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Reader Otzar HaYirah הַשְׁגָּחָה וְטֶבַע
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הַשְׁגָּחָה וְטֶבַע

Hashgachah v'Teva (Providence and Nature)

אוצר היראה - Otzar HaYirah

1

יִשְׂרָאֵל הֵם לְמַעְלָה מֵהַטֶּבַע, כִּי הַטֶּבַע לֹא הָיְתָה מְחַיֶּבֶת שֶׁיּוֹלִיד אַבְרָהָם אָבִינוּ זֶרַע יִשְׂרָאֵל בָּעוֹלָם; רַק עַל יְדֵי שֶׁאָמַר לוֹ הַשֵּׁם יִתְבָּרַךְ: צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ! וְהִגְבִּיהוֹ לְמַעְלָה מִן הַשָּׁמַיִם, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, הַיְנוּ שֶׁהִגְבִּיהוֹ לְמַעְלָה מֵהַטֶּבַע, עַל־יְדֵי־זֶה זָכָה לְהוֹלִיד. נִמְצָא שֶׁעִקַּר הַמְשָׁכַת זֶרַע יִשְׂרָאֵל בְּשָׁרְשָׁם נִמְשָׁךְ מִבְּחִינַת לְמַעְלָה מֵהַטֶּבַע, מִבְּחִינַת אוֹר הַשְׁגָּחָתוֹ יִתְבָּרַךְ לְבָד (הל' נט"י שחרית ה"ב אות ד).

1

Israel stands above nature, for nature did not make it necessary that Avraham our father bring forth the seed of Israel into the world. It was only because Hashem, blessed be He, said to him: "Go forth from your star-sign!" and raised him above the heavens — as our Sages of blessed memory taught — meaning He raised him above nature — that he merited to father children. It emerges that the essential drawing-forth of the seed of Israel at its root was drawn from a realm above nature, from the light of His divine providence [hashgachah] alone.

2

עִקַּר כָּל הַהֶזֵּקוֹת וְהַדִּינִים הוּא מִבְּחִינַת הַטֶּבַע, שֶׁמִּשָּׁם עִקַּר הַדִּינִים וְהַצָּרוֹת חַס וְשָׁלוֹם. וְעַל־כֵּן בְּלֵיל יְצִיאַת מִצְרַיִם, שֶׁהָיָה בִּטּוּל הַטֶּבַע בַּלַּיְלָה דַוְקָא, כְּדֵי לְבַטֵּל בְּחִינַת לַיְלָה, שֶׁהוּא בְּחִינַת חָכְמַת הַטֶּבַע, וּלְגַלּוֹת אוֹר הַהַשְׁגָּחָה; עַל־כֵּן אוֹתוֹ לַיְלָה מְשֻׁמָּר מִכָּל הַמַּזִּיקִים וּמִכָּל הַדִּינִים, כִּי אָז נִתְגַּלָּה הַהַשְׁגָּחָה, שֶׁעַל־יְדֵי־זֶה נִתְבַּטְּלִין כָּל הַהֶזֵּקוֹת וְכָל הַדִּינִים (שם אות ט).

2

The essential root of all forces of harm and strict judgment is from the aspect of nature — for it is from there that the essential judgments and afflictions, G‑d forbid, draw their power. Therefore, on the night of the Exodus from Egypt — when nature was nullified specifically at night — this was in order to nullify the aspect of night, which is the aspect of the wisdom of nature, and to reveal the light of providence. Therefore, that very night was guarded from all harmful forces and all strict judgments — for then the providence was revealed, and through this all forces of harm and all judgments were nullified.

3

הַטֶּבַע בְּעַצְמָהּ הִיא גַם־כֵּן הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ, כִּי הוּא יִתְבָּרַךְ בָּרָא הַטֶּבַע, וּמַנְהִיגָהּ, וּמוֹשֵׁל בָּהּ כִּרְצוֹנוֹ; רַק שֶׁבִּשְׁבִיל הַבְּחִירָה בָּרָא הַשֵּׁם יִתְבָּרַךְ טֶבַע בָּעוֹלָם, שֶׁיִּהְיֶה אֶפְשָׁר לִבְנֵי־אָדָם לִטְעוֹת, חַס וְשָׁלוֹם, כְּאִלּוּ הַטֶּבַע עִקָּר. וּכְשֶׁעוֹקְרִין אֶת הַטֶּבַע מִן הַהַשְׁגָּחָה, אֲזַי כּוֹפְרִין בֵּאלֹקִים חַיִּים, חַס וְשָׁלוֹם, וְיוֹרֵד לִשְׁאוֹל תַּחְתִּיּוֹת. וְאִם יִרְצֶה לִבְחֹר בַּחַיִּים בֶּאֱמֶת, אֲזַי מְקַשְּׁרִין אֶת הַטֶּבַע אֶל הַהַשְׁגָּחָה, שֶׁיּוֹדְעִין וּמַאֲמִינִים שֶׁהַכֹּל רַק בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ, וַאֲפִלּוּ הַטֶּבַע בְּעַצְמָהּ מִתְנַהֶגֶת גַּם־כֵּן בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ. נִמְצָא שֶׁהַטֶּבַע וְהַהַשְׁגָּחָה הוּא כֹּלָּא חַד, כִּי שֹׁרֶשׁ הַטֶּבַע וְהַהַשְׁגָּחָה נִמְשָׁךְ מִשֵּׁם הֲוָיָ"ה וְשֵׁם 'אֱלֹהִים', שֶׁהוּא גִּימַטְרִיָּא 'הַטֶּבַע', וּבֶאֱמֶת שְׁנֵיהֶם אֶחָד, כִּי ה' הוּא הָאֱלֹקִים (הלכות דגים ה"ג אות א).

3

Nature itself is also the providence of Hashem, blessed be He, for He, blessed be He, created nature, guides it, and rules over it as He wills. Only — for the sake of free choice — Hashem, blessed be He, created nature in the world, so that it would be possible for people to err, G‑d forbid, as though nature were primary. And when one severs nature from providence, one thereby denies the living G‑d, G‑d forbid, and descends to the lowest depths. But if one wishes to truly choose life, one connects nature to providence — knowing and believing that everything is only in His providence, blessed be He, and that even nature itself is governed by His providence, blessed be He. It emerges that nature and providence are truly one — for the root of nature and providence is drawn from the Name of G‑d [Havayah] and the Name "Elokim" — which has the same numerical value [gematria] as the word "nature" [ha-teva] — and in truth both are one, for "Hashem is G‑d" [Melachim I 18:39].

