Section 26
אוצר היראה - Otzar HaYirah
כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁמּוֹצְאִין בְּכָל אֶחָד מִיִּשְׂרָאֵל, זֶה בְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ, כִּי עִקַּר הַטּוֹב הוּא מָשִׁיחַ, וְעַל־יְדֵי־זֶה עִקַּר קִיּוּם וּבִנְיַן הָעוֹלָם, וְעַל־יְדֵי־זֶה יִהְיֶה עִקַּר בִּנְיַן בֵּית־הַמִּקְדָּשׁ וְהַקְרָבַת קָרְבָּנוֹת וּקְטֹרֶת (הל' השכמת הבוקר ה"א אות ח).
The essential of the lamentations and elegies of Megillas Eicha are over the departure of the earlier tzaddikim — which is reckoned as doubly weighty as the destruction of the Temple. And likewise over the departure and concealment of the light of the truly true tzaddik of every generation — who has the aspect of prophecy and holy spirit. Through whom Israel could have merited to complete faith and all goodness — and could have purified and clarified the world from the pollution of the Serpent — from which all the destructions came — may the Merciful One protect us. And not only has the light of the tzaddik been concealed and darkened from us — so that we do not merit to feel his great light — but the truth has been entirely changed — people speak all manner of evil of him — and the truth has been entirely altered and replaced. Which is the aspect of "How the gold has become dim — how the finest gold has changed." And through this: "the holy stones are poured out." As explained in the main text. And all of this flows from the spread of the pollution of the Serpent — from the day Adam the first was created and was tempted by his enticement. Which is the aspect of "even the jackals draw out the breast." And through the lamentations and the cryings out — we merit that the light of the tzaddik be revealed to us. And through this we merit to the song and joy of the future — which is the aspect of "rejoice with her in joy — all you who mourn over her." And this is the matter of Shabbos Chazon [Shabbos Chazon] — for the essential repair of Adam the first was through Shabbos — as our Sages said: "Shabbos protected him." And even now we need to draw through the holiness of Shabbos the repair of faith through the aspect of prophecy. Upon which all the repairs and all the redemption depend. And this is Shabbos Chazon — from the language of prophecy [nevua].
בְּעִקְּבוֹת מְשִׁיחָא, שֶׁאָז תִּתְגַּבֵּר חַס וְשָׁלוֹם הַסִּטְרָא־אָחֳרָא מְאֹד כַּיָּדוּעַ, וְאָז יִהְיֶה גֹּדֶל הַבֵּרוּר וְהַצֵּרוּף, בִּבְחִינַת "יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְכוּ'", וַאֲזַי יִהְיֶה עִקַּר הַתִּקּוּן עַל־יְדֵי הַצַּדִּיקִים שֶׁיָּדוּנוּ אֶת הַכֹּל לְכַף־זְכוּת וְיִמְצְאוּ נְקֻדּוֹת טוֹבוֹת אֲפִלּוּ בְּהַפְּחוּתִים מְאֹד, חַס וְשָׁלוֹם, וְעַל־ יְדֵי־זֶה דַיְקָא יָבוֹא מָשִׁיחַ, כִּי זֶהוּ בְּחִינַת מָשִׁיחַ כַּנַּ"ל. וְזֶה מְרֻמָּז בְּסוֹף דָּנִיֵּאל: "יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְכוּ', וְהַמַּשְׂכִּלִים יַזְהִרוּ וְכוּ' וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים", הַיְנוּ כַּנַּ"ל (שם יב).
During the days between the straits [Bein HaMetzarim] one must cry and mourn greatly over the destruction of the Temple. The essential is over our sins — which caused the destruction and delay the redemption. And the essential great trouble is the departure and concealment of the tzaddikim as mentioned. For the essential of the prolonging of the exile is through the disputes against the truly true tzaddikim. And all of this comes through haughtiness and pride — as each one pursues honor after their own honor. For one who nullifies their own honor before the honor of the truly true tzaddik — which is the honor of the Omnipresent — will certainly never fall. For the tzaddik can illuminate one from every place where one is — for the whole earth is filled with His glory. But if one desires one's own honor — then one cannot draw close at all nor benefit from the light of the tzaddik. And sometimes one even becomes a disputant. Particularly now in these generations — when the point of truth is greatly despised — the aspect of "and cast truth to the ground." Certainly it is impossible to draw close until one knows at the very least one's true lowliness and smallness — and does not desire one's own honor — only the honor of the Omnipresent.
עִקַּר תִּקּוּן עֲו?ֹן פְּגַם הַבְּרִית הוּא רַק עַל־יְדֵי מָשִׁיחַ שֶׁיָּבוֹא בִּמְהֵרָה בְיָמֵינוּ, כִּי מָשִׁיחַ יָבוֹא לְתַקֵּן זֶה הַחֵטְא בְּיוֹתֵר, כַּמּוּבָא וְכַמְבֹאָר בִּפְנִים (הל' תפילין ה"ב אות יב).
During Bein HaMetzarim — and particularly on Tisha B'Av — one must cry greatly over the destruction of the Temple. The essential is in order to arouse His blessed compassion — that He return us in complete teshuva. So that through the tears we merit to subdue and nullify the evil eye [ayin ra'a] — and to nullify the forgetting. Until we merit to memory — to remember the World to Come well. And to understand the allusions that Hashem alludes to us in every thought word and deed — to draw close to Him according to the person and the place and the time. All of which we would have merited in completeness through the holiness of the Temple. And now — since the Temple was destroyed and we were exiled from our land — where is the root of the above-mentioned holy memory — even so we have hope in every generation through the truly true tzaddikim who illuminate for us the above-mentioned memory at every time. For the truly true tzaddik and Torah scholar is more precious than a High Priest who entered the Holy of Holies — as our Sages said. And therefore in truth the death of the tzaddikim is reckoned as doubly weighty as the destruction of the Temple. And we must cry and mourn greatly over the departure of the tzaddikim who departed through our many sins. But even so — we must strengthen ourselves and not despair — saying that our eternity is lost — G-d forbid — and it is impossible for us to merit to guard the holy memory through the intensification of the evil eye — which caused us all the destructions and the exiles. For even now there is hope. For through this very thing — that we lament and cry over this — Hashem has compassion upon us. And we merit to subdue the evil eye. Until we merit to the above-mentioned memory in completeness — and to the building of the Temple — and to the final redemption that will come through Mashiach — through whom is the essential subduing of the evil eye — as explained in the main text.
מָשִׁיחַ יִהְיֶה כָּלוּל מִכָּל הַשְּׁלשָׁה צַדִּיקִים שֶׁנִּסְתַּלְּקוּ בְּשַׁבָּת בְּמִנְחָה, בְּרַעֲוָא דְרַעֲוִין, שֶׁהֵם יוֹסֵף משֶׁה דָּוִד. וְעַל־כֵּן הוּא יָכוֹל לְהַמְשִׁיךְ הַפִּדְיוֹן הָעֶלְיוֹן הַכּוֹלֵל הַמְתָּקַת כָּל הַבָּתֵּי־דִינִים, וְעַל־יְדֵי־זֶה יִהְיֶה גְּאֻלָּה שְׁלֵמָה (הל' בה"ש ה"ה, אותיות יח כא).
During the three weeks of Bein HaMetzarim one mourns over how through our many sins the three points in the form of the letter Aleph [tzuras aleph] were blemished — which are the upper point and the lower point and the vav within the Aleph. Alluded to in the secret of the three commandments Israel was commanded upon entering the Land — which are: to destroy the seed of Amalek — to appoint a king over themselves — and to build for themselves the chosen House [Beis HaBechira]. And not only have we not merited to destroy the seed of Amalek — but the pollution of Amalek and the Kingship of Edom intensifies and spreads each day in the physical. And the essential is through the intensification of the power of the evil inclination of the blood in the left chamber [chalal hasmali] — which is the root of the kelipa of Edom and Amalek — who draw sustenance from the liver full of blood — which is the aspect of the red Esav. And through this we have no king or ministers. And also the Temple — which had already been built — was destroyed through our many sins. And through all of this we were exiled from our land — and we have still not merited to complete teshuva. And over this one mourns the three weeks — corresponding to the three points. And all the lamentations of Eicha revolve and proceed upon this axis — as explained in the main text. And the essential repair for all of this is through the three Shabbosos [Shabbosos] of those three weeks — for the essential repair of all the above-mentioned is through Shabbos.
