סימן רע"ז-צדיק כתמר יפרח

Siman Two Hundred and Seventy-Seven — Tzaddik KaTamar Yifrachסימן רעז — צדיק כתמר יפרח This discourse was said on Shemini Atzeres which fell on Shabbas in the year 5568.

There — in the above discourse — "the aspect of se'or b'kezayis and so on." This language will be found in the Siddur of the Holy Ari — in the intentions of biyur chametz [burning of leaven]. And on the surface this is a great wonder. For even Beis Shammai hold that se'or [leaven] at a kezayis — and chametz [leavened bread] at a koteves. And Beis Hillel hold: both one and the other at a kezayis. And see Responsa Chasam Sofer, Orach Chayyim, Siman 193 — what he explains about this. [He is not at hand to study — but it seems to me he explains: since Beis Shammai hold se'or at a kezayis and chametz at a koteves — it follows that in a kezayis of se'or there is the leavening power of chametz at a koteves. And therefore also for Beis Hillel who hold both at a kezayis — even so: in a kezayis of se'or there is the leavening power of the koteves of chametz. And this is the aspect of chametz b'kezayis and se'or b'kezayis in the Siddur of the Ari — meaning: regarding the leavening power.] And see in the book Olam HaFoch, chapter 77 — where this is also explained in the name of the book Dalet-Nun according to the ways of Kabbalah. And so on. And there were several wondrous accounts — a portion of which will be elaborated elsewhere. There — in the above discourse — "the aspect of se'or b'kezayis and so on." This language will be found in the Siddur of the Holy Ari — in the intentions of biyur chametz [burning of leaven].

There — in the above discourse: "and also all healing comes from the earth." The meaning is: what is elaborated at the beginning of the discourse — regarding: "and my soul — let it be as dust to all" — like the dust which all tread upon and she gives them all the good things — eating and drinking and gold and silver — and so on. He elaborates here: that also all healing comes from the earth. And in my humble opinion it seems: to explain according to what is elaborated in his words in the discourse Lashamesh Sham, Siman 14 — and in the discourse V'Yayu HaBikurim, Siman 56. That the essential illness — G-d spare us — is the aspect of dispute — when the elements are not properly blended with one another in their completeness. And the healing — which is the blending of the elements — is the aspect of peace. The aspect of: "peace to the far and to the near — says Haveye'ah — and I will heal him." And therefore likewise regarding our matter: when there is peace and the minds of people are agreeable one to another — for each one fulfills: "and my soul — let it be as dust to all". Then also the earth bestows the healing powers within it — which are the aspect of peace as above. And likewise she bestows all the good things. But when there is dispute — G-d forbid — and they are not in the aspect of "and my soul — let it be as dust to all" — then: "one dispute pushes away a hundred livelihoods." For also the earth does not wish to bestow her bounty. And then she is in the aspect of: eretz Kena'an — from the language of poverty [aniyus] — as elaborated in the discourse. And likewise she does not bestow the healing powers within her in their completeness. And perhaps also the reverse: that the essential completeness of the earth's power to bestow all good and the healing powers — is when there is peace — the aspect of: "and I will give peace in the land" — as is known. But through dispute the bounty is diminished — G-d forbid — and she cannot bestow in her completeness. For she is in the aspect of poverty — the aspect of Eretz Kena'an. And therefore the essential time of healing is when the earth bestows her power through all the trees and plants. Which is the aspect of: "the earth has given its produce" — which comes through peace as above. And therefore this time is called Iyar — the initial letters [roshei teivos] of: "Oyevai yeshuvu yevoshu rega" [may my enemies turn back and be ashamed in an instant] — as elaborated in the discourse. And on the surface this is a great wonder.

