סימן ל"ז-דרשו ה' ועוזו

There — Letter Gimmel — "and this is what the Sages said: 'agra d'ta'anisa tzedakta' [the reward of the fast is charity] — for charity is an allusion to light." This means: this is the reward of the fast — that through it darkness and foolishness — the aspect of external wisdoms — the aspect of animal [behemah] — are sweetened. And one merits to draw through this the aspect of charity — which is the aspect of light — the aspect of Torah — the aspect of Adam [the human]. And afterwards it elaborates that in the word adam [alef-dalet-mem] itself it is also alluded — that through the fast one subjugates the material [chomer] — which is comprised of the four elements — and the form and intellect are elevated. There — L

Section 3 — Letter ג — [on Letter Daled of the discourse] etter Gimmel — "and this is what the Sages said: 'agra d'ta'anisa tzedakta' [the reward of the fast is charity] — for charity is an allusion to light." This means: this is the reward of the fast — that through it darkness and foolishness — the aspect of external wisdoms — the aspect of animal [behemah] — are sweetened. And one merits to draw through this the aspect of charity — which is the aspect of light — the aspect of Torah — the aspect of Adam [the human]. And afterwards it elaborates that in the word adam [alef-dalet-mem] itself it is also alluded — that through the fast one subjugates the material [chomer] — which is comprised of the four elements — and the form and intellect are elevated.

The author writes: See in Bachya and in the commentators — on the matter of why Moshe did not invoke the merit of the patriarchs in the matter of the spies. The reason is: because the spies despised Eretz Yisrael — which the patriarchs coveted. And according to Rabbainu's words it is elaborated further — for when is: "and I will remember My covenant with Yaakov" — namely: the merit of the patriarchs — operative? When: "and the land I will remember" — through the air of Eretz Yisrael — as above. There: "and this is what is written in the Zohar: 'let us make Adam — what there? Charity' — and so on." It is thus elaborated that charity is the aspect of Adam.

There — Letter Vov — on the matter of slaughterers [shochtin] — for this is the entire matter of slaughter [shechitah]: to elevate the living soul [nefesh] from the aspect of the animal — foolishness, darkness — to the aspect of Adam [the human]. For through the slaughter — the soul clothed in the blood of the living creature — which is the animal or beast or bird — that was subjugated for so long in the materiality and foolishness and animality and darkness of the living creature — which is a physical animal [behemah] — now this soul comes out of the living creature and is included in the speech of the blessing over the slaughter. And through this the soul is rectified until it can return to its place and root — which is the Shechinah — which is the aspect of the meddaber [speaker] — the aspect of Adnut — open my lips — the aspect of Malchus — the mouth — the aspect of the double-edged sword — the aspect of the speaking sword. And then through this a great unification is made on high — and through this livelihood is drawn for Israel. And therefore the slaughtering knife is called machalef [the changer] — as elaborated in the discourse. And also according to the plain meaning — that it permits the meat for eating. And then the materiality of the living creature is also rectified — for it becomes permitted for a human being to eat — and the human eats it and receives vitality and strength through this to speak holy words before Hashem. It follows that through this the coarseness of the materiality of the living creature and animal is subdued and separated — the waste becomes complete refuse and goes out to the outside. And the inner and spiritual aspect within it ascends to the aspect of Adam — the aspect of the speaker as above. And therefore the slaughterer too must have the aspect of a breath without sin — the aspect of the air of Eretz Yisrael — so that through this he can subdue and sweeten the darkness and judgment and foolishness and animality of the living creature that overpowered the soul clothed within it — and draw the aspect of light and kindness — the aspect of Torah — the aspect of Adam — and elevate this soul to the aspect of Adam — the aspect of the speaker as above. And in any case one must be very careful regarding treyfa [defective slaughter], G-d forbid. And likewise one must intend at any rate in one's blessing over the slaughter — and take all the above to heart — that the soul ascends and is included through this in the aspect of the speaker. But a blessing without intention is itself like a body without a soul — as is known. And how can the soul ascend through this from the aspect of animality — the aspect of the body — to the aspect of the soul of Adam? And this is the aspect of: "be careful of the veins" — as Rabbi Yehudah holds — who obliges cutting the veins in a bird [in order] to extract the blood within them — since the custom with a bird is to roast it whole. For the soul is clothed in the blood — and the blood must be fully extracted and separated from the living creature — so that the soul clothed in the blood ascends completely to its place through the slaughter and the blessing. And the spirituality within the flesh of the living creature is rectified through the eating as above. And therefore Rabbi Yehudah placed this matter adjacent to the matter of slaughter — as is elaborated in the Mishnah of HaShochet — even though his reason is only because of the extraction of blood as elaborated in the Gemara. But this is to allude to the above — that the rectification of the soul in the blood is through the slaughter as above. And therefore when the Sages said "agra d'ta'anisa tzedakta" — they alluded by this that through the fast the aspect of light — the aspect of Torah — the aspect of Adam — is drawn. For all of this is alluded in the name tzedakah as above. And the intent of the Sages' words according to the simple meaning as well is: that the reward of the fast is the charity one gives on the fast day. For because of the above one must multiply charity on the fast day according to the simple meaning too — for through the fast one subjugates the material [chomer] — the aspect of darkness, foolishness, judgment, animal. And through the charity one gives then — one draws the aspect of light and kindness and wisdom — which is the Torah — the aspect of the soul [nefesh] — the aspect of meishives nefesh [restoring the soul] — the aspect of Adam. This being the aspect of: "he who is kind to his own soul — a man of kindness" — which is brought afterwards at the end of Letter Daled.

