חכירות וקבלנות א

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And therefore the essential blemish of Adam HaRishon was through eating — through eating from the Aitz HaDa’as Tov vi’Ra. For every blemish of emunas chachamim pertains to eating, for one is judged with excesses [mosoros], etc. — and putrid fumes ascend to the brain and distort and warp his mind, etc., as is explained there. And therefore Hashem, blessed be He, warned him about this — that he should not eat from the Aitz HaDa’as, which is the aspect of the kind of eating through which the excesses multiply and ascend to the brain, etc.

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And he blemished in this himself — for he blemished the aspect of emunas chachamim and ate this eating of the Aitz HaDa’as Tov vi’Ra. And then immediately there was drawn a confusion of the da’as into the world, which is drawn from the excesses mentioned above — from the putrid fumes that come through the excesses, as above. And this is the essential aspect of the decree of death that was decreed then — the aspect of: “On the day you eat from it, you shall surely die” (Beraishis 2:17). For all the death of a person is drawn through eating, through the excesses — through which it is impossible for a person to live forever. And from there was the entire exile of Mitzrayim, as above. And in the days of the Sefirah we engage in purifying ourselves from their contamination and their idolatries, which are drawn from the excesses mentioned above.

And therefore the mahn descended for Israel in the days of the Sefirah, on the fifteenth of Iyar. And until that day they ate from the cake [ugah], which is the matzah that they brought out from Mitzrayim, in which they tasted the taste of the mahn, as our Sages of blessed memory said.

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For the Torah was only given to the eaters of the mahn. For the mahn is the opposite of the blemish of eating mentioned above. For the mahn is the aspect of a food in which there are no waste products or excesses mentioned above — for the mahn was absorbed into the limbs, as our Sages of blessed memory said. And therefore the Torah was only given to the eaters of the mahn. For the essential receiving of the Torah is when one merits to be saved from the excesses of eating mentioned above — and this is the aspect of the eating of the mahn, as above. For then the brain is clear and pure, and one knows how to derive just judgments and upright practices of conduct from every place that one learns, as above.

And therefore the mahn descended in Iyar, in the days of the Sefirah, which are a preparation for the receiving of the Torah. For the essential receiving of the Torah is through the aspect of the eating of the mahn, in which there are no excesses, as above.

And this is the aspect of: “Hashem, in the heavens is Your kindness, and Your faithfulness reaches to the skies [shechakim]” (Tehillim 36:6). “In the heavens is Your kindness” — this is the aspect of the supernal Chesed, which is very lofty — the aspect of the supernal Chesed that one draws from the saichel hakolail, which is the aspect of Shavu’os, which is a supernal saichel and a very lofty Chesed. And this is: “in the heavens is Your kindness” — for this saichel is called “heavens” [shamayim] because of its extreme loftiness, in the aspect of: “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Yeshayahu 55:9). And this supernal Chesed that sweetens everything, one merits through emunas chachamim, as above. And this is: “and Your faithfulness reaches to the skies [shechakim]” — the aspect of emunas chachamim, believing in the true tzaddikim who are the aspect of shechakim — because there the mahn is ground [shochakin] for the tzaddikim, as our Sages of blessed memory said. For the essential righteousness of the tzaddikim is that they are in the aspect of the eaters of the mahn — that all their food is in the aspect of the mahn that is absorbed into the limbs. For their eating is in the aspect of refined food from which no excesses or waste products or putrid fumes ascend to the brain to confuse and warp their minds, G–d forbid. And this is the essential aspect of the eating of the mahn now — the aspect of what our Sages of blessed memory said: “The Torah was only given to the eaters of the mahn.” And it is known that now the mahn does not descend for Israel. Rather, the intent is that the essential receiving of the Torah is merited by the true tzaddikim, whose eating is refined. And even though now there necessarily are waste products and excesses in the eating that must go out — even so, they eat with such great holiness and purity, according to the Torah, to the point that no putrid fumes ascend from the excesses of eating to the brain. Rather, they refine the good purity itself, which is absorbed into the limbs, and the rest of the waste is expelled outward entirely and does not ascend to the brain at all. And therefore their eating is in the aspect of the actual eating of the mahn. On the contrary — now the eating of the great tzaddikim is all the more wondrous — that they eat such physical foods in which there are such excesses, and even so they eat with such holiness that no putrid fumes ascend to their brains, until their eating is in the aspect of actual mahn. And this is the aspect of: “and Your faithfulness reaches to the skies [shechakim]” — the aspect of emunas chachamim — for they are the aspect of