There1This passage, to “spoken and done” (p. 385), should properly be attached to Leviticus XXIII. are four species in the lulab (palm-branch) which diverge into seven, and through their employment corresponding ones are roused above to benefit the world in various ways.
And though the Community of Israel is one of these Seven, yet She is herself blessed from the other six and from the Stream which issues from the perennial source. The lower world is also blessed from them through this impulse, for when the Community of Israel is blessed by them all worlds are blessed. For this reason it was customary to go in procession round the altar on this festival (Tabernacles).1v. T. B. Succah.
We have learnt in the Book of Rab Hamnuna the Elder that the Powers which are in charge of these plants receive each one their blessings of joy above only at this time, and the gladness of those above and of these trees below is all at this season, and so when Israel lift up these branches, all is roused to activity at this time and the Community of Israel is blessed, so as to pour down blessings on the world.
In Psalm XXIX, the “Voice of the Lord” is mentioned seven times, and R. Jose explained them thus: “The voice of the Lord is on the waters”; this is Abraham. “The voice of the Lord is in strength”; this is Isaac. “The voice of the Lord is in beauty”; this is Jacob. “The voice of the Lord breaketh the cedars”; this is Nezah (Victory). “The voice of the Lord heweth flames of fire”; this is Hod (Majesty). “The voice of the Lord causeth the wilderness to tremble”; this is Zaddik (Righteous One). And all bring blessings on to the world from the replenishment which they themselves receive.
On all other days of the year these Seven are roused to activity by the prayer of men’s mouth, but on this day it depends on action, and we require action, because at this season the whole year is blessed.
On the seventh day of Tabernacles the judgement of the world is finally sealed and the edicts are sent forth from the King, and God’s might is aroused, and the “willows of the brook”1Nezah and Hod. depend on it, and we require to awaken the might which sends the rain and to go round the altar seven times and sate it with the water of Isaac, because the well of Isaac is filled with water, and then all the world is blessed with water.
R. Hiya said: ‘In reference to this day, it is written: “And Isaac returned and dug the wells of water” (Gen. 26, 18). Isaac (symbolizing Geburah), having sat on the Throne of Judgement on the first day of the seventh month, now pours might upon the Community of Israel to set the waters in motion.
On this day the idolatrous nations come to the end of their blessings and enter into judgement, and Israel come to the end of their punishments and enter into blessings. For on the next day (Eighth Day of Assembly) they are to rejoice in the King and to receive from Him blessings for all the year. This joy is reserved for Israel alone, and they are, as it were, the private guest of the king who can obtain any request which he makes. In reference to this it is written, “I love you, saith the Lord, and Esau I hate” (Mal. 1, 2-3).
Said R. Jose: ‘We see that Esau is prosperous and dominant, with great cities and wide power, and yet you say, “And I have made his mountains desolate” (Ibid. 3)?’ He replied: ‘This is a frequent figure of speech. When the Holy King has pronounced a decree and placed it in his archives, the Scripture speaks of it as if it were already accomplished. And so with all the blessings which God has decreed for Israel, as it is written, “I, the Lord, have spoken and done” (Ezek. 17, 24).
AND THIS IS THE LAW OF THE GUILT OFFERING. R. Isaac said: ‘It has been explained that if this refers to what is below, then the other similar expressions (“this is the law of the meal offering”, “this is the law of the sin offering”, “this is the law of the peace offering”) refer to what is below; and if this refers to what is above, then they also refer to what is above. Whoever engages in the study of the Torah obtains a portion in all and is attached to all sides and does not need to bring an offering for his soul, as has been explained.’
ד' מִינִין בַּלוּלָב, וְאִינּוּן שִׁבְעָה. וְאִי תֵּימָא דְּז' מִינִין אִינּוּן. לָאו הָכֵי, אֶלָּא אַרְבְּעָה נִינְהוּ וְאִינּוּן מִתְפָּרְשִׁין לִתְלָתָא אוֹחֲרָנִין. וּבְעוֹבָדָא דִּלְהוֹן אִתְּעֲרוּ שִׁבְעָה אָחֳרָנִין לְעֵילָּא, לְאוֹטָבָא עָלְמָא בְּכַמָּה סִטְרִין.
There1This passage, to “spoken and done” (p. 385), should properly be attached to Leviticus XXIII. are four species in the lulab (palm-branch) which diverge into seven, and through their employment corresponding ones are roused above to benefit the world in various ways.