There: "'they ate of my people — they ate bread of Adnut — they did not call' [Psalms 14]." At first glance this appears to be a scribal error — for in Psalms it is written "Haveye'ah" — they did not call. Especially since the matter is intended and correct also according to this — for the essential intention there is to explain the Sages' teaching — and what is written there: "they do not make riv din [from] Adnut" — meaning: according to the plain meaning as elaborated above — that one must sweeten the metzanpach — the aspect of riv din — and make from it Adnut. But if Rabbainu's intent was on the Name Adnut — "they did not call" — one can settle it in a witty vein. For even though it is written with the Name Haveye'ah — it is called [read aloud as] Adnut — as the Sages said. And so it is found that it is written: Haveye'ah — they did not call — meaning: they also did not call the Name Adnut — which is the name of the reading [kri'ah] as above. And see Zohar Bereishis, p. 58b — where it expounds on what is written: "come and see the deeds of G-d — who set desolations in the land" — and it is not written "the deeds of Haveye'ah." See there — and the commentators were precise — for on the contrary it is explicitly written: "come and see the deeds of Haveye'ah." See there in Mikdash Melech — resolutions for this — and from there you can also find resolution for this matter of ours. But it seems more likely that it is a scribal error as above. Section 5 — Letter ה — [on Letter Vov of the discourse]

There — Letter Hay — "for these three aspects are alluded." One can say: the honor given to an elder who has forgotten his learning corresponds to the aspect of charity for the poor of Eretz Yisrael — for Eretz Yisrael is in the aspect of the Shechinah who gives sustenance. And when poverty strengthens there — it is in the aspect of an elder who has forgotten his learning through no fault of his own. And therefore when one is careful about her honor and gives charity to the poor of Eretz Yisrael — this is the aspect of giving honor to the elder who has forgotten. And through this the light of her holiness returns and stirs within her — which is the aspect of a breath without sin — and the judgment is sweetened. And through the fast — the blood in the veins decreases — and the soul is elevated. This is the aspect of: "be careful of the veins". And: "be careful of the children of the common people [am ha'aretz]" — this corresponds to the rectification of the learning of the schoolchildren of the house of study who have no sin themselves yet — only what clings to them from their fathers — and this is sweetened through the learning. There — Letter Daled — "but there are two aspects of charity — and likewise there are two aspects of Torah — for the essential thing that sweetens the judgment and darkness and foolishness through the Torah — which is the opposite of all the above — is only through the Torah of the schoolchildren of the house of study [tinokos shel beis rabban] which is a breath [hevel] without sin." For the evil of the material has not yet grasped so strongly onto this breath. And therefore this Torah has more power to draw and stir the merit of the patriarchs — in order to sweeten the judgment and the darkness of forgetfulness and foolishness from the world. And likewise the air [avir] of Eretz Yisrael is also the aspect of a breath without sin — this being the aspect of: "the blossoms appeared in the land" — specifically — [Song of Songs 2]. And likewise: "and the voice of the turtledove is heard in our land" — specifically. And this is what is written: "and I will remember My covenant with Yaakov" [Leviticus 26] — "and I will remember" [v'zacharti] — specifically — the aspect of remembrance — the opposite of forgetfulness, judgment, and darkness. And this is drawn through the aspect of the revelation of the merit of the patriarchs. And this is the aspect of: "and I will remember My covenant with Yaakov — and so on — when? When: 'and the land I will remember'" — the aspect of the air of Eretz Yisrael — which is the aspect of a breath without sin. And through the charity for Eretz Yisrael one is included in the air of Eretz Yisrael. And therefore this charity has more power to sweeten the judgment and darkness and foolishness from the world and to draw the aspect of light and kindness.