There: "and on Shabbas the feet [raglayim] rise" — and so on — the aspect of: "if you turn back your foot from Shabbas." And so on. See in Likutay Tinyana of the Holy Ari — portion Behar. And in the commentary of the Holy Ari that follows the Tikkunim — in the discourse: "and from Binah — prophets — and these are Netzach and Hod" — and so on. And see in Perush Sifra DiTzeni'usa, chapter 1 — from p. 120 through p. 125 — where this matter is elaborated at length. And that Shabbas is the aspect of the bride [batzug] — and the congregation of Israel is the groom [ben zug] — and so on. For even Beis Shammai hold that se'or [leaven] at a kezayis — and chametz [leavened bread] at a koteves. And Beis Hillel hold: both one and the other at a kezayis. And see Responsa Chasam Sofer, Orach Chayyim, Siman 193 — what he explains about this. [He is not at hand to study — but it seems to me he explains: since Beis Shammai hold se'or at a kezayis and chametz at a koteves — it follows that in a kezayis of se'or there is the leavening power of chametz at a koteves. And therefore also for Beis Hillel who hold both at a kezayis — even so: in a kezayis of se'or there is the leavening power of the koteves of chametz. And this is the aspect of chametz b'kezayis and se'or b'kezayis in the Siddur of the Ari — meaning: regarding the leavening power.] And see in the book Olam HaFoch, chapter 77 — where this is also explained in the name of the book Dalet-Nun according to the ways of Kabbalah. And so on. There — in the above discourse: "let the ears of the righteous listen — Tzaddik KaTamar Yifrach — that he should not hear from the dispute except the good things they do for him through this." And so on.

📋 Translator's Summary — Siman 277 (Tzaddik KaTamar Yifrach) It is possible that through this is elaborated what is written in the name of the Holy Ari: Tzaddik KaTamar Yifrach — the final letters [sofei teivos] spell Korach.

"Know that for a good exchange" — and so on — "in his zealousness for My zealousness." And so on. This was also said on Shemini Atzeres of the above year [5568]. Meaning: that through this his rectification is alluded. For the dispute of Korach and his congregation is the essential aspect of the dispute that is not for the sake of Heaven — as the Sages said. And therefore they did not say: the dispute of Korach and Moshe. For Moshe did not stand against them to maintain the dispute — G-d forbid. Rather: on the contrary — as it is written: [Numbers 16] "and he went to Dasan and Aviram." And as the Sages said: this is the aspect of: [Brachos 17] "and my soul — let it be as dust to all." As elaborated here in this discourse. And since they maintained the dispute to the utmost — which is the opposite of the attribute of the earth which all tread upon and she gives them all the good things — therefore: [Proverbs 26] "one who digs a pit shall fall into it." And immediately: [Numbers 16] "and the earth opened its mouth and swallowed them." And since the root of the sweetening of the dispute of the Other Side is through the dispute that is in holiness — which is the aspect of Tzaddik KaTamar Yifrach. Therefore the rectification of Korach is alluded in this verse.

