Bechiyah (Weeping)
אוצר היראה - Otzar HaYirah
עַל־יְדֵי הַבְּכִיָּה שֶׁבּוֹכִין עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְעַל סִלּוּקָן שֶׁל צַדִּיקִים, בִּפְרָט כְּשֶׁבּוֹכֶה עַל זֶה בַּחֲצוֹת־לַיְלָה, עַל־יְדֵי־זֶה מִתְגַּבְּרִין בְּחִינוֹת מְאוֹרֵי־הָאוֹר וְנִתְבַּטֵּל הָרַע שֶׁבִּמְאוֹרֵי־הָאֵשׁ, בְּחִינַת חֲמִימוּת הַתַּאֲווֹת וְהַיֵּצֶר הָרָע, וְהָאֵשׁ נִכְלָל בַּקְּדֻשָּׁה, שֶׁזּוֹכִין לְהִתְלַהֲבוּת וַחֲמִימוּת דִּקְדֻשָּׁה לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ (הל' תפילין, הלכה ז).
Through weeping over the destruction of the Temple and over the passing of the Tzadikim — especially when one weeps over this at midnight — through this the aspects of the luminaries of light [me'orei ha-or] are strengthened and the evil within the luminaries of fire [me'orei ha-aish] is nullified — the aspect of the heat of the desires and the Evil Inclination. And the fire is included in holiness — and one merits the blazing and warmth of holiness in the service of Hashem.
עַל־יְדֵי הַבְּכִיָּה, בִּפְרָט כְּשֶׁבּוֹכִין עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ וְגָלוּת יִשְׂרָאֵל, עַל־ יְדֵי־זֶה מְבַטְּלִין הָאֶרֶס שֶׁל הָרַע־עַיִן, שֶׁמִּמֶּנּוּ נִמְשָׁךְ שִׁכְחָה, וְאָז זוֹכִין לְזִכָּרוֹן, הַיְנוּ לִזְכֹּר הֵיטֵב בְּעָלְמָא דְאָתֵי בִּכְלָלִיּוּת וּבִפְרָטִיּוּת, שֶׁזֶּה עִקַּר שְׁלֵמוּת הַזִּכָּרוֹן דִּקְדֻשָּׁה (הל' ברכות הראיה, הל' ה, אות ג).
Through weeping — especially when one weeps over the destruction of the Temple and the exile of Israel — through this one nullifies the venom of the evil eye [ayin ha-ra] from which forgetfulness flows. And then one merits memory [zikaron] — namely to remember well the World to Come in general and in particular — which is the essential completeness of holy memory.
לִפְעָמִים כְּשֶׁעוֹלִין לֵחוֹת וְשַׁמְנוּנִית הַגּוּף אֶל הַמֹּחַ וְנַעֲשִׂין מֵהֶן מֹחִין הַקְּדוֹשִׁים; אֲבָל יֵשׁ לֵחוֹת שֶׁהָיוּ צְרִיכִין לָצֵאת, בִּבְחִינַת טִפַּת עֵשָׂו וְיִשְׁמָעֵאל, וּכְשֶׁעוֹלִין גַּם אֵלּוּ הַלֵּחוֹת אֶל הַמֹּחַ, אֲזַי נִתְעָרֵב פְּסֹלֶת בְּהַמֹּחִין וִיכוֹלִין לָבוֹא עַל־יְדֵי־זֶה לְמִקְרֵה־לַיְלָה, רַחֲמָנָא לִצְּלַן, כַּמְבֹאָר בִּפְנִים. גַּם מִזֶּה בָּא מַה שֶּׁהַבַּעַל־דָּבָר רוֹצֶה לְהָסִית אֶת הָאָדָם שֶׁיֵּלֵךְ אַחַר חָכְמָתוֹ וְדַעְתּוֹ כְּמוֹ אֻמִּין דְּעָלְמָא, שֶׁהֵם עֵשָׂו וְיִשְׁמָעֵאל, שֶׁהוֹלְכִים אַחַר חָכְמָתָם וְדַעְתָּם הַמְשֻׁבֶּשֶׁת וְהֵם חֲכָמִים בְּעֵינֵיהֶם, וּמֵחֲמַת זֶה סָרוּ מֵאַחֲרֵי הַשֵּׁם יִתְבָּרַךְ. כִּי עַל־יְדֵי שֶׁהוֹלֵךְ הָאָדָם אַחֲרֵי חָכְמָתוֹ וְדַעְתּוֹ וְאֵינוֹ רוֹצֶה לְבַטֵּל דַּעְתּוֹ בִּשְׁלֵמוּת נֶגֶד הַשֵּׁם יִתְבָּרַךְ וְנֶגֶד הַצַּדִּיקֵי־ אֱמֶת, עַל־יְדֵי־זֶה נִתְבַּלְבֵּל הַמֹּחַ בְּחָכְמוֹת שֶׁל שְׁטוּת וָשֶׁקֶר וְטָעוּת, עַד שֶׁיּוּכַל לָסוּר וּלְהִטּוֹת לְגַמְרֵי מִדַּרְכֵי הַשֵּׁם, כְּמוֹ שֶׁמָּצִינוּ רַבִּים שֶׁנָּטוּ עַל־יְדֵי חָכְמָתָם מֵהַשֵּׁם יִתְבָּרַךְ וְנָפְלוּ לִשְׁאוֹל־תַּחְתִּיּוֹת עַל־יְדֵי שֶׁהֶעֱמִידוּ עַל חָכְמָתָם; וְכָל זֶה נִמְשָׁךְ מֵהַפְּסֹלֶת שֶׁנִּתְעָרֵב בְּהַמֹּחַ עַל־יְדֵי טִפַּת עֵשָׂו וְיִשְׁמָעֵאל. וְהַתִּקּוּן לָזֶה הוּא - לְהַשְׁלִיךְ כָּל הַחָכְמוֹת וּלְהַמְשִׁיךְ כָּל הַחָכְמָה וָדַעַת שֶׁיֶּשׁ לוֹ רַק לְתוֹךְ עֻבְדּוֹת וּמַעֲשִׂים טוֹבִים, שֶׁזֶּה הָעִקָּר. וְאִם רוֹאֶה שֶׁמַּעֲשָׂיו אֵינָם עוֹלִים יָפֶה כְּפִי הִתְחַיְּבוּת הַחָכְמָה וְהַדַּעַת הָאֲמִתִּי, אֲזַי יִבְכֶּה בִּדְמָעוֹת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּפְשִׁיטוּת וּבִתְמִימוּת, בִּבְחִינַת "וְהִנֵּה־נַעַר בֹּכֶה", וְהַדְּמָעוֹת הֵם מִמּוֹתְרוֹת הַמָּרָה שְׁחֹרָה, שֶׁהוּא טְחוֹל, אִמָּא דְּעֵרֶב־רַב, שֶׁהֵם עֵשָׂו וְיִשְׁמָעֵאל כַּיָּדוּעַ, וְעַל־יְדֵי הַדְּמָעוֹת שֶׁיּוֹצְאִין אֶל הַחוּץ עַל־יְדֵי הַבְּכִיָּה, עַל־יְדֵי־ זֶה הוּא מְבַטֵּל וּמְגָרֵשׁ הַפְּסֹלֶת שֶׁנִּתְעָרֵב בְּהַמֹּחַ עַל־יְדֵי טִפַּת עֵשָׂו וְיִשְׁמָעֵאל. וְזֶה מְרֻמָּז בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל שֶׁאָמְרוּ עַל פָּסוּק: "וְעֵינֵי לֵאָה רַכּוֹת" - שֶׁהָיְתָה בּוֹכָה שֶׁלֹּא תִפֹּל בְּחֶלְקוֹ שֶׁל עֵשָׂו. וּכְמוֹ־כֵן כָּל אֶחָד מִיִּשְׂרָאֵל, כְּשֶׁמַּרְגִּישׁ בְּעַצְמוֹ אֲחִיזַת הַסִּטְרָא־אָחֳרָא, שֶׁהוּא בְּחִינַת טִפַּת עֵשָׂו וְיִשְׁמָעֵאל שֶׁעֲדַיִן לֹא נִתְבָּרֵר אֶצְלוֹ, אֲזַי הוּא צָרִיךְ לִבְכּוֹת שֶׁלֹּא יִפֹּל בְּחֶלְקוֹ שֶׁל עֵשָׂו, שֶׁהוּא הַשָּׂטָן וְהַיֵּצֶר הָרָע. וְעַל־יְדֵי הַבְּכִיָּה בִּדְמָעוֹת, עַל־יְדֵי־זֶה הוּא מְגָרֵשׁ בְּחִינַת טִפַּת עֵשָׂו וְיִשְׁמָעֵאל וְזוֹכֶה לְדַעַת שָׁלֵם דִּקְדֻשָּׁה, שֶׁזֶּה עִקַּר הַחָכְמָה - לְהַשְׁלִיךְ כָּל הַחָכְמוֹת וְלַעֲבֹד אֶת הַשֵּׁם בִּפְשִׁיטוּת וּתְמִימוּת, וְיִשְׁתַּדֵּל שֶׁיִּהְיוּ מַעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ וִיבַטֵּל דַּעְתּוֹ לְגַמְרֵי נֶגֶד הַשֵּׁם יִתְבָּרַךְ וְנֶגֶד דַּעַת הַצַּדִּיקֵי־אֱמֶת שֶׁבַּדּוֹר (הל' יום כפור, הל' ב).
