ, וְאֵין לוֹ שׁוּם תֹּקֶף, וְנוֹתְנִין כֹּחַ בִּכְתַב יָדָם. וְעַל־יְדֵי־זֶה הֵם גּוֹזְרִין שֶׁלֹּא יִהְיֶה תֹּקֶף לַכְּתָבִים שֶׁלָּנוּ, כִּי אִם לַכְּתָבִים שֶׁלָּהֶם, וְיִשְׂרָאֵל יִהְיוּ מֻכְרָחִים לִלְמֹד כְּתָב שֶׁלָּהֶם. וְעַל־יְדֵי־זֶה גּוֹזְרִין גַּם כֵּן לְגָרֵשׁ בְּנֵי יִשְׂרָאֵל מִמְּקוֹם הַיִּשּׁוּב, שֶׁנִּתְיַשְּׁבוּ שָׁם יִשְׂרָאֵל כְּבָר, אֶל מְקוֹמוֹת שֶׁלֹּא הָיוּ שָׁם יִשְׂרָאֵל מֵעוֹלָם.
By conferring authority on an unworthy rabbi, the writing of our hand is weakened and has no force. [Instead,] we strengthen the writing of the hand <of the nations>. This enables <the nations> to issue a decree <against us>, that our writings should have no force, only theirs, thus obligating the Jews to study their writings. And, <as a result,> they also decree that the Jewish people be exiled from a place Jews settled long ago, to places where no Jew has ever been.
כִּי הַסְּמִיכָה שֶׁסּוֹמְכִין אֶת הָרַב, וְהַכְּתָב, הֵם מִבְּחִינָה אַחַת. כִּי הַסְּמִיכָה בְּיָדַיִם, כְּמוֹ שֶׁכָּתוּב (דברים ל״ד:ט׳): וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה כִּי סָמַךְ מֹשֶׁה אֶת יָדָיו עָלָיו. וְהוּא בְּחִינַת הַכְּתָב, בְּחִינַת יָד כּוֹתֶבֶת. כִּי הַכְּתָב הוּא גַּם כֵּן מִבְּחִינַת חָכְמָה, כִּי אוֹתִיּוֹת הַכְּתָב, בָּהֶם נִבְרְאוּ כָּל הָעוֹלָמוֹת. כְּמוֹ שֶׁכָּתוּב (תהילים ל״ג:ו׳): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וְכוּ', וּכְתִיב (שם קד): כֻּלָּם בְּחָכְמָה עָשִׂיתָ.
The reason for this is that conferring authority on a rabbi and writing are from the same aspect. SeMiKhah (ordination) is with the hands, as it is written (Deuteronomy 34:9), “Yehoshua son of Nun was filled with the spirit of wisdom because Moshe SaMaKh (laid) his hands upon him.” This is <likewise> the aspect of writing, the aspect of “a writing hand” (Tikkuney Zohar 55, p. 89a). For writing, too, is from the aspect of wisdom, <the aspect of “the letters make wise”>, since all the worlds were created with the letters of writing, as it is written (Psalms 33:6), “By the word of God the heavens were made…”; and it is written (ibid. 104:24), “You made them all with wisdom.”
כִּי יֵשׁ בְּכָל אוֹת וָאוֹת חָכְמָה, שֶׁחִיְּבָה חָכְמָתוֹ יִתְבָּרַךְ שֶׁהָאוֹת הַזּוֹ יִהְיֶה בִּתְמוּנָה זוֹ, וְעַל יָדוֹ יִהְיֶה נִבְרָא זֶה הָעוֹלָם בְּזֹאת הַתְּמוּנָה, וּלְהִתְנַהֵג בְּאוֹתוֹ הַהַנְהָגָה שֶׁיֵּשׁ בְּאוֹתוֹ הָעוֹלָם. וְכֵן שְׁאָר הָעוֹלָמוֹת בִּתְמוּנָה וְהַנְהָגָה אַחֶרֶת, עַל־יְדֵי תְּמוּנַת אוֹת אַחֵר, כִּי כֵן גְּזֵרַת חָכְמָתוֹ יִתְבָּרַךְ.
Each and every letter contains <amazing> wisdom. The Wisdom of the Blessed One prescribed that each letter have its distinct shape, and through it for a world to be created with its distinct shape and to function in the particular manner that pertains to that world. The same is true for the other worlds, [each one] with a different shape and manner of conduct by virtue of a different letter-shape, as decreed by the Wisdom of the Blessed One.
וּכְשֶׁהֶחָכָם הָרָאוּי לִסְמִיכָה, נִסְמָךְ בְּשֵׁם רַבִּי, שֶׁהַנְהָגָתוֹ בִּבְחִינַת מִשְׁפְּטֵי אֱמֶת כַּנַּ"ל, אֲזַי עַל־יְדֵי הַסְּמִיכָה, שֶׁאֲזַי מְקַבֵּל חָכְמָתוֹ מִבְּחִינַת יַד ה', בִּבְחִינַת: וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה וְכוּ' כַּנַּ"ל, אֲזַי מֵבִיא הֶאָרָה וְכֹחַ בִּכְתַב יָדֵנוּ, שֶׁהוּא גַּם כֵּן מִבְּחִינַת חָכְמָה כַּנַּ"ל, בִּבְחִינַת (דברי הימים־א כח): הַכֹּל בִּכְתָב מִיַּד ה' עָלַי הִשְׂכִּיל, שֶׁעַל־יְדֵי הַשֵּׂכֶל שֶׁמְּקַבֵּל מִיַּד ה', שֶׁזֶּה בְּחִינַת סְמִיכָה, עַל יְדֵי זֶה מֵבִיא הֶאָרָה וְכֹחַ בַּכְּתָב כַּנַּ"ל.
When the scholar who is worthy of being ordained is invested with the title “rabbi,” for his conduct is in the aspect of ‘true mishpatim,’ as explained above, then by means of the ordination—his obtaining wisdom from the aspect of the Hand of God, in the aspect of “Yehoshua son of Nun was filled with the spirit of wisdom…”—he brings illumination and strength to the writing of our hand. It, too, is from the aspect of wisdom, as explained above, in the aspect of “All this that God gave me to comprehend by His Hand [I give you] in writing” (1 Chronicles 28:19). By means of the intellect <and wisdom> that he receives from the Hand of God, which is the aspect of ordination, he draws illumination and strength into the writing, as explained above.
וְזֶה בְּחִינַת (במדבר י״א:כ״ו): וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתוּבִים, שֶׁעַל־יְדֵי שֶׁנִּסְמְכוּ אָז, וְקִבְּלוּ הָרוּחַ חָכְמָה, עַל־יְדֵי־ זֶה הֵבִיאוּ הֶאָרָה בַּכְּתוּבִים, הַיְנוּ בִּכְתַב יָדֵנוּ כַּנַּ"ל. וְאַזַי, לֹא דַּי שֶׁאֵין כְּתַב יָדֵנוּ נִכְנָע לְמִשְׁפָּטָם, אֶלָּא אֲפִלּוּ שֶׁכָּל מִשְׁפְּטֵי הַנְהָגוֹת שֶׁלָּהֶם, כֻּלָּם עַל־יְדֵי כְּתַב יָדֵנוּ, בִּבְחִינַת (תהילים קמ״ט:ט׳): לַעֲשׂוֹת בָּהֶם מִשְׁפָּט כָּתוּב.
This is the aspect of “the spirit rested upon them; they were in the writings” (Numbers 11:26). Because they were appointed then and received the spirit of wisdom, they brought illumination into the writings—i.e., into the writing of our hand, as explained above. And then, not only is the writing of our hand not subject to their mishpat, but even all their mishpatim -of-conduct are determined by the writing of our hand, in the aspect of “to execute written mishpat against them” (Psalms 149:9) .
אֲבָל כְּשֶׁמַּסְמִיכִין רַבִּי שֶׁאֵינוֹ הָגוּן, עַל־יְדֵי־זֶה נֶחֱלָשׁ כְּתַב יָדֵנוּ, וְנוֹתְנִין תֹּקֶף לַכְּתָב שֶׁלָּהֶם, וְכָל הַמִּשְׁפָּטִים צְרִיכִים לִהְיוֹת עַל יְדֵי כְּתָבִים שֶׁלָּהֶם דַּוְקָא, שֶׁהוּא בְּחִינַת מִשְׁפָּטִים בַּל יְדָעוּם, בְּחִינַת מִשְׁפָּט מְעֻקָּל כַּנַּ"ל.