shechakim, where the mahn is ground for the tzaddikim, etc., as above. And through this: “Hashem, in the heavens is Your kindness” — that one merits the supernal Chesed, the aspect of the saichel hakolail, etc., as above. And this is: “Then I said: Behold, I have come — in a scroll of a book [m’gilas sefer] it is written about me,” etc. (Tehillim 40:8) — which is said regarding the giving of the Torah, as Rashi explained there. For it is already explained that a person must derive just judgments and upright practices of conduct from every place that he learns. And this one merits through emunas chachamim in completeness — for then one is not judged with excesses, and his food is pure, through which his mind is lucid and pure, and he can find himself in every place that he learns — deriving from there just judgments and upright practices of conduct, as above. And this is: “Then I said: Behold, I have come” — that is, the aspect of the receiving of the Torah, as Rashi explained there. And this is: “in a scroll of a book it is written about me” — that in every place that I learned, in any book, everything was written about me — for I found myself in every place that I learned, in any scroll of a book. For in every place that I learned, I derived from there just judgments and upright practices of conduct for myself, etc. (And so it is explained in his own words, of blessed memory, on this verse, in siman 121. But now, according to the Torah teaching mentioned above, the continuation of the verses that follow will be explained in a wondrous connection.) And through this I added many books in the Torah, as is explained there — that through emunas chachamim it is considered as if one makes many books. For at first this book was not considered significant in his eyes, and was to him as if nothing and superfluous. And now each and every book is once again considered significant in his eyes, etc. And especially through now meriting to derive just judgments and upright practices of conduct from the books that he learns in — now the books are considered as his own. For at first he was very distant from them, and now each book is considered as his own — for “the essential thing is not the study but the deed.” And as it is written in Midrash Rabbah, Parshas B’Chukosai — that one who learns in order to practice is considered as if he made the words of the Torah. And this is: “in a scroll of a book it is written about me” — that each book is considered as if it was written about me and for my sake. And then certainly: “To do Your will, my G–d, I desire, and Your Torah is within my innards” (Tehillim 40:9). And Rashi explained this regarding the holiness of the eating of Israel, as he explained there — “all my food is according to Your command.” That is, as above. For through emunas chachamim, one merits that his food is pure, in the aspect of the mahn — so that the excesses do not ascend to the brain to confuse, G–d forbid. And this is: “and Your Torah is within my innards” — that the Torah endures within my innards specifically. For one who blemishes emunas chachamim, then the Torah does not endure within him, because of the eating of his innards — for the excesses multiply within him until putrid fumes ascend and warp his mind with inverted reasoning that is the opposite of truth, and he cannot derive true judgments from the Torah. It emerges that the Torah departs and distances itself from him, since he cannot derive from it true judgments. And this is the aspect of what our Sages of blessed memory said: “The Torah of Do’aig was from the lip and outward” — because he was an opponent who disputed Dovid, who was then the true Tzaddik. And through this, all the Torah of Do’aig was through the excesses mentioned above, in the aspect of: “And there was a man from the servants of Shaul, detained before [Hashem],” etc. (Shmuel I 21:8) — as is explained there. And therefore all his Torah was from the lip and outward, for it did not endure within his innards, as above. But one who merits emunas chachamim — and this is the aspect of: “in a scroll of a book it is written about me” — that many books are multiplied in the Torah through him, as above — then: “to do Your will,” etc. — “and Your Torah is within my innards” specifically. For it endures within his innards specifically — for he merits that his eating is in the aspect of the mahn, so that the excesses do not ascend to the brain, until he merits to clarify true judgments — which is the essential endurance of the Torah, as above. And this is what Rashi explained there: “All my food is according to Your command.” For all the mitzvos that pertain to eating — such as terumos and ma’asros and challah, and all the ten mitzvos that pertain to bread, and the prohibition of nevailos and treifos and impure species, etc. — all are in order to sanctify the eating of Israel, so that their food will be pure, without excesses, so that they will be able to derive true judgments from the Torah, as above. And this is the aspect of the eating of matzah, which they were commanded immediately upon their departure from Mitzrayim. For matzah is the aspect of the mahn, as above — the aspect of pure food mentioned above. And therefore after Pesach one eats chametz, for the matzah is a healing [asvasa], as it is taught in the holy Zohar. For the eating of the matzah rectifies the innards of a person, so that even when he eats chametz afterward, he is also able to refine the food so that the excesses do