Sometimes the bodily fluids and fats ascend to the brain and become from them holy mochin. But there are fluids that should have exited — in the aspect of the drop of Esav and Yishmael. And when these fluids also ascend to the brain — dross becomes mixed into the mochin. And through this one can come to a nocturnal emission [mikreh lailah], may the Merciful One save us — as explained within. Also from this comes the fact that the adversary wants to incite a person to follow his own wisdom and understanding — like the nations of the world — who are the aspect of Esav and Yishmael — who follow their own corrupted wisdom and understanding and are wise in their own eyes. And because of this they turned away from Hashem. For when a person follows his own wisdom and understanding and does not want to completely nullify his mind before Hashem and before the true Tzadikim — through this the brain becomes confused with foolish and false and erroneous wisdoms — until one can turn and deviate entirely from the ways of Hashem. As we have seen with many who turned through their own wisdom away from Hashem and fell to the lowest pits — through relying on their own wisdom. And all this flows from the dross that became mixed into the brain through the drop of Esav and Yishmael. And the rectification for this is: to cast away all wisdoms and to draw all the wisdom and da'as one has only into practical deeds and good actions — for this is the essential thing. And if one sees that one's deeds do not rise beautifully according to the obligation of true wisdom and da'as — then let one weep with tears before Hashem in simplicity and wholeness — the aspect of: "and behold — a lad weeping" [Shemos 2:6]. And the tears are from the residue of black bile — which is the spleen — the mother of the mixed multitude [erev rav] — which are Esav and Yishmael as is known. And through the tears that come out through weeping — through this one nullifies and expels the dross that became mixed into the brain through the drop of Esav and Yishmael. And this is alluded to in the words of our Rabbis who said regarding the verse: "and the eyes of Leah were tender" [Bereishis 29:17] — that she would weep so as not to fall to the portion of Esav. And likewise every Israelite — when one feels in oneself the hold of the Sitra Achra — which is the aspect of the drop of Esav and Yishmael that has not yet been refined in one — then one must weep so as not to fall to the portion of Esav — which is the Satan and the Evil Inclination. And through weeping with tears — one expels the aspect of the drop of Esav and Yishmael — and merits complete holy da'as. And this is the essential wisdom: to cast away all wisdoms and to serve Hashem in simplicity and wholeness — and to strive that one's deeds be more abundant than one's wisdom — and to nullify one's mind completely before Hashem and before the da'as of the true Tzadikim of the generation.
עַל־יְדֵי הַחֲטָאִים וְהַפְּגָמִים שֶׁלָּנוּ גָּרַמְנוּ בְּכִיָּה לַשְּׁכִינָה כִּבְיָכוֹל, בִּבְחִינַת "רָחֵל מְבַכָּה עַל בָּנֶיהָ", וְנִסְתַּלְּקוּ הַמְּאוֹרֵי־אוֹר וְנִתְגַּבְּרוּ הַמְּאוֹרֵי־אֵשׁ וְנֶחֱרַב הַבֵּית־הַמִּקְדָּשׁ. וְעַל־יְדֵי שֶׁאָנוּ בּוֹכִין וּמִתְאַבְּלִין עַל זֶה, עַל־יְדֵי־זֶה הַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלֵינוּ, בִּבְחִינַת "וְהִנֵּה־נַעַר בֹּכֶה" - מִיָּד: "וַתַּחְמֹל עָלָיו", וַאֲזַי הַשֵּׁם יִתְבָּרַךְ מֵשִׂים פְּאֵר תַּחַת אֵפֶר, שֶׁזֶּהוּ בְּחִינַת תִּקּוּן הַבְּכִיָּה שֶׁעַל־יָדָהּ נִסְתַּלֵּק מְאוֹר הָעֵינַיִם שֶׁהֵם בְּחִינַת מְאוֹרֵי־ אוֹר, וְנִתְגַּבְּרִין מְאוֹרֵי־אֵשׁ שֶׁהֵם בְּחִינַת אֵפֶר. אֲבָל הַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלֵינוּ וּמְהַפֵּךְ מֵהֵפֶךְ אֶל הֵפֶךְ, שֶׁדַּיְקָא עַל־יְדֵי הַבְּכִיָּה שֶׁלָּנוּ נִתְתַּקֵּן הַפְּגָם שֶׁגָּרַמְנוּ בְּכִיָּה לַשְּׁכִינָה כִּבְיָכוֹל, וְנִתְגַּלִּין וּמְאִירִין הַמְּאוֹרֵי־ אוֹר שֶׁהֵם בְּחִינַת פְּאֵר (הלכות לולב, הלכה א).