But when people confer authority on an unworthy rabbi, it weakens the writing of our hand and strengthens their writing. All <our> mishpatim must be determined specifically by their writings, this being the aspect of “about these mishpatim, they know nothing,” the aspect of distorted mishpat, as explained above.
וְעַל־יְדֵי־זֶה גּוֹזְרִין לְגָרֵשׁ אֶת יִשְׂרָאֵל מִמָּקוֹם שֶׁנִּתְיַשְּׁבוּ כְּבָר. כִּי בְּמָקוֹם שֶׁיִּשְׂרָאֵל יוֹשְׁבִין שָׁם מִכְּבָר, אֲפִלּוּ בְּחוּץ לָאָרֶץ, הוּא בְּחִינַת קְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל, בְּחִינַת (יחזקאל יא): מִקְדָּשׁ מְעַט; כִּי עַל־יְדֵי שֶׁיִּשְׂרָאֵל יוֹשְׁבִין שָׁם, נִתְקַדֵּשׁ הָאֲוִיר בִּבְחִינַת אֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל. כִּי עַל־יְדֵי כְּתַב יָדֵנוּ נִתְקַדֵּשׁ הָאֲוִיר, בִּבְחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים (ב"ב קנח: זוהר פנחס דף רמה ובתיקון כב). כִּי הַכְּתָב הוּא בְּחִינַת אוֹתִיּוֹת מַחְכִּימוֹת, וְעַל יְדֵי תְּנוּעוֹת הַקֻּלְמוֹס בָּאֲוִיר בִּשְׁעַת כְּתִיבָה, נֶחֱקָקִים בְּחִינַת הָאוֹתִיּוֹת מַחְכִּימוֹת בְּתוֹךְ הָאֲוִיר. וְעַל יָדוֹ נִתְקַדֵּשׁ הָאֲוִיר, בִּבְחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל מַחְכִּים.
This enables them to decree that the Jews be exiled from a place they settled long ago. A place the Jews settled in the past, even in the Diaspora, has the aspect of the sanctity of the Land of Israel, the aspect of “a minor sanctuary” (Ezekiel 11:16). Because the Jews live there, the air is sanctified in the aspect of the air of the Land of Israel. Through the writing of our hand, the air is sanctified, in the aspect of “the air of the Land of Israel makes wise” (Bava Batra 158b). For the writing is the aspect of “the letters make wise.” By means of the pen’s movements through the air at the time of writing, the aspect of “the letters make wise” is etched into the air. This causes the air to become sanctified, in the aspect of “the air of the Land of Israel makes wise.”
וְעַל יְדֵי שֶׁפּוֹגְמִין בִּכְתַב יָדֵנוּ, עַל יְדֵי הַסְּמִיכָה שֶׁמַּסְמִיכִין רַבִּי שֶׁאֵינוֹ הָגוּן כַּנַּ"ל, עַל יְדֵי זֶה מְגָרְשִׁין יִשְׂרָאֵל מִן הַיִּשּׁוּב, מִמָּקוֹם שֶׁיָּשְׁבוּ שָׁם מִכְּבָר, שֶׁהוּא בְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל כַּנַּ"ל, וּמְגָרְשִׁין אוֹתָם מִשָּׁם, אֶל מְקוֹם מִדְבַּר שְׁמָמָה, שֶׁאֵין שָׁם שׁוּם קְדֻשָּׁה, כִּי לֹא יָשְׁבוּ שָׁם יִשְׂרָאֵל מֵעוֹלָם כַּנַּ"ל:
But when people blemish the writing of our hand by conferring authority on an unworthy rabbi, as explained above, they exile the Jews from a settled area, from a place they settled long ago, which is the aspect of the air of the Land of Israel. They exile them from there to a desolate wilderness, where there is no holiness whatsoever, for the Jews have never lived there <and the air there has never been sanctified>, as explained above.
ג וְעַל יְדֵי זֶה נִלְקָח מִמֶּנּוּ חָכְמַת תַּהֲלוּכֵי גַּלְגַּלֵּי הָרָקִיעַ, לֵידַע כָּל הַהִשְׁתַּנּוּת וַעֲתִידוֹת הַבָּאִין עַל־יְדֵי גַּלְגַּלֵּי הָרָקִיעַ, וְנִמְסָר לָהֶם. כִּי מִתְּחִלָּה זֹאת הַחָכְמָה נִמְסְרָה רַק לָנוּ, כְּמוֹ שֶׁכָּתוּב (דברים ד׳:ו׳): כִּי הִוא חָכְמַתְכֶם וּבִנַתְכֶם לְעֵינֵי הָעַמִּים, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת עה): אֵיזוֹ חָכְמָה וּבִינָה שֶׁהִיא לְעֵינֵי הָעַמִּים, הֶוֵי אוֹמֵר: זֶה חִשּׁוּב תְּקוּפוֹת וּמַזָּלוֹת.
3. This is the reason that the wisdom of astronomy/astrology—knowing all the changes and future occurrences brought about by the spheres of the firmament—was taken from us and given over to [the nations]. Initially, this wisdom was given exclusively to us, as it is written (Deuteronomy 4:6), “since this is [proof of] your wisdom and discernment for the eyes of the nations”—and our Sages, of blessed memory, expounded: What is this wisdom and discernment that is recognized by the nations? Say that this refers to calculating the seasons and the constellations (Shabbat 75a) .
כִּי יֵשׁ בָּזֶה שֵׂכֶל, שֶׁיִּשָּׁאֵר הַסּוֹד אֶצְלֵנוּ, אַף עַל־פִּי שֶׁמּוֹדִיעִין לָהֶם הַחָכְמָה. כִּי בְּוַדַּאי צָרִיךְ לְהוֹדִיעַ לָהֶם הַחָכְמָה, כְּדֵי שֶׁיֵּדְעוּ מֵחָכְמָתֵנוּ, שֶׁאָנוּ יוֹדְעִין חָכְמָה זוֹ, כְּמוֹ שֶׁכָּתוּב: כִּי הִיא חָכְמַתְכֶם וְכוּ'; וְאִם כֵּן, מֵאַחַר שֶׁמּוֹדִיעִין לָהֶם, אֵינוֹ סוֹד, כִּי הֲלֹא גַּם הֵם יוֹדְעִין. אַךְ יֵשׁ בָּזֶה שֵׂכֶל, שֶׁיְּכוֹלִין לְהוֹדִיעַ לָהֶם הַחָכְמָה, וְאַף עַל פִּי כֵן יִשָּׁאֵר הַסוֹד אֶצְלֵנוּ. וְזֶה בְּחִינַת: כִּי הִיא חָכְמַתְכֶם וּבִנַתְכֶם לְעֵינֵי הָעַמִּים – לְעֵינֵי הָעַמִּים דַּיְקָא, דְּהַיְנוּ שֶׁהִיא רַק לְעֵינֵי הָעַמִּים בְּשָׁעָה שֶׁמּוֹדִיעִין לָהֶם, וְתֵכֶף אַחַר כָּךְ אֵינָן יוֹדְעִין כְּלָל, רַק יוֹדְעִין שֶׁהַסּוֹד אֶצְלֵנוּ, כִּי אֵין אָנוּ מוֹדִיעִין לָהֶם זֹאת הַחָכְמָה בְּעֶצֶם, שֶׁהִיא סוֹד הָעִבּוּר, רַק שֶׁיֵּשׁ בָּזֶה שֵׂכֶל, שֶׁיְּכוֹלִין לְהַרְאוֹת זֹאת הַחָכְמָה לְעֵינֵיהֶם לְבַד, לְמַעַן יֵדְעוּ שֶׁזֹּאת הַחָכְמָה הִיא אֶצְלֵנוּ, אֲבָל עֶצֶם סוֹד הַחָכְמָה נִשְׁאָר אֶצְלֵנוּ.
