ביצים ה

Ribbis 5 — Full Translation, Part 4 (§§40–52)

The principle: there are true Tzaddikim of great elevation who have a holy mouth and whose way is to speak of great and wondrous things. And they truly can serve Hashem in every matter and movement, even in ordinary worldly matters — eating and drinking and other things — and this is all in the aspect of "magnifying the Torah and glorifying it." And arising from this, there are also found against them hypocritical liars who imitate them like a monkey, and boast of themselves using precisely those same expressions of glorification that issue from the holy mouth of the true Tzaddik. But the essential suckle of the hypocrites comes only from Tzaddikim such as these who go in greatness. For the true Tzaddik receives the speech of his holy mouth from people of charity — and charity is the aspect of water, in the aspect of "He who turns the rock into a pool of water." And the Tzaddik's speech that receives from there is in the aspect of pi shnayim (a double measure / double meaning) — it has two meanings. And from this flows and extends the suckle to the hypocrites, who make for themselves too a mouth to speak great and wondrous things, as if nothing is withheld from them. But in truth this is a benefit to the true Tzaddik — for there are wicked people who give charity, and their charity could harm the Tzaddik, Heaven forfend. For through charity the aspect of "Yabbok" is made — and all these aspects are the aspect of water. And the aspect of Yabbok in holiness is the aspect of holy union. But with the wicked it becomes adultery, Heaven forfend. And therefore one finds people of charity who are adulterers. And therefore it is a benefit to the Tzaddik that the hypocrites exist — for through this the wicked turn to them and give them their charity, and the Tzaddik is spared. See all of this there carefully. And this is the aspect of the signs of fish — fin and scale — for fish grow in water, and water is the aspect of charity, as described. And "charity is equivalent to all the Torah" as our Sages said. And the entire Torah is called by the name of charity, as it is written: "and it shall be charity for us when we keep to do etc." (וּצְדָקָה תִּהְיֶה לָּנוּ כִּי נִשְׁמֹר לַעֲשׂוֹת). And the essential name of "Tzaddik" is from the word tzedakah (charity). And therefore the Tzaddik is called by the name of "fish" — as it is written: "and let them multiply like fish" (וְיִדְגּוּ לָרֹב), as Rabainu said (Likutay Moharan 1, Torah Lesson 16). For fish that grow in water are in the aspect of charity, the aspect of Torah that is likened to water. And it is well known that the Tzaddikim are called "fish." And so all of Israel are called Tzaddikim and are likened to fish that grow in water — as explained in the Midrash Rabbah on the verse "and let them multiply as fish in the midst of the land." And therefore fish require no slaughter — only their being gathered purifies them. For the essential slaughter is to purify the soul within the living creature from the contamination of the serpent. And the essential contamination of the serpent grips the living creature that walks on the earth — in the aspect of "and dust is the serpent's food." But fish that grow in water do not have such a firm grip upon them — therefore they require no slaughter, for water purifies from all impurities. One cannot enter any holiness except through immersion in water — as all of Israel when they drew close to their Father in heaven at the time of receiving the Torah needed immersion in water. And so the convert who comes to convert, and the priests in their service, and all the impure — they rise from impurity to purity only through water. For water is the aspect of the holiness of da'as, the aspect of drawing down the holy brain-lights through which comes the essential vitality, purity, and holiness — "for wisdom gives life." And the grip of non-kosher fish is drawn from excess of da'as, the aspect of excess of light that causes breakage and ruin. Therefore the signs of kosher fish are fin and scale, with scale being the essential sign. Scales are drawn through the Tzaddikim who are the aspect of the shields of the earth (מָגִנֵּי אֶרֶץ), through whom the essential rectification of the covenant is drawn. For they elevate from the aspect of "the seal of his flesh" to the aspect of "engravings of a seal — holy to Hashem" (פִּתּוּחֵי חוֹתָם קֹדֶשׁ לַה') — which is the aspect of tefillin-brain-lights. For they subdue the arrogance and domination of false leaders in the aspect of "pride, channels of shields, sealed with a seal" (גַּאֲוָה אֲפִיקֵי מָגִנִּים סָגוּר חוֹתָם צָר). And through this the tefillin-brain-lights are generated: illuminations of the brain-lights. They work to rectify the constriction of the brain-lights — which is the aspect of the Name Shaddai of the tefillin, that in G-dliness there is "enough" (dai) for every creature. And this is the aspect of the scales of fish that grow in the waters of knowledge — for the verse "pride, channels of shields" is stated regarding the scales of the Leviathan, which is the general of all fish, as Rashi explained there: the shields are the scales. They are drawn through the aspect of the "shields of the earth" (maginay eretz) who break their desires at every moment with great exertions, sufferings, and bitterness — for time after time, waves of bad thoughts and fantasies wash over them, especially sexual thoughts that overpower the upright ones of the generation who wish to draw close to the truth. For "the greater a person is, the greater their evil inclination." And they break their desires and divert their minds from them, drawing their minds into the waters of Torah and holy knowledge — until they transform and elevate from the aspect of "the seal of his flesh" to the aspect of tefillin-brain-lights, which is the aspect of "engravings of a seal — holy to Hashem." They are the aspect of the "shields of the earth" who draw down the rectification of the tefillin-brain-lights together with the rectification of constriction of the brain-lights — so that the mind does not exit beyond the boundary — which is the essential rectification. For by taking hold of one's mind and thought so it does not go outside, Heaven forfend, to fantasize, and bringing it into holy thoughts of Torah-knowledge — through this one merits to rectify da'as: that even in holiness there will be a holy constriction of the da'as, so it does not wander into that which it has no permission, the aspect of "what is hidden from you do not seek." And this is the aspect of the scales of fish that grow in the waters of knowledge — the essential sign of their purity — for the verse "pride, channels of shields" is stated regarding the scales of the Leviathan. And even so, there are kosher fish and non-kosher fish, and both grow in water. For there are liars who present themselves as Tzaddikim and speak great and wondrous things just like these — as if they too can serve Hashem in every matter — but it is all falsehood and deception. And from there flows the vitality of non-kosher fish, who appear as fish in the aspect of Tzaddik, and grow in water which is the aspect of the power of charity, which is the essential aspect of Tzaddik. But they are impure — for they are liars who present themselves as Tzaddikim, like a monkey before a human being, but it is all falsehood and deception. And their vitality comes from the dregs of the water, from the aspect of evil waters — that is: from the flawed charity of the wicked adulterers, as described. And this is the aspect of kosher and non-kosher fish: kosher fish are in the aspect of the true Tzaddikim, and non-kosher fish are in the aspect of those who present themselves as Tzaddikim, speaking great and wondrous things, but it is all falsehood. And therefore the sign between them is fin and scale, the essential sign being scale. For scale is the garment of scales that protects the flesh — drawn from the power of holy charity that protects and saves like a coat of mail of scales that saves from all arrows, in the aspect of "a coat of mail of scales is his garment." This is the aspect of charity — the aspect of "justice I have put on and it has clothed me," the aspect of "he put on righteousness like armor." Therefore scales are a sign of purity — for they indicate that the power of holy charity has flowed upon them, which protects and saves from the sitra achra, from the side of death, in the aspect of "charity saves from death" (צְדָקָה תַּצִּיל מִמָּוֶת). This is the aspect of scales — the coat of mail of scales that saves from the arrows of the sitra achra — the aspect of "he put on righteousness like armor." But non-kosher fish are naked without the garment of scales, for they have no power of charity — for the charity from which they suckle is the charity of adulterers and the wicked, who certainly have no power to protect and save, for it cannot be called charity at all, only a stumbling block (michshol). As our Sages said regarding the verse "by the sweat of your brow" — He made it a stumbling block for them. Therefore they are naked without garments. This is the aspect of their damaged charity that causes adultery, which is the aspect of nakedness without garment — for the rectification of the covenant, which is the aspect of holy charity, is the aspect of garments. For garments are in the aspect of the rectification of the covenant, in the aspect of "and Elokim made for Adam and his wife garments of skin and clothed them" — which is said regarding their rectification, as is known. And this is the aspect of "spread your cloak over your handmaid." But the damage to the covenant is the aspect of uncovering nakedness, the aspect of exposed and bare, as it is written (Isaiah 20): "so shall He lead the captivity of Egypt, naked and barefoot and exposed of buttock." And Rashi explained: for they are of the seed of Ham who uncovered his father's nakedness — that is: the damage to the covenant. Therefore non-kosher fish, who are drawn from the liars who receive from the charity of adulterers — are therefore naked, without the garment of scales. And this is the aspect of fins. Fins are what the fish swims with in the water — they are the aspect of wings for gliding and soaring within the water. And this is drawn from the aspect of the power of holy speech of the Tzaddik, in the aspect of "a winged creature shall carry the word" (וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר) — for the speech of the Tzaddik is holy wings for gliding and soaring within the waters of knowledge. For he glorifies himself with his holy words and through them reveals great and wondrous knowledge of the greatness of the Creator and the greatness of the true Tzaddikim who can serve Hashem in every matter. And all this is the aspect of wings for flying in the da'as — through his holy words he soars and glides through the waters of knowledge and speaks of great and wondrous truths. This is the holy fins, the holy wings for gliding in the waters of knowledge — the aspect of true glorification (hispa'arus). But non-kosher fish also have fins — for the liars who are the aspect of non-kosher fish also glorify themselves with words and glorifications like the true Tzaddikim, as if they too have power to glide and soar in the waters of knowledge and serve Hashem in every matter. Therefore through fins alone — the aspect of words of glorification, the aspect of wings — one cannot distinguish between kosher and non-kosher fish. For the liars disguise themselves with words of glorification like the true Tzaddikim exactly. The essential sign is the garment of scales — for the liars have no power to protect and save, while the true Tzaddikim through holy charity protect and save: this