Through our sins and blemishes we caused weeping to the Shechina — as it were — the aspect of: "Rachel weeping for her children" [Yirmiyahu 31:14]. And the luminaries of light withdrew and the luminaries of fire prevailed and the Temple was destroyed. And through our weeping and mourning over this — Hashem has mercy on us — the aspect of: "and behold — a lad weeping" — immediately: "and she had compassion on him" [Shemos 2:6]. And then Hashem gives beauty [pe'er] in place of ashes [eifer] — which is the aspect of rectifying the weeping through which the light of the eyes withdrew — which are the aspect of the luminaries of light — and the luminaries of fire prevailed — which are the aspect of ashes. But Hashem has mercy on us and reverses from one extreme to the other — so that specifically through our weeping the blemish is rectified that we caused by making the Shechina weep — and the luminaries of light are revealed and shine — which are the aspect of beauty [pe'er].
כְּשֶׁאָדָם רוֹאֶה שֶׁהוּא רָחוֹק מְאֹד מֵהַתַּכְלִית, דְּהַיְנוּ שֶׁקָּשֶׁה לוֹ מְאֹד לְבַטֵּל אֶת עַצְמוֹ אֶל הַשֵּׁם יִתְבָּרַךְ בְּתַכְלִית הַבִּטּוּל בִּשְׁלֵמוּת, שֶׁזֶּה עִקַּר הַתַּכְלִית, שֶׁשָּׂם כֻּלּוֹ אֶחָד, כֻּלּוֹ טוֹב, וּמַה שֶּׁהָאָדָם רָחוֹק מִזֶּה הוּא רַק מֵחֲמַת חֵיזוּ דְּהַאי עָלְמָא, שֶׁהֵם כְּלַל הַתַּאֲווֹת וְהַבְלֵי עוֹלָם הַזֶּה הַמְבַלְבְּלִין אֶת הָרְאוּת וּמוֹנְעִין אוֹתוֹ מִלְּהִסְתַּכֵּל אֶל הַתַּכְלִית הָאֱמֶת, אָז צָרִיךְ לְהִתְפַּלֵּל וְלִצְעֹק הַרְבֵּה עַל זֶה וְלִשְׁפֹּךְ לִבּוֹ כַּמַּיִם נֹכַח פְּנֵי ה' וְלִבְכּוֹת בִּדְמָעוֹת־שָׁלִישׁ עַל זֶה, וְעַל־יְדֵי הַדְּמָעוֹת אֵלּוּ שֶׁבּוֹכֶה וּמִתְאַבֵּל עַל זֶה שֶׁנִּלְכַּד בְּחֵיזוּ דְּהַאי עָלְמָא וְהָלַךְ אַחַר עֵינָיו, שֶׁעַל־יְדֵי־זֶה נִתְרַחֵק כָּל־ כָּךְ מֵהַשֵּׁם יִתְבָּרַךְ וּמֵהַתַּכְלִית הָאֱמֶת, שֶׁזֶּה כְּלַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ וּשְׂרֵפַת הַתּוֹרָה וְכוּ', חַס וְשָׁלוֹם, כַּמְבֹאָר בִּפְנִים, וְהַדְּמָעוֹת הֵם חֶלְקֵי הָרְאוּת, כַּמְבֹאָר בְּמָקוֹם אַחֵר, וְעַל־כֵּן עַל־יְדֵי הַבְּכִיָּה בִּדְמָעוֹת עַל כָּל הַנַּ"ל, עַל־יְדֵי־זֶה זוֹכֶה לְגָרֵשׁ אֶת חֶלְקֵי הָרְאוּת שֶׁנָּטוּ אַחַר חֵיזוּ דְּהַאי עָלְמָא. וּצְרִיכִין לִבְכּוֹת עַל זֶה כָּל־כָּךְ, עַד שֶׁמִּגֹּדֶל הַצַּעַר וְהַמְּרִירוּת וְהַכְּאֵב שֶׁהוּא מַרְגִּישׁ מִכָּל הַנַּ"ל, עַל־יְדֵי־זֶה יִסְתֹּם עֵינָיו בְּחָזְקָה מִכָּל חֵיזוּ דְּהַאי עָלְמָא (כַּמֻּרְגָּל בְּטֶבַע הָאָדָם הַמִּצְטַעֵר מְאֹד, לִסְתֹּם אֶת עֵינָיו מֵחֲמַת גֹּדֶל הַצַּעַר, כַּמּוּבָא בְּמָקוֹם אַחֵר), וְיָבוֹא עַל־ יְדֵי־זֶה לִבְחִינַת בִּטּוּל הַנַּ"ל. וְזֶה בְּחִינַת: "עֵינִי נִגְּרָה וְלֹא תִדְמֶה מֵאֵין הֲפֻגוֹת. עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם", כִּי כְּשֶׁסּוֹתֵם עֵינָיו וּמִסְתַּכֵּל רַק עַל הַתַּכְלִית, כְּמוֹ־כֵן הַשֵּׁם יִתְבָּרַךְ מַשְׁקִיף וּמַשְׁגִּיחַ עָלָיו גַּם־כֵּן מִלְמַעְלָה, כְּעֵין שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת, כָּךְ בָּא לֵרָאוֹת, וְעַל־יְדֵי־זֶה בָּא אַחַר־כָּךְ לְשִׂמְחָה גְדוֹלָה, בִּבְחִינַת "שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ", וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל. וְהַשִּׂמְחָה הַזֹּאת הוּא כְּלִי לְהַמְשִׁיךְ עַל־יָדָהּ תּוֹרָה מֵהַזְּרִיחָה שֶׁל הָרְשִׁימוּ מֵהַבִּטּוּל, וְהַתּוֹרָה הַזֹּאת הוּא עִקַּר הַנֶּחָמָה עַל כָּל הַיִּסּוּרִין וְהַצָּרוֹת, בִּבְחִינַת "זֹאת נֶחָמָתִי בְעָנְיִי כִּי אִמְרָתְךָ חִיָּתְנִי". אַךְ לִזְכּוֹת לְכָל זֶה בִּשְׁלֵמוּת הוּא רַק עַל־יְדֵי הַצַּדִּיקֵי־אֱמֶת, כִּי רַק הֵם יְכוֹלִין לְהָבִיא הַכֹּל אֶל הַתַּכְלִית. עַיֵּן פְּנִים (הלכות מילה, הלכה ה, אותיות ג יח).