There — Letter Zayin — at its end — "'Seek Hashem and His strength — seek His face always' [Psalms 105] — through the charity of Eretz Yisrael." From this it is understood: that to sweeten and subdue and nullify the external wisdoms — which are foolishness and darkness opposite the wisdoms of the Torah — and to merit to the wisdoms of the Torah — this comes through charity for Eretz Yisrael. And it is nearly explicitly stated. And the reason: for through charity for Eretz Yisrael one is included in the air of Eretz Yisrael — which is the aspect of a breath without sin — through which the judgment and darkness and foolishness — which are the aspect of the external wisdoms as above — are sweetened. And it is automatically understood from this — the great damage done by teachers of young children who teach the children [whose breath is a breath without sin] subjects from other wisdoms — which are the aspect of foolishness and darkness — the aspect of judgment — the aspect of animal — opposite the wisdom of the holy Torah. And therefore through teaching such subjects with the children, G-d forbid — through this one damages and blemishes the breath without sin — and strengthens all the more, G-d forbid, the judgment and darkness and forgetfulness and foolishness of the world. May Hashem save us. The author writes: See in Bachya and in the commentators — on the matter of why Moshe did not invoke the merit of the patriarchs in the matter of the spies.

📋 Translator's Summary — Siman 37 (Darsh'u Hashem V'Uzo) The reason is: because the spies despised Eretz Yisrael — which the patriarchs coveted. And according to Rabbainu's words it is elaborated further — for when is: "and I will remember My covenant with Yaakov" — namely: the merit of the patriarchs — operative? When: "and the land I will remember" — through the air of Eretz Yisrael — as above. There — Letter Vov — on the matter of slaughterers [shochtin] — for this is the entire matter of slaughter [shechitah]: to elevate the living soul [nefesh] from the aspect of the animal — foolishness, darkness — to the aspect of Adam [the human].

There — in the discourse — Letter Daled — at its end — "'in your gates, Jerusalem' — through the Torah." This means: for behold — the essential rectification is through the study of Torah. And what is elaborated above — that specifically through Torah studied in poverty and darkness — which is the aspect of nighttime — the reason is: because then is the dominion of ketz kol basar [the end of all flesh]. And when one then studies Torah — one subjugates it — and speech is rectified. It follows that the essential rectification in general is through the study of Torah. Section 8 — Letter ח — [on Letter Hay of the discourse]