מָשִׁיחַ יִהְיֶה כָּלוּל מִבְּחִינַת משֶׁה וְדָוִד, שֶׁהֵם בְּחִינַת דַּעַת וֶאֱמוּנָה, בְּחִינַת אִתְעָרוּתָא דִלְעֵלָּא וְאִתְעָרוּתָא דִלְתַתָּא. וְאָז יָאִיר עָלֵינוּ הֶאָרַת בְּחִינַת כֶּתֶר שֶׁיַּשִּׂיג מָשִׁיחַ, וְעַל־יְדֵי־זֶה יִתְגַּלֶּה הַשָּׂגַת אֱלָקוּתוֹ יִתְבָּרַךְ (הל' נפילת אפים הלכה ד, אות כד).
When a person sins — G-d forbid — then according to their sin the upper point departs and is concealed — and does not illuminate the lower point. Which is the aspect of separation — G-d forbid. Which is the essential blemish of all the sins. And through this the Temple was destroyed — for it is itself the aspect of the upper point that departed upward and does not illuminate us as it should. And then at the time of the destruction and the descent — then specifically all our vitality comes from the upper point itself — which is the aspect of the sealed utterance [ma'amar satum]. Only it is in concealment and great contraction. For from there vitality flows even to all the distant places from holiness. And then the essential advice is to cry out "where is the place of His glory" [ayeh mekom kevodo] — which is the aspect of the cry of Eicha and lamentations that one cries out over the destruction at every midnight — and particularly during Bein HaMetzarim and Tisha B'Av. And therefore the three weeks of Bein HaMetzarim begin from the seventeenth of Tammuz — on which the Tablets were broken. For through Moshe breaking the Tablets he drew this wondrous repair — as explained in the main text. And this is the aspect of the three portions of punishment [telasa d'fur'anutha] that are read as Haftaros during Bein HaMetzarim — in order to awaken Israel to teshuva. And the essential of the teshuva is through seeking "where" [ayeh] — which is the aspect of the sealed utterance — the above-mentioned upper point — which is included of three points — the aspect of the three primary sefiros included in the aspect of Crown [Keser] — the aspect of the upper point and the sealed utterance as mentioned. And this is the aspect of the three Shabbosos of Bein HaMetzarim — for it is impossible to merit all of this except through the holiness of Shabbos — when the aspect of "where" as mentioned shines. And then one merits to ascend there in holiness — for then all the worlds ascend to the sealed utterance. And through this power one can draw the holiness of Shabbos onto the six weekdays — to merit to complete teshuva even for the very degraded — so that they can find Hashem through the seeking and searching of "where is the place of His glory" — even at the height of the concealment and hiding. And afterward — through the mourning of all Israel during the three weeks as mentioned — particularly on Tisha B'Av — through this the aspect of the building of the Temple is drawn. And the light of the upper point is revealed. And then one must connect the upper point and draw its illumination to the lower point through the vav within the Aleph. And the vav with the lower point are the aspect of the seven days of building — the aspect of the seven sefiros from Chesed to Malchus. And therefore one then reads the seven portions of consolation [sheva d'nechamata]. And all of this is a preparation for the holiness of Rosh Hashana and Yom Kippur — which are the essential days of teshuva. For through all of this the path of teshuva is completed. And since the essential completeness of teshuva is in the aspect of teshuva upon teshuva [teshuva al teshuva] — therefore afterward the two portions of teshuva [tarte d'siyuvta] are read.
נְעִימוּת הַשִּׁיר שֶׁיִּתְּעַר לֶעָתִיד, שֶׁזֶּה יִהְיֶה קִבּוּל שָׂכָר שֶׁל הַצַּדִּיקִים וְהַכְּשֵׁרִים, וּלְעִקַּר הַשִּׁיר הַזֶּה יִזְכֶּה הַמֶּלֶךְ הָאֲמִתִּי שֶׁל יִשְׂרָאֵל, שֶׁהוּא דָוִד־מָשִׁיחַ, וְכָל הַסְּמוּכִים אֵלָיו בְּיוֹתֵר, שֶׁהֵם רוֹאֵי פְּנֵי הַמֶּלֶךְ, הֵם יִזְכּוּ בְּיוֹתֵר לְנִפְלְאוֹת נְעִימוּת הַשִּׁיר הַזֶּה, וּמֵהֶם יְקַבְּלוּ כָּל יִשְׂרָאֵל, כָּל אֶחָד כְּפִי קֵרוּבוֹ לְרוֹאֵי פְּנֵי הַמֶּלֶךְ (הל' קה"ת הלכה ו, אותיות ה ז).
The essential of the exile and the destruction of the Temple was through the intensification of the coercive force [koach hamachri'ach] — through which the nations and the Sitra Achra intensified — which are from the aspect of the coercive force — and destroyed the Temple — where the essential root of the attractive force [koach hamoshech] is. And exiled Israel from their land — which is also the aspect of the holy attractive force. And therefore during Tisha B'Av one sits on the ground and cries and laments over all of this. For we acknowledge at the very least our lowliness — that we have descended to the dust. The aspect of "for our soul has bowed down to the dust" — through the intensification of the desires coming from the physical element of dust. And therefore we are obligated to lower ourselves like the actual dust — the aspect of "let him place his mouth in the dust — perhaps there is hope." For this is our entire hope — for dust at its root is the aspect of the attractive force. Which is the aspect of holy dust — the aspect of the dust of the Land of Israel — holy ground. And therefore through sitting on the ground and crying and lamenting over the destruction and the exile — and we long to return to our land the holy ground — and to the building of the Temple. And the crying also has the power of the attractive force — for at its root it also flows from the aspect of the dust — as explained in the main text. Therefore we intensify through this the attractive force over the coercive force. And we merit to complete redemption — the aspect of "shake yourself from the dust — arise — loosen yourself from the bonds of your neck." The aspect of the nullification of the coercive force.
גַּם כְּשֶׁיָּבוֹא מָשִׁיחַ, עֲדַיִן יִהְיֶה יֵצֶר הָרָע בָּעוֹלָם וְיִהְיֶה לָאָדָם בְּחִירָה, כִּי אִם לֹא כֵן, לֹא יוּכַל לְתַקֵּן הָעוֹלָם, כִּי כְּשֶׁאֵין יֵצֶר הָרָע וְאֵין בְּחִירָה, הֲרֵי הוּא תה כְּמֵת שֶׁנִּסְתַּלֵּק מִן הָעוֹלָם, שֶׁאֵין מוֹעִיל לוֹ תִּקּוּן הַתְּשׁוּבָה, כִּי "הַיּוֹם לַעֲשׂוֹתָם" כְּתִיב, אֲבָל בֶּאֱמֶת גַּם אָז יִהְיֶה לְהָאָדָם בְּחִירָה. אֲבָל מָשִׁיחַ יַמְשִׁיךְ בְּחִינַת בְּקִיאוּת בַּהֲלָכָה שֶׁל תְּשׁוּבָה, שֶׁהוּא שְׁנֵי בְּקִיאֻיּוֹת, בָּקִי בְּעָיֵל, בָּקִי בְּנָפֵק, בְּחִינַת "אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה, וְאַצִּיעָה שְּׁאוֹל הִנֶּךָֹּ", הַיְנוּ לְהִתְחַזֵּק אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ תָּמִיד, הֵן בַּעֲלִיָּה הֵן בִּירִידָה, וְלֹא יִתְיָאֵשׁ אֶת עַצְמוֹ מִן הָרַחֲמִים לְעוֹלָם, אֲפִלּוּ אִם נָפַל לְתַכְלִית דְּיוֹטָא הַתַּחְתּוֹנָה. וּמָשִׁיחַ יַמְשִׁיךְ בְּחִינַת הַבְּקִיאֻיּוֹת הַנַּ"ל בְּהִתְגַּלּוּת נִפְלָא וּבְשֵׂכֶל נִפְלָא בֶּאֱמֶת כָּזֶה, עַד שֶׁכֻּלָּם יַחַזְרוּ עַל־יְדֵי־ זֶה לְהַשֵּׁם יִתְבָּרַךְ בִּבְחִירָתָם דַּיְקָא (הלכות ברכת הפירות הלכה ה, אות יז).
