עירובי תחומין ג

For Hashem is awake — He neither slumbers nor sleeps. Even though whatever passes over a person passes (as each one knows within himself) — Hashem does what He does in His great and wondrous kindness, as it says (Tehillim 136): "L'oseh nifla'os g'dolos l'vado, ki l'olam chasdo" — "Who does great wonders alone, for His kindness is forever." He renews in His goodness each day the act of Creation, illuminating the entire world with His glory. Each day He renews the revelation of His Godliness. Therefore in whatever passes over a person, one must remember oneself at all times in Him — reminding oneself that one is a Yisrael and believes in the living God and eternal King. As it says (Yonah 2): "B'his'atef aleye nafshi, es Hashem zacharti" — "When my soul fainted within me, I remembered Hashem." Then one can attach oneself to Him from wherever one is. As our master, teacher, and rabbi z"l said: in every place one can be close to Him — even in sh'ol tachtis [the lowest depths], chas v'shalom — as explained in his words in many places. Everyone in the world must be careful to walk in this, for it is the foundation of everything. 15

Therefore the time of the morning Kri'as Shma is until the first quarter of the day — three hours. For the twelve words of Kri'as Shma correspond to the twelve months, which are the aspect of the twelve hours of the day — corresponding to the twelve permutations of the Shem Hava'yah — the aspect of the twelve tribes of God. The twelve tribes are the aspect of the four banners [d'galim — the four camps in the wilderness], corresponding to the four seasons of the year — all corresponding to the twelve permutations of the four-letter Name. Therefore the day is divided into four parts, and the essential Kri'as Shma is until the first quarter — three hours. 16

For it is brought in the words of Rabbainu, of blessed memory, on the verse “Eileh mas’ay b’nay Yisrael” [“These are the journeys of the children of Yisrael”] (siman 40) — that all the journeys are on account of the blemish of avodah zarah [idolatry], meaning the corruption of emunah [faith]. Because of this one needs to travel and be displaced. And through the journeys and displacements, one atones for the blemish of avodah zarah, the blemish of emunah, etc. (see there).

And it is brought in the Second Book (siman 42) that through this, rachamanus [mercy/compassion] is drawn down. For as long as there is avodah zarah in the world, there is charon af [fierce anger] in the world. And when one atones for the blemish of avodah zarah, the fierce anger is sweetened and rachamanus is drawn down. And the main rachamanus is that Hashem, blessed be He, should place the rachamanus in our hands, the aspect of “V’Keil Shakai yitein lachem rachamim” [“And G-d Almighty shall give you mercy”] (B’raishis 43:14) — meaning, that He should place in our hands the rachamanus, that we ourselves should have mercy upon ourselves. For before Hashem, blessed be He, it could be that great suffering, chas v’shalom, is considered rachamanus in His eyes, etc. But when He places the rachamanus in our hands and we have mercy upon ourselves in the simple sense — that we should have children, life, and sustenance, and the like.

This corresponds to Degel Machaneh Yehudah [the Banner of the Camp of Yehudah] — which comprised three tribes and was encamped closest to the Mishkan [the Tabernacle], where the essential revelation of His Godliness occurred. Therefore it was encamped kaidmah mizrachah [eastward, toward the sunrise] — corresponding to the first three hours when the sun begins to rise from the east. Therefore all Yisrael are called Yehudim [Jews], after Yehudah — as our Sages said (Megillah 13a): our essential emunah is named after Yehudah — "Whoever denies avodah zarah is called a Yehudi" — for the essential revelation of emunah was at the Mishkan, where Degel Machaneh Yehudah was encamped nearby. 17