When a person sees that he is very far from the Ultimate Purpose — namely that it is very difficult for him to nullify himself before Hashem in complete ultimate nullification — which is the essential Ultimate Purpose — where all is one, all is good — and what distances the person from this is only the seeing of this world — which is the totality of the desires and vanities of this world that confuse the sight and prevent one from looking at the true Ultimate Purpose — then one must pray and cry much for this — and pour one's heart like water before Hashem — and weep with many many tears for this. And through these tears one weeps and mourns over being caught in the seeing of this world — and going after one's eyes — through which one became so distanced from Hashem and from the true Ultimate Purpose. And this is the totality of the destruction of the Temple and the burning of the Torah etc., G-d forbid — as explained within. And the tears are the portions of sight — as explained elsewhere. And therefore through weeping with tears over all the above — one merits to expel the portions of sight that turned after the seeing of this world. And one must weep over this so much — until from the greatness of the pain and bitterness and sorrow that one feels from all the above — through this one closes one's eyes forcefully from all seeing of this world (as is natural for a person in great pain — to close one's eyes from the greatness of the pain — as brought elsewhere). And through this one comes to the aforementioned aspect of nullification. And this is the aspect of: "my eye flows and does not cease without any respite — until Hashem looks down and sees from Heaven" [Eichah 3:49–50]. For when one closes one's eyes and looks only at the Ultimate Purpose — likewise Hashem looks and watches over one from above. As our Rabbis stated: "in the manner that one comes to see — so one comes to be seen." And through this one comes afterward to great joy — the aspect of: "rejoice with her with joy — all who mourn over her" [Yeshayahu 66:10] — as our Rabbis stated. And this joy is the vessel through which one draws Torah from the shining of the reshimu from the nullification. And this Torah is the essential consolation for all the sufferings and troubles — the aspect of: "this is my consolation in my affliction — for Your word has given me life" [Tehillim 119:50]. But to merit all this in completeness is only through the true Tzadikim — for only they can bring everything to the Ultimate Purpose.
בְּכָל דָּבָר יֶשׁ בּוֹ טוֹב וָרַע וְכוּ'. וְעַל־כֵּן גַּם בִּבְכִיָּה יֶשׁ בָּהּ שְׁנֵי בְחִינוֹת, טוֹב וָרַע, כִּי עֶצֶם הַבְּכִיָּה וְהָעַצְבוּת הוּא מִסִּטְרָא־ אָחֳרָא, מִבְּחִינַת עֵשָׂו, בְּחִינַת רֹגֶז, שֶׁזֶּה בְּחִינַת הַבְּכִיָּה שֶׁבּוֹכִין לִפְעָמִים עַל תַּאֲוַת לִבּוֹ הָרַע, כְּמוֹ שֶׁנֶּאֱמַר אֵצֶל עֵשָׂו: "וַיִּשָּׂא אֶת קֹלוֹ וַיֵּבְךּ", וְכָל בְּכִיָּתוֹ הָיָה רַק עַל תַּאֲווֹת עוֹלָם הַזֶּה, וְזֹאת הַבְּכִיָּה הוּא תַּכְלִית הַזֻּהֲמָא, שֶׁהוּא תֹּקֶף הָעֲשִׂיָּה, עֶצֶם הָעַצְבוּת. אֲבָל הַבְּכִיָּה שֶׁל יִשְׂרָאֵל הוּא בְּהֵפֶךְ מַמָּשׁ, כִּי כָל בְּכִיָּתֵנוּ הוּא עַל שֶׁנִּתְרַחַקְנוּ מֵאָבִינוּ שֶׁבַּשָּׁמַיִם עַל־יְדֵי עֲו?ֹנוֹתֵינוּ, בִּפְרָט כְּשֶׁבּוֹכִין עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ, שֶׁזֹּאת הַבְּכִיָּה הוּא בְּחִינַת רָצוֹן, הֵפֶךְ הָרֹגֶז, כִּי עִקַּר הַבְּכִיָּה הוּא, שֶׁאָנוּ בּוֹכִין וּמִצְטַעֲרִין עַל שֶׁנִּתְרַחַקְנוּ מֵהֶאָרַת רְצוֹנוֹ יִתְבָּרַךְ וְאָנוּ מִתְגַּעְגְּעִים וּמִשְׁתּוֹקְקִים בְּרָצוֹן חָזָק לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, וְזֶה כָּל עִקַּר בְּכִיָּתֵנוּ. וְעַל־כֵּן עַל־יְדֵי הַבְּכִיָּה הַזֹּאת מְהַפְּכִין הָרֹגֶז לְרָצוֹן וּמַמְתִּיקִין הַדִּין בְּשָׁרְשׁוֹ וּמְבַטְּלִין כֹּחַ הַבְּכִיָּה שֶׁל עֵשָׂו, שֶׁמִּשָּׁם כָּל אֲרִיכַת הַגָּלוּת. וְעַל־כֵּן הַבְּכִיָּה שֶׁל יִשְׂרָאֵל גְּדוֹלָה וִיקָרָה מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב: "בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם", כִּי הַבְּכִיָּה שֶׁל יִשְׂרָאֵל הוּא בְּחִינַת כְּלָלִיּוּת עֲשִׂיָּה בְּרָצוֹן, שֶׁזֶּהוּ עִקַּר הַתַּכְלִית, כַּמְבֹאָר בִּפְנִים (הל' ערב, הל' ג, אות כה).