The eating of meat is in the aspect of the luminaries of fire [me'orei eish] — namely elevating the good that is in them. For at their root they also draw from the aspect of the luminaries of light [me'orei or]. And therefore from Rosh Chodesh Av until Tisha B'Av — when it is the time of the destruction of the Temple through the intensification of the luminaries of fire over the luminaries of light — therefore the custom is not to eat meat then.
אָמְרוּ רַבּוֹתֵינוּ זַ"ל: אֵין בֶּן־דָּוִד בָּא אֶלָּא בְּהֶסַּח־הַדָּעַת. כִּי כְּשֶׁיָּבוֹא מָשִׁיחַ, אָז יַתְחִיל בְּחִינַת חִדּוּשׁ הָעוֹלָם, כְּאִלּוּ אָז נִבְרָא הָעוֹלָם מֵחָדָשׁ, כִּי עִקַּר בְּחִינַת בְּרִיאַת הָעוֹלָם כְּתִקּוּנוֹ יִהְיֶה אָז. וְעַל־כֵּן צָרִיךְ שֶׁיִּהְיֶה מִקֹּדֶם בְּחִינַת הַצִּמְצוּם שֶׁל חָלָל הַפָּנוּי שֶׁהָיָה קֹדֶם לַבְּרִיאָה, שֶׁזֶּה הַצִּמְצוּם הוּא בְּחִינַת הִסְתַּלְּקוּת הָאוֹר. וְזֶה בְּחִינַת הַהֶסַּח־הַדַּעַת, שֶׁהוּא בְּחִינַת הִסְתַּלְּקוּת אוֹר הַדָּעַת. וְתֵכֶף כְּשֶׁיַּגִּיעַ בְּחִינַת הֶסַּחשׂ הַדַּעַת, שֶׁהוּא בְּחִינַת תַּכְלִית הַצִּמְצוּם, אָז יָבוֹא מָשִׁיחַ, כִּי תֵּכֶף שֶׁנִּגְמָר הַצִּמְצוּם מַתְחִיל לְהִתְגַּלּוֹת אוֹר הַבְּרִיאָה מֵחָדָשׁ וְיָבוֹא מָשִׁיחַ בִּמְהֵרָה בְיָמֵינוּ (הל' תפלת המנחה ה"ד).
The essential of the mourning and the crying that one must cry every day — particularly during Bein HaMetzarim — over the destruction of the Temple — is over how very far we have distanced from our Father in Heaven — and we are unable to nullify ourselves before Him and look toward the ultimate purpose in truth. Due to the greatness of the destruction and the exile. For the essential of proper nullification [bitul] one merits in the Temple — which is our majestic glory — the desire of our eyes — as it is written: "and My eyes and My heart shall be there." For regarding the above-mentioned nullification there are several aspects — in the person and in the time and in the place. For the holier and purer the body of the person — proportionally they can nullify themselves before Him in the ultimate nullification more. And draw from the waters of Torah from there more — for they have vessels fit to receive. And likewise there is a time more suited to the above-mentioned aspect of nullification — which are all the festivals. And at their head Shabbos — which is a foretaste of the World to Come — where the essential nullification is. And likewise there are differences in place — and this is the aspect of the excellence of the holiness of the Land of Israel. For there the place is more sanctified — and one can nullify oneself toward the light of the Infinite there. And draw His blessed divinity upon oneself through the Torah drawn each time from the trace of the above-mentioned nullification. And therefore our Sages truly said: "there is no Torah like the Torah of the Land of Israel" — and "whoever dwells in the Land of Israel is like one who has a G-d." And the essential holiness of the Land of Israel is in the Temple — where is the point of the foundation stone [even shesiya]. Where one can nullify oneself toward the light of the Infinite in the ultimate nullification. And this is the essential mitzva of the pilgrimage to be seen before Hashem. And over this we must mourn and cry greatly over the destruction of the Temple — from where we would have merited to draw upon ourselves the aspect of true nullification before Hashem in all places of the world. And now after the destruction it is very difficult to nullify ourselves in completeness — due to the power of the Sitra Achra that has greatly spread in the world — from which comes the hold of all the desires and vanities of this world — the aspect of chezu d'hai alma [the appearances of this world] — which confuse the sight from looking toward the true ultimate purpose where all is entirely good. And this itself is the essential suffering and bitterness and trouble of the exile. That we do not merit to nullify ourselves toward the ultimate purpose. And through this we feel the sufferings and the bitterness more. And if we had merited to nullify ourselves toward the ultimate purpose — we would have merited afterward to draw Torah from the trace of the nullification. Which is the essential consolation for all the troubles and sufferings — as it is written: "this is my consolation in my affliction." And now — through our many sins that delay the building of the Temple — due to which it is as if it were destroyed in our days — and all of this because we have been greatly caught in the appearances of this world that prevent the aspect of nullification toward the ultimate purpose — which is the aspect of the destruction of the Temple and the burning of the Torah — and its secrets were given over to the outside forces — G-d forbid. And we cannot draw Torah from the above-mentioned nullification — since the world is greatly confused in desires and vanities of this world — the appearances of this world. And this is the aspect of "over these I weep — my eye — my eye runs down with water — for a comforter is far from me." For the essential consolation is through nullification toward the ultimate purpose and through the Torah one merits to draw from there. And now all of this is far from me. And therefore one must cry over this greatly in actual tears. And the tears are portions of the sight — as is known and as brought elsewhere. And through these tears — that we cry and confess that we ourselves caused all of the above-mentioned through going after our eyes — and since we cry over this — we drive out through the tears the portions of sight that turned after the appearances of this world. And one must cry so greatly — until from within the greatness of the sorrow and the bitter pain that one feels from the greatness of the destruction — through this itself one closes and shuts one's eyes from all the appearances of this world. As is common in the nature of the person to close one's eyes from the greatness of the sorrow and the suffering — as brought elsewhere. Until one comes through this to the above-mentioned nullification — the aspect of "my eye flows without ceasing — without pause — until Hashem looks down and sees from the heavens." For when one closes one's eyes as mentioned — and looks only toward the ultimate purpose — likewise Hashem also looks down and watches over one from above — the aspect of "pour out your heart like water before the face of Hashem." For the Shechina is opposite him. And similar to what they said regarding pilgrims: "just as he comes to be seen — so he comes to see." And therefore through this mourning and sorrow — through which one comes to the above-mentioned nullification — through this one comes to joy. The aspect of "rejoice with her in joy — all you who mourn over her." As our Sages said. And this joy is a vessel for receiving Torah from there. Which is the essential consolation as mentioned. But it is impossible to merit all of this in completeness except through the truly true tzaddikim — who can bring everything to the ultimate purpose. And they are the essential consolers of Israel — the aspect of "this one shall console us" — see the main text.
עִנְיַן נִפְלְאוֹת הָעֵצוֹת הַקְּדוֹשׁוֹת שֶׁיַּמְשִׁיךְ מְשִׁיחַ צִדְקֵנוּ, שֶׁעַל־יְדֵי־זֶה יַכְנִיס קִיּוּם הַתּוֹרָה בָּעוֹלָם בְּאֹפֶן שֶׁלֹּא תוּכַל עוֹד הַסִּטְרָא־אָחֳרָא לְהִתְגַּבֵּר וּלְהָפֵר עֲצָתוֹ, חַס וְשָׁלוֹם, וְשֶׁעַל־יְדֵי־זֶה יִהְיֶה אָז גְּאֻלַּת עוֹלָם שֶׁאֵין אַחֲרֶיהָ גָלוּת, וְשֶׁעַל־כֵּן נִקְרָא מָשִׁיחַ 'פֶּלֶא יוֹעֵץ' - עַיֵּן שַׁבָּת, אוֹת סז; עֵצָה, אוֹת ד, וְעַיֵּן פְּנִים גַּם־כֵּן.