not ascend to the brain, as above. And therefore after the splitting of the Yam Suf, which is on the seventh of Pesach, the chametz was permitted. For at the splitting of the Yam Suf they merited emunas chachamim in completeness, as it is written: “And they believed in Hashem and in Moshe His servant” (Shemos 14:31). For even though before that they also believed, as it is written: “And the people believed,” etc. (Shemos 4:31) — even so, afterward they reverted and fell from the emunah somewhat, as it is taught in the holy Zohar. And at the time of the splitting of the Yam Suf, they returned and believed in completeness in Hashem and in Moshe His servant — which is the aspect of emunas chachamim. Therefore afterward one can eat chametz. For through emunas chachamim one is saved from the excesses, as above — that is, even when one eats chametz, one can refine the food so that the putrid fumes do not ascend to the brain, etc., as above. And therefore the mahn descended in the days of the Sefirah, when they prepare themselves for the receiving of the Torah. For the essential receiving of the Torah is through the aspect of the eating of the mahn, which is absorbed into the limbs and has no excesses, as above. And therefore one prays in the days of the Sefirah for the blessing of sustenance [parnasah], as it is written: “The earth has given its produce; may G–d bless us,” etc. (Tehillim 67:7). For the essential blessing of eating is when one merits that the foods are refined, so that the putrid fumes do not ascend, G–d forbid, to the brain. For from there comes the aspect of famine — because the food does not satisfy the soul as it should. For when the food is refined and no waste ascends to the brain, but only the purity and lucidity of the spirituality of the food ascends to the brain after many refinements (as is explained in the science of anatomy) — then the brain receives vitality through the food, and then abundance and vitality flow from the brain to all the limbs, and this is the aspect of satiation. But conversely, G–d forbid, when the food is not refined and the putrid fumes ascend to the brain, then the brain is confused and has no vitality as it should, and it cannot bestow vitality and satiation upon all the limbs. And this is the aspect of all the blessings regarding eating and satiation that are said in Parshas B’Chukosai and the like, as it is written: “If you walk in My statutes and guard My mitzvos and do them” (Vayikra 26:3) — that is, that you should toil in the Torah. And to know the Midrash of the Sages, as is explained in the commentary of Rashi there — that is, the aspect of emunas chachamim. And this is the aspect of: “and you shall do them” [va’asisem osam] — and as is brought in the Midrash Rabbah cited above, that it is considered as if one made the words of the Torah, as above. And then: “And you shall eat to satiation” (Vayikra 26:5). For then one is not judged with excesses — and this is the essential satiation and blessing in the innards, as above. And this is: “And I will place peace in the land” (Vayikra 26:6). For through making complete teshuvah for the blemish of emunas chachamim, through this many books are multiplied in the Torah, through which the Torah is incorporated in the aspect of Chochmah Ila’ah, the saichel hakolail, etc. — through this the peace is multiplied, in the aspect of “upon love it depends” [ba’chavivusa talya]. For all the souls are incorporated in the soul of the all-encompassing sage, in the aspect of Kodesh Kodashim, etc., as above. And this is: “Let the property of your fellow be as dear to you as your own, and prepare yourself to learn Torah, for it is not an inheritance to you, and all your deeds should be for the sake of Heaven” (Avos 2:12). “Let the property of your fellow be as dear to you as your own” — this is the aspect of the love and the inclusiveness of the souls, as above — that each one should love his fellow as himself, to fulfill in completeness the mitzvah of “you shall love your fellow as yourself,” which is a great principle in the Torah, as above. And the essential warning of love of friends is especially regarding money, for there is the essential jealousy and hatred, as is known to all. And therefore the positive mitzvah of “you shall love your fellow as yourself” is juxtaposed after the warnings in which the Torah warns through several negative commandments not to touch the money of one’s fellow, but on the contrary to be careful to assist him and sustain him, as it is written there in Parshas Kedoshim: “You shall not steal, and you shall not deny,” etc. “You shall not oppress, and you shall not rob,” etc. “You shall not take revenge, and you shall not bear a grudge,” etc. (Vayikra 19:11,13,18). That is, to bestow kindness upon one’s fellow and to be forbearing toward him — that even though his fellow did not lend to him, he should be forbearing and lend to him without casting words — that he should not say to him, “I am not like you,” etc. And afterward it concludes upon all of this: “and you shall love your fellow as yourself.” For the essential endurance of the love among Israel is when they are not particular and do not envy one another regarding their money. And this is the aspect of the connection and bond of the Mishnah mentioned above: “Let the property of your fellow be as dear to you as your own” — this is the aspect of love and inclusiveness of the souls of Israel, as above. Through which they are incorporated in