המבדיל בין קדש לחול חטאתינו הוא ימחול. במוש"ק צריכים לשוב בתשובה על התוכן של הארת השבת, שיהיה נקי בלא שום תערובת, כדי שאותם הענינים, שמפני קדושת השבת הם מתבטלים ואינם יכולים לפעול ולהזיק, לא יפריעו את מהלך הכשרות של ימות החול, שאין בהם אותה ההגנה. וזהו ענין קדוש ידים ורגלים של פשיטת בגדי הקודש של כה"ג ביוה"כ, כי אותם צחצוחי טומאה המתפרצים לתוך הקודש, ומפני גודל אור הקודש הם מתאמצים להדבק בו, ובעת שליטת הקודש עצמה אינם יכולים לעשות מאומה אבל אחר עבור הארתה צריכים להשמר מהם ע"י תשובה גדולה רבת החדוה העז והענוה.
...The distinction between wisdom and knowledge. Wisdom is when one recognizes a thing, knows its value and is drawn to it with complete freedom of choice; knowledge comes once one has delved deeply into wisdom and is drawn after that which is infused with wisdom, cleaving to it with all their powers in addition to wisdom. When it comes to something wholly good, knowledge is a great and important level, crowning wisdom itself. As with the essence of all knowledge, knowing G–d. Through wisdom one recognizes His greatness and the glorious majesty of His kingship, but nevertheless they still stand outside. Even though a recognition of the truth means that one will not contradict the dictates of wisdom, and the fear of G–d will be their storehouse (comp. Is. 33:6), guarding their steps from the snares of transgression and sin, nevertheless the totality of their powers have not yet entered into the feeling which flows from wisdom. Through a depth of knowing and the pull of will, one acquires the quality of knowledge - then heart and flesh cry out for the living G–d, yearning to serve Him, eternally infatuated with His love. This is the dimension which knowledge adds to wisdom. But in light of this, we know that knowledge is only positive in relation to that which is itself good in all its aspects, having no potential for transgressing boundaries, something which the more one cleaves to it the greater their joy and success, never reaching the ultimate heights of its power. When it comes to something with negative aspects, while wisdom is fit for it (because after all it has some good, and wisdom knows to draw it out) nevertheless knowledge, which is how one’s powers connect to and are drawn after a thing, is extremely damaging because all one’s powers, even those which cannot distinguish between good and evil, will be drawn after the bad as well as the good, resulting in great harm. Even though, in truth, without knowledge there can be no full awareness, nevertheless one should not risk cleaving to evil for the sake of superior awareness. This was the snake’s seduction, that this awareness would come through the power of the tree of the knowledge of good and evil, to which it was forbidden to cleave. Through eating its fruit, man’s will and all his powers were drawn after and clung to both the good and evil which were in it. In consequence, now in every case where it would have been appropriate to employ only wisdom, we use knowledge as well and harm flows from the evil within it. This is why the verse says “…to increase knowledge is to increase heartache.” (Kohelet 1:18) It does not say ‘to increase wisdom is to increase heartache,’ G–d forbid, because “…wisdom preserves the life of he who possesses it.” (Kohelet 7:12) It is only if one adds knowledge in a situation which requires wisdom that they increase heartache. Even though they add to their awareness of the thing in question, one who adds actually subtracts, as the wise said in regard to the tree of knowledge itself in gem. Sanhedrin 29a - man’s failure flowed from the principle of ‘anyone who adds, actually subtracts.
המבדיל בין קדש לחול חטאתינו הוא ימחול. במוש"ק צריכים לשוב בתשובה על התוכן של הארת השבת, שיהיה נקי בלא שום תערובת, כדי שאותם הענינים, שמפני קדושת השבת הם מתבטלים ואינם יכולים לפעול ולהזיק, לא יפריעו את מהלך הכשרות של ימות החול, שאין בהם אותה ההגנה. וזהו ענין קדוש ידים ורגלים של פשיטת בגדי הקודש של כה"ג ביוה"כ, כי אותם צחצוחי טומאה המתפרצים לתוך הקודש, ומפני גודל אור הקודש הם מתאמצים להדבק בו, ובעת שליטת הקודש עצמה אינם יכולים לעשות מאומה אבל אחר עבור הארתה צריכים להשמר מהם ע"י תשובה גדולה רבת החדוה העז והענוה.
...The distinction between wisdom and knowledge. Wisdom is when one recognizes a thing, knows its value and is drawn to it with complete freedom of choice; knowledge comes once one has delved deeply into wisdom and is drawn after that which is infused with wisdom, cleaving to it with all their powers in addition to wisdom. When it comes to something wholly good, knowledge is a great and important level, crowning wisdom itself. As with the essence of all knowledge, knowing G–d. Through wisdom one recognizes His greatness and the glorious majesty of His kingship, but nevertheless they still stand outside. Even though a recognition of the truth means that one will not contradict the dictates of wisdom, and the fear of G–d will be their storehouse (comp. Is. 33:6), guarding their steps from the snares of transgression and sin, nevertheless the totality of their powers have not yet entered into the feeling which flows from wisdom. Through a depth of knowing and the pull of will, one acquires the quality of knowledge - then heart and flesh cry out for the living G–d, yearning to serve Him, eternally infatuated with His love. This is the dimension which knowledge adds to wisdom. But in light of this, we know that knowledge is only positive in relation to that which is itself good in all its aspects, having no potential for transgressing boundaries, something which the more one cleaves to it the greater their joy and success, never reaching the ultimate heights of its power. When it comes to something with negative aspects, while wisdom is fit for it (because after all it has some good, and wisdom knows to draw it out) nevertheless knowledge, which is how one’s powers connect to and are drawn after a thing, is extremely damaging because all one’s powers, even those which cannot distinguish between good and evil, will be drawn after the bad as well as the good, resulting in great harm. Even though, in truth, without knowledge there can be no full awareness, nevertheless one should not risk cleaving to evil for the sake of superior awareness. This was the snake’s seduction, that this awareness would come through the power of the tree of the knowledge of good and evil, to which it was forbidden to cleave. Through eating its fruit, man’s will and all his powers were drawn after and clung to both the good and evil which were in it. In consequence, now in every case where it would have been appropriate to employ only wisdom, we use knowledge as well and harm flows from the evil within it. This is why the verse says “…to increase knowledge is to increase heartache.” (Kohelet 1:18) It does not say ‘to increase wisdom is to increase heartache,’ G–d forbid, because “…wisdom preserves the life of he who possesses it.” (Kohelet 7:12) It is only if one adds knowledge in a situation which requires wisdom that they increase heartache. Even though they add to their awareness of the thing in question, one who adds actually subtracts, as the wise said in regard to the tree of knowledge itself in gem. Sanhedrin 29a - man’s failure flowed from the principle of ‘anyone who adds, actually subtracts.