The Temple is the glory [tiferes] of Israel — as it is written: "the house of our sanctuary and our glory." For there all the holy colors [gavnin] of the good deeds of Israel shone. But — through our many sins — when the sins multiplied — the light of the Temple was darkened. And the more the sins multiplied — the more the light of the holiness of the Temple was diminished and darkened. Until it was entirely destroyed. And then it was said: "He cast down from the heavens to earth the glory of Israel." As if — G-d forbid — the glory that Hashem glorified in Israel had been nullified. And as if they are like all the nations — G-d forbid. As the enemies truly thought then — saying: "behold — the house of Judah is like all the nations." And this was a great goodness — for immediately when the Temple was destroyed — which is the glory of Israel — and they began to say "behold — the house of Judah is like all the nations" — then specifically the greatness of the profound difference and distinction between the nations and the house of Judah was immediately seen and revealed. For somehow — even so — even so many good points and many great virtues are still found in Israel compared to the nations. And therefore specifically then the judgment was immediately sweetened — which is the aspect of what our Sages said: ""a Psalm of Asaph" — because He poured His wrath on the wood and stones and did not wipe out Israel" — G-d forbid. Namely as mentioned — for specifically through the destruction of the Temple — which is the glory of Israel — through this specifically the profound light of the glory of Israel relative to the nations was revealed and seen. And through this His blessed compassion was aroused and He did not wipe them out. And this is the aspect of what tefilin are not worn on Tisha B'Av in the morning prayer — for tefilin are glory [pe'er]. And then is the aspect of the nullification of the glory. And we sit on the ground and are still over the magnitude of our many sins that caused the destruction of our Temple and our glory. As if we no longer have any glory — G-d forbid — and as if the house of Judah is like all the nations. But specifically at the time of the Mincha — when the essential destruction occurred — as our Sages said: "at evening time they set fire to the Temple" — then specifically the great sweetening begins — as has been brought. For then is the aspect of the birth of Mashiach — as has been brought. And then specifically tallis and tefilin are donned. For as soon as the destruction of the Temple began literally — then immediately the glory of Israel relative to the nations was revealed as mentioned. Which is the aspect of the hisnoatzitzus of Mashiach — as explained in the main text. And it is explained there that because of this immediately after Tisha B'Av the seven portions of consolation begin — for Hashem consoles us — that your love is still great before Him and He still glorifies in us and loves us — namely as mentioned.
מָשִׁיחַ יַמְשִׁיךְ הִתְחַדְּשׁוּת הַתּוֹרָה בְּתַכְלִית הַשְּׁלֵמוּת, בְּחִינַת אוֹרַיְתָא דְעַתִּיקָא סְתִימָאָה, וְעַל־יְדֵי חִדּוּשִׁין אֵלּוּ יִהְיֶה נִמְשָׁךְ בִּשְׁלֵמוּת זֶה הַדֶּרֶךְ בָּעוֹלָם לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת, שֶׁעַל־יְדֵי־זֶה יִזְכּוּ יִשְׂרָאֵל לִתְשׁוּבָה שְׁלֵמָה וּלְקִיּוּם הַתּוֹרָה בִּשְׁלֵמוּת. וְהַתְּפִלָּה תִּהְיֶה אָז בְּתַכְלִית הַשְּׁלֵמוּת, כִּי הַגְּאֻלָּה רִאשׁוֹנָה הָיְתָה בִּבְחִינַת תּוֹרָה, שֶׁזֶּה בְּחִינַת קַבָּלַת הַתּוֹרָה שֶׁזָּכִינוּ עַל־יְדֵי משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, אַף־עַל־פִּי שֶׁבְּוַדַּאי הִמְשִׁיךְ משֶׁה אָז גַּם תִּקּוּן הַתְּפִלָּה, כִּי תּוֹרָה וּתְפִלָּה תְּלוּיִים זֶה בָּזֶה, כַּמְבֹאָר בִּפְנִים, אַף־עַל־פִּי־כֵן עִקַּר עֲלִיַּת הַתְּפִלָּה הִתְחִיל עַל־יְדֵי דָוִד הַמֶּלֶךְ שֶׁיָּסַד סֵפֶר תְּהִלִּים, שֶׁזֶּה בְּחִינַת שֶׁעָשָׂה מִתּוֹרָה תְּפִלָּה, כַּמְבֹאָר בִּפְנִים. וּגְמַר הַתִּקּוּן יִהְיֶה עַל־יְדֵי מָשִׁיחַ, כִּי גְאֻלָּה הָאַחֲרוֹנָה הוּא בִּבְחִינַת תְּפִלָּה, וְאָז יִהְיֶה נִשְׁלָם גַּם הַתּוֹרָה בִּשְׁלֵמוּת יוֹתֵר, כִּי שְׁנֵיהֶם תְּלוּיִים זֶה בָּזֶה כַּנַּ"ל (הל' ר"ח ה"ה, אותיות ז כו לב).
The essential destruction of the Temple flowed from the fall of the halachos [legal rulings] through learning not for its own sake [shelo lishmah]. Until the halachos were so blemished for them — that through this it gave them a mouth to speak insolence against the tzaddik — from which come all the destructions. And therefore the custom is not to eat meat during these days — to show that the halachos have been concealed from us through the magnitude of the destruction that was in those days. Therefore one does not eat meat — the aspect of "the unlearned person [am ha'aretz] shall not eat meat." And therefore on Tisha B'Av itself it is forbidden to learn at all — only the bad matters. And likewise it is forbidden then to don tefilin. And the shoes are removed — for everything is one aspect. For tefilin indicate that there is the clarification of the halachos — which are the aspect of the feet — from which the repair of the shoes is drawn — the aspect of "just as tefilin — so shoes." And on Tisha B'Av all of this is blemished — therefore all of these are forbidden. Only one must mourn greatly over the destruction of the Temple — and sit on the ground — and truly lower one's mind. And through this one merits to return and clarify the halacha — the aspect of "all who mourn for Jerusalem merit to see her joy." And the essential joy is the Torah — which is the aspect of the complete clarification of halacha — as explained in the main text. And as it is written: "I delight in Your word." For the essential complete clarification of halacha will be in the days of Mashiach — as explained in the main text.
עִקַּר שְׁלֵמוּת תִּקּוּן הַמִּשְׁפָּט, שֶׁעַל־יְדֵי־ זֶה יִהְיֶה גְּמַר הַתִּקּוּן וְתִתְמַלֵּא פְּגִימַת הַלְּבָנָה, זֶה יִהְיֶה רַק עַל־יְדֵי מָשִׁיחַ, כִּי אָז יִהְיֶה עִקַּר תִּקּוּן הַמִּשְׁפָּט הַמְבֹאָר בִּפְנִים, וְאָז יִתְתַּקֵּן כִּסֵּא דָוִד בִּשְׁלֵמוּת, שֶׁהוּא בְּחִינַת "כִּסְאוֹת לְמִשְׁפָּט כִּסְאוֹת לְבֵית דָּוִד" (שם ה"ו, אותיות ו טו יט).
The essential destruction of the Temple was through the blemish of justice [mishpat] — as it is written: "you who turn justice into poison." Namely: through not judging themselves at every time and not examining their deeds — whether they are proceeding well or not. And therefore through this the judgment and the justice became clothed in the wicked Kingship — and they were given permission to destroy the Temple. And over this the verse cried out: "the place of justice — there is the wicked." And this is why one fasts over the destruction of the Temple. And the custom is during Bein HaMetzarim to afflict oneself from meat and wine and similar things — each according to their custom. And one mourns and cries over the destruction of the Temple. All of which is the aspect of justice — as explained in the main text. For the essential mourning is to mourn over one's deeds that caused the destruction of the Temple — or that delay its building. For whoever does not have the Temple built in their days — it is as if it was destroyed in their days — as our Sages said. And one must mourn greatly over this and judge oneself and examine one's deeds and repair them from now. And through this one merits to the building of the Temple — as our Sages said: "all who mourn for Jerusalem merit to see her joy." For each person — according to their sins — has a portion in every generation in the destruction of the Temple. And likewise each person — according to how much they judge themselves and merit to repair their deeds — has a portion in the building of the Temple in the future. For the essential redemption and building of the Temple is through the repair of justice — as it is written: "Zion shall be redeemed through justice." And this is what our Sages said: "a Jew who has a legal dispute with a non-Jew — let him keep away from it until after Tisha B'Av." For since the essential destruction was through the blemish of justice — and then justice and judgment fell to them — therefore it is difficult then for Israel to succeed in judgment. And one requires great effort in the mourning and the fasts and the afflictions from meat and wine. And all of this in order to elevate the fallen justice and fear to their root.
