סימן נ"ז

There — Letter Yud — "for Shabbas depends on the guarding of speech." See Zohar Bereishis, p. 32: "Shabbas is called speech [dibbur] — and therefore speech that is prohibited on Shabbas is forbidden." The discourse Sha'alu es Rabbi Yosi Ben Kisma, Siman 57 — I heard that it was said passage by passage [piseka piseka].

There — Letter Tes — "for the greatness of the worthy leaders of the generation is a vessel for the renewal of the Torah." Perhaps the meaning is: in the manner of what the Sages said: "honor is nothing other than Torah" — and as is brought in Siman 37. One can also say: the secret of this discourse touches on the matter of what Mordechai and Esther — [who were from the aspect of Moshe — as is understood from the Sages' words — and likewise in the discourse Mishpatim, Siman 10] — merited to subdue the kelipah of Haman-Amalek. Then Israel received the Torah anew and with great love — as the Sages said: "they [willingly] re-accepted it" [hadar kibluhah]. And also regarding the Megillah itself the Sages expounded: "words of peace and truth" — as the truth of the Torah. All of which is the aspect of the renewal of the Torah that occurred then. And all of this came about through the greatness of Mordechai and Esther — as it is written: "and the account of the greatness of Mordechai" — and: "and the man Mordechai went on and grew great." Until all of Israel then merited greatness and great honor — as it is written: "and all the officers of the king and so on — elevated the Jews." And it is said: "for the Jews there was light and so on — and splendor." And this is what the Sages said: "'light' — this is Torah" — meaning: the aspect of the above renewal of the Torah. "And 'joy' — this is Yom Tov" — meaning: the aspect of the illumination of Shabbas which is the beginning of the holy convocations in the portion of the appointed times. And about it is said: "and on the day of your rejoicing" — as our Sages expounded in Sifri. "And 'gladness' — this is circumcision" — the aspect of the covenant. "And 'splendor' — these are tefillin" — as it is said: "and all the peoples shall see" — meaning: the aspect of greatness and honor as above. And there are several wondrous accounts of how each and every matter of this discourse was revealed — but I do not know them all well. There — in this discourse — Letter Alef — "may he arise and not believe in the living" — meaning: he should raise up the fallen faith — who did not believe in the Torah scholars and the wise men — of whom even in their death they are called living.

Siman Sixty — Pasach Rabbi Shimonסימן ס — פתח רבי שמעון And afterwards in Letter Beis he elaborates: that when one has no faith in the Torah scholars — this is the aspect of the departure of the Torah scholars.

And in Chayyay Moharan it is elaborated: that after Rabbainu said the above discourse Pasach Rabbi Shimon — Rabbainu said that it had been a beautiful wedding. [In Yiddish [lashon Ashkenaz]: s'iz geven a shein chasenakele.] And it was fitting to ask Hashem with His heavenly entourage for the wedding. And Rabbi Nosson said to him: certainly they were here. Rabbainu replied: min hasasm [it may be assumed so — meaning: certainly and without doubt Hashem and His heavenly entourage were there]. In my humble opinion it seems the meaning is: for when one has no faith in the Torah scholars — then even in their lifetime — the vitality of the Torah scholars is regarded by him too as the aspect of the departure of the Torah scholars — since he does not believe in them. And likewise on the contrary: one who merits to complete faith in the Torah scholars — the concept of the departure of the Torah scholars — or their death, G-d forbid — does not apply to him. Since in truth the righteous — even in their death — are called living [Brachos 18b]. And according to Rabbainu's words — the meaning of the verses is very well elaborated: "because this people draws near — and so on — with their lips they have honored Me — but their heart is far from Me — therefore behold I will add to deal wondrously with this people — and the wisdom of their wise men shall be lost" [Isaiah 29]. Meaning: just as they honor Me and fear Me outwardly before human beings — only their inner heart is far from Me — so their punishment, G-d forbid, is that there will be Torah scholars in their generations. But even so — the wisdom of the Torah scholars will be lost — since the people will not believe in them — and will not receive the light of their wisdom. And this is measure for measure — for even though there will be Torah scholars for them — nonetheless the people will not receive the inner aspect of the Torah scholars — namely the light of their wisdom — because of the lack of faith as above. There — Letter Beis — "and to raise up the fallen faith — this is through the aspect of Yaakov — namely through a vow [neder] — and Yaakov is the aspect of a vow — for he is the head of all who vow." One can explain — in the manner of the question posed in Zohar Vayeitzeh, p. 150: "since the Holy One assured him all of this — why did he not believe?" See there what is answered — and see there also on p.