4

בֶּאֱמֶת אֵין שׁוּם טֶבַע כְּלָל בָּעוֹלָם, רַק הַשֵּׁם יִתְבָּרַךְ מַנְהִיג עוֹלָמוֹ בִּרְצוֹנוֹ, "וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא וְאַרְעָא" (דניאל ד). רַק עִקַּר בְּחִינַת הַטֶּבַע הוּא מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ בָּרָא אֶת הָעוֹלָם בִּתְכוּנָה כָּזוֹ וּבַסֵּדֶר הַזֶּה, שֶׁיִּהְיוּ כָּל הַגַּלְגַּלִּים וּתְכוּנוֹת הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם, וְכָל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, כֻּלָּם יִהְיוּ תְּלוּיִים עַל הָאָדָם הַבַּעַל בְּחִירָה שֶׁבָּעוֹלָם הַשָּׁפָל הַזֶּה, לְתַקֵּן אוֹ לְקַלְקֵל, חַס וְשָׁלוֹם, שֶׁכַּאֲשֶׁר הָאָדָם מְתַקֵּן מַעֲשָׂיו וּמְסַגֵּל מִצְו?ֹת וּמַעֲשִׂים טוֹבִים, אֲזַי הוּא מֵבִיא הֶאָרָה גְדוֹלָה וְתִקּוּן גָּדוֹל בְּכָל הָעוֹלָמוֹת; וְכֵן לְהֵפֶךְ, עַל־יְדֵי מַעֲשִׂים רָעִים, חַס וְשָׁלוֹם, הוּא מְקַלְקֵל וּפוֹגֵם בְּכָל הָעוֹלָמוֹת. וְזֶה נִקְרָא בְּחִינַת הַנְהָגָה הַטִּבְעִית, כִּי בְּטֶבַע זוֹ בָּרָא הַשֵּׁם יִתְבָּרַךְ אֶת כָּל הַבְּרִיאָה כֻּלָּהּ מֵרֹאשׁ וְעַד סוֹף, שֶׁיִּהְיֶה הַכֹּל מִתְנַהֵג עַל־יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה הַמְּסוּרָה בְּיָדֵינוּ, וְכַאֲשֶׁר יִטֶּה הָאָדָם מִדַּרְכֵי הַתּוֹרָה הַקְּדוֹשָׁה, חַס וְשָׁלוֹם, אֲזַי יִהְיֶה עַל־יְדֵי־זֶה פְּגָם וְקִלְקוּל בְּכָל הָעוֹלָמוֹת, חַס וְשָׁלוֹם. אֲבָל תְּשׁוּבָה קָדְמָה לָעוֹלָם, כִּי תְּשׁוּבָה הוּא בְּחִינָה לְמַעְלָה מִכָּל הָעוֹלָמוֹת, אֲשֶׁר בִּבְחִינַת תְּשׁוּבָה, שֶׁהוּא בְּחִינַת עָלְמָא דְאָתֵי, אֵין שׁוּם פְּגָם שֶׁל שׁוּם עֲבֵרָה מַגִּיע לְשָׁם. וְעַל־כֵּן עַל כָּל הָעֲבֵרוֹת שֶׁבַּתּוֹרָה מוֹעִיל תְּשׁוּבָה, כִּי עַל־יְדֵי תְשׁוּבָה זוֹכֶה לִבְחִינַת עָלְמָא דְאָתֵי, שֶׁהוּא שֹׁרֶשׁ הַתְּשׁוּבָה, וְשָׁם אֵין שׁוּם פְּגָם מַגִּיעַ, וְשָׁם נִתְהַפְּכִין כָּל הָעֲו?ֹנוֹת לִזְכֻיּוֹת. וְזֶה בְּחִינַת הַהַנְהָגָה שֶׁלֶּעָתִיד, שֶׁאָז תִּתְבַּטֵּל הַטֶּבַע לְגַמְרֵי, וְיִתְנַהֵג הָעוֹלָם עַל־יְדֵי בְּחִינַת נִפְלָאוֹת לְמַעְלָה מֵהַטֶּבַע, הַיְנוּ שֶׁלֶּעָתִיד יִהְיֶה כֻּלּוֹ שַׁבָּת, כֻּלּוֹ תְּשׁוּבָה, וַאֲזַי יִהְיֶה כָּל הָעֲו?ֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת, שֶׁזֶּה בְּחִינַת הַהַנְהָגָה שֶׁל נִפְלָאוֹת לְמַעְלָה מִבְּחִינַת הַטֶּבַע הַנַּ"ל, וַאֲזַי יִתְּעַר שִׁיר חָדָשׁ, שִׁיר שֶׁל נִפְלָאוֹת, שֶׁמִּשָּׁם נִמְשָׁכִין גַּם כָּל הַשִּׁירוֹת הַקְּדוֹשׁוֹת שֶׁל עַכְשָׁו. וְעַל־כֵּן בֶּאֱמֶת אָמְרוּ רַבּוֹתֵינוּ זַ"ל לְעִנְיַן שִׁירַת דְּבוֹרָה, שֶׁעַל־יְדֵי הַשִּׁירָה נִמְחֲלוּ עֲו?ֹנוֹתֵיהֶם, שֶׁזֶּה בְּחִינַת זְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת שֶׁיִּהְיֶה לֶעָתִיד, כְּשֶׁיִּתְּעַר הַשִּׁיר הַקָּדוֹשׁ, שִׁיר שֶׁל נִפְלָאוֹת. וְעַל־כֵּן זֶה הַמּוֹכִיחַ שֶׁזּוֹכֶה לְקוֹל הַשִּׁיר הַזֶּה, אֲזַי עַל־יְדֵי תוֹכַחְתּוֹ הוּא מוֹסִיף וְנוֹתֵן רֵיחַ טוֹב בְּהַנְּשָׁמוֹת, כִּי עַל־יְדֵי קוֹל תּוֹכַחְתּוֹ מַמְשִׁיךְ עֲלֵיהֶם הֶאָרָה מִבְּחִינַת עָלְמָא דְאָתֵי, שֶׁשָּׁם כָּל הָעֲו?ֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת, שֶׁזֶּה בְּחִינַת נִפְלָאוֹת כַּנַּ"ל (הל' מאכלי עכו"ם ה"ב, אותיות ח ט).

4

In truth there is no such thing as "nature" at all in the world — only Hashem, blessed be He, guides His world according to His will, "and He does as He wills with the host of heaven and the inhabitants of earth" [Daniel 4:32]. The essential aspect of what is called "nature" is what Hashem, blessed be He, established when He created the world with this specific structure and order — so that all the celestial spheres, the formations of heaven and earth and all their host, and all the upper and lower worlds, would all be dependent upon the human being who possesses free choice in this lowly world: to rectify or — G‑d forbid — to damage. For when a person rectifies his deeds and accumulates commandments and good deeds, he thereby brings great illumination and great rectification to all the worlds. And conversely — through evil deeds, G‑d forbid, he damages and blemishes all the worlds. This is called the natural order of governance — for with this "nature" Hashem, blessed be He, created the entire creation from beginning to end: that everything should be governed through the holy Torah entrusted into our hands. And when a person deviates from the ways of the holy Torah, G‑d forbid, this brings blemish and damage to all the worlds, G‑d forbid. But repentance [teshuvah] preceded the world — for repentance is in an aspect above all the worlds — and in the aspect of repentance, which is the aspect of the World to Come [olam d'ase], no blemish of any transgression reaches there. Therefore repentance is effective for all transgressions in the Torah — for through repentance one attains the aspect of the World to Come, which is the root of repentance, and there no blemish reaches, and there all sins are transformed into merits. And this is the aspect of the governance of the future — when nature will be entirely nullified and the world will be governed through wonders above nature — meaning that in the future it will be entirely Sabbath, entirely repentance, and then all sins will be transformed into merits. This is the aspect of governance through wonders above the aspect of nature as mentioned. And then a new song will awaken — a song of wonders — from which all the holy songs of the present are also drawn. And this is why our Sages of blessed memory said regarding the Song of Devorah: that through her song their sins were forgiven — for this is the aspect of willful sins being transformed into merits that will occur in the future, when the holy song awakens, the song of wonders. Therefore the one who merits the voice of this song — through his rebuke he adds and gives a good fragrance to souls, for through the voice of his rebuke he draws upon them illumination from the aspect of the World to Come, where all sins are transformed into merits — this is the aspect of wonders as mentioned.

5

זֶה עִקַּר הַקְּדֻשָּׁה, כְּשֶׁיּוֹדְעִין שֶׁאֵין שׁוּם טֶבַע בָּעוֹלָם כְּלָל, כִּי הַטֶּבַע בְּעַצְמָהּ הוּא מֵהַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר לִפְעָמִים הוּא מַנְהִיג הָעוֹלָם בְּאֵיזֶה טֶבַע בִּשְׁבִיל לְנַסּוֹת בְּנֵי־אָדָם, כְּדֵי שֶׁיִּהְיֶה בְּחִירָה בָּעוֹלָם; וּכְדֵי לְהַרְאוֹת שֶׁהַטֶּבַע בְּיָדוֹ, עַל־כֵּן הוּא מְשַׁנֶּה הַטֶּבַע כַּמָּה פְּעָמִים, כַּאֲשֶׁר כְּבָר רָאִינוּ אוֹתוֹתָיו וּמוֹפְתָיו הַנּוֹרָאִים בִּיצִיאַת מִצְרַיִם וּמַתַּן תּוֹרָה וְכוּ'. וּבֶאֱמֶת גַּם הַטֶּבַע בְּעַצְמָהּ הוּא הַשְׁגָּחָתוֹ יִתְבָּרַךְ, כִּי הַכֹּל מִמֶּנּוּ יִתְבָּרַךְ לְבַד, כִּי 'הַטֶּבַע' גִּימַטְרִיָּא 'אֱלֹהִים', כִּי הַטֶּבַע בְּעַצְמָהּ מֵאֵת אֱלֹקִים חַיִּים וּמֶלֶךְ עוֹלָם (הל' כלי היין ה"א אות ה).

5

This is the essence of holiness — when one knows that there is no such thing as nature in the world at all, for nature itself is from Hashem, blessed be He. Sometimes He guides the world through what appears to be "nature" in order to test people — so that there be free choice in the world. And to demonstrate that nature is in His hands, He therefore changes the course of nature many times, as we have already seen in His awesome signs and wonders at the Exodus from Egypt and the Giving of the Torah etc. And in truth nature itself is also His providence — for everything is from Him alone — for the word "nature" [ha-teva] has the same numerical value as "Elokim" [the name of G‑d], for nature itself is from the living G‑d and King of the universe.