In everything there is good and evil etc. And therefore also in weeping there are two aspects — good and evil. For the very essence of weeping and sadness is from the Sitra Achra — from the aspect of Esav — the aspect of anger [rogez]. This is the aspect of the weeping one sometimes weeps over one's evil heart's desire — as it is written regarding Esav: "and he lifted his voice and wept" [Bereishis 27:38] — and all his weeping was only over the desires of this world. And this weeping is the ultimate filth — the force of the material — the very essence of sadness. But the weeping of Israel is the complete opposite — for all our weeping is over becoming distanced from our Father in Heaven through our sins. Especially when one weeps over the destruction of the Temple — for this weeping is the aspect of will [ratzon] — the opposite of anger. For the essential weeping is: that we weep and grieve over becoming distanced from the illumination of His will — and we yearn and long with strong will to return to Him truly. And this is the entire essential of our weeping. And therefore through this weeping one transforms anger into will — and sweetens the judgment at its root — and nullifies the force of the weeping of Esav — from which all the length of the exile flows. And therefore the weeping of Israel is very great and precious in the eyes of Hashem — as it is written: "with weeping they shall come and with supplications I will lead them". For the weeping of Israel is the aspect of the totality of action in will — which is the essential Ultimate Purpose.
עִקַּר הַבְּכִיָּה שֶׁל יִשְׂרָאֵל צְרִיכָה לִהְיוֹת כְּמוֹ תִּינוֹק הַבּוֹכֶה מִגֹּדֶל הַגַּעֲגוּעִים שֶׁיֶּשׁ לוֹ אֶל אָבִיו. וְזֶה בְּחִינַת "וְהִנֵּה נַעַר בֹּכֶה" - מִיָּד: "וַתַּחְמֹל עָלָיו". כִּי כְּשֶׁיִּשְׂרָאֵל בּוֹכִין כְּמוֹ תִּינוֹק הַבּוֹכֶה לָשׁוּב לְאָבִיו, אָז בְּוַדַּאי "וַתַּחְמֹל עָלָיו", כִּי עַל־יְדֵי־זֶה מְעוֹרְרִין רְצוֹנוֹ הַטּוֹב וְרַחֲמָנוּתוֹ יִתְבָּרַךְ עָלֵינוּ (שם).
The essential weeping of Israel must be like a child weeping from the greatness of the longing it has for its father. And this is the aspect of: "and behold — a lad weeping" — immediately: "and she had compassion on him." For when Israel weeps like a child weeping to return to its father — then certainly: "and she had compassion on him" — for through this one awakens His good will and His mercy upon us.
צְרִיכִין לִבְכּוֹת מְאֹד עַל חֻרְבַּן בֵּית־ הַמִּקְדָּשׁ. וְכֵן מִי שֶׁרוֹצֶה לָשׁוּב בֶּאֱמֶת, צָרִיךְ לִבְכּוֹת מְאֹד עַל חֲטָאָיו לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְבַקֵּשׁ מִלְּפָנָיו שֶׁיִּתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, כְּמוֹ שֶׁכָּתוּב: "בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם וְכוּ'", כִּי אֵין הַדִּין נִמְתָּק אֶלָּא בְּשָׁרְשׁוֹ, כִּי שֹׁרֶשׁ הַבְּכִיָּה נִתְהַוָּה תֵּכֶף אַחַר הַבְּרִיאָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: "מַיִם תַּחְתּוֹנִים בּוֹכִים: אֲנַן בָּעֵינַן לְמֶהֱוֵי קָמֵי מַלְכָּא", כִּי הַדְּמָעוֹת הֵם קִלְקוּל הָרְאוּת, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, זֶה הָרְאוּת שֶׁהוֹלֵךְ אַחַר הַבְּכִיָּה. וּבֶאֱמֶת בְּאֵלּוּ הַדְּמָעוֹת מְלֻבָּשׁ בָּהֶם חֶלְקֵי כֹּחַ הָרְאוּת בְּעַצְמוֹ, רַק מֵחֲמַת שֶׁאֵלּוּ חֶלְקֵי הָרְאוּת נִפְרְדוּ מִשָּׁרְשָׁם, הַיְנוּ מֵעֶצֶם שֹׁרֶשׁ כֹּחַ הָרְאוּת, עַל־יְדֵי שֶׁנִּתְלַבְּשׁוּ בְּהַדְּמָעוֹת וְהָלְכוּ לָהֶם, עַל־יְדֵי־ זֶה נִפְגַּם וְנֶחְסַר כֹּחַ הָרְאוּת בְּשָׁרְשׁוֹ גַּם־כֵּן, וְעַל־כֵּן הַדְּמָעוֹת הֵם בִּבְחִינַת אַחַר הַבְּרִיאָה, שֶׁנַּעֲשָׂה כִּבְיָכוֹל כְּמוֹ מָסָךְ הַמַּבְדִּיל בֵּין הַבְּרִיאָה