Section 4 — Letter ד — [on Letter Alef of the discourse] 151. Now: our patriarch Yaakov — may peace be upon him — certainly believed completely in the assurance of the Holy One.

Section 5 — Letter ה — [on the same Letter Alef] Only: he did not completely believe in himself — and thought perhaps his dream was not true. And this is also sometimes considered a blemish in the faith in the Torah scholars — when the true Torah scholar does not believe completely in himself. And as is elaborated in the discourse Chadi Rabbi Shimon, Siman 61. Therefore "and Yaakov vowed a vow" — to raise up the fallen faith. And one can also explain: this is likewise the matter of what is said after the departure of Aharon the Kohen: "and the entire congregation saw that Aharon had expired — and the Canaanite king of Arad heard — and Israel vowed a vow" [Numbers 20]. And the Sages expounded it in the name of Yaakov's vow. For it has already been elaborated: that when one merits complete faith in the Torah scholars — the concept of the departure of the Torah scholars does not apply. For the righteous in their death are called living. And this is the opposite of the punishment of the blemish of faith in the Torah scholars — through which even though there will be Torah scholars — nonetheless their inner wisdom is concealed and lost from the world through the lack of faith as above. But through faith in the Torah scholars — on the contrary — even though outwardly the Torah scholars have departed, G-d forbid — nonetheless their inner aspect remains in the world — namely: the light of their wisdom and the merit of their righteousness and their Torah protects the world even now. And now: when Aharon departed — and the Clouds of Glory departed — this indicates some aspect of blemish in the faith in the Torah scholars — which is the essential aspect of the departure of the Torah scholars. For if not — why did the Clouds of Glory depart — which were in the merit of Aharon? He is certainly alive even now! And one can say: this is included in the words of the Sages — who said that they were wondering about Moshe: "is it possible that the angel of death ruled over him?" Until he showed them him lying on the bier. And through this they revealed their view — that they considered this an aspect of departure and actual death — until it was difficult for them to accept in their mind: can the angel of death have dominion over him? And in truth the angel of death did not have dominion over him — and he died by a Divine kiss — and even now he is alive. It follows that this was an aspect of blemish in the faith of the Torah scholars — through this: "and the Canaanite heard." And the rectification for this: "and Israel vowed a vow." And see Zohar Chukas, p. 183 — on the matter of the passing of Aharon: "praiseworthy is the portion of the righteous — and even though they are in another place — in another supernal world — their merit stands in this world for generations upon generations." And what is written in the portion Eikev: "and the children of Israel journeyed from Be'eros Bnei Ya'akan to Moserah — there Aharon died" [Deuteronomy 10] — and Rashi explains: that there they made a heavy mourning for the death of Aharon — which caused the departure of the Clouds of Glory and the war of the king of Arad. Meaning: likewise as above. For on the contrary — when one knows and believes that the Tzaddik and the Torah scholar did not die at all — for even in his death he is called living — only he departed and became concealed from us and we do not see him in open revelation. And also the inner aspect of him that remains with us even now — one must strive and toil and search after it more. For upon this too great forgetting and concealment falls after the passing of the Tzaddik — as is explicitly elaborated below in Siman 192 — in the aspect of: "I have been forgotten like a dead man from the heart" [Psalms 31]. When one takes all this to heart — then one intensifies in mourning and lamentation over the passing of the Tzaddik even more — since one knows that in truth he is alive. Therefore forgetting cannot strengthen so much — until one becomes lazy in one's lamentation either. On the contrary — one hastens even more in mourning and lamentation over him — for even though so — the light has become concealed and stored away from us as above. This being the aspect of what the Sages said: [Shabbas 153] that Rav said to Rav Shmuel bar Shilat: "be ardent in my eulogy — for I will be standing there." Meaning: as above — for know that I am alive and standing there and hearing the eulogy. And the more one eulogizes with warmth — so too will you merit to find his inner holiness more even then. And see wonders on this verse in Likutay Halachos, Laws of Agents [Hil'chos Shluchin], Halacha 5, Letter 17. And see there at length on the matter above — that the righteous even in their death are called living. And see further many wonders from the general matter of this discourse in Likutay Halachos, Laws of Shabbas, Halacha 6. There — Letter Khes — "chametz — and so on — is the aspect of the fast — the aspect of: 'all that is leavened you shall not eat' [Exodus 12] — 'you shall not eat' — this is the aspect of the above fast." To bring the matters somewhat closer to the intellect — in my humble opinion: for it is elaborated in the writings of the Holy Ari that chametz alludes to the aspect of the small mochin [mochin d'katnus] — where there is a hold for the external forces. [And see Mishnas Chassidim.] And it is elaborated in the writings of the Holy Ari in Sha'ar Tikkun Ha'avonos: that on the day of a fast one is nourished from the small mochin alone. See there. It follows that: chametz — which alludes to the aspect of small mochin — is in the aspect of small mochin. And therefore it is said of chametz on Pesach: "all that is leavened you shall not eat" — so as not to give a foothold to the external forces then — as elaborated in the kavvanot.