6

צְרִיכִין לְהַאֲמִין מְאֹד בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּפְרָטִיּוּת, שֶׁהוּא יִתְבָּרַךְ צוֹפֶה וּמַבִּיט עַד סוֹף כָּל הַדּוֹרוֹת וְעַל כָּל אֶחָד וְאֶחָד בִּפְרָטִיּוּת, וּמַה שֶּׁעוֹבֵר עַל כָּל אֶחָד וְאֶחָד כָּל יְמֵי חַיָּיו, הַכֹּל בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ לְבַד, וְהַכֹּל בִּשְׁבִיל בְּחִירָתוֹ, כִּי הַבְּחִירָה שֶׁל זֶה הוּא שֶׁיִּהְיֶה עָנִי, וְשֶׁל הַשֵּׁנִי - שֶׁיִּהְיֶה עָשִׁיר וְכַיּוֹצֵא, וְכֵן כָּל מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד בִּפְרָטִיּוּת בְּכָל יוֹם הוּא רַק בִּשְׁבִיל הַבְּחִירָה שֶׁלּוֹ, כְּפִי מַה שֶּׁשִּׁעֵר הַשֵּׁם יִתְבָּרַךְ בְּחָכְמָתוֹ. וְעִקַּר הַבְּחִירָה הוּא בִּבְחִינַת אַחַר הַבְּרִיאָה, כִּי בִּבְחִינַת קֹדֶם הַבְּרִיאָה אֵין שַׁיָּךְ בְּחִירָה כְּלָל, כִּי שָׁם כֻּלּוֹ אֶחָד, כֻּלּוֹ טוֹב, כֻּלּוֹ קֹדֶשׁ. אַךְ אַף־עַל־פִּי־כֵן צָרִיךְ כָּל אֶחָד לְהַאֲמִין, שֶׁדַּיְקָא עַל־יְדֵי בְּחִירָתוֹ הַטּוֹבָה שֶׁלְּאַחַר הַבְּרִיאָה יִזְכֶּה לְהִכָּלֵל בִּבְחִינַת קֹדֶם הַבְּרִיאָה, שֶׁזֶּה עִקַּר הַתַּכְלִית שֶׁל כָּל אֶחָד, שֶׁבִּשְׁבִיל זֶה נִבְרָא בָּעוֹלָם. וְעַל־כֵּן עִקַּר הַתִּקּוּן הוּא אֱמֶת, כִּי עַל־יְדֵי אֱמֶת נִמְשָׁךְ הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְאָז נִכְלָל בְּחִינַת אַחַר הַבְּרִיאָה בְּקֹדֶם הַבְּרִיאָה. וְזֶה בְּעַצְמוֹ עִקַּר הָאֱמֶת, שֶׁצְּרִיכִין לְהַאֲמִין בְּהָאֱמֶת שֶׁגַּם עַכְשָׁו הַכֹּל אֶחָד, כִּי עַל־יְדֵי הַשְׁגָּחָתוֹ יִתְבָּרַךְ נִכְלָל אַחַר הַבְּרִיאָה בְּקֹדֶם הַבְּרִיאָה וְהַכֹּל אֶחָד, וְעַל־יְדֵי־זֶה יְכוֹלִין לְדַבֵּק אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ וְלִהְיוֹת נִכְלָל בּוֹ יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא, בִּבְחִינַת שֶׁאָמַר דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם (תהלים קלט): "פְּלִיאָה דַעַת מִמֶּנִּי נִשְׂגְּבָה לֹא אוּכַל לָהּ, אָנָה אֵלֵךְ מֵרוּחֶךָ וְכוּ', אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְכוּ'", הַיְנוּ שֶׁהִתְפַּלֵּא בְּעַצְמוֹ: אֵיךְ יָצְאָה הַבְּרִיאָה מִכֹּחַ אֶל הַפֹּעַל, וּמֵאַחְדוּתוֹ הַפָּשׁוּט יִתְבָּרַךְ נִמְשַׁךְ וְנִשְׁתַּלְשֵׁל שִׁנּוּיִים רַבִּים כָּאֵלֶּה, שֶׁזֶּה בְּחִינַת הִתְרַחֲקוּת מֵאֶחָד. וּבִתְחִלַּת יְצִיאַת הַבְּרִיאָה מִכֹּחַ אֶל הַפֹּעַל, הַהִתְרַחֲקוּת הוּא רַק בִּבְחִינַת הֲלִיכָה, בִּבְחִינַת "אָנָה אֵלֵךְ מֵרוּחֶךָ וְכוּ'", וְאַחַר־כָּךְ כְּשֶׁנִּשְׁתַּלְשְׁלָה הַבְּרִיאָה יוֹתֵר וְיוֹתֵר, עַד שֶׁנִּתְרַבָּה אֲחִיזַת הַשֶּׁקֶר, רַחֲמָנָא לִצְּלַן, אָז הַדָּבָר בִּבְחִינַת בְּרִיחָה מַמָּשׁ, כְּמוֹ שֶׁבּוֹרְחִין וּמִתְרַחֲקִין מִמֶּנּוּ יִתְבָּרַךְ, בִּבְחִינַת "אָנָה מִפָּנֶיךָ אֶבְרָח". אֲבָל דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, זָכָה לְהַאֲמִין בְּהָאֱמֶת, שֶׁהַכֹּל יָצְאוּ מִמְּקוֹר הָאַחְדוּת וְהַכֹּל צְרִיכִין לָשׁוּב אֶל הָאַחְדוּת, וְגַם עַכְשָׁו הַכֹּל אֶחָד אַחַר הַבְּרִיאָה וְקֹדֶם הַבְּרִיאָה, וְעַל־כֵּן אָמַר בֶּאֱמֶת: "אָנָה אֵלֵךְ מֵרוּחֶךָ וְכוּ', אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְכוּ'", כִּי אַף־עַל־פִּי שֶׁאִי אֶפְשָׁר לְהָבִין כָּל זֶה, אֵיךְ יָצְתָה הַבְּרִיאָה מִכֹּחַ אֶל הַפֹּעַל וְאַף־עַל־פִּי־כֵן הַכֹּל אַחְדוּת אֶחָד, אַף־עַל־פִּי־כֵן אֲנִי מַאֲמִין בֶּאֱמֶת בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ הַסּוֹבֶבֶת וְהוֹלֶכֶת מֵרוּם כָּל דַּרְגִין עַד סוֹף כָּל דַּרְגִין, וְעַל־יְדֵי־זֶה בֶּאֱמֶת גַּם עַכְשָׁו הַכֹּל אַחְדוּת אֶחָד, וְעַל־ יְדֵי־זֶה אֲנִי אוֹחֵז אֶת עַצְמִי בְּהַשֵּׁם יִתְבָּרַךְ תָּמִיד בְּכָל מָקוֹם שֶׁהוּא (הל' ריבית ה"ה, אותיות יב יג יד).

6

One must believe very strongly in His individual providence [hashgachah pratis] — that He, blessed be He, gazes and looks to the end of all generations and upon each and every individual specifically. And whatever happens to each and every person throughout all the days of his life — all of it is in His providence alone, and all of it is for the sake of his choice. For one person's choice is to be poor, and another's — to be wealthy, and so on. And everything that happens to each individual specifically each day is only for the sake of his particular choice, according to what Hashem, blessed be He, has assessed in His wisdom. The essence of free choice is in the aspect of after the creation — for in the aspect of before the creation there is no free choice at all, for there all is one, all is good, all is holy. Yet even so, every person must believe that specifically through his good choice after the creation he will merit to be included in the aspect of before the creation — and this is the essential purpose of every individual, for which he was created in the world. Therefore the essential rectification is truth [emes] — for through truth, His providence is drawn and then the aspect of after the creation becomes included in before the creation, and all is one. And this itself is the essence of truth — that one must believe in truth that even now all is one, for through His providence, blessed be He, after the creation is included in before the creation and all is one. Through this one can cleave to Hashem, blessed be He, and be included in Him from wherever one stands — in the aspect of what King David, peace be upon him, said [Tehillim 139]: "Such knowledge is too wondrous for me, too lofty — I cannot attain it. Where can I go from Your spirit... If I ascend to the heavens, You are there..." — meaning, he marveled within himself: how did creation emerge from potential to actuality? And from His simple unity, blessed be He, such vast multiplicity was drawn forth and unfolded — which is the aspect of distancing from the One. And at the very beginning of creation's emergence from potential to actuality, the distancing was only in the aspect of walking [halikhah] — in the aspect of "Where can I go from Your spirit?" — and afterward, as creation unfolded further and further, until the grip of falsehood increased, G‑d forbid, then the matter became the aspect of actual fleeing — as people flee and distance themselves from Him, blessed be He — in the aspect of "where can I flee from Your presence?" But King David, peace be upon him, merited to believe in truth — that everything emerged from the source of unity and everything must return to unity, and even now after the creation everything is one. Therefore he declared truthfully: "Where can I go from Your spirit... If I ascend to the heavens, You are there..." — for although it is impossible to understand all this — how creation emerged from potential to actuality and yet all is unity — nonetheless I believe in truth in His providence, which surrounds and guides from the highest of all levels to the very lowest, and through this in truth even now all is unity. And through this I hold myself to Hashem, blessed be He, at all times, wherever I am.