Siman Two Hundred and Eighty-Two — Azamrah L'Elokai B'Odiסימן רפב — אזמרה לאלקי בעודי There: "they walk in it with small steps" — and so on — "but they eat in it to bless." Meaning: for since during all the weekdays the Other Side had nursing from the feet [raglayim]. And therefore: even on Shabbas when the feet rise — even so: they are still in the aspect of small steps. Only: through the eating of Shabbas they broaden and a broad path is made from them. And so on. And were I not afraid — I would say to elaborate somewhat further on this according to what is elaborated there in the above commentary of the Holy Ari — following the Tikkunim — on the matter of the Netzach and Hod — which are the aspect of the feet — that the kelippos have hold in them. And also in the head — there are internal Netzach and Hod — alluded in "and she has no eyes [einayim]" — and so on. And the occurrence of the feet happens also to the eyes. For a large step — the secret is that the kelipah takes one five-hundredth of the light of his eyes. And so on. And see there further on the matter of: "if you turn back your foot from Shabbas" — and so on. "Know that the ways of the bride are made from Binah" — and so on — "and judgments are stirred from it — and therefore: 'her feet descend to death.'" And so on. "And on Shabbas her ways are made from the Sanctuary [Mikdash] — which is wisdom. And then her feet rise in holiness." And so on. "And this: 'I considered my ways — and so on — in the secret of the thought which is wisdom. And then: and I turned back my feet to Your testimonies.'" And so on. And see in Likutay Torah of the Holy Ari — portion Eikev — there — where it is written on the matter of the intention of eating: "for surely you should know that all the clarifications of the foods are through wisdom — and so on — for the teeth are the 32 paths of wisdom that clarify the eating." And so on. See there. And it has already been elaborated: that through wisdom the feet rise in holiness. And this is what we find: that through eating the eyes are illuminated — as it is written regarding Yehonasan: "and his eyes were illuminated." And also: strength is drawn to the feet. And this is what the Sages were precise about: "weigh with the teeth and the mind shall forget — in the shoes [duk b'vachi v'sishkach b'nagrei]." Duk b'vachi — specifically — the aspect of the above teeth. And see there in the above Likutay Torah and you will understand. And also the precision of the language duk [weigh/press] — specifically. Only: since on weekdays the external forces also have hold in the eating — in particular in the surplus of eating which goes entirely to the external forces — G-d forbid. But not so through the eating of Shabbas — which is entirely G-dliness — entirely holy — and so on. Through this the essential rectification of the feet is drawn — until from the footsteps of the feet a broad path is made — as elaborated in the discourse. [And see in Likutay Halachos, Hil'chos Eruvin Tachlumin — which is the secret of why one places food of two meals for eruv tachlumin.] There — in the above discourse: "and also all healing comes from the earth." The meaning is: what is elaborated at the beginning of the discourse — regarding: "and my soul — let it be as dust to all" — like the dust which all tread upon and she gives them all the good things — eating and drinking and gold and silver — and so on. He elaborates here: that also all healing comes from the earth. And in my humble opinion it seems: to explain according to what is elaborated in his words in the discourse Lashamesh Sham, Siman 14 — and in the discourse V'Yayu HaBikurim, Siman 56. That the essential illness — G-d spare us — is the aspect of dispute — when the elements are not properly blended with one another in their completeness. And the healing — which is the blending of the elements — is the aspect of peace. The aspect of: [Isaiah 57] "peace to the far and to the near — says Haveye'ah — and I will heal him." And therefore likewise regarding our matter: when there is peace and the minds of people are agreeable one to another — for each one fulfills: "and my soul — let it be as dust to all". Then also the earth bestows the healing powers within it — which are the aspect of peace as above. And likewise she bestows all the good things. But when there is dispute — G-d forbid — and they are not in the aspect of "and my soul — let it be as dust to all" — then: "one dispute pushes away a hundred livelihoods." For also the earth does not wish to bestow her bounty. And then she is in the aspect of: eretz Kena'an — from the language of poverty [aniyus] — as elaborated in the discourse. And likewise she does not bestow the healing powers within her in their completeness. And perhaps also the reverse: that the essential completeness of the earth's power to bestow all good and the healing powers — is when there is peace — the aspect of: [Leviticus 26] "and I will give peace in the land" — as is known. But through dispute the bounty is diminished — G-d forbid — and she cannot bestow in her completeness. For she is in the aspect of poverty — the aspect of Eretz