Section 6 — Letter ו — [on Letter Beis of the discourse] And then one must eat matzah — which alludes to great mochin — the mochin of Abba. This being the aspect of the great illumination that shines on Shabbas. And therefore Shabbas is called kodesh [holy] — as it is written: "and you shall observe the Shabbas — for it is holy" [Exodus 31]. And Yom Tov is called only mikra kodesh [a holy convocation] — as elaborated in the kavvanot of Yom Tov and in the kavvanot of Shabbas. In particular the Shabbas morning meal — about which it is said: "then you shall delight in Hashem" [Isaiah 58] — "in Hashem" specifically. And it is in the aspect of the mochin of Abba — as elaborated in the writings of the Holy Ari. And this is also the aspect of the secret of the eating of matzah on the night of Pesach — as elaborated in the kavvanos of Pesach. And this is what Rabbainu wrote: "matzah is the aspect of oneg Shabbas [Shabbas delight]" — meaning: as above. And this is what is written above in Letter Zayin: "for the eating of holy Shabbas" — meaning: the above aspect of kodesh said regarding Shabbas. And then the liver too is subdued and its power is nullified. It follows that: what subdues the liver — which is the aspect of Edom — before the brain — through a fast — when one is nourished from small mochin — from which the external forces themselves sometimes draw, G-d forbid — and through the fast they are subdued before the brain as above — this is the aspect of chametz as above. This being the aspect of: "who is this coming from Edom — with soiled garments [chamuts begadim]?" [Isaiah 63]. And the subduing — that the liver and all the enemies and external forces are subdued — through the oneg Shabbas which is the aspect of great mochin — the mochin of Abba — this is the aspect of matzah. And this is: [See the Ta'amei HaMitzvos of the Babylonian Rishon] "between chametz and matzah there is but a hairbreadth" — acrostic [notrikon]: "and the deed of righteousness shall be peace [v'hayah ma'aseh hatzedakah shalom]" — meaning: the essential difference is evident through the peace that is multiplied through charity [tzedakah]. For through the giving of the charity of the fast — the aspect of: [Brachos 6b] "the reward of the fast is charity [agra d'ta'anisa tzedakta]" — peace is also drawn and multiplied. Only it does not yet have the aspect of mouth and speech. And through oneg Shabbas — when one also gives charity — peace is drawn and multiplied that has a mouth — and so on — as elaborated in the discourse. And see in Likutay Halachos, Laws of Pesach, Halacha 6. And see in Zohar Pinchas, p. 252: "rebuke the beast of the reed [ger chayis kaneh] — this is the reed to which Eisav clings — he is the great Rome — and so on — the reed-chametz. And when the redemption comes for Israel — it will be broken for them — and chametz will be removed from the world — and matzah will be revealed in the world — which is the Temple of the First Temple and the Second Temple — and they are corresponding to the double bread [lechem mishneh]." This is consistent with our words above — that matzah is the aspect of oneg Shabbas — the aspect of the subduing of Eisav who is Edom — whose hold is in the liver. And according to Rabbainu's words — that matzah is the aspect of oneg Shabbas — it is very likely what is written: "from the morrow of the Shabbas" [Leviticus 23] — referring to the first day of the festival of Matzos — on which the essential obligation of eating matzah on the first night applies. And likewise what is written: "you shall remove the leaven from your houses" [Exodus 12] — "you shall remove [tashbisu]" specifically — as Rabbainu wrote in Letter Hay. And on its account it is called Shabbas — for its virtue is to subdue the enemy and the avenger [oyev u'misnakem]. And it has already been elaborated that their