7

יִשְׂרָאֵל עַם קָדוֹשׁ הֵם לְמַעְלָה מֵהַטֶּבַע, כִּי אֵינָם מְסוּרִים לְשׁוּם שַׂר וְאֵינָם מִתְנַהֲגִים עַל־פִּי הַטֶּבַע שֶׁל מַעֲרֶכֶת הַשָּׁמַיִם, רַק עַל־פִּי הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְעַל־כֵּן הֵם מְצֻוִּים שֶׁלֹּא לִדְרשׁ בְּאוֹתוֹת הַשָׁמַיִם וְלֹא לְעוֹנֵן וּלְנַחֵשׁ. כִּי בֶּאֱמֶת הָא בְּהָא תָּלְיָא, כִּי כְּשֶׁיִּשְׂרָאֵל אֵינָם דּוֹרְשִׁים בְּאֵלּוּ הַשְּׁקָרִים וְהַדִּמְיוֹנוֹת כּוֹזְבִים שֶׁל הַמְּעוֹנְנִים וְהַדּוֹרְשִׁים בְּאוֹתוֹת הַשָּׁמַיִם וְחוֹזִים בַּכּוֹכָבִים וְכַיּוֹצֵא, עַל־יְדֵי־זֶה הֵם מַכְנִיעִים זֻהֲמַת הַנָּחָשׁ וּמְדַבְּקִים אֶת עַצְמָם בֶּאֱמוּנָה דִקְדֻשָּׁה, וַאֲזַי זוֹכִים עַל־יְדֵי הָאֱמוּנָה לִבְחִינַת חִדּוּשׁ הָעוֹלָם, בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, וַאֲזַי הַנְהָגָתָם עַל־יְדֵי הַשְׁגָּחָה לְבַד, בְּחִינַת נִפְלָאוֹת לְמַעְלָה מֵהַטֶּבַע שֶׁל מַעֲרֶכֶת הַשָּׁמַיִם, וְאָז בְּוַדַּאי אֵין צְרִיכִין לִירֹא כְּלָל מֵאוֹתוֹת הַשָּׁמַיִם, מֵאַחַר שֶׁהֵם לְמַעְלָה מֵהֶם, כִּי הֵם מִתְנַהֲגִים עַל־יְדֵי הַשְׁגָּחָה לְבָד. נִמְצָא, שֶׁעַל־יְדֵי זֶה בְּעַצְמוֹ שֶׁהֵם מִתְרַחֲקִים מִזֶּה, עַל־יְדֵי־זֶה אֵינָם צְרִיכִים לִירֹא מִזֶּה. אֲבָל הָעַכּוּ"ם, הַדּוֹרְשִׁים בִּמְעוֹנְנִים וְקוֹסְמִים הַנִּמְשָׁכִין מִזֻּהֲמַת הַנָּחָשׁ, וְאֵין לָהֶם אֱמוּנָה בִּשְׁלֵמוּת בְּהַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי־זֶה הֵם רְחוֹקִים מִבְּחִינַת אֶרֶץ־יִשְׂרָאֵל, מִבְּחִינַת הַשְׁגָּחָה, וּמִתְנַהֲגִים עַל־פִּי הַטֶּבַע, עַל־כֵּן בְּוַדַּאי יֵשׁ לָהֶם לִירֹא מֵאוֹתוֹ הַשָּׁמַיִם מֵחֲמַת זֶה בְּעַצְמוֹ שֶׁהֵם דּוֹרְשִׁים בָּהֶם וְאֵין לָהֶם אֱמוּנָה דִקְדֻשָּׁה כְּלָל. וְזֶה שֶׁכָּתוּב אֵצֶל יִשְׂרָאֵל קְדוֹשִׁים (ירמיה י, ב): "וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ, כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה", הַיְנוּ כַּנַּ"ל (הלכות מעונן ומכשף הלכה ב).

7

Israel is a holy people standing above nature — for they are not entrusted to any angelic minister and are not governed by the order of the celestial constellations, but rather by His providence alone. Therefore they are commanded not to inquire of the signs of the heavens, not to practice cloud-divination, and not to practice omen-reading. For in truth the two are intertwined — when Israel does not seek after the lies and false imaginings of those who divine clouds, read omens, gaze at stars, and the like, through this they subdue the pollution of the serpent and cleave themselves to the holy faith. And then through faith they merit the aspect of the renewal of the world — the aspect of the Land of Israel — and then their governance is through providence alone, in the aspect of wonders above the nature of the celestial order. Then they certainly have no need to fear the signs of the heavens at all, since they stand above them — for they are governed by providence alone. It emerges that through the very act of distancing themselves from these things, they thereby have no need to fear them. But the nations, who inquire of diviners and sorcerers drawn from the pollution of the serpent — who have no complete faith in Hashem, blessed be He — thereby stand far from the aspect of the Land of Israel, from the aspect of providence, and are governed by nature. Therefore they certainly have cause to fear the signs of the heavens, precisely because they inquire of them and have no holy faith whatsoever. And this is what is written to holy Israel: "And of the signs of the heavens be not dismayed, for the nations are dismayed by them" [Yirmiyahu 10:2] — as described above.

8

בֶּאֱמֶת גַּם הַטֶּבַע מִתְנַהֶגֶת בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ, רַק שֶׁהַהַשְׁגָּחָה נִסְתֶּרֶת וְנֶעְלֶמֶת בִּבְחִינַת הַסְתָּרָה, בִּבְחִינַת דִּין. כִּי 'הַטֶּבַע' גִּימַטְרִיָּא 'אֱלֹהִים', שֶׁהוּא בְּחִינַת מִדַּת־ הַדִּין, וּכְשֶׁנִּתְגַּלֶּה הַהַשְׁגָּחָה, אֲזַי הוּא בְּחִינַת כֻּלּוֹ טוֹב, כֻּלּוֹ חֶסֶד, שֶׁזֶּה בְּחִינַת חִדּוּשׁ הָעוֹלָם, בְּחִינַת 'עוֹלָם חֶסֶד יִבָּנֶה', כִּי אָז יִתְנַהֵג עַל־יְדֵי הַהַשְׁגָּחָה לְבַד, וְאָז יִתְגַּלֶּה כִּי כֻּלּוֹ אֶחָד, כִּי בֶּאֱמֶת גַּם הַטֶּבַע הוּא הַשְׁגָּחָה, כִּי ה' הוּא הָאֱלֹקִים. וְעַל־כֵּן אֲנַחְנוּ עַם קָדוֹשׁ מְצֻוִּים גַּם עַכְשָׁו לְאַדְבָּקָא מַחֲשַׁבְתָּא בְּעָלְמָא דְאָתֵי, וּלְהַמְשִׁיךְ בְּחִינַת עָלְמָא דְאָתֵי, בְּחִינַת הַשְׁגָּחָה, גַּם עַכְשָׁו בְּזֶה הָעוֹלָם, כִּי זֶה עִקַּר עֲבוֹדָתֵנוּ, שֶׁיִּהְיֶה נִכְלָל זֶה הָעוֹלָם בִּבְחִינַת עָלְמָא דְאָתֵי, שֶׁיִּהְיֶה כֻּלּוֹ אֶחָד. וְעַל־כֵּן אָנוּ מְצֻוִּים שֶׁלֹּא לִדְרשׁ בְּאוֹתוֹת הַשָּׁמַיִם וְלֹא בִמְנַחֲשִׁים וּבִמְעוֹנְנִים, רַק לְהַאֲמִין בַּה', כְּדֵי לִזְכּוֹת עַל־יְדֵי־זֶה לִבְחִינַת הַשְׁגָּחָה, בְּחִינַת עָלְמָא דְאָתֵי. וְזֶהוּ שֶׁכָּתוּב אַחַר אַזְהָרַת "לֹא יִהְיֶה בְךָ מְעוֹנֵן וּמְנַחֵשׁ וְכוּ'", "תָּמִים תִּהְיֶה עִם ה' אֱלֹקֶיךָ" - ה' אֱלֹקִים הוּא בְּחִינַת עָלְמָא דְאָתֵי כַּיָּדוּעַ, בְּחִינַת הַשְׁגָּחָה וּבִטּוּל הַטֶּבַע, כִּי הַטֶּבַע נִכְלֶלֶת גַּם־כֵּן בְּהַהַשְׁגָּחָה. וְזֶהוּ: "תָּמִים תִּהְיֶה", כִּי זֶה עִקַּר הַשְּׁלֵמוּת וְהַתְּמִימוּת שֶׁאֵין בּוֹ שׁוּם חִסָּרוֹן, כִּי כָּל הַחֶסְרוֹנוֹת נִמְשָׁכִין מִבְּחִינַת הַטֶּבַע, שֶׁיְּנִיקָתָהּ מִבְּחִינַת דִּין כַּנַּ"ל; אֲבָל בִּבְחִינַת הַהַשְׁגָּחָה, בְּחִינַת עָלְמָא דְאָתֵי, אֵין שׁוּם חִסָּרוֹן וְדִין כְּלָל, כִּי שָׁם כֻּלּוֹ טוֹב כַּנַּ"ל (שָׁם אוֹת