כְּנֶסֶת יִשְׂרָאֵל, אַף עַל גַּב דְּאִיהִי בִּכְלָלָא, מִתְבָּרְכָא מְכֻּלְּהוּ שִׁית, (ס"א ולאתברכא מאינון שית) וּמִנַּחֲלָא דַּעֲמִיקָא דְּמַבּוּעָא, דְּנָגִיד וְלָא פָּסִיק לְעָלְמִין מֵימוֹי דְּנַגְדָא (ס"א מלנגדא) עָלַיְיהוּ, וְיַנְקָא לְבַת. דְּהָא בְּגִין דְּאִיהִי בַּת לָהּ לְעָלְמָא עִלָּאָה וְתַתָּאָה, אִתְבָּרְכָא מִנַּיְיהוּ בְּאִתְעָרוּתָא דָּא. דְּהָא בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל אִתְבָּרְכָא מִנַּיְיהוּ, כֻּלְּהוּ עָלְמִין אִתְבָּרְכָן. עַל דָּא סוֹבְבִים אֶת הַמִּזְבֵּחַ כְּמָה (כ"ד ע"ב) דְּאִתְּמַר.
And though the Community of Israel is one of these Seven, yet She is herself blessed from the other six and from the Stream which issues from the perennial source. The lower world is also blessed from them through this impulse, for when the Community of Israel is blessed by them all worlds are blessed. For this reason it was customary to go in procession round the altar on this festival (Tabernacles).1v. T. B. Succah.
וְעוֹד בְּאִתְּעָרוּתָא דָּא, שִׁיתָא כֻּלְּהוּ מִתְבָּרְכָא בְּמַיָּא, לְאִסְתַּפְּקָא בֵּיהּ, וְאִשְׁתַּאֲבִין כֻּלְּהוּ מִמַּבּוּעָא דְּיֵינָא (ס"א דימא) (דמיא) (ס"א דנחלא) עֲמִיקָא דְּכֹלָּא, לְנַחְתָּא לְעָלְמָא. וּבְגִין כָּךְ, בַּעְיָין כֻּלְּהוּ לַחִין וְלָא יְבֵשִׁין, לְאַמְשָׁכָא בִּרְכָאן לְעָלְמָא, בְּגִין דְּאִילָנֵי אִלֵּין, כֻּלְּהוּ לַחִין תְּדִירָא, וְטַרְפִּין דִּלְהוֹן מִשְׁתַּכְּחִין תְּדִירָא, וּזְמַן חֶדְוָותָא דִּלְהוֹן בְּהַאי זִמְנָא.
וְתָנֵינָן בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא, דְּהָא הַהוּא חֵילָא דְּאִתְפָּקְּדָא עַל אִילָנִין אִלֵּין, כָּל חַד וְחַד מֵאִלֵּין, לָא נָטִיל בִּרְכָאן דְּחֶדְוְותָא לְעֵילָּא, אֶלָּא בְּזִמְנָא דָּא. וְחֶדְוָותָא דִּלְהוֹן כֻּלְּהוּ לְעֵילָּא, וְחֶדְוָותָא דְּאִילָנִין אִלֵּין לְתַתָּא, כֻּלְּהוּ בְּזִמְנָא דָּא הוּא. וְאִתְּעֲרוּתָא דִּלְהוֹן בְּאִינּוּן קַדִּישֵׁי מַלְכָּא תַּלְיָין. וְכַד יִשְׂרָאֵל נַטְלֵי לוֹן, כֹּלָּא אִתְּעַר בְּזִמְנָא דָּא, וְעָלְמָא מִתְבָּרְכָא, (ס"א לכנסת ישראל מתברכא) לְאַרְקָא בִּרְכָאן לְעָלְמָא.
We have learnt in the Book of Rab Hamnuna the Elder that the Powers which are in charge of these plants receive each one their blessings of joy above only at this time, and the gladness of those above and of these trees below is all at this season, and so when Israel lift up these branches, all is roused to activity at this time and the Community of Israel is blessed, so as to pour down blessings on the world.