Chochmah Ila’ah, the saichel hakolail — and this is the essential completeness of the Torah, as above. And this is: “and prepare yourself to learn Torah, for it is not an inheritance to you.” And the difficulty is apparent — for is it not explained in the verse that the Torah is an inheritance to us, as it is written: “The Torah that Moshe commanded us is an inheritance” (Devarim 33:4), etc.? But according to the above it is resolved well. For the essential completeness of the Torah is when the Torah is incorporated in its root, in the aspect of the saichel hakolail, Kodesh Kodashim, in the aspect of the Luchos HaEven, as above. And this depends on love among Israel, as above. And this is: “The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov” — “the congregation of Yaakov” specifically. That is, when Israel congregates and gathers together in love and unity among them — for then they are incorporated in the root of the Torah, as above — then the Torah is an inheritance to us. For then specifically one can draw upon oneself the holiness of the Torah, as above. And as is explained there in the passage: “And there was a king in Yeshurun when the heads of the people gathered together,” etc. (Devarim 33:5). And Rashi explained there: “When they gather together in one bundle and there is peace among them,” etc. But when there is no peace, G–d forbid, and there is dispute, then to the degree of the dispute, so is the aspect of the forgetting and the departure of the Torah, G–d forbid. And now it is connected well: “Let the property of your fellow be as dear to you as your own” — that is, the love and inclusiveness of the souls of Israel together. Through this specifically: “and prepare yourself to learn Torah” — for through this is the essential rectification of the soul, to learn Torah. For through this one can be incorporated in the saichel hakolail, etc. — and this is the essential rectification: to draw upon oneself the holiness of the Torah, for there is the root of the Torah, etc., as above. And this is: “for it is not an inheritance to you” — “to you” [l’cha] specifically. That is, to you by yourself, when you separate yourself, G–d forbid, from the souls that are incorporated in the saichel hakolail — then the Torah is certainly not an inheritance to you. For the Torah is an inheritance only to the “congregation of Yaakov” — when they gather together in love and peace, as above — and not to you alone when you separate yourself through jealousy and hatred that come through money, as above. And this is what it concludes: “And all your deeds should be for the sake of Heaven” — “Heaven” [shamayim] is the aspect of the saichel hakolail mentioned above, which is very lofty, the aspect of: “For as the heavens are higher than the earth,” etc. That is, whatever you do should be so that you merit to be incorporated in the saichel hakolail mentioned above, which is the aspect of Kodesh Kodashim, the aspect of the root of the Torah — where everything is sweetened and rectified, as is explained there in the Torah teaching. And this is: “and your friends will uphold it in your hand, and do not rely upon your own understanding” (Avos 2:13). For the essential endurance of the Torah is through this — through which they are incorporated together, etc., as above. And as the Ari z”l warned very greatly about the love of friends. “And do not rely upon your own understanding” — for “two are better than one, for if they fall, the one will lift up his fellow,” etc. (Koheles 4:9–10) — and this is said regarding the endurance of the Torah, as Rashi explained there. For it is not an inheritance to you by yourself, but only through inclusiveness and peace, as above. And therefore the essential exile was through the baseless hatred [sin’as chinam] that was in the Second Bais HaMikdash, as our Sages of blessed memory said. And the essential redemption will be through Eliyahu coming first and making peace, as our Sages of blessed memory said: “Eliyahu does not come to declare impure or to declare pure,” etc. — “but rather to make peace,” etc. That is, he will not come to clarify for us the halachos about which we are in doubt, as our Sages of blessed memory said — that there is no clear halachah and no clear mishnah in a certain place. Rather, to make peace in the world — and then automatically all the halachos will be clarified. For through the peace and the inclusiveness, through this the Torah is incorporated in its root, in the saichel hakolail, in Kodesh Kodashim — where all the halachos are clarified, in the aspect of: “If a matter of law is too wondrous for you,” etc. “Then you shall arise and ascend,” etc. (Devarim 17:8). For the essential clarification of all the halachos is from the aspect of Kodesh Kodashim, where the Luchos HaEven stand — the aspect of the saichel hakolail, etc., as above. It emerges that through this, what is apparently difficult regarding the saying of our Sages of blessed memory mentioned above — that Eliyahu does not come to declare impure or pure, etc. — is automatically resolved. For is it not explained in many places in the words of our Sages of blessed memory that the essential clarification of the halachos that are now doubtful in our hands will be in the future, through Eliyahu and Mashiach? But according to the above, it is explained well. For the essential rectification will be that Eliyahu will make peace in the world, and then automatically all the halachos will be clarified, as above.