There — Letter Hay — "the third sigh — and this is the aspect of: Zeir Anpin is rectified." This note should have appeared above — after the words "the root and foundation of all the worlds." So I found in handwritten manuscripts — and this is what makes more sense to one who understands somewhat — for the shame and this recognition flows at its root from the aspect of what Zeir Anpin is rectified in Malchus — and takes back for itself the impression [reshimu] of the mochin. For through the slaughter — the soul clothed in the blood of the living creature — which is the animal or beast or bird — that was subjugated for so long in the materiality and foolishness and animality and darkness of the living creature — which is a physical animal [behemah] — now this soul comes out of the living creature and is included in the speech of the blessing over the slaughter. And through this the soul is rectified until it can return to its place and root — which is the Shechinah — which is the aspect of the meddaber [speaker] — the aspect of Adnut — open my lips — the aspect of Malchus — the mouth — the aspect of the double-edged sword — the aspect of the speaking sword. And then through this a great unification is made on high — and through this livelihood is drawn for Israel. And therefore the slaughtering knife is called machalef [the changer] — as elaborated in the discourse. And also according to the plain meaning — that it permits the meat for eating. And then the materiality of the living creature is also rectified — for it becomes permitted for a human being to eat — and the human eats it and receives vitality and strength through this to speak holy words before Hashem. It follows that through this the coarseness of the materiality of the living creature and animal is subdued and separated — the waste becomes complete refuse and goes out to the outside. And the inner and spiritual aspect within it ascends to the aspect of Adam — the aspect of the speaker as above. And therefore the slaughterer too must have the aspect of a breath without sin — the aspect of the air of Eretz Yisrael — so that through this he can subdue and sweeten the darkness and judgment and foolishness and animality of the living creature that overpowered the soul clothed within it — and draw the aspect of light and kindness — the aspect of Torah — the aspect of Adam — and elevate this soul to the aspect of Adam — the aspect of the speaker as above. And in any case one must be very careful regarding treyfa [defective slaughter], G-d forbid. And likewise one must intend at any rate in one's blessing over the slaughter — and take all the above to heart — that the soul ascends and is included through this in the aspect of the speaker. But a blessing without intention is itself like a body without a soul — as is known. And how can the soul ascend through this from the aspect of animality — the aspect of the body — to the aspect of the soul of Adam? And this is the aspect of: [Sanhedrin 96] "be careful of the veins" — as Rabbi Yehudah holds — who obliges cutting the veins in a bird [in order] to extract the blood within them — since the custom with a bird is to roast it whole. For the soul is clothed in the blood — and the blood must be fully extracted and separated from the living creature — so that the soul clothed in the blood ascends completely to its place through the slaughter and the blessing. And the spirituality within the flesh of the living creature is rectified through the eating as above. And therefore Rabbi Yehudah placed this matter adjacent to the matter of slaughter — as is elaborated in the Mishnah of HaShochet [Chullin 27] — even though his reason is only because of the extraction of blood as elaborated in the Gemara. But this is to allude to the above — that the rectification of the soul in the blood is through the slaughter as above. There: "metzanpach [the five final forms of the Hebrew letters] is the aspect of the veins [voridin] — the aspect of riv din [judgment's abundance]." For riv din has the numerical value of metzanpach — which is the aspect of judgments [dinim]. This is the aspect of the bloods in the veins — which are the judgments that grasp the soul clothed within them. And one must sweeten the judgment — and extract the soul from them — and elevate it to the aspect of kindnesses — the aspect of Adam — the aspect of the Shechinah — as it were. And through this a unification is made and abundance flows. And this rectification is made especially through the aspect of a breath without sin. This being the aspect of: metzanpach — "the seers [tzofim] said them" — as elaborated in the discourse. There: "'they ate of my people — they ate bread of Adnut — they did not call' [Psalms 14]." At first glance this appears to be a scribal error — for in Psalms it is written "Haveye'ah" — they did not call. See in Pri Etz Chaim, Sha'ar HaAmidah, Chapter 1, the gloss there: "Adnut — its three letters are judgment [din] — and they are five times din — alluding to the five Gevuros [metzanpach]. And the letter Alef is to sweeten them — because the Alef's form is riv [= 216] — and the three patriarchs — each from the Name of 72 — which totals riv — if so: this Alef is to sweeten the Gevuros