גְּאֻלָּה רִאשׁוֹנָה הָיְתָה בִּבְחִינַת הֶכְרֵחַ, עַל־יְדֵי רִבּוּי הָאוֹתוֹת וְכוּ', שֶׁאָז נִתְקַדְּשׁוּ כָּל הַיָּמִים טוֹבִים שֶׁהֵם זֵכֶר לִיצִיאַת מִצְרָיִם. אֲבָל גְּאֻלָּה הָאַחֲרוֹנָה תִּהְיֶה בִּבְחִינַת שַׁבַּת שָׁלוֹם, שֶׁמָּשִׁיחַ יִכְבּשׁ כָּל הָעוֹלָם בְּלִי מִלְחָמָה כְּלָל, רַק עַל־יְדֵי גֹּדֶל הַדַּעַת שֶׁיְּגַלֶּה בָּעוֹלָם, שֶׁעַל־יְדֵי־זֶה מִמֵּילָא יִתְבַּטְּלוּ כָּל בְּחִינוֹת כֹּחוֹת הַמַּכְרִיחוֹת שֶׁהֵם נֶגֶד הַקְּדֻשָּׁה, וְהַכֹּל יֻמְשְׁכוּ אַחֲרָיו עַל־יְדֵי קְדֻשַּׁת כֹּחַ הַמּוֹשֵׁךְ שֶׁלּוֹ, כְּמוֹ שֶׁכָּתוּב: לְפָנָיו יִכְרְעוּ צִיִּים וְאֹיְבָיו עָפָר יְלַחֵכוּ, וּכְתִיב: כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ (הל' יו"ט ה"ה אות ט).
The three weeks of Bein HaMetzarim correspond to the aspect of the blemish of justice — fear — and da'as. And all the other repairs explained in the main text are all included in these three above-mentioned things — for they are the essential. And everything depends essentially on the repair of justice — through which the fear ascends to the da'as — and the fear and the da'as are completed. All of which is the aspect of the building of the Temple. And the three Shabbosos of Bein HaMetzarim are also corresponding to these three aspects. For the essential completeness of the building of the Temple — included from all the above-mentioned — is through the holiness of Shabbos. And this is also the aspect of the three Haftaros that are read on the Shabbosos of Bein HaMetzarim — as explained in the main text. And therefore the three Haftaros conclude with: "Zion shall be redeemed through justice." For the essential depends on the repair of justice as mentioned.
לֶעָתִיד כְּשֶׁיָּבוֹא מָשִׁיחַ, אָז יֻכְלְלוּ משֶׁה וְדָוִד בְּיַחַד בְּתַכְלִית הָאַחְדוּת, כִּי שִׁילֹה דָּא משֶׁה־מָשִׁיחַ, וְכֵן דָּוִד הוּא "מְשִׁיחַ אֱלֹקֵי יַעֲקֹב", כִּי נִשְׁמַת מָשִׁיחַ תִּהְיֶה כְּלוּלָה מִשְּׁנֵיהֶם, מִמּשֶׁה וְדָוִד. וְאָז תִּהְיֶה גְּאֻלָּה שְׁלֵמָה שֶׁאֵין אַחֲרֶיהָ גָּלוּת, כִּי נִזְכֶּה לִזְכֹּר הָאַזְהָרוֹת שֶׁל משֶׁה וּלְקַיְּמָם בִּשְׁלֵמוּת עַל־ יְדֵי בְּחִינַת דָּוִד, כִּי שְׁנֵיהֶם, משֶׁה וְדָוִד, יֻכְלְלוּ יָחַד. וְאָז כָּל הַשִּׁבְעִים אֻמּוֹת יִתְהַפְּכוּ אֶל הַקְּדֻשָּׁה וְיִתְאַסְּפוּ כֻּלָּם אֶל משֶׁה־מָשִׁיחַ, שֶׁיִּהְיֶה כָּלוּל מִדָּוִד גַּם־כֵּן, שֶׁזֶּה בְּחִינַת תּוֹרָה וּתְפִלָּה, תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל־פֶּה, מַחֲשָׁבָה וְדִבּוּר. עַיֵּן פְּנִים (הל' יין נסך הלכה ג, אות ו).
The essential destruction of the Temple is the aspect of the blemish of the will — which is the blemish of faith. For in the Temple the will shone in completeness — for this is the essential holiness — to believe that everything is according to His blessed will — and to yearn and long for Him constantly with strong will. And therefore one must mourn and cry greatly over the destruction of the Temple. The essential is over the blemish of the will — over how we do not now merit to the illumination of the will in completeness. And through the mourning and crying over the destruction of the Temple — one sweetens and nullifies the power of the crying of the wicked Esav — which is the aspect of wrath and sadness. And draws the illumination of the will — which is the aspect of joy. As our Sages said: "all who mourn for Jerusalem merit to see her joy." For through the crying of Israel — who cry only to merit to return to Him and to do His blessed will in truth — through this one converts the crying — which is the aspect of sadness and wrath — to will and joy. For the essential joy is through the illumination of the will. And therefore after the mourning and crying of Bein HaMetzarim one merits afterward to Shabbos Nachamu [Shabbos Nachamu] — specifically Shabbos — for the essential consolation for all the troubles and the destructions — may the Merciful One protect us — is only through the illumination of the will that flows in completeness from the holiness of Shabbos. And this is the essential consolation — for as long as one desires Hashem with strong will — certainly there is still hope that in the end one will merit to return to Him in truth.
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מַה שֶּׁיָּבוֹא אֵלִיָּהוּ הַנָּבִיא לְבַשֵּׂר גְּאֻלַּת מָשִׁיחַ - עַיֵּן 'שַׁבָּת', אוֹת קכא. עִנְיַן מַה שֶּׁמָּשִׁיחַ יַמְתִּיק כָּל הַדִּינִים כָּל־כָּךְ בְּשָׁרְשָׁן, עַד שֶׁעַל־יְדֵי־זֶה יְבַטֵּל לְגַמְרֵי כָּל כֹּחַ הַיֵּצֶר הָרָע שֶׁיְּנִיקָתוֹ מֵהַדִּינִים, וְעַל־יְדֵי־זֶה יָשׁוּבוּ כָּל יִשְׂרָאֵל בִּתְשׁוּבָה וְתָבוֹא הַגְּאֻלָּה בִּמְהֵרָה בְיָמֵינוּ - עַיֵּן 'צַדִּיק', אוֹת קנג.
The matter of "all her pursuers overtook her between the straits." And what the Torah portion of Devarim is read on Shabbos Chazon — close to Tisha B'Av: See Hil. Metzranus, Halacha 4. The excellence of crying over the destruction of the Temple: See the section on Crying [Bechiya], os 8.
כָּל הַמְשָׁכַת נִשְׁמַת מָשִׁיחַ הָיָה בְּהֶעְלֵם וּבְסוֹד וּבְתַחְבּוּלוֹת, כְּגוֹן עַל־יְדֵי מַעֲשֵׂה לוֹט עִם בְּנוֹתָיו, וּמַעֲשֵׂה יְהוּדָה וְתָמָר, וּמַעֲשֵׂה בֹּעַז וְרוּת, כִּי הַכֹּל הָיָה בְּסוֹד וּבְהֶעְלֵם גָּדוֹל כְּדֵי לְהַמְשִׁיךְ נִשְׁמָתוֹ בְּסוֹד וְכוּ' כַּמּוּבָא. כִּי מָשִׁיחַ הוּא בְּחִינַת סוֹד, בְּחִינַת שְׁתִיקָה, כִּי הוּא מִבְּחִינַת הַמַּקִּיפִים הָעֶלְיוֹנִים מְאֹד שֶׁהֵם בְּחִינַת כֶּתֶר, בְּחִינַת שְׁתִיקָה. וְעַל־כֵּן אָסוּר לְהַרְהֵר חַס וְשָׁלוֹם עַל אֲרִיכַת הַגָּלוּת כָּל־כָּךְ, כִּי אִי אֶפְשָׁר לְהַשִּׂיג זֹאת, כִּי הוּא בְּחִינַת מַקִּיפִים הָעֶלְיוֹנִים שֶׁאִי אֶפְשָׁר לְהַשִּׂיגָם, כִּי הֵם בִּבְחִינַת שְׁתִיקָה. וְעַל־כֵּן הַקֵּץ סָתוּם וְחָתוּם, וְהַמַּאֲמִין לֹא יָחוּשׁ, כִּי בֹא יָבֹא לֹא יְאַחֵר בִּמְהֵרָה בְיָמֵינוּ אָמֵן (הל' ראשית הגז ה"ג אות טז).