is the garment of scales. And this is why our Sages said the fin was written only for the purpose of magnifying the Torah and glorifying it (יַגְדִּיל תּוֹרָה וְיַאֲדִיר). For in truth this high service of the great true Tzaddikim who serve Hashem in every matter, in every movement and step, even in worldly occupations — in eating and drinking and conversation and all things of the world — all of this is in the aspect of magnifying the Torah and glorifying it. And this is the aspect of Rabbi Chananya ben Akashya's teaching: "The Holy One Blessed be He desired to merit Israel, therefore He multiplied for them Torah and mitzvos, as it is said: 'Hashem desired for the sake of His righteousness to magnify the Torah and glorify it.'" For I have seen in books a foolish objection that flows from those who go according to the ways of the investigators: that it is difficult for them why Hashem multiplied so much Torah and mitzvos that are hard to fulfill. For in their confused view it would have been more to Israel's merit if the mitzvos were fewer. But in truth their mouths spew folly — for the essential purpose for which the human being was created is to merit being pure, clean, refined, and completely holy from all desires: to break all desires until not even the trace of any desire remains, even of a permitted one. And this cannot be merited except through Torah and mitzvos. Therefore Hashem multiplied Torah and mitzvos for us — so that through the multitude of Torah and mitzvos we merit to draw down upon ourselves great holiness, until we merit to be completely refined and pure from all desires — so that we merit the essential purpose, the hidden light (or haganuz) which cannot be reached except through this. And even one who does not merit overcoming their inclination and fulfilling all Torah and mitzvos — the multitude of Torah and mitzvos is a great goodness even for them. For through the multitude of Torah and mitzvos, every single individual of Israel performs some mitzvah and engages in some matter of Torah. As our Sages said: "even the sinners of Israel are filled with mitzvos like a pomegranate." And all this is because of the multitude of mitzvos. Through these mitzvos one merits, one will certainly be refined in this life — for through the holiness of the multitude of mitzvos that even the lowliest fulfil: the holiness does not allow them to sink into their impurity and desires, and it arouses them to teshuvah each time. And even if, Heaven forfend, one does not merit teshuvah in their lifetime — even so, in the end they will certainly be refined, and their essential refining will be through some mitzvah and good thing they grasped in this world: through there being much Torah and mitzvos. For through the greatness of the Torah — the greatness of the Creator — which reveals and hints to us from afar through the multitude of Torah and mitzvos: through this we understand that Hashem in the power of His wonders can transform everything to good. And all through the power of the true Tzaddikim who are wondrous in their elevation — for just as they can serve Hashem in all physical and worldly matters, so they have power to elevate from ordinary to holy and transform impure to pure — to refine and purify all of Israel who shelter in their shade, transforming everything to good through the greatness and wonders they attained through the intensity of their holiness in all worldly matters. And therefore our Sages said the fin was written only for yagdil Torah v'ya'adir — the Torah informed us of the sign of the fin even though the essential sign is the scale, but it is for magnifying the Torah etc. — meaning: to awaken our ears that in truth there are Tzaddikim with a great and holy mouth to speak great and wondrous things, who can soar and glide in the waters of knowledge in marvelous and awesome ways — all of which is the aspect of magnifying the Torah and glorifying it, the aspect of the Torah's stories of the Patriarchs and their wells and staffs. And so in the Oral Torah, in the Gemara and Midrashim which brought teachings that seem wondrous to the physical understanding of people — like the teachings of Rabbah bar bar Chanah and similar teachings. And so what is brought in the words of our Sages regarding certain Tannaim who ate much and had wide bellies. And all of this to inform us of the greatness of the Tzaddikim who sanctified and refined themselves so much that they served Hashem through all worldly matters — through eating and drinking, and all their conversation was holy, and all contained wondrous secrets. For we must believe that all their words and deeds are not simple, but contain secrets. And this is "Hashem desired to merit Israel" — the language of zikkuch (refining): Hashem desired to refine and purify Israel entirely, therefore He multiplied Torah and mitzvos — as it is said: "Hashem desired, for the sake of His righteousness, to magnify the Torah and glorify it." This is the aspect of magnifying the Torah: the level of the great true Tzaddikim who serve Hashem in every matter, who speak wonders — which is the aspect of fins. And the Torah wrote "fin" for yagdil Torah v'ya'adir — to inform us that there are true Tzaddikim who merit this, to soar and glide in the waters of knowledge. But even so, one cannot rely on the sign of fins alone, since non-kosher fish too have fins — the liars who boast in great and wondrous things. Therefore the essential sign is the garment of scales. But even so the Torah wrote as a sign of purity "all that has a fin and a scale" — to indicate that in holiness the fin is a very high level, the aspect of magnifying the Torah and glorifying it: the glorification and greatness of the true Tzaddikim. And now how sweet are the words of our Sages who said that fin was written for magnifying the Torah and glorifying it.

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