אות - צב

Know that there is a light that illuminates in a thousand worlds (196). And this light an ordinary person cannot receive because of its greatness. And there is needed for this a great scholar who can divide thousands into hundreds — that is, who can divide the great light into small portions so that those of lesser spiritual stature can receive it little by little. Just as when someone says a very great and profound explanation or distinction and because of its greatness they cannot receive it from him — for half an explanation one cannot receive, only the whole thing. But when one divides the explanation and distinction into parts and sections, then each section and section can be understood on its own. So too there is a light that illuminates in a thousand worlds — and it is one single attainment, meaning it is impossible to attain except in its entirety and not partially, for it is one simple light. But a Torah scholar who is vengeful and bears a grudge can divide thousands into hundreds — meaning divide the great light into portions so that it can be received as mentioned above. And this matter that a Torah scholar who is vengeful and bears a grudge can divide thousands into hundreds is explicitly stated, as it is written (Proverbs 17:9): "And one who repeats a matter separates the chief." And Rashi explained: one who is vengeful and bears a grudge — who repeats the matter his fellow did to him — through this he separates the chief of the world. So explained Rashi. But a Torah scholar must specifically be vengeful and bear a grudge, as our Sages o.b.m. said (Yoma 22b): "Any Torah scholar who is not vengeful and does not bear a grudge etc." But the interpretation of the verse is as mentioned — that a Torah scholar who is vengeful and bears a grudge can divide thousands into hundreds. And this is: "one who repeats a matter" — meaning vengeful and bearing a grudge — "separates the chief" — meaning he separates and divides thousands into hundreds as mentioned. And this is what our Sages o.b.m. said (Shabbas 63a): "If you see a Torah scholar who is vengeful and bears a grudge like a serpent — gird him upon your loins, for ultimately you will benefit from his Torah study" — for by being vengeful and bearing a grudge he can divide thousands into hundreds, meaning divide great light into portions, and through this one can benefit from his Torah study and receive from him. For without this it is impossible to receive because of the greatness of the light as mentioned. But the reasoning and rationale for this matter — why one who is vengeful and bears a grudge can divide thousands into hundreds etc. — this is deep, deep, etc. And know: one who knows this can revive the dead, as our Sages o.b.m. said (Pesachim 68a; Zohar I, 114b, 135b): "In the future the Tzadikim will revive the dead." And he knows what it means to die — for by dividing thousands into hundreds and drawing the thousands into the hundreds as mentioned, through this "hundreds" are made from "death" [maves to meios — a gematria wordplay] through the thousands entering into them. And one who does not know this does not know why he is now in joy, and does not know the unification of "Blessed be the Name of His glorious kingdom forever and ever" (197), and does not know what this "tzikei kdairah" [pot scrapings] is that our Sages o.b.m. said (Pesachim 56a): "An analogy: a king's daughter who smelled the pot scrapings — if she says so, it is a disgrace to her; if she doesn't say so, she is in distress." And he does not know what this Chashmal is (198), and does not know what this Nogah is (199) as it is written (Ezekiel 1:4): "And a brightness surrounding it." And he does not know what Ma'aseh Merkavah [the Work of the Chariot] is (200), and does not know what the Bris is, and does not know why there is contention against him. And Mashiach knows this entire matter completely. But the Tzadikim know only when they make hundreds from thousands. And these Tzadikim who are vengeful and bear grudges — who can make hundreds from thousands — they are a girdle for Mashiach. For our Sages o.b.m. said: "If you see a Torah scholar who is vengeful and bears a grudge like a serpent — gird him upon your loins" — meaning the aspect of a girdle for Mashiach, of whom it is said (Isaiah 11:5): "And righteousness shall be the girdle of his loins" — as its Targum: "and the righteous ones will surround him" — meaning the aspect of "matin matin" (201) — meaning "hundreds." That is: those who can divide thousands into hundreds (202) are a girdle for Mashiach as mentioned. And these Tzadikim give life to the smaller Tzadikim. 196. RAK: This discourse was said before Chanukah 5567 on the night before the circumcision of Rabbainu's son Rabbi Yaakov. 197. RAK: The verse "Shema Yisrael" is written in Devarim 6:4. "Baruch Shem" is mentioned in Pesachim 56b. "Shema Yisrael" is Yichuda Ilaah and "Baruch Shem" is Yichuda Taah.

198. RAK: The word Chashmal is composed of Chash Mal [silent and speaking]. See Chagigah 13b; Eitz Chaim, Gate of Kelipas Nogah 2. 199. RAK: Kelipas Nogah is a mixture of good and evil. See Eitz Chaim, Gate of Kelipas Nogah 4. 200. RAK: See tractate Chagigah 11b. 201. RAK: See Berachos 20a and Rashi there. 202. RAK: His loins [masnav] — the Aramaic word for "hundreds" is "mesan."