hold then is in the aspect of leaven and chametz as above. Notrikon [acrostic] of: "with His holy oil He anointed him [bishmein kodsho meshachtihu]" [Psalms 89]: "I found David My servant" — [the aspect of Malchus — faith — stone of Israel — as is known] — "with His holy oil He anointed him" — [the aspect of a vow [neder] — the aspect of: "and he poured oil upon it [vayitzok aleha shamen]" — for through a vow one ascends to the aspect of the wonders of wisdom [plios chuchmah] — which is the aspect of oil — as is known. And from there he draws illumination upon the faith — which is the aspect of the stone — the aspect of the Malchus of David]. "With whom My hand shall be established — and also My arm shall strengthen him." The aspect of the rectification of the hands elaborated in the discourse. And through this one merits to oneg Shabbas — and to subdue the enemy and the avenger. "The enemy shall not outdo him" — and so on — "I will beat down his adversaries before him" — and so on — as elaborated in the discourse. There — Letter Yud — "for Shabbas depends on the guarding of speech." See Zohar Bereishis, p. 32: "Shabbas is called speech [dibbur] — and therefore speech that is prohibited on Shabbas is forbidden." There — end of Letter Khes — "and the raising up of the faith is through a vow." This means: at first it speaks of: when the faith is in its wholeness — then the gates of holiness are opened — and the gate of Aram falls once. And now it speaks of: when, G-d forbid, the gate of Aram was built anew — because one fell from faith, G-d forbid — one must raise it up through a vow. And then the gate of holiness is built anew — and the gate of Aram falls a second time. But sometimes the gate of Aram is built through anger and hatred and dispute — as the Sages said. But through oneg Shabbas one merits to peace — and so on — and the gate of Aram falls a third time — and Ben David comes. There — Letter Tes — "for the greatness of the worthy leaders of the generation is a vessel for the renewal of the Torah." Perhaps the meaning is: in the manner of what the Sages said: "honor is nothing other than Torah" — and as is brought in Siman 37. One can also say: the secret of this discourse touches on the matter of what Mordechai and Esther — [who were from the aspect of Moshe — as is understood from the Sages' words — and likewise in the discourse Mishpatim, Siman 10] — merited to subdue the kelipah of Haman-Amalek. Then Israel received the Torah anew and with great love — as the Sages said: "they [willingly] re-accepted it" [hadar kibluhah]. And also regarding the Megillah itself the Sages expounded: "words of peace and truth" — as the truth of the Torah. All of which is the aspect of the renewal of the Torah that occurred then. And all of this came about through the greatness of Mordechai and Esther — as it is written: "and the account of the greatness of Mordechai" — and: "and the man Mordechai went on and grew great." Until all of Israel then merited greatness and great honor — as it is written: "and all the officers of the king and so on — elevated the Jews." And it is said: "for the Jews there was light and so on — and splendor." And this is what the Sages said: "'light' — this is Torah" — meaning: the aspect of the above renewal of the Torah. "And 'joy' — this is Yom Tov" — meaning: the aspect of the illumination of Shabbas which is the beginning of the holy convocations in the portion of the appointed times. And about it is said: "and on the day of your rejoicing" — as our Sages expounded in Sifri. "And 'gladness' — this is circumcision" — the aspect of the covenant. "And 'splendor' — these are tefillin" — as it is said: "and all the peoples shall see" — meaning: the aspect of greatness and honor as above. 📋 Translator's Summary — Simanim 58–59 (Talas Nafkin Mechad / Heichal HaKodesh)