כְּתִיב (תהילים כ״ט:ג׳) קוֹל יְיָ' עַל הַמָּיִם אֵל הַכָּבוֹד, אָמַר רִבִּי יוֹסֵי, דָּא אַבְרָהָם. קוֹל יְיָ' בַּכֹּחַ: דָּא יִצְחָק. קוֹל יְיָ' בֶּהָדָר: דָּא יַעֲקֹב. קוֹל יְיָ' שׁוֹבֵר אֲרָזִים: דָּא נֶצַח. קוֹל יְיָ' חוֹצֵב לַהֲבוֹת אֵשׁ: דָּא הוֹד. קוֹל יְיָ' יָחִיל מִדְבָּר: דָּא צַדִּיק. קוֹל יְיָ' יְחוֹלֵל אַיָּלוֹת: דָּא צֶדֶק. וְכֻלְּהוּ מִתְגַּדְּלֵי עַל יַמָּא (מיא) וְאִתְשַּׁקְיָין בְּמַיָּא, לְגַדְּלָא. הֲדָא הוּא דִכְתִיב, (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן. וְכֻלְּהוּ הָנֵי מִתְעָרֵי בִּרְכָאן לְעָלְמָא, מֵהַהוּא שַׁקְיוּ, דְּאִתְּשַׁקְיָין כֻּלְּהוּ.
In Psalm XXIX, the “Voice of the Lord” is mentioned seven times, and R. Jose explained them thus: “The voice of the Lord is on the waters”; this is Abraham. “The voice of the Lord is in strength”; this is Isaac. “The voice of the Lord is in beauty”; this is Jacob. “The voice of the Lord breaketh the cedars”; this is Nezah (Victory). “The voice of the Lord heweth flames of fire”; this is Hod (Majesty). “The voice of the Lord causeth the wilderness to tremble”; this is Zaddik (Righteous One). And all bring blessings on to the world from the replenishment which they themselves receive.
תָּא חֲזֵי, הָנֵי שֶׁבַע קָלִין, תַּלְיָין בְּמִלָּה דְּפוּמָא בִּשְׁאָר יוֹמֵי שַׁתָּא, וְהַשְׁתָּא, לָא תַּלְיָין אֶלָּא בְּעוֹבָדָא, וַאֲנָן עוֹבָדָא קָא בָּעֵינָן, וְלָא מִלָּה. בְּגִין דִּבְזִמְנָא דָּא, מְבָרֵךְ לְכָל שַׁתָּא.
On all other days of the year these Seven are roused to activity by the prayer of men’s mouth, but on this day it depends on action, and we require action, because at this season the whole year is blessed.
בְּיוֹמָא שְׁבִיעָאָה דְּחָג, הוּא סִיּוּמָא דְּדִינָא דְּעָלְמָא, וּפִתְקִין נָפְקִין מִבֵּי מַלְכָּא, וּגְבוּרָן מִתְעָרֵי וּמִסְתַּיְּימָן בְּהַאי יוֹמָא, וְעַרְבֵי נַחַל (תליין) בְּהוּ. וּבָעֵינָן לְאִתְּעָרָא גְּבוּרָן לְמַיָּא. וּלְסַחֲרָא ז' זִמְנִין, לְרַוָואָה לְהַאי מִזְבֵּחַ, מִמַּיָּא דְּיִצְחָק, בְּגִין דְּאִתְמַלְיָא מַיָּא הַאי בֵּירָא דְּיִצְחָק, וְכַד הוּא אִתְמַלְּיָא, כָּל עָלְמָא אִתְבָּרְכָא בְּמַיָּא.
On the seventh day of Tabernacles the judgement of the world is finally sealed and the edicts are sent forth from the King, and God’s might is aroused, and the “willows of the brook”1Nezah and Hod. depend on it, and we require to awaken the might which sends the rain and to go round the altar seven times and sate it with the water of Isaac, because the well of Isaac is filled with water, and then all the world is blessed with water.
וּבְהַאי יוֹמָא גְּבוּרוֹת בָּעֵינָן לְמַיָּא, וּלְסַיְימָא לוֹן לְבָתַר, דְּהָא בְּהַאי יוֹמָא מִסְתַּיְּימֵי דִּינָא. וּבְגִין כָּךְ בָּעֵינָן לְבַטְּשָׁא לוֹן בְּאַרְעָא, וּלְסַיְימָא לוֹן דְּלָא מִשְׁתַּכְחוּ, דְּהַאי יוֹמָא אִתְּעָרוּתָא וְסִיּוּמָא הוּא. וְעַל דָּא אִתְּעָרוּתָא וְסִיּוּמָא הוּא דְּעַבְדִינָן בְּעַרְבֵי נַחַל.