וּבֵין קֹדֶם הַבְּרִיאָה, וְזֶה הָיָה בִּשְׁבִיל שֶׁיִּהְיֶה כֹּחַ הַבְּחִירָה, שֶׁזֶּה עִקַּר קִיּוּם הָעוֹלָם, כַּמְבֹאָר בִּפְנִים. וּבֶאֱמֶת גַּם אַחַר הַבְּרִיאָה מָלֵא הָעוֹלָם מֵאֱלָקוּתוֹ יִתְבָּרַךְ, כִּי הַשֵּׁם יִתְבָּרַךְ מַשְׁגִּיחַ בְּהַשְׁגָּחָתוֹ הַפְּרָטִית עַל כָּל דָּבָר שֶׁבָּעוֹלָם וְהוּא יִתְבָּרַךְ מְחַיֶּה אֶת כֻּלָּם, רַק מֵחֲמַת כֹּחַ הַבְּחִירָה, בְּחִינַת מָסָךְ הַמַּבְדִּיל הַנַּ"ל, עַל־יְדֵי־זֶה יֵשׁ אֲחִיזָה לְהַשֶּׁקֶר וְהַסִּטְרָא־אָחֳרָא, הָרוֹצִים לְהַפְרִיד, חַס וְשָׁלוֹם, בֵּין אַחַר הַבְּרִיאָה לְקֹדֶם הַבְּרִיאָה, שֶׁזֶּה בְּחִינַת דְּמָעוֹת, שֶׁנִּפְרְדוּ חֶלְקֵי הָרְאוּת מִשָּׁרְשָׁם, כִּי עִקַּר אֲחִיזַת הַשֶּׁקֶר הוּא מִבְּחִינַת הַפְסָקַת הַהַשְׁגָּחָה, הַיְנוּ מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מַסְתִּיר לִפְעָמִים אוֹר הַשְׁגָּחָתוֹ יִתְבָּרַךְ, עַד שֶׁנִּפְסָק מִדַּעַת הָאָדָם לִרְאוֹת בְּעֵינֵי שִׂכְלוֹ הַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּשְׁלֵמוּת, וְשָׁם עִקַּר הַבְּחִירָה. וּמִי שֶׁהוּא בַּר־דַּעַת אֲמִתִּי יוֹדֵעַ, שֶׁהַכֹּל מֵהַשֵּׁם יִתְבָּרַךְ, וַאֲפִלּוּ הָעַכּוּ"ם וּמְקוֹמוֹת הַחִיצוֹנִים, שֶׁשָּׁם נִפְסָק וְנִסְתָּר אוֹר מֵהַהַשְׁגָּחָה כִּבְיָכוֹל, כִּי יְנִיקָתָם מִבָּתַר כִּתְפֵהּ, מִבְּחִינַת שְׁאֵרִית הַהַשְׁגָּחָה, כַּמּוּבָא בְּזֹהַר הַקָּדוֹשׁ וְכַמְבֹאָר בִּפְנִים - אַף־עַל־פִּי־כֵן גַּם שָׁם מִתְנַהֵג רַק בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ הַמֻּסְתֶּרֶת גַּם שָׁם, שֶׁזֶּה בְּחִינַת הַדְּמָעוֹת שֶׁמְּלֻבָּשׁ בָּהֶם חֶלְקֵי הָרְאוּת. וְזֶה בְּחִינַת: "בְּמִסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה" - מִפְּנֵי גַּאֲוָתָן שֶׁל יִשְׂרָאֵל שֶׁנִּתְּנָה לְעַכּוּ"ם. עַיֵּן פְּנִים. וְעַל־יְדֵישׂכֵן, עַל־יְדֵי שֶׁאָנוּ בּוֹכִין עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ וְעַל הַחֲטָאִים שֶׁגָּרְמוּ הַחֻרְבָּן וּמְעַכְּבִים בִּנְיַן בֵּית־הַמִּקְדָּשׁ, וְאָנוּ רְחוֹקִים מֵאָבִינוּ שֶׁבַּשָּׁמַיִם וּמֵאַרְצֵנוּ יָצָאנוּ, וְעַל־כֵּן אָנוּ בּוֹכִין כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו, כִּי אֲנַן בָּעֵינַן לְמֶהֱוֵי קְדָם מַלְכָּא וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, שֶׁזֶּה בְּחִינַת הַבְּכִיָּה שֶׁבָּכוּ מַיִם הַתַּחְתּוֹנִים אַחַר הַבְּרִיאָה כְּשֶׁנִּפְרְדוּ מִשָּׁרְשָׁן כָּל־שֶׁהוּא (כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל: אֵין בֵּין מַיִם הָעֶלְיוֹנִים לְמַיִם הַתַּחְתּוֹנִים אֶלָּא כָּל־שֶׁהוּא), וְאָז בָּכוּ תֵּכֶף: אֲנַן בָּעֵינַן לְמֶהֱוֵי קֳדָם מַלְכָּא! וּבִבְכִיָּה זוֹ מַעֲלֶה כָּל הַדְּמָעוֹת שֶׁהֵם בְּחִינַת אַחַר הַבְּרִיאָה, בְּחִינַת הַפְסָקַת וְהַסְתָּרַת הַהַשְׁגָּחָה, שֶׁזֶּה בְּעַצְמוֹ עִקַּר בְּחִינַת חֻרְבַּן בֵּית־הַמִּקְדָּשׁ, שֶׁשָּׁם הָיָה עִקַּר אוֹר הַשְׁגָּחָתוֹ יִתְבָּרַךְ בְּיוֹתֵר, בִּבְחִינַת "וְהָיוּ עֵינַי וְלִבִּי שָׁם", וְשָׁם הָיָה הָאֶבֶן־ שְׁתִיָּה, שֶׁהוּא בְּחִינַת תְּחִלַּת נְקֻדַּת הַבְּרִיאָה, וְדֶרֶךְ שָׁם עוֹלָה וְנִכְלֶלֶת כָּל הַבְּרִיאָה כֻּלָּהּ בִּבְחִינַת קֹדֶם הַבְּרִיאָה, בִּבְחִינַת אַחְדוּתוֹ יִתְבָּרַךְ בִּשְׁלֵמוּת. וְכֵן עִקַּר פְּגַם כָּל הַחֲטָאִים הוּא מַה שֶּׁעַל־יְדֵי־זֶה מַפְרִידִין בֵּין בְּחִינַת אַחַר הַבְּרִיאָה וּבֵין בְּחִינַת הָאַחְדוּת, שֶׁהוּא בְּחִינַת קֹדֶם הַבְּרִיאָה, כַּמְבֹאָר בִּפְנִים. וְעַל־ כֵּן עַל־יְדֵי הַבְּכִיָּה שֶׁבּוֹכִין עַל זֶה בִּדְמָעוֹת, עַל־יְדֵי־זֶה נִמְתָּק הַדָּבָר בְּשָׁרְשׁוֹ וְחוֹזֵר וּמַעֲלֶה הַכֹּל לְשָׁרְשׁוֹ, וְנִכְלָל בְּחִינַת אַחַר הַבְּרִיאָה בִּבְחִינַת אֶחָד, בְּחִינַת קֹדֶם הַבְּרִיאָה, וְעַל־יְדֵי־זֶה נִתְתַּקְּנִין כָּל הַחֲטָאִים וְנִתְבַּטְּלִין מֶמְשֶׁלֶת הָעַכּוּ"ם, וְיִשְׂרָאֵל נוֹטְלִין הַגְּדֻלָּה וְהַמֶּמְשָׁלָה וְזוֹכִין לְבִנְיַן בֵּית־ הַמִּקְדָּשׁ (הלכות שלוחין, הלכה ג).