This entails <much> cleverness—keeping the hidden portion ours, even though we inform them of the wisdom. It is certainly necessary to inform them of the wisdom, in order that they might know of our wisdom; that we know <such a> wisdom, as it is written, “since this is [proof of] your wisdom….” If so, then after we inform them, it is no longer hidden. For don’t they know it as well? However, this entails cleverness, that we are able to inform them of the wisdom and nevertheless have the hidden portion remain with us. This is the aspect of “since this is [proof of] your wisdom and discernment for the eyes of the nations”—specifically “for the eyes of the nations.” That is, it is only to let the nations see; <so that they know it> at the moment we inform them, whereas immediately afterwards they know only that the hidden portion is with us. For we do not inform them of the wisdom’s essence, which is the Mystery of Intercalation. Except that this entails cleverness: we are able to disclose this wisdom only to let them see it, so that they might know that we possess this wisdom, yet its essence, the wisdom’s hidden portion, remains with us.
וְזֶהוּ בְּחִינַת סוֹד הָעִבּוּר, שֶׁאֵינוֹ נִמְסָר רַק לִגְדוֹלֵי הַדּוֹר, שֶׁיֵּשׁ לָהֶם נְשָׁמוֹת גְּדוֹלוֹת. כִּי תַּהֲלוּכוֹת הַגַּלְגַּלִּים הוּא עַל־יְדֵי שִׂכְלִיִּים, שֶׁהֵם הַמַּלְאָכִים, וְכָל גַּלְגַּל וְגַלְגַּל יֵשׁ לוֹ שֵׂכֶל מְיֻחָד, דְּהַיְנוּ מַלְאָךְ, שֶׁמִּתְנַהֵג עַל־יָדוֹ, וְעַל־יְדֵי־זֶה הוּא הִשְׁתַּנּוּת הִלּוּךְ הַגַּלְגַּלִּים, שֶׁזֶּה הַגַּלְגַּל מְהַלֵּךְ בְּחֹדֶשׁ, וּבְזֶה הַסֵּדֶר, וְזֶה הַגַּלְגַּל מְהַלֵּךְ בְּשָׁנָה אוֹ יוֹתֵר, וְיֵשׁ גַּלְגַּל שֶׁצָּרִיךְ זְמַן רַב כַּמָּה אֲלָפִים שָׁנִים עַד שֶׁמְּסַבֵּב.
This is the aspect of the Mystery of Intercalation, which is given over only to the generation’s greatest individuals, those with lofty souls. For the revolutions of the spheres are determined by intelligences, which are the angels. Each sphere has its individual intelligence, an angel, that guides its motions. This is what causes the variations in the revolutions of the spheres, so that the revolution of one sphere takes a month and follows one particular pattern, while the revolution of another sphere takes a year or more; and there is even a sphere that takes as long as a few thousand years until it completes its revolution.
וְהַכֹּל לְפִי הִשְׁתַּנּוּת הַשִּׂכְלִיִּים, שֶׁהֵם מִשְׁתַּנִּים לְפִי רִחוּקָם מֵהָעִלָּה, וּכְמוֹ כֵן מִתְנַהֲגִים הַגַּלְגַּלִּים. וְכָל אֵלּוּ הַשִּׂכְלִיִּים, כֻּלָּם מְקַבְּלִים מֵהַמַּנְהִיג הַכּוֹלֵל, שֶׁהוּא שֵׂכֶל הַכּוֹלֵל, שֶׁהִיא הַנְּשָׁמָה, שֶׁכֻּלָּם מִתְנַהֲגִים עַל יָדָהּ, בִּבְחִינַת (איוב ל״ב:ח׳): וְנִשְׁמַת שַׁדַּי תְּבִינֵם – שֶׁהַנְּשָׁמָה שׁוֹפֵעַ הַשֵּׂכֶל בָּהֶם.
All this is determined by the variations in the intelligences, which vary commensurate with their distance from the first cause, and the spheres move accordingly. And all these intelligences receive from the comprehensive guiding force, which is the all-encompassing intelligence. This is the soul, which guides all their motions, in the aspect of “the soul [from] the Almighty enables them to understand” (Job 32:8)—i.e., the soul infuses them with their intelligence.
וְעַל כֵּן הַנְּשָׁמָה נִקְרֵאת שָׁמַיִם, שֶׁהוּא כְּלָלִיּוּת הַגַּלְגַּלִּים, כְּמוֹ שֶׁכָּתוּב (תהילים נ׳:ד׳): יִקְרָא אֶל הַשָּׁמַיִם מֵעָל – זוֹ הַנְּשָׁמָה (סנהדרין צא:). כִּי הַנְּשָׁמָה הוּא מַנְהִיג הַכּוֹלֵל, שֶׁל כָּל הַגַּלְגַּלִּים כַּנַּ"ל. וְעַל כֵּן הַנְּשָׁמָה נִקְרֵאת גַּלְגַּלְתָּא, עַל שֵׁם גַּלְגַּלֵּי הָרָקִיעַ שֶׁמִּתְנַהֲגִים עַל יָדָהּ. וְעַל כֵּן אֵלּוּ הַנְּשָׁמוֹת הַגְּדוֹלוֹת בְּקִיאִין בְּסוֹד הָעִבּוּר, כִּי מִי יוֹדֵעַ הַנְהָגָתָם כְּמוֹ הַמַּנְהִיג.
{“Let him call out to the heavens above and to the earth to judge His people” (Psalms 50:4).} The soul is therefore called heaven, since it encompasses all the spheres, as it is written, “Let him call out to the heavens above”—this is the soul (Sanhedrin 91b). For the soul is the comprehensive guiding force of all the spheres, as explained above. This is why the soul is called GaLGaLta, on account of the GaLGaLim (spheres) of the firmament whose motion it guides. Therefore, these lofty souls are expert in the Mystery of Intercalation, since who knows their motions better than the force that guides them?
וְאֵלּוּ הַנְּשָׁמוֹת הַגְּדוֹלוֹת צְרִיכִין שֶׁיִּהְיֶה לָהֶם גּוּף, בִּבְחִינוֹת (ישעיהו ד׳:ב׳): פְּרִי הָאָרֶץ, בְּחִינוֹת אֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל. כִּי כְּשֶׁהָאֲוִיר מִתְקַדֵּשׁ בִּבְחִינוֹת אֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, אֲזַי כָּל הַפֵּרוֹת וְהַתְּבוּאָה הַגָּדֵל שָׁם, שֶׁמֵּהֶם נִזּוֹן הָאָדָם, וּמִשָּׁם בָּא הַטִּפָּה זַרְעִיּוּת – הַכֹּל הוּא בִּבְחִינוֹת אֶרֶץ יִשְׂרָאֵל.
And these lofty souls need to have a body that is in the aspect of “the fruit of the Land” (Isaiah 4:2), the aspect of the air of the Land of Israel. For when the air is sanctified in the aspect of the air of the Land of Israel, then all the fruits and grains that grow there, from which people are nourished and from which the drop of seed stems, are in the aspect of the Land of Israel.
וּמִשָּׁם נִרְקָם הַגּוּף, בִּבְחִינוֹת (תהילים קל״ט:ט״ו): רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ – בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, וַאֲזַי הַגּוּף בִּבְחִינַת פְּרִי הָאָרֶץ, וַאֲזַי רָאוּי לְקַבֵּל נְשָׁמָה גְּדוֹלָה, בִּבְחִינַת: יִקְרָא אֶל הַשָּׁמַיִם מֵעַל – זֶה הַנְּשָׁמָה, וְאֶל הָאָרֶץ – זֶה הַגּוּף (שם סנהדרין). כִּי הַנְּשָׁמָה לְפִי הַגּוּף, כְּשֶׁהַגּוּף זַךְ וְנָקִי, יָכוֹל לְקַבֵּל נְשָׁמָה גְּדוֹלָה, וְכֵן לְהֵפֶךְ.
It is from there that the body is constructed, in the aspect of “I was knit together in the recesses of the land” (Psalms 139:15)—the aspect of the Land of Israel. The body is thus in the aspect of “the fruit of the Land.” And it is then suited for receiving a lofty soul, in the aspect of “Let him call out to the heavens above”—this is the soul; “and to the earth”—this is the body (Sanhedrin, op. cit.). For the soul reflects the body. When the body is pure and clean, it can receive a lofty soul; and the opposite is likewise true.