as above." End of quote. And from this you will understand further what is written in this discourse in Letter Vov — the matter of sweetening the metzanpach — the aspect of the veins [voridin] — riv din — so that from this Adnut will be made. And all of this through the aspect of the breath without sin — as above in Letter Daled — that through the breath without sin the patriarchs are revealed in the world in order to sweeten the judgment. Meaning: for the patriarchs are the aspect of riv — the aspect of the Alef of Adnut — as above. Especially since the matter is intended and correct also according to this — for the essential intention there is to explain the Sages' teaching — and what is written there: "they do not make riv din [from] Adnut" — meaning: according to the plain meaning as elaborated above — that one must sweeten the metzanpach — the aspect of riv din — and make from it Adnut. But if Rabbainu's intent was on the Name Adnut — "they did not call" — one can settle it in a witty vein. For even though it is written with the Name Haveye'ah — it is called [read aloud as] Adnut — as the Sages said. And so it is found that it is written: Haveye'ah — they did not call — meaning: they also did not call the Name Adnut — which is the name of the reading [kri'ah] as above. And see Zohar Bereishis, p. 58b — where it expounds on what is written: "come and see the deeds of G-d — who set desolations in the land" [Psalms 46] — and it is not written "the deeds of Haveye'ah." See there — and the commentators were precise — for on the contrary it is explicitly written: "come and see the deeds of Haveye'ah." See there in Mikdash Melech — resolutions for this — and from there you can also find resolution for this matter of ours. But it seems more likely that it is a scribal error as above. There — Letter Hay — "for these three aspects are alluded." One can say: the honor given to an elder who has forgotten his learning corresponds to the aspect of charity for the poor of Eretz Yisrael — for Eretz Yisrael is in the aspect of the Shechinah who gives sustenance. And when poverty strengthens there — it is in the aspect of an elder who has forgotten his learning through no fault of his own. And therefore when one is careful about her honor and gives charity to the poor of Eretz Yisrael — this is the aspect of giving honor to the elder who has forgotten. And through this the light of her holiness returns and stirs within her — which is the aspect of a breath without sin — and the judgment is sweetened. And through the fast — the blood in the veins decreases — and the soul is elevated. This is the aspect of: "be careful of the veins". And: "be careful of the children of the common people [am ha'aretz]" — this corresponds to the rectification of the learning of the schoolchildren of the house of study who have no sin themselves yet — only what clings to them from their fathers — and this is sweetened through the learning. There — Letter Zayin — at its end — "'Seek Hashem and His strength — seek His face always' [Psalms 105] — through the charity of Eretz Yisrael." From this it is understood: that to sweeten and subdue and nullify the external wisdoms — which are foolishness and darkness opposite the wisdoms of the Torah — and to merit to the wisdoms of the Torah — this comes through charity for Eretz Yisrael. And it is nearly explicitly stated. Section 2 — Letter ב — [on Letter Hay of the discourse] And the reason: for through charity for Eretz Yisrael one is included in the air of Eretz Yisrael — which is the aspect of a breath without sin — through which the judgment and darkness and foolishness — which are the aspect of the external wisdoms as above — are sweetened. And it is automatically understood from this — the great damage done by teachers of young children who teach the children [whose breath is a breath without sin] subjects from other wisdoms — which are the aspect of foolishness and darkness — the aspect of judgment — the aspect of animal — opposite the wisdom of the holy Torah. And therefore through teaching such subjects with the children, G-d forbid — through this one damages and blemishes the breath without sin — and strengthens all the more, G-d forbid, the judgment and darkness and forgetfulness and foolishness of the world. May Hashem save us. See in Pri Etz Chaim, Sha'ar HaAmidah, Chapter 1, the gloss there: "Adnut — its three letters are judgment [din] — and they are five times din — alluding to the five Gevuros [metzanpach]. And the letter Alef is to sweeten them — because the Alef's form is riv [= 216] — and the three patriarchs — each from the Name of 72 — which totals riv — if so: this Alef is to sweeten the Gevuros as above." End of quote. And from this you will understand further what is written in this discourse in Letter Vov — the matter of sweetening the metzanpach — the aspect of the veins [voridin] — riv din — so that from this Adnut will be made. And all of this through the aspect of the breath without sin — as above in Letter Daled — that through the breath without sin the patriarchs are revealed in the world in order to sweeten the judgment. Meaning: for the patriarchs are the aspect of riv — the aspect of the Alef of Adnut — as above.