We therefore pray that the rain-giving power may be manifested, and afterwards destroy willow twigs, since judgement is closed on this day.
אָמַר רִבִּי חִיָיא וַדַּאי הָכִי הוּא, וְשַׁפִּיר. וְעַרְבֵי נַחַל, מִסִּטְרָא דְּנַחַל, נַפְקֵי גְּבוּרָאן. וּבְהַאי יוֹמָא מִתְעָרֵי וּמְסַיְּימֵי. בְּהַאי יוֹמָא כְּתִיב, (בראשית כ״ו:י״ח) וַיָּשָׁב יִצְחָק וַיַחְפּוֹר אֶת בְּאֵרֹת הַמַּיִם. בְּאֵרֹת כְּתִיב חָסֵר. וַיָּשָׁב, מַהוּ וַיָּשָׁב. אֶלָּא יוֹמָא קַדְמָאָה דְּיַרְחָא, שֵׁירוּתָא דְּדִינָא הַוָה בְּכָל עָלְמָא, וְיִצְחָק קַיְּימָא לְכוּרְסְיָיא לְמֵידָן עָלְמָא. בְּהַאי יוֹמָא, וַיָּשָׁב יִצְחָק לְאִתְּעָרָא דִּינִין וּלְסַיְימָא דִּינִין. וַיַחְפּוֹר אֶת בְּאֵרֹת הַמַיִם, לְאַרְקָא גְּבוּרָן לִכְּנֶסֶת יִשְׂרָאֵל, לְאִתְּעָרָא לְמַיָּא, דְּהָא מַיָּא בִּגְבוּרָן נַחְתָּן לְעָלְמָא.
R. Hiya said: ‘In reference to this day, it is written: “And Isaac returned and dug the wells of water” (Gen. 26, 18). Isaac (symbolizing Geburah), having sat on the Throne of Judgement on the first day of the seventh month, now pours might upon the Community of Israel to set the waters in motion.
וּבְגִין דְּאִלֵּין גְּבוּרָן, לָא נַחְתִּין אֶלָּא בְּעִיבָא, וְיוֹמָא דְּעִיבָא לָא נַיְיחָא רוּחֵיהוֹן דְּקַיְימֵי עָלְמָא, אֶלָּא בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְהוּ. מַאי טַעֲמָא. בְּגִין דְּעָלְמָא בְּדִינָא אִתְבְּרֵי, וְכֹלָּא בַּעְיָא הָכִי. בְּגִין כָּךְ כֹּלָּא בְּעוֹבָדָא תַּלְיָא מִלְּתָא. וְעַל דָּא, כַּהֲנָא בְּעוֹבָדָא וְתִקּוּנָא דְּאִיהוּ עָבִיד לְתַתָּא, אִתְּעֲרוּ עִלָּאִין וְתַתָּאִין לְתַקְּנָא לוֹן, וּמִתְתַּקְנֵי עַל יְדוֹי.
Hence all depends on the appropriate action (of taking the four species).
אָמַר רִבִּי יוֹסֵי הָא תָּנֵינָן, הַעֲרָבָה דְּדַמְיָא לְשִׂפְוָון בְּהַאי יוֹמָא, וּמַאי הִיא. אָמַר רִבִּי חִיָּיא, אַף עַל גַּב דְּלִדְרָשָׁא הוּא דְּאָתֵי, הָכִי הוּא וַדַּאי. דְּהָא בְּהַאי יוֹמָא בְּשִׂפְוָון תַּלְיָא, בְּהַאי יוֹמָא פָּקִיד מַלְכָּא לְמֵיהַב פִּתְקִין לְסַנְטִירָא, וּמִסְתַּיְּימֵי דִּינִין, וְאַסְתִּים לִישָׁנָא בִּישָׁא מֵעָלְמָא. בְּיוֹמָא קַדְמָאָה דְּיַרְחָא שֵׁירוּתָא דְּדִינָא הוּא, וְסִיּוּמָא הוּא בְּהַאי יוֹמָא. וְהָא אִתְּמַר.