וְעַל כֵּן יֵשׁ מְדִינוֹת שֶׁשִּׂכְלָם עָב וּמְגֻשָּׁם, וְכֵן יֵשׁ מְדִינוֹת שֶׁשִּׂכְלָם זַךְ וְצָלוּל, וְהַכֹּל לְפִי הַמְּדִינָה, לְפִי הַמָּזוֹן הַיּוֹצֵא מִמֶּנָּה. וְעַל כֵּן עַל־יְדֵי שֶׁנִּתְגָּרְשִׁין מִבְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, עַל־יְדֵי בְּחִינַת הַנַּ"ל, אֲזַי אֵין יְכוֹלִין לְהִתְרַקֵּם גּוּפִים זַכִּים, וְאֵין יְכוֹלִין לְקַבֵּל נְשָׁמָה גְּדוֹלָה, וְעַל־יְדֵי־זֶה נִלְקַח סוֹד הָעִבּוּר מֵאִתָּנוּ:
Thus there are countries where the [people’s] intellect is obtuse and crass, and other countries where their intellect is clear and lucid. It all depends on the country, on the food that it produces. Therefore, when we are exiled from the air of the Land of Israel because of the aforementioned aspect, it becomes impossible to construct pure bodies, and we cannot receive a lofty soul. As a result, the Mystery of Intercalation is taken from us. {“My hand will be against the prophets who prophesy vanity and divine falsehood. They will not share in the mystery of My people, they will not be written in the writings of the House of Israel, and they will not come [back] to the land of the Israelites” (Ezekiel 13:9).}
וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות קיב): וְהָיְתָה יָדִי אֶל הַנְּבִיאִים הַחוֹזִים שָׁוְא וְגוֹ' בְּסוֹד עַמִּי לֹא יִהְיוּ – זֶה סוֹד הָעִבּוּר; וּבִכְתַב בֵּית יִשְׂרָאֵל לֹא יִכָּתֵבוּ – זֶה סְמִיכָה; וְאֶל אַדְמַת בְּנֵי יִשְׂרָאֵל לֹא יָבוֹאוּ – כְּמַשְׁמָעוֹ. הַיְנוּ כַּנַּ"ל,
This is what the Sages, of blessed memory, said: “My hand will be against the prophets who prophesy vanity…. They will not share in the mystery of My people”—this is the Mystery of Intercalation. “They will not be written in the writings of the House of Israel”—this is ordination. “And they will not come [back] to the Land of the Israelites”—this is to be understood according to its plain meaning (Ketuvot 112a), as explained above.
בִּכְתַב יִשְׂרָאֵל לֹא יִכָּתֵבוּ זֶה סְמִיכָה; הַיְנוּ עַל־יְדֵי סְמִיכָה שֶׁמַּסְמִיכִין בְּשֵׁם רַבִּי, אֶת שֶׁאֵינָם הֲגוּנִים, עַל־יְדֵי־זֶה מַחֲלִישִׁין כְּתַב יִשְׂרָאֵל כַּנַּ"ל. וְזֶהוּ:
They will not be written in the writings of Israel—This is ordination. That is, by investing those who are unworthy with the title “rabbi,” we weaken the writings of the Jews, as explained above. And this is:
וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבוֹאוּ, הַיְנוּ שֶׁנִּתְגָּרְשִׁין מִבְּחִינַת אֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל כַּנַּ"ל. וְזֶהוּ:
and they will not come [back] to the Land of Israel—That is, they are banished from the aspect of the air of the Land of Israel, as explained above. And this is:
בְּסוֹד עַמִּי לֹא יִהְיוּ – זֶה סוֹד הָעִבּוּר; שֶׁעַל־יְדֵי־זֶה נִלְקַח מֵאִתָּנוּ סוֹד הָעִבּוּר כַּנַּ"ל. וְכָל זֶה עַל־יְדֵי הַמּוֹתָרוֹת הַנַּ"ל:
They will not share in the mystery of My people—This is the Mystery of Intercalation. Because of this, the Mystery of Intercalation is taken from us, as explained above; all this, due to the aforementioned waste matter.
ד וְעַל־יְדֵי־זֶה אֵין לוֹ עֵצָה שְׁלֵמָה לְעוֹלָם, וְתָמִיד אֵינוֹ יָכוֹל לָתֵת עֵצָה לְנַפְשׁוֹ, וְּהוּא תָּמִיד מְסֻפָּק. כִּי כָּל עֲצוֹתָיו בִּבְחִינַת עֵצוֹת נִבְעָרוֹת, עֲצַת נָשִׁים, כִּי הַטִּנֹּפֶת שֶׁל הַמּוֹתָרוֹת עוֹלָה אֶל הַלֵּב, בִּבְחִינַת (יחזקאל י״ד:ג׳): הֶעֱלוּ גִּלּוּלֵיהֶם עַל לִבָּם; וְנַעֲשָׂה לִבּוֹ מְטֻנָּף כְּמוֹ בֵּית הַכִּסֵּא, שֶׁהוּא מְקוֹם עֲצַת הַנָּשִׁים, כְּמַאֲמַר רַב עִילָשׁ (גיטין מה): נָשֵׁי כָּל מִלֵּי מְסַדְּרִין בְּבֵית הַכִּסֵּא, שֶׁשָּׁם כָּל עֲצָתָם:
4. Because of this, a person never has perfect counsel and is perpetually incapable of making decisions. He is always in doubt, because all his advice is in the aspect of “foolish advice” (Isaiah 19:11), women’s counsel. This is because the filth of the waste matter rises to the heart, in the aspect of “they raised their excrement to their hearts” (Ezekiel 14:3). His heart is soiled like an outhouse, which is the place of women’s counsel. As in the statement of Rabbi Ilash: Women are wont to discuss their concerns in the outhouse (Gittin 45a), that being where they take counsel.
ה אַךְ מִי שֶׁכְּבָר נִשְׁקָע בְּאֵלּוּ הַמּוֹתָרוֹת, יֵשׁ מַיִם שֶׁהוּא מְטַהֵר מִזֹּאת הַטִּנֹּפֶת, בִּבְחִינַת (יחזקאל ל״ו:כ״ה): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם.
5. Nevertheless, [for] someone who is already submerged in this waste matter, there is water that will cleanse him of this filth, in the aspect of “I will sprinkle pure water upon you, and you will be pure; I will purify you from all your impurity and from all your excrement” (Ezekiel 36:25) .
וַאֲזַי בָּא לְעֵצָה שְׁלֵמָה, בִּבְחִינַת (שם לז): וְלֹא יֵחָצוּ לִשְׁתֵּי מַמְלָכוֹת עוֹד, וְלֹא יִטַּמְּאוּ עוֹד בְּגִלּוּלֵיהֶם; שֶׁעַל־יְדֵי שֶׁנִּטְהָרִין מֵהַגִּלּוּלִין וְהַטִּנֹּפֶת הַנַּ"ל, עַל־יְדֵי־זֶה, וְלֹא יֵחָצוּ לִשְׁתֵּי מַמְלָכוֹת – בְּחִינַת עֵצוֹת, כְּמוֹ שֶׁכָּתוּב (דניאל ד׳:כ״ד): מִלְכִּי יִשְׁפַּר עֲלָךְ; הַיְנוּ שֶׁזּוֹכֶה לְעֵצָה שְׁלֵמָה, כִּי עַל־יְדֵי הַמַּיִם הַנַּ"ל נַעֲשִׂים אֶצְלוֹ עֵצוֹת שְׁלֵמוֹת, בִּבְחִינַת (משלי כ׳:ה׳): מַיִם עֲמֻקִּים עֵצָה בְּלֵב אִישׁ:
He then attains perfect counsel, in the aspect of “They will never again be divided into two kingdoms, nor will they ever again defile themselves with their excrement” (Ezekiel 37:22, 23). Because of their being cleansed of the aforementioned excrement and filth, “They will never [again] be divided into two MamLaKhot (kingdoms)”—the aspect of counsel, as it is written (Daniel 4:24), “let MiLKi (my advice) be acceptable to you.” That is, he merits perfect counsel, since by means of the aforementioned water his counsel is perfected, in the aspect of “The counsel in a man’s heart is deep water” (Proverbs 20:5) .