Kena'an. And therefore the essential time of healing is when the earth bestows her power through all the trees and plants. Which is the aspect of: [Psalms 67] "the earth has given its produce" — which comes through peace as above. And therefore this time is called Iyar — the initial letters [roshei teivos] of: "Oyevai yeshuvu yevoshu rega" [may my enemies turn back and be ashamed in an instant] — as elaborated in the discourse. There — in the above discourse: "know that the essential honor of Shabbas is the eating." And so on. The connection of the matter to what is above — see in Likutay Halachos, Hil'chos Basar Shenisalem Min Ha'Ayin, Halacha 3. And also according to what was elaborated above regarding peace and healing — and Shabbas is also the aspect of peace — as elaborated in the holy Zohar — brought above in the discourse Retzitzah, Siman 27. 📋 Translator's Summary — Siman 278 And likewise it is the aspect of healing — as the Sages said: [Shabbas 12] "Shabbas is not a time to cry out — and healing is close to come." And it is the aspect of the subduing of the enemies — also the aspect of: [Psalms 8] "to still the enemy and the avenger" — as elaborated above in the discourse Sha'alu Es Rabbi Yosi Ben Kisma, Siman 57. And see in Karnayim, discourse 7 — where this is also elaborated — the secret of the month of Iyar and the secret of the three Shabbas meals. And see there in his holy commentaries. And there is also brought: Iyar = the initial letters of "oyvai yeshuvu yevoshu rega" as above. There: "and on Shabbas the feet [raglayim] rise" — and so on — the aspect of: [Isaiah 58] "if you turn back your foot from Shabbas." And so on. See in Likutay Tinyana of the Holy Ari — portion Behar. And in the commentary of the Holy Ari that follows the Tikkunim — in the discourse: "and from Binah — prophets — and these are Netzach and Hod" — and so on. And see in Perush Sifra DiTzeni'usa, chapter 1 — from p. 120 through p. 125 — where this matter is elaborated at length. And that Shabbas is the aspect of the bride [batzug] — and the congregation of Israel is the groom [ben zug] — and so on. There: "they walk in it with small steps" — and so on — "but they eat in it to bless." Meaning: for since during all the weekdays the Other Side had nursing from the feet [raglayim]. And therefore: even on Shabbas when the feet rise — even so: they are still in the aspect of small steps. Only: through the eating of Shabbas they broaden and a broad path is made from them. And so on. And were I not afraid — I would say to elaborate somewhat further on this according to what is elaborated there in the above commentary of the Holy Ari — following the Tikkunim — on the matter of the Netzach and Hod — which are the aspect of the feet — that the kelippos have hold in them. And also in the head — there are internal Netzach and Hod — alluded in "and she has no eyes [einayim]" — and so on. And the occurrence of the feet happens also to the eyes. For a large step — the secret is that the kelipah takes one five-hundredth of the light of his eyes. And so on. And see there further on the matter of: "if you turn back your foot from Shabbas" — and so on. "Know that the ways of the bride are made from Binah" — and so on — "and judgments are stirred from it — and therefore: [Proverbs 5] 'her feet descend to death.'" And so on. "And on Shabbas her ways are made from the Sanctuary [Mikdash] — which is wisdom. And then her feet rise in holiness." And so on. "And this: [Psalms 119] 'I considered my ways — and so on — in the secret of the thought which is wisdom. And then: and I turned back my feet to Your testimonies.'" And so on. And see in Likutay Torah of the Holy Ari — portion Eikev — there — where it is written on the matter of the intention of eating: "for surely you should know that all the clarifications of the foods are through wisdom — and so on — for the teeth are the 32 paths of wisdom that clarify the eating." And so on. See there. And it has already been elaborated: that through wisdom the feet rise in holiness. And this is what we find: that through eating the eyes are illuminated — as it is written regarding Yehonasan: [1 Samuel 14] "and his eyes were illuminated." And also: strength is drawn to the feet. And this is what the Sages were precise about: [Brachos 40] "weigh with the teeth and the mind shall forget — in the shoes [duk b'vachi v'sishkach b'nagrei]." Duk b'vachi — specifically — the aspect of the above teeth. And see there in the above Likutay Torah and you will understand. And also the precision of the language duk [weigh/press] — specifically. Only: since on weekdays the external forces also have hold in the eating — in particular in the surplus of eating which goes entirely to the external forces — G-d forbid. But not so through the eating of Shabbas — which is entirely G-dliness — entirely holy — and so on. Through this the essential rectification of the feet is drawn — until from the footsteps of the feet a broad path is made — as elaborated in the discourse. [And see in Likutay Halachos, Hil'chos Eruvin Tachlumin — which is the secret of why one places food of two meals for eruv tachlumin.]