תָּא חֲזֵי, בְּיוֹמָא דָּא שְׁלֵמִין וּמְסַיְּימֵי עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה בִּרְכָאן דִּלְהוֹן, וְשָׁרָאן בְּדִינָא. וְיִשְׂרָאֵל בְּיוֹמָא דָּא מְסַיְּימֵי דִּינִין דִּלְהוֹן וְשָׁרָאן בְּבִרְכָתָא. דְּהָא לְיוֹמָא אָחֳרָא זְמִינִין לְאִשְׁתַּעְשְׁעָא בְּמַלְכָּא, לְנַטְלָא מִינֵיהּ בִּרְכָאן לְכָל שַׁתָּא, וּבְהַהוּא חֶדְוָותָא לָא מִשְׁתַּכְּחֵי בְּמַלְכָּא אֶלָּא יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. וּמַאן דְּיָתִיב עִם מַלְכָּא, וְנָטַל לֵיהּ בִּלְחוֹדֵיהּ, כָּל מַה דְּבָעֵי שָׁאִיל, וְיָהִיב לֵיהּ. וְעַל דָּא יִשְׂרָאֵל שָׁרָאן, וְעַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה מְסַיְּימֵי. וְעַל דָּא כְּתִיב, (מלאכי א׳:ב׳) אָהַבְתִּי אֶתְכֶם אָמַר יְיָ' וְגוֹ'.
On this day the idolatrous nations come to the end of their blessings and enter into judgement, and Israel come to the end of their punishments and enter into blessings. For on the next day (Eighth Day of Assembly) they are to rejoice in the King and to receive from Him blessings for all the year. This joy is reserved for Israel alone, and they are, as it were, the private guest of the king who can obtain any request which he makes. In reference to this it is written, “I love you, saith the Lord, and Esau I hate” (Mal. 1, 2-3).
אָמַר לֵיהּ, הָא חֲמֵינָא לֵיהּ לְעֵשָׂו בְּשַׁלְוָה, בְּמַלְכוּ, בִּכְרִיכָן עִלָּאִין, וְשָׁלִיט עַל עָלְמָא, וְאַתְּ אָמַר וָאָשִׂים אֶת הָרָיו שְׁמָמָה. אָמַר לֵיהּ, בְּכָל אֲתַר הָכִי הוּא. כֵּיוָן דְּמַלְכָּא קַדִּישָׁא גָּזַר גְּזֵרָה, וְשַׁוִּי הַהִיא גְּזֵרָה בְּפִתְקֵיהּ, קְרָא אַסְהִיד כְּמָה דְּאִתְעָבִיד. וְעַל דָּא וָאָשִׂים אֶת הָרָיו שְׁמָמָה, הָא שִׁוִיתִי בְּפִתְקָא דִּילִי. וְכֵן כָּל אִינּוּן טָבָן דְּגָזַר עָלַיְיהוּ דְּיִשְׂרָאֵל, דִּכְתִּיב, (יחזקאל י״ז:כ״ד) אֲנִי יְיָ' דִּבַּרְתִּי וְעָשִׂיתִי.
Said R. Jose: ‘We see that Esau is prosperous and dominant, with great cities and wide power, and yet you say, “And I have made his mountains desolate” (Ibid. 3)?’ He replied: ‘This is a frequent figure of speech. When the Holy King has pronounced a decree and placed it in his archives, the Scripture speaks of it as if it were already accomplished. And so with all the blessings which God has decreed for Israel, as it is written, “I, the Lord, have spoken and done” (Ezek. 17, 24).
(ויקרא ז׳:י״א) וְזֹאת תּוֹרַת הָאָשָׁם וְזֹאת תּוֹרַת הַמִּנְחָה וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים זֹאת תּוֹרַת הַחַטָּאת. רִבִּי יִצְחָק אָמַר, הָא אוּקְמוּהָ אִי לְתַתָּא דָּא בְּכֹלָּא. אִי לְעֵילָּא דָּא בְּכֹלָּא. וּמַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, נָטְלָא לְחוּלָקֵיהּ בְּכֹלָּא, וְאִתְאֲחִיד בְּכָל סִטְרִין, וְלָא בָּעֵי לְקָרְבָא קָרְבְּנָא עַל נַפְשֵׁיהּ, וְהָא אִתְּמַר.
AND THIS IS THE LAW OF THE GUILT OFFERING. R. Isaac said: ‘It has been explained that if this refers to what is below, then the other similar expressions (“this is the law of the meal offering”, “this is the law of the sin offering”, “this is the law of the peace offering”) refer to what is below; and if this refers to what is above, then they also refer to what is above. Whoever engages in the study of the Torah obtains a portion in all and is attached to all sides and does not need to bring an offering for his soul, as has been explained.’