וְאֵלּוּ הַמַּיִם הֵם בְּחִינַת מַחֲלֹקֶת, בְּחִינַת (במדבר כ׳:י״ג): מֵי מְרִיבָה. וְעַל כֵּן מַחֲלֹקֶת נִקְרָא פְּלֻגְתָּא, בְּחִינַת (תהילים ס״ה:י׳): פֶּלֶג אֱלֹקִים מָלֵא מָיִם.
This water is the aspect of dispute, the aspect of “Waters of Conflict” (Numbers 20:13). This is why a dispute is called PLuGta (disagreement), the aspect of “The PeLeG (stream) of God is full of water” (Psalms 65:10) .
כִּי מִכָּל מַחֲלֹקֶת נַעֲשֶׂה סֵפֶר, בְּחִינַת שְׁאֵלוֹת וּתְשׁוּבוֹת. כִּי הַמַּחֲלֹקֶת הִיא שְׁאֵלָה וְקֻשְׁיָא, שֶׁמַּקְשִׁין וְשׁוֹאֲלִין עָלָיו, וְהוּא שָׁב בִּתְשׁוּבָה, וְעַל־יְדֵי־זֶה הוּא מֵשִׁיב וּמְתָרֵץ הַשְּׁאֵלָה, וְנַעֲשֶׂה מִזֶּה בְּחִינַת סֵפֶר שְׁאֵלוֹת וּתְשׁוּבוֹת.
Every dispute produces a book, the aspect of questions and TeShuVot (responses). This is because a dispute consists of a question or an objection raised against a person, and he ShaV b’TShuVah (returns in repentance). Through this he meiShiV (responds to) and answers the question, and from this the aspect of a book of responsa is made.
כִּי עַל־יְדֵי הַתְּשׁוּבָה, עַל־יְדֵי־ זֶה נִתְחַדְּשִׁים אֶצְלוֹ כַּמָּה סְפָרִים. כִּי יֵשׁ כַּמָּה סְפָרִים עַכְשָׁו, וְגַם עֲתִידִים לִהְיוֹת עוֹד כַּמָּה סְפָרִים, וְכֻלָּם צְרִיכִים לְהָעוֹלָם. וּבַתְּחִלָּה כְּשֶׁלֹּא הָיָה לוֹ אֱמוּנַת חֲכָמִים, אֲזַי הָיוּ כָּל הַסְּפָרִים אֶצְלוֹ כְּלֹא, כִּי הָיָה מַלְעִיג עֲלֵיהֶם, כְּמוֹ שֶׁכָּתוּב (קהלת י״ב:י״ב): עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה וְכוּ', דְּהַיְנוּ שֶׁמַּלְעִיג עַל רִבּוּי סִפְרֵיהֶם, וַאֲזַי כֻּלָּם כְּלֹא אֶצְלוֹ. וּכְשֶׁשָּׁב בִּתְשׁוּבָה עַל־זֶה, אֲזַי נִתְחַדֵּשׁ אֶצְלוֹ בְּכָל פַּעַם סֵפֶר, כִּי חוֹזְרִים וְנֶחֱשָׁבִים אֶצְלוֹ כָּל הַסְּפָרִים שֶׁבַּתְּחִלָּה הָיוּ בְּעֵינָיו כְּלֹא.
For as a result of the repentance, a number of books gain renewed meaning for him. At present there are numerous books, and there will be numerous additional books in the future as well; the world has need of them all. Initially, when he was lacking faith in the sages, he considered all the books meaningless. He would ridicule them, as it is written (Ecclesiastes 12:12), “the making of many books is without limit, and much ridicule [is a wearying of the flesh]”—i.e., he ridicules the increase of books and considers them all meaningless, <and so is condemned to a wearying of the flesh>. But when he returns in repentance for this, a book gains renewed meaning for him, because all the books that he initially saw as meaningless regain their importance.
וְהַכֹּל לְפִי הַמַּחֲלֹקֶת, כִּי הוּא מִסְתַּכֵּל וּמִתְבּוֹנֵן בְּהַמַּחֲלֹקֶת, מִפְּנֵי מָה הֵם חוֹלְקִים כָּךְ, בְּאֵלּוּ הַדִּבּוּרִים, וְלֹא בְּאֹפֶן אַחֵר, וְעַל־יְדֵי־זֶה מִתְבּוֹנֵן אֵיךְ לָשׁוּב בִּתְשׁוּבָה, וּלְתַקֵּן הָאֱמוּנַת חֲכָמִים, כִּי מִשָּׁם נִמְשַׁךְ הַמַּחֲלֹקֶת, עַל־יְדֵי שֶׁפָּגַם בֶּאֱמוּנַת חֲכָמִים. וּלְפִי הַתְּשׁוּבָה, לְפִי הַמַּחֲלֹקֶת, כֵּן הוּא חוֹזֵר וְשָׁב אֶל אֱמוּנַת חֲכָמִים, וּכְמוֹ כֵן נִתְחַדֵּשׁ אֶצְלוֹ סֵפֶר, כִּי חוֹזֵר וְנֶחֱשָׁב בְּעֵינָיו מַה שֶּׁהָיָה בַּתְּחִלָּה בְּעֵינָיו כְּלֹא.
And all this is commensurate with the dispute. For he views and reflects on the dispute: Why are they wording their dispute in this particular manner, and not in some other way? As a result he reflects on how he might repent and rectify his <blemished> faith in the sages, since the dispute issues from there because he blemished faith in the sages. And commensurate with his repentance, commensurate with the dispute, he reconsiders and returns to faith in the sages. Correspondingly, a book gains renewed meaning for him, since that which he initially saw as meaningless returns to being important in his eyes.
וְכֵן בְּכָל פַּעַם לְפִי הַמַּחֲלֹקֶת, כֵּן הַתְּשׁוּבָה, שֶׁשָּׁב וְחוֹזֵר אֶל הָאֱמוּנַת חֲכָמִים, וּכְמוֹ כֵן נִתְחַדֵּשׁ אֶצְלוֹ סֵפֶר אַחֵר, כִּי חוֹזֵר וְנֶחֱשָׁב בְּעֵינָיו עוֹד אֵיזֶה סֵפֶר אַחֵר, שֶׁבִּתְחִלָּה הָיָה מַלְעִיג עָלָיו, וְהָיָה בְּעֵינָיו כְּלֹא כַּנַּ"ל.
The same thing happens each time: the repentance—his returning and coming back to faith in the sages—is commensurate with <the nature of> the dispute. And correspondingly, another book gains renewed meaning for him, because yet another book that he initially ridiculed and saw as meaningless returns to being important in his eyes.
וְעַל כֵּן עַל־יְדֵי הַמַּחֲלֹקֶת נַעֲשֶׂה סֵפֶר. וְזֶה בְּחִינַת (איוב ל״א:ל״ה): וְסֵפֶר כָּתַב אִישׁ רִיבִי – שֶׁעַל־יְדֵי רִיב וּמַחֲלֹקֶת נַעֲשֶׂה סֵפֶר.
Thus it is that dispute produces a book. This is the aspect of “and let the one who argues with me write a book” (Job 31:35)—as a result of argument and dispute, a book is made.
וְיֵשׁ צַדִּיקֵי הַדּוֹר, שֶׁאֱמוּנָתָם שְׁלֵמָה בְּוַדַּאי, וְאַף־עַל־פִּי־כֵן יֵשׁ עֲלֵיהֶם מַחֲלֹקֶת, הוּא בִּבְחִינַת (ישעיהו נ״ג:י״ב): וְהוּא חֵטְא רַבִּים נָשָׂא וְכוּ', (שם) וַעֲוֹנוֹתָם הוּא יִסְבֹּל; הַיְנוּ שֶׁיֵּשׁ לוֹ מַחֲלֹקֶת בִּשְׁבִיל הָעוֹלָם. וְעַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ עָלָיו, עַל יְדֵי זֶה מְתַקֵּן הָאֱמוּנַת חֲכָמִים אֵצֶל הַהֲמוֹן עָם:
Now, there are tzaddikim of the generation whose faith is surely perfect, who are nevertheless subject to dispute. This is in the aspect of “he bore the sins of the many…” (Isaiah 53:12) ; “and their transgressions he will suffer” (ibid.:11)—that is, he endures dispute on behalf of the world. And by means of the dispute against him, he rectifies the faith that the masses have in the sages.