At the time of the exile — the nations and the kelippos return to say that the Land of Israel and all the influences dependent upon it — all of it is theirs. To the contrary — even what was originally in our hands and our possession for a long time — they say was — G-d forbid — through robbery. The aspect of "you are bandits who conquered the land of the seven nations." And therefore during the days of Bein HaMetzarim — which are the days of the destruction and the exile — one must return and conquer the path to the Land of Israel — and draw the aspect of "He declared the power of His works to His people — to give them the inheritance of the nations." As our Sages expounded: "according to His will He gave it to them — and according to His will He took it from them — and gave it to us." All of which flows through the great tzaddik who sustains during his spreading out through the treasure-gift-of-grace [otzar matnas chinam] — which is the aspect of the free lovingkindness through which the world was sustained before the Giving of the Torah. Which is the essential path to conquer the Land of Israel. Until even Moshe our teacher when he prayed to come to the Land of Israel said "va'eschanan" — namely to reveal and draw the above-mentioned treasure-gift-of-grace. Through which one sustains all the world — even truly simple people — who are called "prostakes." And this is the aspect of the crying and the mourning that one cries and mourns during these days. For we were exiled from our land and our Temple was destroyed — where the essential intellects [mochin] are. And now we have no brain and da'as and we are truly simple people. Which is the aspect of the crying and the mourning — which is the aspect of the departure of the intellects. Particularly on Tisha B'Av when the essential destruction occurred — therefore then all the intellects are removed — and even tallis and tefilin are not donned in the morning. Only one cries and mourns over the destruction. And then we are all like unlearned people and total boors. And we have no vitality except from the aspect of the sustaining of the world before the Giving of the Torah. And not only was our Temple destroyed — but also the truly true tzaddikim departed through our many sins — whose death is reckoned as doubly weighty as the destruction of the Temple — as our Sages said. And over all of this one must cry much before Hashem in simplicity and straightforwardness. Particularly during these days of Bein HaMetzarim. And through this we arouse the compassion of Hashem — that He draw upon us even now the power of the great tzaddikim who merited to draw the treasure-gift-of-grace. Until through this we merit to return to our land and to build our Temple for us. And this is the entire matter of reading the Torah portion of Devarim before Tisha B'Av — and afterward reading Va'eschanan — and the Haftara of "Nachamu Nachamu" — as explained in the main text.
עִנְיַן מַה שֶּׁמָּשִׁיחַ יַשִּׂיג בִּשְׁלֵמוּת הָאוֹר שֶׁהוּא בִּבְחִינַת אֲלָפִים, וְגַם תז הוּא יֵדַע בִּשְׁלֵמוּת אֵיךְ לְצַמְצֵם הָאוֹר וּלְחַלְּקוֹ לַחֲלָקִים, בִּבְחִינַת חֲלֻקַּת הָאֲלָפִים לְמֵאוֹת, בִּכְדֵי שֶׁיּוּכְלוּ גַּם הַקְּטַנִּים לְהַשִּׂיגוֹ, וְעַל־כֵּן אָז תִּמְלָא הָאָרֶץ דֵּעָה - עַיֵּן 'בָּנִים', אוֹת
The Temple is the aspect of eyes — the aspect of "the desire of your eyes." And it is written: "and My eyes and My heart shall be there." And there all seventy faces of the Torah shone. And there the essential illumination of the light of the face was. And from there all the livelihood and the influence flowed for all this world — the aspect of the showbread [lechem hapanim] that was in the Temple. And the essential destruction of the Temple was through the sin of idol worship — which is the aspect of the blemish of the desire for money — the aspect of idols of silver and gold. And since the essential blemish of the desire for money is in the eyes — the aspect of "even his eye will not be satisfied with riches" — as explained in the main text — this is the aspect of the crying over the destruction of the Temple — to repair the blemish of the eyes. And this is: "over these I weep — my eye — my eye runs down with water — for a comforter is far from me." For through the blemish of the desire for money one falls fall after fall — until one distances greatly from Hashem — the aspect of "and she descended wondrously." And therefore it is said at the end of the redemption: "until when is the end of the wonders?" For the end is wondrous and concealed and hidden from all sight. And all of this through the blemish of idol worship of the desire for money — which is a twofold descent — the aspect of "and she descended wondrously." Therefore no one knows until when the end of the wonders is — for one who has fallen into the desire for money — it is very difficult for them to ascend from there — as can be understood from the tale-stories — in the story of the Master of Prayer [Ba'al Tefila]. And the essential redemption that will come through our righteous Mashiach speedily in our days — depends on the repair of the desire for money — which Mashiach will repair. The aspect of "and each man shall cast away his silver idols and his gold idols." For through Mashiach the covenant will be repaired — as has been brought. And through this the blemish of the desire for money will be repaired. And then he will build for us our holy Temple — where the repair of the desire for money is — and the illumination of the light of the face — radiant countenance [anpin nehirin].
מָשִׁיחַ יַעֲסֹק בָּזֶה בְּיוֹתֵר לְהַעֲלוֹת אֶת הַכֹּל מִבִּזָּיוֹן לְכָבוֹד, וּלְקַיֵּם בְּתַכְלִית הַשְּׁלֵמוּת מַאֲמַר רַבּוֹתֵינוּ זַ"ל: אַל תְּהִי בָז לְכָל אָדָם, לִבְלִי לְבַזּוֹת שׁוּם אָדָם שֶׁבָּעוֹלָם, רַק לַעֲסֹק עִם הַכֹּל לְתַקְּנוֹ וּלְהַעֲלוֹתוֹ מִכָּל מִינֵי חֲרָפוֹת וּבִזְיוֹנוֹת וּלְהַכְנִיסָם לְתוֹךְ הַכָּבוֹד דִּקְדֻשָּׁה, כְּמוֹ שֶׁנֶּאֱמַר: "יָחֹס עַל דַּל וְאֶבְיוֹן וְכוּ' וְיֵיקַר דָּמָם בְּעֵינָיו", וְיֵיקַר דַּיְקָא, בְּחִינַת יְקָר וְכָבוֹד. וְעַל־כֵּן נִקְרָא מָשִׁיחַ, עַל שֵׁם שֶׁנִּמְשַׁח בְּשֶׁמֶן הַמִּשְׁחָה, שֶׁעַל־יְדֵי־זֶה מַעֲלִין הַכֹּל מִבִּזָּיוֹן לְכָבוֹד דִּקְדֻשָּׁה, שֶׁזֶּה סוֹד מְשִׁיחַת הַמִּשְׁכָּן וְכֵלָיו וְכֹהֲנִים וְהַמְּלָכִים וְכוּ', כַּמְבֹאָר בִּפְנִים (הלכות אפותיקי הלכה ה, אות ט).
On Tisha B'Av tallis and tefilin are not donned in the morning prayer. For they are the aspect of the holy brazenness [azus dikdusha] — as explained in the main text. And afterward is Shabbos Nachamu — when Israel is consoled and strengthened with all manner of strengthening — which is the aspect of holy brazenness. And they are the seven portions of consolation corresponding to the seven shepherds [shiva ro'im] — who are the aspect of the truly true tzaddikim. Whom one cannot draw close to except through holy brazenness. And the two portions of teshuva [tarte d'tiyuvta] correspond to the two crowns of "we will do" [na'ase] and "we will hear" [nishma]. Through which one merits to the aspect of "on that day the sin of Israel will be sought and there will be none." For all the descents will be converted to great ascents — and all the sins will be converted to merits.