8

In truth, even nature is governed by His providence — only the providence is hidden and concealed in the aspect of concealment, in the aspect of strict judgment [din]. For the word "nature" [ha-teva] has the same numerical value as "Elokim" — which is the aspect of the attribute of strict judgment. And when the providence is revealed, then it is entirely good, entirely kindness — which is the aspect of the renewal of the world, the aspect of "the world is built on kindness" [Tehillim 89:3]. For then the world is governed through providence alone, and it becomes revealed that all is one — for in truth even nature is providence, for "Hashem is G‑d". Therefore we, the holy people, are commanded even now to attach our thought to the World to Come [olam d'ase], and to draw the aspect of the World to Come — the aspect of providence — even now into this world, for this is the essence of our service: that this world be included in the aspect of the World to Come, that all be one. Therefore we are commanded not to inquire of the signs of the heavens, not of diviners or cloud-readers — only to believe in Hashem — in order to merit through this the aspect of providence, the aspect of the World to Come. And this is what is written, immediately after the warning "there shall not be among you one who practices cloud-divination or omen-reading" etc.: "Be wholehearted [tamim] with Hashem your G‑d" [Devarim 18:13]. "Hashem your G‑d" — this is the aspect of the World to Come, as is known, the aspect of providence and the nullification of nature — for nature is included in providence as well. And this is the meaning of "tamim" [wholehearted, complete, perfect] — for this is the essence of perfection and completeness that has no deficiency, for all deficiencies are drawn from the aspect of nature, which draws its sustenance from the aspect of strict judgment as mentioned. But in the aspect of providence — the aspect of the World to Come — there is no deficiency and no strict judgment at all, for there all is entirely good as mentioned.

9

וְעַיֵּן שָׁם עוֹד בְּעִנְיַן מִנְהַג הָעוֹלָם הַמּוּבָא בְּשֻׁלְחָן־עָרוּךְ, שֶׁלֹּא לְהַתְחִיל בְּשֵׁנִי וּרְבִיעִי, וְשֶׁיֵּשׁ מְפַקְפְּקִים בָּזֶה).

9

All the sufferings a person has, G‑d forbid, come only from a deficiency of knowledge [da'as] — meaning: because one does not know at every moment that everything is under individual divine providence, and attributes it to nature, G‑d forbid. For one who knows with complete knowledge that everything is from Him, blessed be He, has no suffering — for he knows that certainly everything is for the good. And moreover, through this very act of knowing that everything is from Him, blessed be He, one can nullify the sufferings at any time one wishes — for in truth there is no such thing as nature in the world, as nature itself is providence, as explained elsewhere. For Hashem, blessed be He, sustains and gives life to all things through His wisdom, which is the vitality of all things, as it is written: "Wisdom gives life" [Koheles 7:12] and "Hashem founded the earth with wisdom" [Mishlei 3:19]. And this is what is explained elsewhere — that nature is governed by knowledge [da'as] and is subject to knowledge — meaning: the essential vitality and sustenance of the natural governance of every thing is through the knowledge [da'as] of the Creator, blessed be He, Who guides every thing through His wisdom and knowledge, as it is written: "You made them all with wisdom" [Tehillim 104:24]. And the true Tzadik — like Daniel, of whom it is written that "no mystery was too difficult for him" [Daniel 4:6] — is included in his own knowledge within the knowledge of the Creator, blessed be He. For this is the perfection of the great elevated Tzadikim — that they nullify themselves to Him at all times until they become included in His knowledge, and through this they know the nature of every thing — meaning they know the essential vitality of the natural existence of every thing, which is the knowledge that gives life, sustains, and governs that thing. And then certainly, in accordance with this knowledge, the nature of the world is submitted and subjugated beneath them. And this is what is written about Daniel [Daniel 6:23]: "My G‑d sent His angel and shut the mouths of the lions" — for every thing has an angel appointed over it, and the nature of every thing is governed by its appointed angel. The angels are intellective beings as is known, and they receive their intellect and vitality from higher and higher levels, until they receive from His unity, blessed be He — where all is in complete unity without any separation. But the angels, though they continually receive new vitality from above themselves in the aspect of "and the living creatures ran and returned" [Yechezkel 1:14], can only receive the vitality according to each one's aspect and appointment — according to the vitality it must draw for the particular thing it oversees — and cannot change itself at all. But the human Tzadik, who possesses free choice, can nullify himself from the reality of this world through his choice — and then he ascends to the place he ascends and becomes included in Him, blessed be He. And he can draw from there Torah at all times — which is the wisdom and knowledge that gives life, sustains, and governs all the world, for "the Holy One, blessed be He, created the world with the Torah." And then he can draw vitality to all the angels and all the things governed by them as he wills — according to the Torah and knowledge he draws from the nullification. Therefore the human being stands higher than the angels and rules over them and can guide the world as he wills. And this is the aspect of the miracle of Daniel — who was saved from the lions' den. As explained elsewhere, this occurred through his knowing the nature of the lion. The intention is not that he knew the nature of the lion as understood literally, in the manner of natural scientists — G‑d forbid, for by such knowledge it is certainly impossible to be saved from a lion, as is obvious to all. Rather the intention is the true knowledge mentioned above — that he knew the root of the vitality of the nature of every thing at its root — meaning in His knowledge and wisdom, which gives life, sustains, and governs all of nature. And Daniel — through constantly nullifying himself in the Light of the Infinite and drawing from there the knowledge of Torah, from which comes all the power, vitality, and governance of the lion at the root of its nature — for even the angel, which is the intellect that governs the lion in its nature, draws and receives its vitality and intellect from the letters of the Torah, which is the true knowledge that is the root of all — this itself was the aspect of "My G‑d sent His angel and shut the mouths of the lions". For this very angel that governs the lion in its nature was receiving its vitality from the knowledge that Daniel merited to attain — therefore Daniel certainly ruled over it. [And through this you can understand the interpretation of what is written in the book Sefer Ha-Middos under the entry "Knowledge," regarding the miracle of Daniel.] It emerges: to whatever degree the person nullifies himself to Him and draws from there Torah — through which he finds consolation from suffering — through this very act he can entirely nullify the sufferings as mentioned, for he rules over the nature of the sufferings through his knowledge, which is the Torah he draws from the impression of the nullification as mentioned. Therefore our Sages of blessed memory truly said: if one has a sick person in his household, let him go to a sage and seek mercy on his behalf — for not everyone merits this ability to rule over nature through his knowledge, only the true wise Tzadik who can nullify himself as mentioned. Therefore all the power of the Tzadik to nullify suffering and illness, G‑d forbid, is through prayer — for the essence of the nullification mentioned occurs at the time of prayer. And so it was with the miracle of Daniel who was saved from the lions' den — all of it was through his abundant prayers, for he greatly multiplied his prayers. Even at the time he was handed over to the king because he prayed to Hashem, blessed be He, he nonetheless did not leave his place and prayed even then, as explained in Scripture. Through this he merited the nullification mentioned in perfection — and through this the miracle occurred as mentioned.