וְיֵשׁ שֶׁיֵּשׁ עֲלֵיהֶם מַחֲלֹקֶת מֵחֲמַת שֶׁאֵין לָהֶם אֱמוּנָה בְּעַצְמָן, וְאֵינָם מַאֲמִינִים בְּחִדּוּשֵׁי תּוֹרָה שֶׁלָּהֶם שֶׁהֵם מְחַדְּשִׁים, וְאֵינָם מַאֲמִינִים שֶׁיֵּשׁ לְהַשֵּׁם יִתְבָּרַךְ שַׁעֲשׁוּעִים גְּדוֹלִים מֵחִדּוּשִׁים שֶׁלָּהֶם. וְעַל־יְדֵי־זֶה שֶׁאֵין לָהֶם אֱמוּנָה בַּחִדּוּשִׁים שֶׁל עַצְמָן, עַל־יְדֵי־זֶה הֵם מִתְרַשְּׁלִין בְּהַחִדּוּשִׁין שֶׁלָּהֶם. וְעַל כֵּן בָּא עֲלֵיהֶם מַחֲלֹקֶת, וְעַל־יְדֵי־זֶה הֵם שָׁבִים בִּתְשׁוּבָה, וְחוֹזְרִים וְנֶחֱשָׁבִים אֶצְלָן חִדּוּשִׁין שֶׁלָּהֶם, וְחוֹזְרִים וּמְחַדְּשִׁים, וְנַעֲשֶׂה מִזֶּה סֵפֶר:
There are likewise those who are subject to dispute because they lack faith in themselves: they do not believe in the Torah insights they originate or that God takes great delight in their insights. And because they have no faith in their own insights, they are remiss in their insights, and so are subject to dispute. This causes them to repent, and their insights return to being important to them. Thus they return to originating insights, and through this a book is made.
וְלִפְעָמִים נַעֲשֶׂה מִזֶּה סֵפֶר לְמַעְלָה, שֶׁעַל־יְדֵי־זֶה שֶׁזֶּה שׁוֹאֵל וּמַקְשֶׁה, וְזֶה שָׁב בִּתְשׁוּבָה, וְעַל־יְדֵי־זֶה מֵשִׁיב וּמְתָרֵץ – עַל יְדֵי זֶה נַעֲשֶׂה סֵפֶר לְמַעְלָה, בִּבְחִינַת (מלאכי ג): אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמַע וַיִכָּתֵב סֵפֶר:
And, occasionally, this produces a book on high. As a result of one person raising questions or objections, and the other person returning in repentance and thereby responding and answering, a book is made on high, in the aspect of “At that time, the God-fearing spoke to one another. God listened and heard, and a book was written” (Malachi 3:16) .
ו וְעַל־יְדֵי־זֶה נִמְתָּקִים כָּל הַצִּמְצוּמִים, שֶׁהֵם הַדִּינִים. וְכָל מָקוֹם שֶׁיֵּשׁ אֵיזֶה דִּין וְצִמְצוּם, נִמְתָּק עַל־יְדֵי־ זֶה, עַל־יְדֵי תִּקּוּן אֱמוּנַת חֲכָמִים, שֶׁעַל־יְדֵי־זֶה נִתְרַבִּין הַסְּפָרִים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה.
6. This mitigates all the constrictions, which are the severe judgments. Wherever there is some severe judgment and constriction, it is mitigated by rectification of faith in the sages, since through this books of the holy Torah proliferate.
כִּי כָּל הַמְתָּקוֹת שֶׁל כָּל הַצִּמְצוּמִים וְהַדִּינִים הוּא עַל־יְדֵי הַשֵּׂכֶל, כִּי כֻּלָּם בְּמַחֲשָׁבָה אִתְבְּרִירוּ. שֶׁהַשֵּׂכֶל הוּא שֹׁרֶשׁ הַדִּינִים, וְשָׁם נִמְתָּקִים הַדִּינִים. כִּי אֵין הַדִּין נִמְתָּק אֶלָּא בְּשָׁרְשׁוֹ, וְכָל דִּין וְצִמְצוּם צָרִיךְ שֶׁיִּהְיֶה נִמְתָּק בַּשֵּׂכֶל הַשַּׁיָּךְ לוֹ, שֶׁשָּׁם שָׁרְשׁוֹ.
All mitigation, of all the constrictions and severe judgments, is by means of the intellect, for “they are all purified in the mind” (cf. Zohar II, 254b). That is, the intellect is the root of the severe judgments. <All> severe judgments are mitigated there, since a severe judgment is mitigated only at its root. Thus each severe judgment and constriction must be mitigated by the intellect that appertains to it, since that is its root.
וְיֵשׁ לְכָל צִמְצוּם וְצִמְצוּם שֵׂכֶל, שֶׁעַל יָדוֹ נִמְתָּק. אַךְ יֵשׁ חָכְמָה עִלָּאָה, שֶׁכָּל הַחָכְמוֹת כְּלוּלִים שָׁם, וּמְקַבְּלִין מִשָּׁם, וְעַל כֵּן שָׁם נִמְתָּקִים כָּל הַדִּינִים. כִּי בְּהַשִּׂכְלִיִּים פְּרָטִיִּים אִי אֶפְשָׁר לְהַמְתִּיק, כִּי אִם בְּזֶה הַשֵּׂכֶל דַּיְקָא הַשַּׁיָּךְ לְזֶה הַצִּמְצוּם, שֶׁהוּא שָׁרְשׁוֹ; אֲבָל עַל־יְדֵי בְּחִינַת חָכְמָה עִלָּאָה שֶׁכָּלוּל מִכֻּלָּם, שָׁם נִמְתָּקִים כָּל הַצִּמְצוּמִים, וְכָל הַדִּינִים כֻּלָּם.
Although for each constriction there is an intellect through which it is mitigated, there is an Upper Wisdom, in which all the [types of] wisdom are encompassed and from which they receive. Thus all severe judgments are mitigated there. With the individual intellects, mitigation is possible only through the intellect that specifically appertains to that constriction, since that is its root. But through the aspect of Upper Wisdom, since it comprises them all, all the constrictions and all severe judgments are mitigated there.
וְהַתּוֹרָה שֶׁהִיא יוֹצֵאת מֵחָכְמָה עִלָּאָה, כִּי אוֹרַיְתָא מֵחָכְמָה עִלָּאָה נָפְקַת (זוהר בשלח דף סב), וְאֵין יְכוֹלָה לְקַבֵּל מֵחָכְמָה עִלָּאָה, כִּי־אִם כְּשֶׁיֵּשׁ לָהּ שְׁלֵמוּת. וּשְׁלֵמוּת הַתּוֹרָה, הִיא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה, כִּי תּוֹרָה שֶׁבִּכְתָב אֵין לָהּ שְׁלֵמוּת, כִּי־אִם עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה. וְעַל־כֵּן עַל־יְדֵי הַסְּפָרִים הַנַּ"ל, שֶׁנִּתְחַדְּשִׁים עַל־יְדֵי הַמַּחֲלֹקֶת, בִּבְחִינַת: וְסֵפֶר כָּתַב אִישׁ רִיבִי, בְּחִינַת: עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ, עַל־יְדֵי־זֶה נִשְׁלָם הַתּוֹרָה.
And [this requires proliferation of] the Torah, which stems from Upper Wisdom, as in “Torah emerges from Upper Wisdom” (Zohar II, 62a). But it can receive from Upper Wisdom only when it is whole. The Torah is made whole by means of the Oral Law, for the Written Law is made whole only through the Oral Law. Therefore, by means of the aforementioned books that gain renewed meaning through dispute—in the aspect of “and let the one who argues with me write a book”; the aspect of “the making of many books is without limit”—the Torah is made whole.