And this is the aspect of “Eileh mas’ay b’nay Yisrael” — that the journeys of the children of Yisrael atone for “eileh elokecha Yisrael” [“these are your gods, Yisrael”] — meaning, avodah zarah. For because of this come all the journeys, as above. And this is “Yisrael” — roshay taivos [initial letters] of “Keil Shakai Yitein Lachem Rachamim.” For through repairing the blemish of avodah zarah, the blemish of emunah, through this rachamanus is drawn, the aspect of “Keil Shakai yitein lachem rachamim” — that we ourselves should have mercy upon ourselves, as above (see there). And this is the aspect of the prohibition of techumin — that on Shabbos it is forbidden to displace oneself, to go out and travel from place to place, except within the t’chum. For all the journeys are on account of the blemish of emunah, as above. And Shabbos is the aspect of emunah — for Shabbos testifies to the renewal of the world [chidush ha’olam], as is explained in the words of Rabbainu in another place. And therefore it is forbidden on Shabbos to displace oneself and to travel, for then the blemish of emunah, which is the aspect of avodah zarah, has no dominion or hold at all. For then emunah is revealed in completeness, as above. And this is the aspect of the prohibition of techumin — that on Shabbos it is forbidden to go beyond the t’chum. For on Shabbos there is no journeying and displacement that comes on account of the blemish of emunah. For on Shabbos is the revelation of emunah in completeness. And this is the aspect of t’chum Shabbos: 2,000 amos — the aspect of the 2,000 years that the Torah preceded the world. For days and years are the aspect of midos and kailim and constrictions, to receive the light in a fixed measure, the aspect of “The measure of my days, what is it?” And this is the aspect of “amos” [cubits], which are measures, the aspect of “the measure of my days,” etc. For before the light is received in measure, it is above place, above time. And through the aspect of the midos, one receives the light in measure, in place and time. And therefore the aspect of 2,000 years are the aspect of 2,000 amos — which are the midos and vessels to receive the light in measure. And the 2,000 years that the Torah preceded the world are the aspect of two alafin [two “teachings”/intellects], the aspect of “Be silent, and I will teach you [a’alefcha] wisdom.” Meaning, the aspect of two intellects [sh’nay sichliyos]. And this is the aspect of the 2,000 amos of t’chum Shabbos, which are the aspect of 2,000 years, as above. For Shabbos is the aspect of the Torah — for Shabbos is equivalent to the entire Torah, and the Torah was given on Shabbos. Also, the Torah begins with “B’raishis,” which is the aspect of Shabbos, as is written in the Tikkunim: “B’raishis — yarai Shabbos.” It emerges that Shabbos is the aspect of the Torah that preceded 2,000 years, the aspect of two alafin, two intellects, through which the Torah — the aspect of Shabbos — passes until it comes to this world. And within the holy Torah, and likewise on the holy Shabbos day, these 2,000 years, these intellects, shine forth — from which comes the Torah, the aspect of Shabbos. And these two intellects — the aspect of two alafin, the aspect of 2,000 years/2,000 amos — are the aspect of two types of rachamanus. For rachamim depends on da’as, as is explained in the words of Rabbainu many times. And according to the da’as, so is the rachamanus — the greater the da’as, the greater the rachamanus. For there is rachamim s’sam [plain mercy] and rachamim rabbim [abundant mercy], as is brought. And they are the aspect of the two intellects — for rachamim depends on da’as and seichel. And this is the aspect of what Rabbainu wrote in the aforementioned teaching — that we need Hashem to place the rachamanus in our hands, that we ourselves should have mercy upon ourselves, the aspect of “Keil Shakai yitein lachem rachamim.” For before Hashem, the suffering could, chas v’shalom, be considered rachamanus, etc. And at first glance it is difficult to understand Rabbainu’s words: since in truth Hashem’s intention is for the good, and the suffering He brings upon a person is truly His rachamanus, for His intention is for the person’s benefit — if so, what does he mean that we need Him to place the rachamanus in our hands, that we ourselves should have mercy upon ourselves? And how can we have mercy upon ourselves if in truth something is not good for us? For example: Hashem knows that a certain person should not have money, and it is a benefit for him, for if he had money he would be harmed in another matter — and because of this He does not give him money. Is it then a benefit that He should place the rachamanus in the person’s hand, and the person will want to have money, and through this cause himself greater harm elsewhere — and his loss will exceed his gain? And similarly with other matters. And is it rachamanus for a father to fulfill the desire of a child who wants something that is truly not good for him, when the father knows that this thing will harm him? But in truth, all this is in the aspect of rachamim s’sam [plain mercy]. And in the aspect of [plain] rachamim, it is according to din and mishpat [law and judgment]. And therefore it could be that suffering is considered rachamanus — for Hashem knows that through this the person will have benefit elsewhere. And