10

כָּל הַיִּסּוּרִים שֶׁיֵּשׁ לְהָאָדָם, חַס וְשָׁלוֹם, הַכֹּל הוּא רַק מֵחֲמַת חֶסְרוֹן הַדַּעַת, דְּהַיְנוּ עַל־יְדֵי שֶׁאֵינוֹ יוֹדֵעַ בְּכָל עֵת וָרֶגַע שֶׁהַכֹּל בְּהַשְׁגָּחָה פְּרָטִית, וְתוֹלֶה בְּטֶבַע חַס וְשָׁלוֹם, כִּי מִי שֶׁיּוֹדֵעַ בְּדַעַת שָׁלֵם שֶׁהַכֹּל מִמֶּנּוּ יִתְבָּרַךְ, אֲזַי אֵין לוֹ שׁוּם יִסּוּרִים, כִּי יוֹדֵעַ שֶׁבְּוַדַּאי הַכֹּל לְטוֹבָה. וְגַם עַל־יְדֵי־זֶה בְּעַצְמוֹ שֶׁיּוֹדֵעַ שֶׁהַכֹּל מֵאִתּוֹ יִתְבָּרַךְ, עַל־ יְדֵי־זֶה בְּעַצְמוֹ יָכוֹל לְבַטֵּל הַיִּסּוּרִין בְּכָל עֵת שֶׁיִּרְצֶה, כִּי בֶּאֱמֶת אֵין שׁוּם טֶבַע בָּעוֹלָם, כִּי הַטֶּבַע בְּעַצְמָהּ הוּא הַשְׁגָּחָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר, כִּי הַשֵּׁם יִתְבָּרַךְ מְקַיֵּם וּמְחַיֶּה כָּל דָּבָר בְּחָכְמָתוֹ, שֶׁהוּא הַחִיּוּת שֶׁל כָּל דָּבָר, כְּמוֹ שֶׁכָּתוּב: "הַחָכְמָה תְּחַיֶּה וְכוּ'", וּכְמוֹ שֶׁכָּתוּב: "ה' בְּחָכְמָה יָסַד אָרֶץ וְכוּ'". וְזֶה שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר, כִּי הַטֶּבַע מִתְנַהֶגֶת בִּידִיעָה וְהִיא תַּחַת יַד הַיְדִיעָה, הַיְנוּ, כִּי עִקַּר חִיּוּת וְקִיּוּם הַנְהָגַת הַטֶּבַע שֶׁל כָּל דָּבָר הוּא עַל־יְדֵי הַיְדִיעָה, שֶׁהוּא חָכְמָה וְדַעַת הַבּוֹרֵא יִתְבָּרַךְ, שֶׁהוּא מַנְהִיג כָּל דָּבָר בְּחָכְמָתוֹ וִידִיעָתוֹ, כְּמוֹ שֶׁכָּתוּב: "כֻּלָּם בְּחָכְמָה עָשִׂיתָ". וְהַצַּדִּיק הָאֱמֶת כְּמוֹ דָנִיֵּאל, שֶׁכָּל רָז לָא אָנֵס לֵהּ (דניאל ד, ו), הוּא נִכְלָל עִם דַּעְתּוֹ בְּדַעַת הַבּוֹרֵא יִתְבָּרַךְ, כִּי זֶהוּ שְׁלֵמוּת הַצַּדִּיקִים הַגְּדוֹלִים בְּנֵי־עֲלִיָּה, שֶׁהֵם מְבַטְּלִים עַצְמָם בְּכָל עֵת אֵלָיו יִתְבָּרַךְ, עַד שֶׁנִּכְלָלִין בְּדַעְתּוֹ יִתְבָּרַךְ, וְעַל־יְדֵי־זֶה הֵם יוֹדְעִים הַטֶּבַע שֶׁל כָּל דָּבָר, הַיְנוּ שֶׁיּוֹדְעִים עֶצֶם חִיּוּתוֹ שֶׁל הַטֶּבַע שֶׁל כָּל דָּבָר, שֶׁזֶּה הַדַּעַת מְחַיֶּה וּמְקַיֵּם וּמַנְהִיג אוֹתוֹ הַדָּבָר. וְאָז בְּוַדַּאי כְּפִי יְדִיעָתוֹ זֹאת, כֵּן נִמְסָר וְנִשְׁתַּעְבֵּד טֶבַע הָעוֹלָם תַּחְתָּיו. וְזֶה שֶׁכָּתוּב בְּדָנִיֵּאל (פרק ו, כג): "אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא", כִּי כָל דָּבָר יֶשׁ לוֹ מַלְאָךְ הַמְמֻנֶּה עָלָיו, נִמְצָא שֶׁטֶּבַע שֶׁל כָּל דָּבָר מִתְנַהֵג עַל־יְדֵי הַמַּלְאָךְ הַמְמֻנֶּה עָלָיו, וְהַמַּלְאָכִים הֵם שִׂכְלִיִּים כַּיָּדוּעַ, וְהֵם מְקַבְּלִים שִׂכְלָם וְחִיּוּתָם מִגָּבוֹהַּ מֵעַל גָּבוֹהַּ, עַד שֶׁמְּקַבְּלִים מֵאַחְדוּתוֹ יִתְבָּרַךְ, שֶׁשָּׁם הַכֹּל בְּאַחְדוּת גָּמוּר בְּלִי הֶבְדֵּל. אַךְ שֶׁהַמַּלְאָכִים, הֲגַם שֶׁהֵם מְקַבְּלִים גַּם־כֵּן חִיּוּת חָדָשׁ בְּכָל פַּעַם מִלְמַעְלָה מֵהֶם, בִּבְחִינַת "וְהַחַיּוֹת רָצוֹא וָשׁוֹב", אֲבָל אֵינָם יְכוֹלִים לְקַבֵּל הַחִיּוּת, רַק כָּל אֶחָד כְּפִי בְחִינָתוֹ וּכְפִי הִתְמַנּוּתוֹ, כְּפִי הַחִיּוּת שֶׁצָּרִיךְ לְהַמְשִׁיךְ לְאוֹתוֹ הַדָּבָר שֶׁהוּא מְמֻנֶּה עָלָיו, אֲבָל אֵינוֹ יָכוֹל לְשַׁנּוֹת בְּעַצְמוֹ כְּלָל. אֲבָל הָאָדָם הַצַּדִּיק, שֶׁהוּא בַּעַל בְּחִירָה, יָכוֹל לְבַטֵּל עַצְמוֹ מֵחֵזוּ דְהַאי עָלְמָא בִּבְחִירָתוֹ, וַאֲזַי עוֹלֶה לְמָקוֹם שֶׁעוֹלֶה וְנִכְלָל בּוֹ יִתְבָּרַךְ, וְיָכוֹל לִשְׁאֹב מִשָּׁם תּוֹרָה בְּכָל פַּעַם, שֶׁהוּא הַחָכְמָה וְהַדַּעַת שֶׁמְּחַיֶּה וּמְקַיֵּם וּמַנְהִיג אֶת כָּל הָעוֹלָם, כִּי בְּאוֹרַיְתָא בְּרָא קֻדְשָׁא־בְּרִיךְ־ הוּא עָלְמָא; וַאֲזַי יָכוֹל לְהַמְשִׁיךְ הַחִיּוּת לְכָל הַמַּלְאָכִים וּלְכָל הַדְּבָרִים הַמִּתְנַהֲגִים עַל־ יָדָם כִּרְצוֹנוֹ, כְּפִי הַתּוֹרָה וְהַדַּעַת שֶׁשּׁוֹאֵב מֵהַבִּטּוּל. וְעַל־כֵּן הָאָדָם גָּבוֹהַּ מֵהַמַּלְאָכִים וּמוֹשֵׁל עֲלֵיהֶם וְיָכוֹל לִנְהֹג הָעוֹלָם כִּרְצוֹנוֹ. וְזֶה בְּחִינַת הַנֵּס שֶׁל דָּנִיֵּאל, שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר, שֶׁהָיָה עַל־יְדֵי שֶׁיָּדַע טֶבַע הָאַרְיֵה - אֵין הַכַּוָּנָה שֶׁיָּדַע טֶבַע הָאַרְיֵה כִּפְשׁוּטוֹ, כְּפִי דַּעַת חַכְמֵי הַטֶּבַע, חַס וְשָׁלוֹם, כִּי עַל־יְדֵי יְדִיעָה כָּזוֹ בְּוַדַּאי אִי אֶפְשָׁר לְהִנָּצֵל מִן הָאַרְיֵה, כַּמּוּבָן לַכֹּל; אַךְ הַכַּוָּנָה עַל יְדִיעָה הָאֲמִתִּית הַנַּ"ל, שֶׁיָּדַע שֹׁרֶשׁ חִיּוּת הַטֶּבַע שֶׁל כָּל דָּבָר בְּשָׁרְשׁוֹ, הַיְנוּ בִּידִיעָתוֹ וְחָכְמָתוֹ יִתְבָּרַךְ, שֶׁמְּחַיֶּה וּמְקַיֵּם וּמַנְהִיג אֶת כָּל הַטֶּבַע. וְדָנִיֵּאל, עַל־יְדֵי שֶׁהָיָה מְבַטֵּל אֶת עַצְמוֹ בְּאוֹר הָאֵין־סוֹף בְּכָל פַּעַם, וְהִמְשִׁיךְ מִשָּׁם דַּעַת הַתּוֹרָה, שֶׁמִּשָּׁם כָּל כֹּחַ וְחִיּוּת וְהַנְהָגַת הָאַרְיֵה בְּשֹׁרֶשׁ טִבְעוֹ; כִּי גַם הַמַּלְאָךְ, שֶׁהוּא הַשֵּׂכֶל, הַמַּנְהִיג אֶת הָאַרְיֵה בְּטִבְעוֹ, הוּא יוֹנֵק וּמְקַבֵּל חִיּוּתוֹ וְשִׂכְלוֹ מֵאוֹתִיּוֹת הַתּוֹרָה, שֶׁהוּא הַדַּעַת הָאֲמִתִּי, שֶׁהוּא שֹׁרֶשׁ הַכֹּל. וְזֶה בְּעַצְמוֹ בְּחִינַת: "אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא", כִּי זֶה הַמַּלְאָךְ בְּעַצְמוֹ שֶׁמַּנְהִיג אֶת הָאַרְיֵה בְּטִבְעוֹ, אוֹתוֹ שָׁלַח הַקָּדוֹשׁ־בָּרוּךְ־הוּא לִסְגֹּר פִּיהֶם, כִּי זֶה הַמַּלְאָךְ, שֶׁהוּא בְּחִינַת שֵׂכֶל הַפְּרָטִי שֶׁמַּנְהִיג הָאַרְיֵה בְּטִבְעוֹ, הָיָה מְקַבֵּל וְיוֹנֵק חִיּוּתוֹ מֵהַדַּעַת שֶׁזָּכָה דָנִיֵּאל לְהַשִּׂיגוֹ, עַל־כֵּן בְּוַדַאי הָיָה דָנִיֵּאל מוֹשֵׁל עָלָיו (וּבָזֶה תָּבִין לְפָרֵשׁ מַה שֶּׁכָּתוּב בְּסֵפֶר־ הַמִּדּוֹת, אוֹת דַּעַת, בְּעִנְיַן הַנֵּס שֶׁל דָּנִיֵּאל). נִמְצָא, שֶׁכָּל מַה שֶּׁהָאָדָם מְבַטֵּל אֶת עַצְמוֹ אֵלָיו יִתְבָּרַךְ וְשׁוֹאֵב מִשָּׁם תּוֹרָה, שֶׁעַל־יְדֵי־ זֶה הוּא מִתְנַחֵם מֵהַיִּסּוּרִים, עַל־יְדֵי־זֶה בְּעַצְמוֹ הוּא יָכוֹל לְבַטֵּל הַיִּסּוּרִים לְגַמְרֵי כַּנַּ"ל, כִּי הוּא מוֹשֵׁל עַל טֶבַע הַיִּסּוּרִים בִּידִיעָתוֹ, שֶׁהוּא הַתּוֹרָה שֶׁשּׁוֹאֵב מֵהָרְשִׁימָה שֶׁל הַבִּטּוּל וְכַנַּ"ל. וְעַל־כֵּן בֶּאֱמֶת אָמְרוּ רַבּוֹתֵינוּ זַ"ל: מִי שֶׁיֶּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ, יֵלֵךְ אֵצֶל חָכָם וִיבַקֵּשׁ עָלָיו רַחֲמִים, כִּי לָאו כָּל אָדָם זוֹכֶה לָזֶה לִשְׁלֹט עַל הַטֶּבַע בִּידִיעָתוֹ, רַק הַצַּדִּיק הַחֲכַם הָאֱמֶת שֶׁיָּכוֹל לְבַטֵּל עַצְמוֹ כַּנַּ"ל. וְעַל־כֵּן כָּל פְּעֻלַּת הַצַּדִּיק לְבַטֵּל הַיִּסּוּרִים וְחוֹלַאַת, רַחֲמָנָא לִצְּלַן, הוּא עַל־יְדֵי תְפִלָּה, כִּי עִקַּר הַבִּטּוּל הַנַּ"ל הוּא בִּשְׁעַת הַתְּפִלָּה, וְכֵן הַנֵּס שֶׁל דָּנִיֵּאל שֶׁנִּצּוֹל מִגֹּב אֲרָיוֹת, הַכֹּל הָיָה עַל־יְדֵי רִבּוּי תְּפִלּוֹתָיו שֶׁהָיָה מַרְבֶּה לְהִתְפַּלֵּל, עַד שֶׁאֲפִלּוּ בְּעֵת שֶׁמָּסְרוּ אוֹתוֹ לִפְנֵי הַמֶּלֶךְ עַל זֶה שֶׁהוּא מִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן לֹא הִנִּיחַ אֶת מְקוֹמוֹ וְהִתְפַּלֵּל גַּם אָז, כַּמְפֹרָשׁ בַּמִּקְרָא, וְעַל־יְדֵי־זֶה זָכָה לַבִּטּוּל הַנַּ"ל בִּשְׁלֵמוּת, עַד שֶׁעַל־יְדֵי־זֶה הָיָה הַנֵּס כַּנַּ"ל (הלכות מילה ה"ה, אותיות כד כה כח).