וַאֲזַי, הַתּוֹרָה בִּבְחִינַת (שמות כד): לוּחוֹת הָאֶבֶן – שֶׁמְּקַבֶּלֶת הֶאָרָה מִבְּחִינַת אֶבֶן שְׁתִיָּה. כִּי כָּל דָּבָר שֶׁבָּעוֹלָם, יֵשׁ לוֹ צִמְצוּם אַחֵר בְּכַמּוּת וְאֵיכוּת, וְכָל הַצִּמְצוּמִים שֶׁבָּעוֹלָם, כֻּלָּם נִרְשָׁמִים בְּאֶבֶן שְׁתִיָּה, שֶׁמִּמֶּנּוּ הֻשְׁתַּת הָעוֹלָם, וְכֻלָּם מְקַבְּלִים מִמֶּנּוּ, וְשָׁם הַמְתָּקַת כָּל הַדִּינִים, כִּי הוּא בְּחִינַת חָכְמָה עִלָּאָה, בְּחִינַת קָדְשֵׁי קֳדָשִׁים. כִּי הַשֵּׂכֶל נִקְרָא קֹדֶשׁ, וְכֻלָּם מְקַבְּלִים וְנִכְלָלִים בִּבְחִינַת קָדְשֵׁי קֳדָשִׁים, שֶׁהוּא בְּחִינַת חָכְמָה עִלָּאָה, שֶׁכָּלוּל מִכֻּלָּם. וּמִשָּׁם הַמְתָּקַת כָּל הַדִּינִים, בִּפְרָטִיּוּת וּבִכְלָלִיּוּת.
Then, the Torah is in the aspect of “the stone Tablets” (Exodus 24:12), which receive illumination from the aspect of the Foundation Stone. Each thing in the world has a different contraction, in quantity or quality. And all the contractions in the world are recorded in the Foundation Stone, from which the world was founded and from which they all receive. Thus all severe judgments are mitigated there, because it is the aspect of Upper Wisdom, the aspect of holy of holies. For the intellect is called holy, and all [the individual intellects] receive from and are encompassed in the aspect of holy of holies—the aspect of Upper Wisdom, which comprises them all. Thus the mitigation of all severe judgments, individually and collectively, is from there.
כִּי גַּם כְּשֶׁמַּמְתִּיקִין הַדִּין בִּפְרָט, בְּאֵיזֶה שֵׂכֶל שֶׁל אֵיזֶה צִמְצוּם, צְרִיכִין גַּם כֵּן לְהַמְשִׁיךְ כֹּחַ מֵהַשֵּׂכֶל הָעֶלְיוֹן הַנַּ"ל, כְּדֵי שֶׁיִּהְיֶה כֹּחַ לְזֶה הַשֵּׂכֶל הַפְּרָטִי לְהַמְתִּיק הַדִּין. וְכֵן בִּכְלָלִיּוּת, לְהַמְתִּיק כָּל הַדִּינִים מֵאֵיזֶה צִמְצוּם שֶׁיִּהְיֶה, אִי אֶפְשָׁר לְהַמְתִּיק כִּי־אִם עַל־יְדֵי בְּחִינַת הַשֵּׂכֶל הָעֶלְיוֹן, בְּחִינַת קָדְשֵׁי קֳדָשִׁים, בְּחִינַת אֶבֶן שְׁתִיָּה כַּנַּ"ל.
For even when we mitigate an individual severe judgment through whichever intellect of whichever constriction, we must draw strength also from the aforementioned Upper Intellect, in order for this individual intellect to have the strength to mitigate severe judgment. The same is true collectively. It is impossible to mitigate all severe judgments [through the intellect of] any constriction, no matter which it is; it can be done only through the aspect of Upper Intellect/holy of holies/Foundation Stone, as explained above.
וּכְשֶׁהַתּוֹרָה יֵשׁ לָהּ שְׁלֵמוּת עַל יְדֵי הַסְּפָרִים כַּנַּ"ל, אֲזַי מְקַבֶּלֶת מֵחָכְמָה עִלָּאָה, בִּבְחִינַת לוּחוֹת הָאֶבֶן, בְּחִינַת אֶבֶן שְׁתִיָּה, וַאֲזַי מַשְׁפַּעַת בְּכָל הַחָכְמוֹת, וְנִמְתָּקִים כָּל הַדִּינִים, בִּבְחִינַת (תהלים כ): יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ – שֶׁעִקַּר הָעֵזֶר וְהַיְשׁוּעָה, שֶׁהוּא בְּחִינַת הַמְתָּקַת הַדִּינִים, הוּא מִקֹּדֶשׁ, הַיְנוּ עַל־יְדֵי הַשֵּׂכֶל שֶׁנִּקְרָא קֹדֶשׁ כַּיָּדוּעַ.
And when the Torah is made whole by the aforementioned books, it receives from Upper Wisdom, in the aspect of the stone Tablets [receiving from] the aspect of the Foundation Stone. It then sends an influx into all the [types of] wisdom, and all severe judgments are mitigated, in the aspect of “He will send your help from the Holy” (Psalms 20:3). That is, the main help and salvation, which is the aspect of mitigating severe judgments, is from “the Holy”—i.e., by means of the intellect, which is called holy, as is known.
וְזֶה אוֹתִיּוֹת "שְׁתִיָּה", רָאשֵׁי־תֵּבוֹת: הֶן תָּוִי שַׁדַּי יַעֲנֵנִי. (לשון המקרא איוב ל״א:ל״ה: הן תוי שדי יענני וספר כתב איש ריבי).
{“Here is my record! Let the Almighty answer for me; and let the one who argues with me write a book” (Job 31:35).} Hence the letters of SheTiYaH are an acronym of “Hain Tavi Shadai Yaanaini (Here is my record! Let the Almighty answer for me).”
הֶן תָּוִי שַׁדַּי – הַיְנוּ בְּחִינַת הָרְשִׁימוֹת שֶׁל כָּל הַצִּמְצוּמִים נִמְתָּקִין עַל־יְדֵי שֶׁבָּאִים בְּתוֹךְ שְׁתִיָּה, בְּחִינַת אֶבֶן שְׁתִיָּה הַנַּ"ל. וְזֶה
Hain Tavi Shadai [Yaanaini]— This is the aspect of all the recorded constrictions being mitigated by means of their entering SheTiYaH, the aspect of the aforementioned Foundation Stone. And this is:
יַעֲנֵנִי – בְּחִינַת הַהַמְתָּקָה, בִּבְחִינַת: יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ כַּנַּ"ל. וְזֶה:
answer for me—The aspect of mitigation, in the aspect of “He will send your help from the Holy,” as explained above. And this is:
הֶן תָּוִי שַׁדַּי יַעֲנֵנִי וְסֵפֶר כָּתַב אִישׁ רִיבִי – שֶׁעַל־יְדֵי וְסֵפֶר כָּתַב כַּנַּ"ל, הַיְנוּ רִבּוּי הַסְּפָרִים שֶׁנַּעֲשִׂין עַל־יְדֵי הַמַּחֲלֹקֶת כַּנַּ"ל, שֶׁאָז יֵשׁ לְהַתּוֹרָה שְׁלֵמוּת, וּמְקַבֶּלֶת מִשֵּׂכֶל הַכּוֹלֵל, מֵחָכְמָה עִלָּאָה, שֶׁהִיא בְּחִינַת אֶבֶן שְׁתִיָּה כַּנַּ"ל, עַל־יְדֵי־זֶה הֶן תָּוִי שַׁדַּי יַעֲנֵנִי – בְּחִינַת הַהַמְתָּקָה, עַל־יְדֵי בְּחִינַת לוּחוֹת הָאֶבֶן, שֶׁמְּקַבְּלִין מֵאֶבֶן שְׁתִיָּה כַּנַּ"ל:
Here is my record! Let the Almighty answer for me ; and let the one who argues with me write a book—“Write a book” alludes to the proliferation of books that comes about through dispute, for then the Torah is whole and receives from the all-encompassing intelligence, from Upper Wisdom, which is the aspect of the Foundation Stone, as explained above. This leads to “Hain Tavi Shadai Yaanaini”—the aspect of mitigation by means of the aspect of the stone Tablets that receive from the Foundation Stone, as explained above.