One must weep greatly over the destruction of the Temple. And likewise one who wants to truly return must weep greatly over one's sins before Hashem and request of Him to be drawn truly close to Him — as it is written: "with weeping they shall come and with supplications I will lead them etc." For judgment is only sweetened at its root. For the root of weeping was created immediately after the creation — as our Rabbis stated: "the lower waters weep: we want to be before the King" [Tikkunei Zohar]. For tears are, as our Rabbis stated, the harm of sight — the sight that goes away through weeping. And in truth within these tears are clothed portions of the very power of sight itself. But since these portions of sight became separated from their root — namely from the very root of the power of sight — through becoming clothed in tears and departing — through this the power of sight is blemished and diminished at its root as well. And therefore tears are in the aspect of after-creation — which became, as it were, like a screen that separates between after-creation and before-creation. And this was so that there be the power of choice — which is the essential sustaining of the world — as explained within. And in truth even after creation the world is full of His divinity — for Hashem supervises with His particular providence over every thing in the world and He gives life to them all. But because of the power of choice — the aspect of the aforementioned separating screen — through this falsehood and the Sitra Achra can take hold — wanting to separate, G-d forbid, between after-creation and before-creation. This is the aspect of tears — in which portions of sight were separated from their root. For the essential hold of falsehood is from the aspect of the interruption of Providence — namely what Hashem sometimes conceals the light of His providence — until the human mind is cut off from seeing His providence in completeness with the eyes of one's intellect. And there is the essential free choice. And one who has true da'as knows that everything comes from Hashem — even the nations and the external forces — for their sustenance comes from behind His shoulder [mi-batar kishpei] — from the remnant of Providence — as brought in the holy Zohar. Even so there also it is conducted only through His hidden providence there — which is the aspect of tears in which portions of sight are clothed. And therefore through our weeping over the destruction of the Temple and over the sins that caused the destruction and delay the rebuilding — and we are far from our Father in Heaven and have gone out from our land — and therefore we weep like a child entreating before its father — for we want to be before the King and draw truly close to Him — this is the aspect of the weeping of the lower waters after creation when they were separated a tiny bit from their root (as our Rabbis stated: the separation between the upper waters and the lower waters is only a hairsbreadth). And they wept immediately: we want to be before the King! And through this weeping one elevates all the tears — which are the aspect of after-creation — the aspect of the interruption and concealment of Providence. For this itself is the essential aspect of the destruction of the Temple — where was the essential light of His providence most intensely — the aspect of: "and My eyes and My heart shall be there" [Melachim I 9:3]. And there was the even shesiyah [foundation stone] — which is the aspect of the beginning point of creation — and through there all creation ascends and is included in the aspect of before-creation — in the aspect of His unity in completeness. And likewise the essential blemish of all sins is that through them one separates between the aspect of after-creation and the aspect of unity — which is the aspect of before-creation. And therefore through weeping with tears over all this — the matter is sweetened at its root — and everything returns and ascends to its root. And the aspect of after-creation is included in the aspect of one — the aspect of before-creation. And through this all the sins are rectified — and the dominion of the nations is nullified — and Israel takes greatness and sovereignty — and one merits the rebuilding of the Temple.
הַדְּמָעוֹת שֶׁל עֵשָׂו הֵם בְּחִינַת שֶׁקֶר, שֶׁאֲחִיזָתוֹ אַחַר הַבְּרִיאָה. כִּי עֵשָׂו, כָּל בְּכִיָּתוֹ עַל תַּאֲווֹת עוֹלָם הַזֶּה, שֶׁרוֹצֶה לְקַבֵּל הַבְּרָכָה בִּשְׁבִיל שֶׁיְּמַלֵּא כָּל תַּאֲוַת לִבּוֹ בָּעוֹלָם הַזֶּה, וְלֹא חָפֵץ לִכְלֹל בְּהַשֵּׁם יִתְבָּרַךְ כְּלָל, וְעַל־כֵּן אֵלּוּ הַדְּמָעוֹת הֵם בְּחִינַת הַשֶּׁקֶר, שֶׁאֲחִיזָתוֹ בָּעוֹלָם הַזֶּה בִּבְחִינַת אַחַר הַבְּרִיאָה. אֲבָל דְּמָעוֹת שֶׁל יִשְׂרָאֵל הֵם בְּחִינַת הַדְּמָעוֹת שֶׁל לֵאָה, שֶׁהָיָה עֵינֶיהָ רַכּוֹת עַל־יְדֵי שֶׁבָּכְתָה הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא תִפֹּל בְּחֶלְקוֹ שֶׁל עֵשָׂו, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל. כְּמוֹ־כֵן צָרִיךְ כָּל אֶחָד מִיִּשְׂרָאֵל לִבְכּוֹת מְאֹד מְאֹד כְּנַחַל שׁוֹטֵף, שֶׁלֹּא לִפֹּל בְּחֶלְקוֹ שֶׁל עֵשָׂו, שֶׁהוּא הַיֵּצֶר הָרָע, חַס וְשָׁלוֹם, בִּפְרָט מִי שֶׁרוֹאֶה שֶׁכְּבָר נִתְפַּס הַרְבֵּה בִּמְצוֹדַת הַיֵּצֶר הָרָע וְהוּא בְּסַכָּנָה גְדוֹלָה בְּכָל עֵת, בְּוַדַּאי צָרִיךְ לִבְכּוֹת הַרְבֵּה מְאֹד וְיוֹתֵר, כְּמוֹ לֵאָה אִמֵּנוּ מַמָּשׁ, שֶׁהָיְתָה בּוֹכָה כָּל־כָּךְ שֶׁלֹּא תִפֹּל בְּחֶלְקוֹ שֶׁל עֵשָׂו, עַד שֶׁהָיוּ עֵינֶיהָ רַכּוֹת מֵחֲמַת הַבְּכִיָּה כַּנַּ"ל. וְאָז אִם יַרְבֶּה לִבְכּוֹת בֶּאֱמֶת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כַּמָּה וְכַמָּה פְּעָמִים בְּלִי שִׁעוּר, אָז בְּוַדַּאי יְעוֹרֵר רַחֲמָיו יִתְבָּרַךְ וְיִנָּצֵל מִלִּפֹּל בְּחֶלְקוֹ שֶׁל עֵשָׂו, וְיִזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת וְלִכְלֹל בּוֹ יִתְבָּרַךְ עַל־יְדֵי הַדְּמָעוֹת דִּקְדֻשָּׁה דַּיְקָא, כִּי עַל־יְדֵי־זֶה יִתְבַּטֵּל מִמֶּנּוּ אֲחִיזַת הַשֶּׁקֶר וְהַסִּטְרָא־אָחֳרָא וְהָרַע וְהַטֻּמְאָה וְיִזְכֶּה לֶאֱמֶת, וְיִהְיֶה נִמְשָׁךְ עָלָיו אוֹר הַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּשְׁלֵמוּת, עַד שֶׁיִּהְיֶה נִכְלָל בְּחִינַת אַחַר הַבְּרִיאָה בִּבְחִינַת קֹדֶם הַבְּרִיאָה, בִּבְחִינַת כֻּלּוֹ אֶחָד, כֻּלּוֹ טוֹב, שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתִּקּוּן עַל הַכֹּל כַּנַּ"ל (שם).