10

One must believe in truth that even after the creation, Hashem, blessed be He, watches with individual providence over all things in the world — for He, blessed be He, created everything and He sustains everything through His providence. And also all of nature is providence, only it is necessary that there be a way of nature in the world, which is the aspect of a curtain that separates somewhat — so that there be room for error, G‑d forbid, so that there be free choice. For it was for the sake of free choice that the entire creation came into being, and the essential sustaining of the world is only through the power of free choice, as explained in the text. It emerges that even the separating curtain itself is also drawn from His unity, blessed be He. And when one believes so completely in truth as mentioned — through this the aspect of after the creation becomes included in before the creation, and then all is one, all is good, as explained in the text.

11

צְרִיכִין לְהַאֲמִין בְּהָאֱמֶת, שֶׁגַּם אַחַר הַבְּרִיאָה הַשֵּׁם יִתְבָּרַךְ מַשְׁגִּיחַ בְּהַשְׁגָּחָה פְרָטִית עַל כָּל הַדְּבָרִים שֶׁבָּעוֹלָם, כִּי הוּא יִתְבָּרַךְ בָּרָא הַכֹּל וְהוּא מְקַיֵּם הַכֹּל בְּהַשְׁגָּחָתוֹ, וְגַם כָּל הַטֶּבַע הוּא הַשְׁגָּחָה, רַק שֶׁמֻּכְרָח שֶׁיִּהְיֶה דֶּרֶךְ הַטֶּבַע בָּעוֹלָם, שֶׁהוּא בְּחִינַת מָסָךְ הַמַּבְדִּיל קְצָת, כְּדֵי שֶׁיִּהְיֶה מָקוֹם לִטְעוֹת, חַס וְשָׁלוֹם, כְּדֵי שֶׁיִּהְיֶה בְּחִירָה, שֶׁבִּשְׁבִילָהּ הָיְתָה כָּל הַבְּרִיאָה כֻּלָּהּ, וְעִקַּר קִיּוּם הָעוֹלָם הוּא רַק עַל־יְדֵי כֹּחַ הַבְּחִירָה, כַּמְבֹאָר בִּפְנִים; נִמְצָא שֶׁגַּם הַמָּסָךְ הַמַּבְדִּיל בְּעַצְמוֹ נִמְשָׁךְ גַּם־כֵּן מֵאַחְדוּתוֹ יִתְבָּרַךְ. וְאָז כְּשֶׁמַּאֲמִינִין כָּל־כָּךְ בְּהָאֱמֶת כַּנַּ"ל, עַל־יְדֵי־זֶה נִכְלָל אַחַר הַבְּרִיאָה בְּקֹדֶם הַבְּרִיאָה, וַאֲזַי כֻּלּוֹ אֶחָד, כֻּלּוֹ טוֹב, כַּמְבֹאָר בִּפְנִים (הלכות שלוחין הלכה ג).

11

Through believing that even nature is His providence, blessed be He — through this the blemish of the moon is repaired.

12

עַל יְדֵי שֶׁמַּאֲמִינִין שֶׁגַּם הַטֶּבַע הוּא הַשְׁגָּחָתוֹ יִתְבָּרַךְ, עַל־יְדֵי־זֶה נִתְמַלֵּא פְּגִימַת הַלְּבָנָה (שם).

12

In truth, Hashem, blessed be He, Himself guides His world through His individual providence at all times. And even when He sends an angel to do something — wherever the angel goes, Hashem, blessed be He, Himself is also there, and could do the matter Himself. For just as He, blessed be He, alone created the world without the assistance of the angels, so He, blessed be He, could guide His world alone without the agency of angels. But the essential reason He makes use of angels and sends them on His missions to sometimes govern the world — from which the order of natural governance flows — is only because Hashem, blessed be He, clothes and conceals His governance so that there be free choice for the person, as explained in the text. Therefore, when the person chooses the good and truly believes in Hashem, blessed be He — that all the governance of the world is through Him alone, only He conceals and hides Himself there for the sake of free choice — through this one merits that dominion over the angels be granted to him, as explained in the text.