ז וְזֶהוּ בְּחִינַת מַה שֶּׁנּוֹסְעִין עַל רֹאשׁ־הַשָּׁנָה לְצַדִּיקִים. כִּי רֹאשׁ־הַשָּׁנָה הוּא יוֹמָא דְּדִינָא שֶׁל כָּל הַשָּׁנָה, וְכָל אֶחָד וְאֶחָד בָּא עִם קְדֻשָּׁתוֹ וְצִמְצוּמָיו אֶל הַצַּדִּיק הַדּוֹר, שֶׁהוּא בְּחִינַת קָדְשֵׁי קֳדָשִׁים, בְּחִינַת אֶבֶן שְׁתִיָּה. בִּבְחִינַת (שמואל־א ב): כִּי לַה' מְצוּקֵי אָרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל, שֶׁהֵם הַצַּדִּיקִים, שֶׁעֲלֵיהֶם נִשְׁתָּת הָעוֹלָם, וְעַל־יְדֵי־זֶה נִמְתָּקִים כָּל הַדִּינִים, עַל־יְדֵי בְּחִינַת אֶבֶן שְׁתִיָּה כַּנַּ"ל.
7. This is the reason people travel to the tzaddikim <of the generation> for Rosh HaShanah. Rosh HaShanah is the Judgment Day of the entire year. Each person comes with his holiness and constrictions to the tzaddik of the generation. He is the aspect of holy of holies/Foundation Stone, in the aspect of “For the pillars of the earth are God’s; He has founded the world upon them” (1 Samuel 2:8). These are the tzaddikim, upon whom the earth was founded. Thus by [traveling to the tzaddikim], all severe judgments are mitigated through the aspect of the Foundation Stone, as explained above.
וְזֶה בְּחִינַת אַבְנֵי יַעֲקֹב, שֶׁנִּכְלְלוּ כֻּלָּם בְּתוֹךְ אֶבֶן שְׁתִיָּה (ב"ר ויצא פ' סח, עיין זוהר דף נח: ויחי רלא), כִּי הַנְּפָשׁוֹת הֵם בְּחִינַת אֲבָנִים, כְּמוֹ שֶׁכָּתוּב (איכה ד׳:א׳): תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ; וְכֻלָּם בָּאִים וְנִכְלָלִים בְּתוֹךְ הַצַּדִּיק הַדּוֹר, שֶׁהוּא בְּחִינַת אֶבֶן שְׁתִיָּה, וְעַל יְדֵי זֶה נִמְתָּקִים כָּל הַצִּמְצוּמִים כַּנַּ"ל:
This is likewise the aspect of Yaakov’s stones, which were all encompassed in the Foundation Stone (Zohar I, 231a). For the souls are the aspect of stones, as it is written (Lamentations 4:1), “The holy stones have been strewn about.” They all come and are encompassed in the tzaddik of the generation, who is the aspect of the Foundation Stone. And through this all the constrictions are mitigated, as explained above.
ח וְעַל־יְדֵי־זֶה שֶׁנִּכְלָלִים יַחַד כָּל הַנְּפָשׁוֹת כַּנַּ"ל, עַל־יְדֵי־זֶה נַעֲשֶׂה שִׂמְחָה, בִּבְחִינַת (משלי יג): אוֹר צַדִּיקִים יִשְׂמָח. כִּי הַנֶּפֶשׁ הוּא בְּחִינַת נֵר, בִּבְחִינַת (משלי כ): נֵר ה' נִשְׁמַת אָדָם. וּכְשֶׁנִּכְלָלִין יַחַד נַעֲשֶׂה מֵהֶם אוֹר, וְעַל־יְדֵי־זֶה נַעֲשֶׂה שִׂמְחָה, בְּחִינַת: אוֹר צַדִּיקִים יִשְׂמָח:
8. And by means of all the souls joining together, joy is created, in the aspect of “The light of the tzaddikim is joyous” (Proverbs 13:9). The soul is the aspect of a lamp, in the aspect of “The soul of man is the lamp of God” (ibid. 20:27). When they join together, they become a light, and this produces joy, the aspect of “The light of the tzaddikim is joyous.”
אֲנַן בַּחֲבִיבוּתָא תַּלְיָא, הַיְנוּ בְּחִינַת הָאַהֲבָה וּכְלָלוּת שֶׁנִּכְלָלִין יַחַד, וְעַל יְדֵי זֶה – הַהַמְתָּקָה וְהַתִּקּוּן כַּנַּ"ל. וּמִזֶּה בָּא בְּחִינַת: חֲדִי רַבִּי שִׁמְעוֹן, הַיְנוּ בְּחִינַת הַשִּׂמְחָה, שֶׁנַּעֲשֶׂה עַל יְדֵי הַכְּלָלוּת וְהָאַהֲבָה, בְּחִינַת: אוֹר צַדִּיקִים יִשְׂמָח:
we are linked through love—This is the aspect of love and the unity of joining together. It produces the mitigation and the rectification, as explained above. And from this comes the aspect of “Rabbi Shimon rejoiced”—i.e., the aspect of joy, which comes about through unity and love, the aspect of “The light of the tzaddikim is joyous.”
פָּתַח וְאָמַר: הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד.
He opened [the lesson] and said: He who goes around gossiping reveals secrets.
הוֹלֵךְ רָכִיל וְכוּ' דְּלֵית רוּחֵהּ רוּחָא דְּקִיּוּמָא, הַיְנוּ רוּחַ חָכְמָה;
He who goes around gossiping… for his is not a settled spirit—That is, [not] a spirit of wisdom.
וְלָא הֲוָה מְהֵימָנָא, הַיְנוּ אֱמוּנַת חֲכָמִים כַּנַּ"ל, כִּי עַל־יְדֵי שֶׁאֵין בּוֹ אֱמוּנַת חֲכָמִים, אֵין בּוֹ רוּחַ חָכְמָה, כִּי נִדּוֹן בְּמוֹתָרוֹת כַּנַּ"ל.
and who is untrustworthy—That is, <he has no> faith in the sages, as explained above. Since he has no faith in the sages, he has no spirit of wisdom, because he has been condemned to waste matter, as explained above.
מְגַלֶּה סוֹד, זֶה בְּחִינַת בִּטּוּל כְּתַב יָדֵנוּ, שֶׁאֵין מְקַבְּלִין אוֹר הַשֵּׂכֶל מִידֵי הַסְּמִיכָה כַּנַּ"ל, בִּבְחִינַת (איוב ל״ו:ל״ב): עַל כַּפַּיִם כִּסָּה אוֹר. כִּי הָאוֹתִיּוֹת צְרִיכוֹת לְקַבֵּל אוֹר הַשֵּׂכֶל מִידֵי הַסְּמִיכָה כַּנַּ"ל, וְעַל־יְדֵי פְּגַם אֱמוּנַת חֲכָמִים, שֶׁהוּא בְּחִינַת הוֹלֵךְ רָכִיל, עַל יְדֵי זֶה מְגַלֶּה סוֹד, שֶׁנִּתְגַּלֶּה וְנִסְתַּלֵּק אוֹר הַשֵּׂכֶל כַּנַּ"ל, וְעַל־יְדֵי־זֶה – בְּסוֹד עַמִּי לֹא יִהְיוּ כַּנַּ"ל:
reveals secrets—is the aspect of nullifying the writing of our hand—we do not receive the light of the intellect from the hands of ordination, as explained above, in the aspect of “He conceals the light with the palms” (Job 36:32). The letters must receive the intellect’s light from the hands of ordination, as explained above. But due to a blemish of faith in the sages, which is the aspect of “goes around gossiping,” he “reveals secrets”—<the mystery, i.e.,> the intellect’s light, is revealed and departs. And because of this, “They will not share in the mystery of My people,” as explained above.
וְנֶאֱמַן רוּחַ מְכַסֶּה דָּבָר, דְּאִית בֵּהּ רוּחָא דְּקִיּוּמָא – עַל־יְדֵי בְּחִינַת אֱמוּנַת חֲכָמִים, עַל־יְדֵי־זֶה, מְכַסֶּה דָּבָר, בְּחִינַת: עַל כַּפַּיִם כִּסָּה אוֹר כַּנַּ"ל:
But a trustworthy spirit conceals the matter, for his is a settled spirit—<That is,> by means of faith in the sages he “conceals the matter,” the aspect of “He conceals the light with the palms,” as explained above.