עִקַּר סְמִיכַת הָעַרְבוּת שֶׁקִּבֵּל הַשֵּׁם יִתְבָּרַךְ עַל מַתַּן־תּוֹרָה הוּא עַל אֲנָשִׁים הַבְּטוּחִים בְּיוֹתֵר, שֶׁהֵם הַצַּדִּיקִים הַגְּדוֹלִים הָאֲמִתִּיִּים. כִּי אֲנָשִׁים פְּשׁוּטִים, אַף־עַל־פִּי שֶׁגַּם הֵם עֲרֵבִים זֶה בָּזֶה, אַף־עַל־פִּי־כֵן עַרְבָךְ עַרְבָא צָרִיךְ, עַל־כֵּן עִקַּר הַבְּטוּחוֹת וְהַסְּמִיכָה שֶׁל הָעַרְבוּת הוּא עַל גְּדוֹלֵי הַצַּדִּיקִים הָאֲמִתִּיִּים, שֶׁהֵם מַזְהִירִים אֶת יִשְׂרָאֵל וְשׁוֹמְרִים אוֹתָם מִכָּל הַמַּעֲשִׂים רָעִים וּמַצִּילִים אוֹתָם מִכָּל הַצָּרוֹת רַחֲמָנָא לִצְּלַן בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת. וְעִקַּר הַסְּמִיכָה וְהָעַרְבוּת הוּא עַל נִשְׁמַת מָשִׁיחַ, שֶׁהוּא שֹׁרֶשׁ כְּלַל כָּל הַצַּדִּיקִים שֶׁבְּכָל הַדּוֹרוֹת, וְהוּא יִגְמֹר כָּל הַתִּקּוּנִים וִיתַקֵּן כָּל הַקִּלְקוּלִים שֶׁקִּלְקְלוּ בְּכָל הַדּוֹרוֹת. וְעַל־כֵּן מָשִׁיחַ סָבֵל מַרְעִין עֲבוּר כָּל יִשְׂרָאֵל, מֵאַחַר שֶׁנַּעֲשָׂה עָרֵב בְּעַד כֻּלָּם. וְעַל־כֵּן דָּוִד הַמֶּלֶךְ, שֶׁהוּא מָשִׁיחַ, מְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ: "עֲרֹב עַבְדְּךָ לְטוֹב וְכוּ'", הַיְנוּ, כִּי הֲלֹא אֲנִי נַעֲשֵׂיתִי עָרֵב (בִּתְחִלַּת מַחֲשֶׁבֶת בְּרִיאַת הָעוֹלָם) בְּעַד הַכֹּל, וְאֵין מִי שֶׁיַּעֲמֹד בְּעֶזְרִי לִגְמֹר וּלְקַיֵּם הָעַרְבוּת בִּשְׁלֵמוּת, כִּי אִם אַתָּה לְבַד, וְעַל־כֵּן מְבַקֵּשׁ: "עֲרֹב עַבְדְּךָ לְטוֹב וְכוּ'" (הלכות ערב ה"ד, אותיות ג ד).
Just as at a time of grace — which is the aspect of Yom Kippur — then shoes must be removed. Since then the Kingship — the totality of the contractions — ascends to the supernal encompassing intellect — and receives from it directly — not through the individual intellects. And there the aspect of the "garments of skin" [kasnonos or] — which are the aspect of shoes — is nullified — as explained in the main text. Likewise in the opposite direction — on Tisha B'Av — when the destruction of the Temple occurred — the aspect of the breaking and corruption of all the holy vessels and channels — which are the aspect of the individual intellects. And then one receives vitality only from the aspect of the encompassing supernal intellect itself — to which no blemish reaches. Only the vitality that one receives then from it is only a little by little — in the ultimate contraction and concealment and hiddenness. And as explained elsewhere — that at the time of the intensification of the dominion of the Sitra Achra — namely at the height of the exile and the height of the descent of a soul of Israel who has fallen greatly — G-d forbid — to the side of impurity — then specifically it cannot receive vitality from any particular holiness. Only from the very supernal holiness — whose greatness of holiness allows it to conceal and hide even in completely impure places — and to give life to those who have fallen there — G-d forbid. The aspect of "and I will pass through the land of Egypt" — I and not an angel — as is known. And this is the aspect of the removal of shoes on Tisha B'Av — and likewise for the excommunicated and the mourner — may the Merciful One protect us. For specifically due to the intensification of the Sitra Achra and the judgments and the side of death — G-d forbid — through which it is impossible to receive vitality from any particular holiness then — except from the supernal holiness — from the aspect of the encompassing intellect itself — in the way of concealment and hiddenness in the ultimate contraction. And therefore then is also the removal of shoes as on Yom Kippur. Only on Yom Kippur one ascends there due to the greatness of the time of grace that shines then. And then one receives the light in great abundance and all the judgments are sweetened and all the sins are atoned. For then it is the aspect of Yom Kippur twice [yom kippurim terin] — that the Kingship ascends to Bina [Bina] — which is the Holy of Holies — to descend also with the Kingship in order to give it life in its fall — so that it should not fall entirely — G-d forbid. Which is the aspect of "and the two of them walked together" — two heh's as one — as brought in the holy Zohar. And therefore then is also the removal of shoes — since almost all the vitality is received then only from the supernal encompassing intellect — which is the aspect of very supernal holiness — where shoes are required to be removed. Only on Yom Kippur one ascends there due to the greatness of the time of grace that shines then. And this is the aspect of "there were no good days for Israel like the fifteenth of Av and like Yom Kippur." For the two are one aspect — for the fifteenth of Av is the aspect of the sweetening of Tisha B'Av — as is understood from the words of our Sages and as explained in the main text. And therefore it is in the aspect of Yom Kippur. For when one merits on Tisha B'Av to awaken to teshuva — through seeing the greatness of the destruction and the descent — and believing that specifically there the light of Hashem Himself is concealed and hidden — namely the aspect of the supernal encompassing intellect itself — through this one merits to true teshuva — to the aspect of Yom Kippur. When one ascends there in truth — and everything is sweetened. And this is what they concluded there: "daughters of Israel went out" — for specifically on the fifteenth of Av and on Yom Kippur is the truly true time of the holy marriage. For holy marriage and union is also drawn from the above-mentioned encompassing intellect — which is the aspect of the Holy of Holies — see the main text.
עִקַּר הָאֱמוּנָה - עַל־יְדֵי בְּחִינַת הַמְשָׁכַת קְדֻשַּׁת רוּחוֹ שֶׁל מָשִׁיחַ, כִּי הוּא יַמְשִׁיךְ אֱמוּנָה גְדוֹלָה בָּעוֹלָם בְּתַכְלִית הַשְּׁלֵמוּת, שֶׁזֶּהוּ עִקַּר הַגְּאֻלָּה (שם אות ט).
The shoes are a protection for the feet — which are the aspect of the counsels [eitzos]. And on Yom Kippur — when one ascends to the aspect of the above-mentioned encompassing intellect — and there the Sitra Achra and the kelippos have absolutely no hold — and no splitting of counsel is at all applicable there. Therefore wearing sandals is forbidden on Yom Kippur. And on Tisha B'Av it is the opposite — which is the ultimate descent. And then all the paths and the trails and all the holy counsels were corrupted and blemished through the destruction of the Temple. And then the shoes are removed — to show that now we cannot draw the protection of the shoes — which is the aspect of the repair of counsel. For then in truth there is no wisdom and no understanding and no counsel. And we have none to rely upon except our Father in Heaven — Who will Himself have compassion upon us and give us life through the encompassing intellect itself — which conceals and hides Itself in the ultimate contraction in the depth of our descent and our fall as mentioned. For when a person falls into the splitting of counsel so greatly — until they see that it is impossible for them in any manner to settle a counsel — and decide the counsel this way or that way — then this itself is their counsel. That one should at the very least know the truth that one's counsel has been so blemished that one knows no counsel at all. And one should pray greatly over this to Hashem — that He repair one with a good counsel from before Him — and lead and direct one on the true and truthful path. And then one can merit through this that one's descent be converted to a great ascent. And this is the aspect of the Eicha-cries and the lamentations that are said on Tisha B'Av — namely that we cry over our soul that we have distanced so greatly — until we do not know at all where we are — and where is the path and the counsel to return to Him. And through our multiplying the lamentations over this — through this the "lamentations" [kinot] will be converted to "repair" [tikkun] — namely that the counsel will be repaired through this in completeness. And one merits to return to Hashem in truth. And this is what is brought in the holy Zohar — that the word teiku [the unresolved Talmudic term] used for unresolved questions of the Talmud — is in the aspect of something lacking repair. And in the future everything will be repaired — for all the unresolved questions and the doubts will be resolved — and from lamentations repair will be made. For teiku is the aspect of doubts and splitting of counsel. And as long as one does not merit to resolve the unresolved questions and the doubts — then this itself is the counsel and the repair — to know that the matter is in doubt. And to cry out over this to Hashem — which is the aspect of the lamentations. And then one merits through this to the completeness of the counsel — in the aspect of how from lamentations repair is made as mentioned.