The tears of Esav are the aspect of falsehood — whose hold is in after-creation. For all of Esav's weeping is over the desires of this world — wanting to receive the blessing so as to fill all his heart's desires in this world — and he has no desire to be included in Hashem at all. And therefore those tears are the aspect of falsehood — whose hold is in this world in the aspect of after-creation. But the tears of Israel are the aspect of the tears of Leah — whose eyes were tender from weeping greatly before Hashem that she not fall to the portion of Esav — as our Rabbis stated. And likewise every Israelite must weep very greatly like a flowing stream — so as not to fall to the portion of Esav — which is the Evil Inclination, G-d forbid. Especially one who sees that one is already greatly caught in the trap of the Evil Inclination and is in great danger at every moment — certainly must weep very greatly and more — exactly like our mother Leah — who wept so much that she not fall to the portion of Esav — until her eyes were tender from weeping as above. And then if one truly weeps greatly before Hashem many many times without measure — certainly one will awaken His mercy and be saved from falling to the portion of Esav. And one will merit to draw truly close to Him — to be included in Him — specifically through the holy tears. For through this the hold of falsehood and the Sitra Achra and evil and impurity will be nullified from one — and one will merit truth. And the light of His providence will be drawn upon one in completeness — until the aspect of after-creation is included in the aspect of before-creation — in the aspect of all-one, all-good — which is the essential completeness of all rectification.
הַמֹּחִין שֶׁל חָכְמוֹת הַתּוֹרָה הַקְּדוֹשָׁה הֵם בְּחִינַת שִׂמְחָה, כְּמוֹ שֶׁכָּתוּב: "פִּקּוּדֵי ה' יְשָׁרִים, מְשַׂמְּחֵי לֵב", וְהַבְּכִיָּה - הוּא בְּחִינַת הִסְתַּלְּקוּת הַמֹּחִין. וְעַל־כֵּן עַל־יְדֵי הַבְּכִיָּה, שֶׁזֶּה בְּחִינָה שֶׁאָנוּ מַרְאִין שִׁפְלוּתֵנוּ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁאֵין לָנוּ שׁוּם מֹחַ וָדַעַת לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ וְאָנוּ אֲנָשִׁים פְּשׁוּטִים מַמָּשׁ, שֶׁקּוֹרִין "פְּרָאסְטַאקֶעס"; רַק אָנוּ בּוֹכִין לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּתִינוֹק הַבּוֹכֶה לִפְנֵי אָבִיו שֶׁיְּרַחֵם עַל מְרִירַת גָּלוּתֵנוּ וְיַעֲשֶׂה עִמָּנוּ חֶסֶדשׂחִנָּם וִיקָרֵב אוֹתָנוּ לַעֲבוֹדָתוֹ וְיִגְאָלֵנוּ בְּקָרוֹב וְיִבְנֶה לָנוּ אֶת בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ, עַל־יְדֵי־זֶה אָנוּ מְעוֹרְרִין וּמַמְשִׁיכִין עָלֵינוּ הַחֶסֶד־חִנָּם, שֶׁהוּא בְּחִינַת הָאוֹצַר־מַתְּנַת־חִנָּם שֶׁזָּכוּ הַצַּדִּיקִים אֲמִתִּיִּים לְהַמְשִׁיךְ בְּעֵת פְּשִׁיטוּתָם, שֶׁעַל־יְדֵי־זֶה עִקַּר הַחַיּוּת וְהַקִּיּוּם שֶׁל הָאָדָם בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא (הל' שומר שכר, ה"ד, אותיות ד ו ז).
The mochin of the wisdoms of the holy Torah are the aspect of joy — as it is written: "the precepts of Hashem are upright — gladdening the heart" [Tehillim 19:9]. And weeping is the aspect of the withdrawal of mochin. And therefore through weeping — which is the aspect of us showing our lowliness before Hashem — that we have no brain and da'as at all to serve Him — and we are literally simple people — what they call prostakes [simple folk] — and we only weep before Hashem like a child weeping before its father — that He have mercy on the bitterness of our exile and do with us unearned kindness [chesed chinam] and draw us close to His service — and redeem us soon — and rebuild for us our holy Temple and our glory. Through this we awaken and draw upon ourselves the unearned kindness — which is the aspect of the treasury of free gift [otzar matnas chinam] that the true Tzadikim merited to draw during their simplicity. And through this is the essential vitality and sustaining of the person in this world and in the World to Come. Overview. A chapter of 10 entries unified by a single vision: weeping is not merely an emotional release — it is a cosmic act that reverses the separation between before-creation and after-creation, between the world as it appears and the world as it truly is. The chapter is deeply connected to the preceding Bitul u-Deveikus chapter — tears emerge as the mechanism by which the eyes are forced shut so that nullification can begin. The metaphysics of tears (entries 2, 8). Entry 8 is the philosophical heart of the chapter. Tears, according to our Rabbis, are "the harm of sight." What this means in depth: the tear-drop contains actual portions of the power of sight itself that have become separated from their root and departed through the eye. The lower waters wept at creation when they were separated from the upper waters — "we want to be before the King!" This is the root of all tears: the separated thing crying to return to its source. Every act of holy weeping re-enacts this primordial cry — and through it, "after-creation" is restored to "before-creation," the fractured is reunited with the One. Weeping as the path to nullification (entries 3, 5). Entry 5 gives the complete chain: one is far from the Ultimate Purpose → one weeps over this → the tears expel the portions of sight that cling to this world → the grief grows so intense that one closes one's eyes forcefully → and through closed eyes the nullification begins. This is the resolution of a deep question: how does a person enslaved to the seeing of this world begin to nullify? Through grief and tears — for in extreme pain people naturally close their eyes, and this is the gateway. Entry 3 connects tears to the drop of Esav and Yishmael mixed into the brain — the impulse to follow one's own wisdom. Tears expel this dross. Israel's weeping versus Esav's weeping (entries 6, 9). Entry 6 draws the sharpest possible contrast. Esav wept — "and he lifted his voice and wept" — but it was all over this-worldly desires. That is the weeping of the Sitra Achra: anger, frustration, the self seeking its own. Israel's weeping is the opposite: weeping over distance from the Father, longing to return. This transforms anger into will [ratzon] and sweetens judgment at its root. Entry 9 extends this: the tears of Esav are falsehood clothed in after-creation; the tears of Israel are like the tears of Leah — who wept specifically not to fall into Esav's portion. Weeping thus becomes a weapon against the very force from whose domain tears originally emerged. The child before the father (entries 4, 7, 10). The image of the child is used three times: "and behold — a lad weeping — and she had compassion on him." Entry 7 states the essential quality of Israel's weeping: it must be like a young child crying from longing for its father — not from sophisticated theological insight, not even with words — just the pure cry of a child. Entry 10 closes the chapter on this note: "we have no brain and da'as at all — we are literally prostakes" — and this is precisely what is precious. The treasury of unearned kindness [otzar matnas chinam] — accessed not through learning or merit but through the simplest, most childlike cry — is the essential vitality of the person in both worlds. נ נח נחמ נחמן מאומן
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