13

בֶּאֱמֶת הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מַנְהִיג עוֹלָמוֹ בְּהַשְׁגָּחָתוֹ הַפְּרָטִית בְּכָל עֵת. וַאֲפִלּוּ כְּשֶׁשּׁוֹלֵחַ אֵיזֶה מַלְאָךְ לַעֲשׂוֹת אֵיזֶה דָבָר - בְּכָל מָקוֹם שֶׁהַמַּלְאָךְ הוֹלֵךְ לְשָׁם, הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ גַּם־כֵּן שָׁם, וְהָיָה יָכוֹל לַעֲשׂוֹת הַדָּבָר בְּעַצְמוֹ. כִּי כְּמוֹ שֶׁהוּא יִתְבָּרַךְ לְבַדּוֹ בָּרָא אֶת הָעוֹלָם בְּלֹא סִיּוּעַ הַמַּלְאָכִים, כֵּן הוּא יִתְבָּרַךְ יָכוֹל לְהַנְהִיג עוֹלָמוֹ לְבַדּוֹ בְּלִי שְׁלִיחוּת הַמַּלְאָכִים; אַךְ הָעִקָּר מַה שֶּׁמִּשְׁתַּמֵּשׁ עִם הַמַּלְאָכִים וְשׁוֹלְחָם בִּשְׁלִיחוּתוֹ לְהַנְהִיג הָעוֹלָם לִפְעָמִים, עַד שֶׁמִּשָּׁם מִשְׁתַּלְשֵׁל בְּחִינַת הַנְהָגַת הַטֶּבַע, הוּא רַק מֵחֲמַת שֶׁהַשֵּׁם יִתְבָּרַךְ מַלְבִּישׁ וּמַסְתִּיר הַנְהָגָתוֹ שֶׁיִּהְיֶה בְּחִירָה לְהָאָדָם, כַּמְבֹאָר בִּפְנִים. וְעַל־כֵּן כְּשֶׁהָאָדָם בּוֹחֵר בַּטּוֹב וּמַאֲמִין רעא בֶּאֱמֶת בְּהַשֵּׁם יִתְבָּרַךְ, שֶׁכָּל הַנְהָגוֹת הָעוֹלָם עַל־יָדוֹ לְבַד, רַק שֶׁהוּא יִתְבָּרַךְ מַעְלִים וּמַסְתִּיר עַצְמוֹ שָׁם בִּשְׁבִיל הַבְּחִירָה, עַל־יְדֵי־זֶה זוֹכֶה שֶׁיִּהְיֶה לוֹ מֶמְשָׁלָה עַל הַמַּלְאָכִים, כַּמְבֹאָר בִּפְנִים (שם הלכה ד, אות ה).

13

The essential rectification and counsel for standing firm in the trial in this materialized place of this world is — to know that all the governance of the world is only through Him, blessed be He, Himself, and there is no such thing as nature at all.

14

עִקַּר הַתִּקּוּן וְהָעֵצָה לַעֲמֹד בְּנִסָּיוֹן בְּזֶה הַמָּקוֹם הַמְגֻשָּׁם שֶׁל זֶה הָעוֹלָם הוּא - לֵידַע שֶׁכָּל הַנְהָגַת הָעוֹלָם רַק עַל־יָדוֹ יִתְבָּרַךְ בְּעַצְמוֹ וְאֵין שׁוּם טֶבַע כְּלָל (שם).

14

Through the commandment of returning a lost object, one merits to draw complete providence.

15

עַל־יְדֵי מִצְוַת הֲשָׁבַת אֲבֵדָה זוֹכִין לְהַמְשִׁיךְ הַשְׁגָּחָה שְׁלֵמָה (הל' אבידה ומציאה ה"ג, אותיות ב ט).

15

Complete providence is in the aspect of "and the living creatures ran and returned" [Yechezkel 1:14] — meaning: at every moment and every instant the providence runs and returns from Above to below and from below to Above, continuously cycling at every moment and instant. This is in the aspect of "the eyes of Hashem your G‑d are always upon it" — said regarding the Land of Israel — always specifically, meaning His eyes, blessed be He, are cleaving and gazing upon it always with complete providence.

16

הַשְׁגָּחָה שְׁלֵמָה הוּא בִּבְחִינַת "וְהַחַיּוֹת רָצוֹא וָשׁוֹב", דְּהַיְנוּ, שֶׁבְּכָל עֵת וָרֶגַע רָצוֹא וָשׁוֹב הַהַשְׁגָּחָה מֵעֵלָּא לְתַתָּא וּמִתַּתָּא לְעֵלָּא, וְכֵן חוֹזֵר חֲלִילָה בְּכָל עֵת וָרֶגַע, בִּבְחִינַת "תָּמִיד עֵינֵי ה' אֱלֹקֶיךָ בָּהּ" הַנֶּאֱמָר בְּאֶרֶץ־יִשְׂרָאֵל - תָּמִיד דַּיְקָא, שֶׁעֵינֵי יִתְבָּרַךְ דְּבוּקִים וּמִסְתַּכְּלִים בָּהּ תָּמִיד בְּהַשְׁגָּחָה שְׁלֵמָה (שם אות טז).

16

Through the commandments of unloading a burden from an animal and loading it, one likewise draws complete providence.

17

17

Translation not yet available

18

עַל־יְדֵי מִצְוַת פְּרִיקָה וּטְעִינָה מַמְשִׁיכִין גַּם־כֵּן הַשְׁגָּחָה שְׁלֵמָה (שם). הַשְׁגָּחָה שְׁלֵמָה הוּא בְּחִינַת כְּפִילַת הָרְאוּת, בִּבְחִינַת הַבָּטָה וַהֲשָׁבַת הַבָּטָה, כַּמְבֹאָר בִּפְנִים. וְעַל־יְדֵי גְנֵבָה מְסַלְּקִין כִּבְיָכוֹל הַשְׁגָּחָתוֹ יִתְבָּרַךְ. וְעַל־כֵּן הַגַּנָּב מְשַׁלֵּם כֶּפֶל (הלכות גניבה ה"א).

18

Complete providence is in the aspect of a doubled gaze — in the aspect of looking and turning to look again — as explained in the text. And through theft, one causes the removal, as it were, of His providence. Therefore the thief pays double. Providence and nature are in the aspect of husband and wife. Just as a wife — even though she is the foundation of the home, manages the entire household, gives birth and raises the children etc., and manages her husband's home in all its needs — nonetheless has no independent power or dominion except from what her husband grants her — so too, nature has no governance or dominion whatsoever except as providence directs it. Therefore in truth Hashem, blessed be He, changes the course of nature many times. And what can cause one to mistakenly think — G‑d forbid — that nature has some independent power, this too is drawn from Hashem, blessed be He, for the sake of free choice — for the essence of free choice depends on this, as explained elsewhere. Therefore in truth, idolatry and the denial of G‑d by the naturalist philosophers — which are in truth one and the same aspect, as explained in the text — are therefore called a "bad wife," as is explained in many verses. For they are like those who wish to incite the wife to rebel against her husband — as though the dominion were in her hands. But because of the great power of free choice, our Sages of blessed memory therefore said: "A wife is acquired only with her knowledge and consent" — for those who follow after the wisdom of nature cannot be forcibly turned from their evil path, for free choice operates here. And it is impossible to compel one's mind and to clarify for him the foolishness of his falsehood and error against his will. Only when he himself wishes to turn his mind toward truth — then certainly he can see and understand the truth. And the essential means is to strive to draw close to the true Tzadikim who possess holy spirit, the spirit of prophecy — through which the imagination is clarified, and through this the faith in the renewal of the world is drawn and the providence becomes revealed, which is the aspect of the holiness of the Land of Israel. Therefore the first parcel of land that Avraham acquired in the Land of Israel — the Cave of Machpelah — he bought it for its full price in silver. And similarly David, when he acquired the threshing-floor of Aravnah for the site of the Holy Temple — for it is impossible to extract the holiness from them in perfection — which is the aspect of subduing and nullifying the denial of naturalistic wisdom and the revelation of providence — except through their own knowledge and consent, and for full price in silver. For in most cases the essential reason they became so drawn after the error of "nature" is for the sake of desire for money, as explained in the text. Translator's Summary (added by the translator — not part of the original text) This chapter from the Oatzar Ha-Yirah [Treasury of Awe] brings together Breslov teachings — primarily from Likutay Halachos — on the relationship between divine providence [hashgachah] and nature [teva]. The central paradox is resolved through a single insight: there is no real distinction between them — nature is itself the expression of providence. The key teachings are: Israel stands above nature — The Jewish people were drawn from a realm above the natural order, and are governed by direct providence rather than the celestial constellations. This is why they are forbidden to practice divination or read omens. Nature = Providence — The numerical value of the Hebrew word for "nature" [ha-teva] equals that of the divine name "Elokim." They are one. Separating nature from providence is the root of all heresy. There is no nature — In reality, Hashem guides everything through His will at every moment. What we call "nature" is merely G‑d's concealment of His guidance, designed to allow free choice. Suffering comes from lack of knowledge — One who truly knows that everything is from Hashem has no suffering. The Tzadik, by nullifying himself in the Light of the Infinite and drawing Torah from that nullification, literally rules over the forces of "nature" — as with the miracle of Daniel in the lions' den. Providence and nature are husband and wife — Nature has no independent power; it acts entirely at the direction of providence. Naturalistic philosophy is like a wife rebelling against her husband — the very error of idolatry. The path to providence — Believing fully in individual providence, avoiding divination, clinging to the true Tzadik, and practicing the commandments (lost objects, unloading burdens) all serve to draw complete providence into the world. The World to Come is complete providence — In the future all nature will be nullified, everything will be directly governed by providence, all sins will be transformed into merits, and a new song of wonders will arise. Nature and Providence — The Unified Picture Hashem's Unity (Before creation — all is One) Providence (Hashgachah — revealed) Nature (Ha-teva = Elokim — concealed providence) Free Choice (the veil between them) True faith + Tzadik + Torah Providence revealed (all is One again)

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