if he did not have this suffering, it would not be possible for him to have benefit elsewhere. For the rachamim do not obligate doing good for him in everything, in all matters, for it is the aspect of plain rachamim where there is still constriction. But we beseech that Hashem have mercy upon us with rachamim g’dolim, rachamim rabbim [great mercy, abundant mercy] — and there, it is entirely rachamim and chesed. And then Hashem can place the rachamanus in our hands, that we ourselves should have mercy upon ourselves, and it will not harm us in any way, chas v’shalom. For also in that other place He will do good with us through His abundant mercy. Since there it is entirely rachamim. And because of this they are called “rachamim rabbim” [abundant mercy] — for they are abundant mercies that have mercy on the person with many types of rachamanus, in all the places and all the matters where he needs rachamanus. And on holy Shabbos we merit this rachamanus, the aspect of rachamim rabbim. For then all dinim are subdued, and Atika Kadisha reveals His will, which is the aspect of the rachamim of Atika — the aspect of rachamim rabbim, the aspect of ra’ava d’ra’avin [the will of wills]. For then on Shabbos the da’as is revealed, which is the aspect of rachamanus. For the main illumination of da’as is on Shabbos, as is brought. And then the two intellects shine forth — which are the aspect of the two types of rachamanus, the aspect of 2,000 years/2,000 amos. And therefore the t’chum Shabbos is 2,000 amos — for then the two alafin shine, the two intellects, the two rachamanus, the aspect of “Keil Shakai yitein lachem rachamim” — that He places the rachamanus in our hands. For during the weekdays, it is impossible to merit this aspect of “Keil Shakai yitein lachem rachamim” except through journeys and displacements, the aspect of “Eileh mas’ay b’nay Yisrael.” But on Shabbos, on the contrary, it is forbidden to travel and to go out on the road. For then emunah is revealed, through which rachamanus is drawn. And then it is forbidden to go beyond the 2,000 amos — the t’chum Shabbos. For only within those 2,000 amos, which are the aspect of the two types of rachamanus, is it permitted to walk. For there, within the t’chum, it is not displacement and journeying at all. But beyond the 2,000 amos — beyond the two intellects, the two rachamanus — it is forbidden to travel, for on Shabbos there is no birur [clarification] to clarify sparks of emunah. For on Shabbos the emunah shines of itself — which is the aspect of rachamanus, the aspect of 2,000 amos, the two intellects, the two rachamanus. It emerges that through Shabbos one merits the aforementioned rachamanus, the aspect of “Keil Shakai yitein lachem rachamim” — that Hashem places the rachamanus in our hands. For Shabbos is the aspect of Keil Shakai, which is in the world of B’riah, which is the aspect of Shabbos, as is brought. And this is the aspect of “V’his’aneg al Hashem v’yitein l’cha mish’alos libecha” [“And delight in Hashem, and He will give you the desires of your heart”] (T’hillim 37:4). “V’his’aneg al Hashem” — through oneg Shabbos [Shabbos delight], the aspect of “Then you shall delight upon Hashem” (Y’shayahu 58:14) — through this: “And He will give you the desires of your heart” — the aspect of the rachamanus mentioned above, that He places the rachamanus in your hand, that you yourself should have mercy upon yourself — which is the aspect of “And He will give you the desires of your heart,” that everything should be according to your will, the aspect of “May Hashem fulfill all your requests.” And this one merits through oneg Shabbos. And this is: “Then you shall delight upon Hashem … and I will feed you the heritage of Yaakov your father” — the aspect of a heritage without boundaries [nachalah b’li m’tzarim], as our Sages, of blessed memory, said. Meaning, the aspect of the rachamanus mentioned above, which is rachamim rabbim, where there is no constriction or din at all — only entirely rachamim — the aspect of a heritage without boundaries — that He has mercy in all ways and all matters, without any constriction at all. For the main revelation of emunah is through oneg Shabbos. For the clarification of food is through emunah, the aspect of “Tend [u’r’ay] emunah” (T’hillim 37:3), as Rabbainu wrote in another place. And therefore on Shabbos, when emunah is revealed, it is a mitzvah to eat. For then the food is in holiness through the revelation of emunah. And therefore the three meals of Shabbos are called s’udasa di’m’haimnusa [meals of faith] — for they are the aspect of emunah. And this is the aspect of eruvay techumin — that one places the measure of a meal, and from there the 2,000 amos begin. For the main illumination of the 2,000 amos, which are the aspect of the two rachamanus, through which one does not need to be displaced — rather, one walks within the 2,000 amos, within the rachamim rabbim that shine on Shabbos through the revelation of emunah that is revealed on Shabbos — and all this depends on oneg Shabbos. And therefore, from the place of the Shabbos meal, from there begin the aforementioned 2,000 amos, which depend on the emunah that is revealed on Shabbos through the oneg Shabbos. And therefore the eruv is food for two meals, corresponding to the man that descended for two meals, from which we derive techumin, as above.