סימן קנ"ה-מאמר אריכת אפים

Siman One Hundred and Fifty-Five — Ma'amar Arichas Apayimסימן קנה — מאמר אריכת אפים There — in the discourse: "that through Eretz Yisrael one merits to long-suffering [arichas apayim] and to nullify anger." See Nedarim, p.

There — in the above discourse: "and one of them said: 'truth he saw.' And another said one thing and yet another said one thing — and they do not dispute." It appears at first glance: that the meaning is they do not dispute regarding the interpretation of the verse. And both of them explain: "and he bowed down to the ground" — and so on — that he was inflamed for Eretz Yisrael [from the language of yikud esh — a burning flame]. And see in Likutay Halachos, Hil'chos Tefillin, Halacha 5, Letter 41 — where he explained: they do not dispute — for truth and faith are considered as one. For faith is called by this name when it is combined with truth. And likewise: the essential long-suffering — which is the aspect of faith — is through truth. And so on. And see there in the above Hil'chos Tefillin — many wonders according to this discourse. And according to the words of Rabbainu the juxtaposition of the Sages' words in Sanhedrin, p. 111 will be well explained: "'and since I came to speak in Your Name — You have done evil to this people' — the Holy One said to him: 'woe for those who are lost and not found — when I said to Avraham: arise and walk through the land' — he sought to bury Sarah and found none — and so on. — I said to Yitzchak: 'dwell in this land' — and so on. — I said to Yaakov: 'the land on which you' — and so on. — and they did not question My attributes." Meaning: He rebuked him about this — for Eretz Yisrael is the aspect of faith — the aspect of long-suffering. And Hashem promised to each of the Patriarchs the inheritance of Eretz Yisrael. And if, G-d forbid, one questions His attributes — and does not have sufficient long-suffering regarding this very matter — through this one blemishes, G-d forbid, the holiness of inheriting the Land. And: "now you say to Me: 'You have not saved Your people at all'" — therefore: "you will not see the battle of the thirty-one kings" — and will not enter Eretz Yisrael. And therefore: when he heard the Holy One say that He Himself also has the attribute of long-suffering — toward the righteous and toward the wicked — great enthusiasm was stirred in him to long and yearn also for Eretz Yisrael — where one merits this attribute. For even though he had already blemished somewhat in this attribute — as it were — and was punished for it as above. Even so: the Holy One also has, as it were, the attribute of long-suffering. And He can extend His patience toward him too — and bring him into Eretz Yisrael. And therefore also when Israel blemished the holiness of Eretz Yisrael through the spies — Moshe prayed to stir this attribute and said: "and now let the power of Haveye'ah be great — as You have spoken." As the Sages expounded there — regarding this very matter. See there further on the matter of: "Haveye'ah — slow to anger [erech apayim]" — and so on. And everything revolves on this above axis. 22 — where Rabbi Yochanan was astonished: "since it is written: [Deuteronomy 28] 'and Haveye'ah shall give you there a trembling heart' — this applies in Babylonia." And Rashi explained: Rabbi Yochanan was astonished about why that person from Bei Chuza had so much anger — since he was in Eretz Yisrael. And he said to him: at that time we had not yet crossed the Jordan. And the Ran explained: and the land across the Jordan was not sanctified. And so on. This is elaborated according to the words of Rabbainu. And it is also elaborated: what Moshe our teacher sought to come to Eretz Yisrael itself specifically. And see Eruvin, p. 32a — where the Holy One was exacting with Yehoshua: that since he had the merit of Eretz Yisrael — he should have prayed to nullify the evil inclination toward idol worship.

📋 Translator's Summary — Siman 155 (Ma'amar Arichas Apayim) This too is elaborated regarding our matter. There — in the above discourse: "and one of them said: 'truth he saw.' And another said one thing and yet another said one thing — and they do not dispute." It appears at first glance: that the meaning is they do not dispute regarding the interpretation of the verse. And both of them explain: [Exodus 34] "and he bowed down to the ground" — and so on — that he was inflamed for Eretz Yisrael [from the language of yikud esh — a burning flame]. And see in Likutay Halachos, Hil'chos Tefillin, Halacha 5, Letter 41 — where he explained: they do not dispute — for truth and faith are considered as one. For faith is called by this name when it is combined with truth. And likewise: the essential long-suffering — which is the aspect of faith — is through truth. And so on. And see there in the above Hil'chos Tefillin — many wonders according to this discourse. And according to the words of Rabbainu the juxtaposition of the Sages' words in Sanhedrin, p. 111 will be well explained: "'and since I came to speak in Your Name — You have done evil to this people' [Exodus 5] — the Holy One said to him: 'woe for those who are lost and not found — when I said to Avraham: arise and walk through the land' — he sought to bury Sarah and found none — and so on. — I said to Yitzchak: 'dwell in this land' — and so on. — I said to Yaakov: 'the land on which you' — and so on. — and they did not question My attributes." Meaning: He rebuked him about this — for Eretz Yisrael is the aspect of faith — the aspect of long-suffering. And Hashem promised to each of the Patriarchs the inheritance of Eretz Yisrael. And if, G-d forbid, one questions His attributes — and does not have sufficient long-suffering regarding this very matter — through this one blemishes, G-d forbid, the holiness of inheriting the Land. And: "now you say to Me: 'You have not saved Your people at all'" — therefore: "you will not see the battle of the thirty-one kings" — and will not enter Eretz Yisrael. And therefore: when he heard the Holy One say that He Himself also has the attribute of long-suffering — toward the righteous and toward the wicked — great enthusiasm was stirred in him to long and yearn also for Eretz Yisrael — where one merits this attribute. For even though he had already blemished somewhat in this attribute — as it were — and was punished for it as above. Even so: the Holy One also has, as it were, the attribute of long-suffering. And He can extend His patience toward him too — and bring him into Eretz Yisrael. And therefore also when Israel blemished the holiness of Eretz Yisrael through the spies — Moshe prayed to stir this attribute and said: [Numbers 14] "and now let the power of Haveye'ah be great — as You have spoken." As the Sages expounded there — regarding this very matter. See there further on the matter of: "Haveye'ah — slow to anger [erech apayim]" — and so on. And everything revolves on this above axis. There — in the above discourse: "that one should have longing [kisuphim] and yearning [gi'gu'im] for Eretz Yisrael." This means: for even though one does not merit to come to Eretz Yisrael because of many obstacles — even so: through the longing that one has for this — some illumination from the holiness of Eretz Yisrael is also drawn upon him. In particular: through the longings that all the Tzaddikim have for Eretz Yisrael — through which the holiness of Eretz Yisrael is drawn even more also to here. This being the aspect of: "and he bowed down to the ground and prostrated himself" — said regarding Moshe. Through which he afterwards accomplished through his prayer: that all of Israel entered Eretz Yisrael — as understood from the words of the Sages above.