אָמְרוּ רַבּוֹתֵינוּ זַ"ל: אֵין מָשִׁיחַ בָּא אֶלָּא בְּהֶסַּח־הַדַּעַת, וְעַד שֶׁיִּתְיָאֲשׁוּ מִן הַגְּאֻלָּה. הַיְנוּ, כִּי אַף־עַל־פִּי שֶׁצְּרִיכִין לְהַאֲמִין שֶׁבְּוַדַּאי בֹּא יָבֹא וְלֹא יְאַחֵר, כְּמוֹ שֶׁכָּתוּב: "אִם יִתְמַהְמַהּ אַחֲכֶּה לוֹ וְכוּ'", אַף־עַל־פִּי־כֵן אָסוּר לְחַכּוֹת לְשׁוּם קֵץ קָבוּעַ, לוֹמַר שֶׁמֵּהָרָאוּי שֶׁיָּבוֹא בְּשָׁנָה זֹאת, כְּמוֹ שֶׁטָּעוּ הַרְבֵּה עַל שְׁנַת ת"ר הֶעָבַר, שֶׁאָמְרוּ שֶׁבְּשָׁנָה זֹאת יִהְיֶה הַקֵּץ. וְקִלְקְלוּ הַרְבֵּה, כִּי גָרְמוּ כַּמָּה כְּפִירוֹת וְחִלּוּל הַשֵּׁם כַּיָּדוּעַ, וְכֵן בְּשָׁנִים קַדְמוֹנִים אָמְרוּ קִצִּים כַּיָּדוּעַ, וְגֵם הֵמָּה שָׁגוּ בָּזֶה, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: תִּפַּח וְכוּ' שֶׁל מְחַשְּׁבֵי קִצִּין. אֶלָּא אָנוּ צְרִיכִין לְקַוּוֹת וּלְחַכּוֹת אֵלָיו תָּמִיד, וְאַף־עַל־פִּי־כֵן יִהְיֶה בִּבְחִינַת הֶסַּח־הַדַּעַת, כִּי הוּא קֵץ הַפְּלָאוֹת, שֶׁאִי אֶפְשָׁר לְהָבִין שׁוּם רֶמֶז וּרְמִיזָא בָּעוֹלָם מָתַי יָבוֹא, כִּי מִלִּבֵּהּ לְפֻמֵּהּ לָא גָלֵי, כְּמוֹ שֶׁאָמְרוּ רַזַ"ל. אַךְ אַף־עַל־פִּי־כֵן יָבוֹא בְּוַדַּאי בִּזְמַנּוֹ וּבְמוֹעֲדוֹ פִּתְאֹם בְּהֶסַּח־הַדַּעַת, בְּעֵת שֶׁלֹּא חָשְׁבוּ עַל אוֹתָהּ שָׁנָה וְעַל אוֹתוֹ יוֹם כְּלָל. וְכָל זֶה מֵחֲמַת שֶׁקֵּץ הַגְּאֻלָּה נִמְשָׁךְ מִבְּחִינַת דַּרְכֵי ה' שֶׁהֵם בְּחִינַת מִשְׁפָּט וּצְדָקָה, שֶׁאִי אֶפְשָׁר לְהָבִין כְּלָל אֵיךְ הַשֵּׁם יִתְבָּרַךְ מַנְהִיג עוֹלָמוֹ בִּשְׁנֵי הַבְּחִינוֹת יַחַד דַּיְקָא, בִּבְחִינַת "וְאַתָּה בְמִשְׁפָּט תַּעֲשֶׂה צְדָקָה", כִּי בֶּאֱמֶת הַגְּאֻלָּה תִּהְיֶה רַק בִּצְדָקָה וְחֶסֶד־חִנָּם לְבַד, כְּמוֹ שֶׁכָּתוּב: "לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה וְכוּ'", אַךְ אַף־עַל־פִּי־כֵן יִהְיֶה בִּבְחִינַת מִשְׁפָּט, כִּי לֵית מִלְּתָא דָא תָּלְיָא אֶלָּא בִּתְיוּבְתָּא, כְּמוֹ שֶׁכָּתוּב: "וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב". אַךְ אַף־עַל־פִּי־כֵן אִם הָיָה הַשֵּׁם יִתְבָּרַךְ מִתְנַהֵג עִמָּנוּ רַק בְּמִדַּת הַמִּשְׁפָּט לְבַד, בְּוַדַּאי לֹא הָיְתָה הַתְּשׁוּבָה זֹאת מַסְפֶּקֶת שֶׁתָּבוֹא הַגְּאֻלָּה עַל־יָדָהּ; רַק מֵחֲמַת שֶׁהַשֵּׁם יִתְבָּרַךְ מַמְתִּיק אֶת הַמִּשְׁפָּט עַל־יְדֵי צְדָקָה וְחֶסֶד נִפְלָא, עַל־יְדֵי־זֶה מַכְנִיס בְּלֵב יִשְׂרָאֵל לַעֲשׂוֹת תְּשׁוּבָה וְלִצְעֹק וּלְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיִּכָּמְרוּ רַחֲמָיו יִתְבָּרַךְ וִיקַבֵּל הַמְעַט דִּמְעַט תְּשׁוּבָתֵנוּ וּתְפִלָּתֵנוּ בְּרָצוֹן, בְּאֹפֶן שֶׁיַּלְבִּישׁ בְּנִפְלְאוֹת נִפְלְאוֹתָיו הַצְּדָקָה בְּמִשְׁפָּט, וְעַל־יְדֵי־זֶה תָּבוֹא הַגְּאֻלָּה וִיקֻיַּם: "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה". וְזֶה בְּחִינַת: 'עַד שֶׁיִּתְיָאֲשׁוּ מִן הַגְּאֻלָּה', כִּי מֵאַחַר שֶׁכְּבָר עָבְרוּ כַּמָּה קִצִּין וְלֹא בָא עֲדַיִן, וּמוּבָן מִזֶּה כִּי הַדָּבָר תָּלוּי רַק בִּתְשׁוּבָה, וְעַל־כֵּן יִתְיָאֲשׁוּ קְצָת לְפִי שָׁעָה, כִּי לְפִי תְּשׁוּבָתָם וּמַעֲשֵׂיהֶם יָבִינוּ שֶׁאִי אֶפְשָׁר לָהֶם עֲדַיִן לְהִגָּאֵל, אַךְ אַף־עַל־פִּי־כֵן יִתְחַזְּקוּ לְקַוּוֹת וּלְחַכּוֹת לְחַסְדֵי הַשֵּׁם שֶׁיַּעֲשֶׂה צְדָקָה בְּמִשְׁפָּט, וְעַל־יְדֵי־זֶה תָּבוֹא הַגְּאֻלָּה בִּבְחִינַת "לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה", וְאַף־עַל־פִּי־כֵן תִּהְיֶה בִּבְחִינַת מִשְׁפָּט גַּם־ כֵּן. וּמֵחֲמַת שֶׁכְּלָלִיּוּת וְאַחְדוּת הַצְּדָקָה בְּמִשְׁפָּט אִי אֶפְשָׁר לָנוּ לְהָבִין וּלְהַשִּׂיג בְּדַעְתֵּנוּ כְּלָל, עַל־כֵּן יָבוֹא מָשִׁיחַ בְּהֶסַּח הַדַּעַת כַּנַּ"ל (הל' מתנה ה"ה אות לג).
The essential destruction of the Temple was through the blemish of faith in the sages [emunos chachamim]. And through this the Temple was destroyed — for there the essential repair of faith in the sages is. And its holiness flows from the aspect of a vow [neder] — where the root of faith in the sages is. Which is the aspect of the shoes — whose root flows from the aspect of the chashmal [electrum] — flowing from the world of Bina — the aspect of a vow. Through which the feet are protected — which are the aspect of faith in the sages. And therefore on Tisha B'Av the shoes are removed. And this is also the aspect of the removal of shoes of the mourner and the excommunicated — as explained in the main text. But even so this descent is the ultimate ascent — for through the shame one is ashamed through removing the shoes — and the shame is the aspect of teshuva. For the essential of the removal of shoes that our Sages obligated for all the above-mentioned is only for the sake of shame and teshuva. And this is their repair — for through being ashamed and returning in teshuva — through this one ascends to the aspect of teshuva — which is the aspect of Bina — the aspect of a vow — the aspect of Yom Kippur. And there no shoes are needed at all — which is the aspect of the removal of shoes on Yom Kippur. And there through the aspect of teshuva one is repaired. And then one merits to draw from there holy shoes [minalim dikdusha]. And therefore afterward one returns and dons the shoes. It is found that the removal of shoes on Tisha B'Av and on Yom Kippur — even though they are two complete opposites — even so everything ascends to one place. For through the teshuva of Tisha B'Av and similar — through all of the above-mentioned — one merits to ascend to the aspect of the holiness of Yom Kippur as mentioned.
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