רבי יונתן משתעי

(Rashi) Rashbam: Kartalisa - argaz (chest): that are called birsha - that is their name: bar Amora'ai - a man who knows how to swim in the waters: wanted to take off an atma (limb) - that sought to chop his thigh: threw to him vinegar - vinegar, and it fled from its smell to the sea: to put in it - to conceal in it.

Rabbi Yonatan related: One time, we were travelling by ship and we saw this basket….

Know! everything has a takhlit (a purpose/goal), and this purpose has another purpose; one more exalted than the next. For example: The purpose of building a house is so that a person has where to rest. The purpose of resting is so that with this strength, he will be able to serve God. And the takhlit of serving God….

Now, the goal of any thing is more connected to [the original] thought and intellect than the thing [itself] from which the particular goal is derived. The goal is also closer to thought than the thing is; for, “last in deed is first in thought” (Sabbath Evening Liturgy). Thus, the end and the goal is “first in thought” and close to it. And from the goal, the deed evolves.

For example: When the thought occurs to someone to build himself a house, certainly the house is not erected all at once. Rather, wood has to be prepared; each piece of lumber has to be cut and planed as is necessary. Afterwards, the house can be built and completed. Therefore, the completed house, which is the goal of the construction and its conclusion, was “first in thought.” Thus we find that the goal is closer to the thought than the beginning of the deed.

2. Know! the purpose of <all> creation is the delight of the World to Come. Yet it is impossible to bring this purpose closer to the thoughts of men, as it is said of this takhlit (Isaiah 64:3), “No eye has seen it….”

Even so, the tzaddikim are capable of comprehending <in their intellect and thought> even this goal of the World to Come. And each individual Jew, in accordance with the root he has in the <true> tzaddik’s soul, receives <this> goal from him—to the extent that anger is undone by mercy.

In other words, when a person becomes angry, he should not act cruelly out of anger. On the contrary, he should mitigate the anger with mercy, as in (Habakkuk 3:2), “In wrath, remember mercy.” By virtue of this <mercy>, a crown is made for the humble who flee from honor and positions of authority by their making themselves inconsequential. But when they are ennobled with the crown of mercy—as in (Psalms 103:4), “Who crowns you with kindness and mercy”—then they receive the honor and authority <even when they don’t want it>. This corresponds to (Megillah 15b): “‘Ateret tzvi (A crown of glory) … for the Sh’aR (residue) of His people’ (Isaiah 28:5) —for the one who makes himself like ShiRayim (remnants).”

Because this that the tzaddik flees from positions of authority and honor, and doesn’t want to lead the <generation>, is [based on] a thought which comes to them from the concept of the concealment of God’s countenance. It is due to the Jewish people’s lack of faith. This is because commensurate with the extent of heresy, heaven forfend, is the concealment of God’s countenance. He [the tzaddik] <therefore> does not want to lead them.

This concealment is synonymous with His anger and wrath. It is the result of idolatry. As in the teaching (Sifri 13:18): As long as there is idolatry in the world, there is charon af (burning anger) in the world. And even when there is no <real> idolatry, but faith is not as complete as it should be, then there is also burning anger and His concealment is commensurate with this lack of faith.

However, because the burning of His anger is short-lived—as is written (Psalms 30:6), “For His anger endures but a moment”—it is not felt except when there is <real> idolatry in the world. But when there is no idolatry, only a lack of complete faith, then the small degree of burning anger, <because it is so infinitesimally small and [lasts but] a moment>, certainly cannot be felt. The concealment of His countenance also goes unrecognized.

Even so, when the evolution of the burning anger reaches the tzaddikim, they then hide their faces from the world, and refuse to lead the world. And because the burning anger is only an infinitesimally small fraction of a moment, they do not attribute the concealment of their faces to the wrath. Rather, they attribute the concealment of their faces to their own inconsequentiality. They make themselves as “remnants” and maintain that they are unfit to lead the world. In truth, they too are unaware of and don’t feel the burning anger, it being so infinitesimally small.

Thus, when Moshe downplayed his ability to go to Egypt and become a leader, <and said> (Exodus 3:11), “Who am I that I should go to Pharaoh?”—it is <later> written (ibid. 4:14), “God’s anger burned in Moshe.” The meaning is as follows: this downplaying, that he did not want to be a leader, was due to God’s burning anger which evolved into Moshe, as explained.

Nevertheless, when the wrath and burning anger are mitigated through mercy, then the mercy also mitigates the burning anger which is in the tzaddikim. They are then overcome with [feelings of] mercy and take pity on the world. They are reconciled to its supervision and take upon themselves the authority of leadership. And with this mercy they lead the world, as in (Isaiah 49:10), “For he that has mercy on them shall lead them.” From this we can conclude that this mercy is their crown—it ennobles them with the quality of dominion and leadership.

And this is:

this basket into which jewels and pearls had been set — Basket, as Rashbam explains, is an argaz (a chest). [The word] aRGaZ corresponds to the RoGeZ (wrath) mentioned earlier. “Jewels” corresponds to the crown/mercy mentioned above.

Surrounding it were fish of the type called BiRSha — This alludes to faith, as in the teaching (Megillah 10a): “‘In place of the thorn will sprout a B ’RoSh ’ (a cypress tree) (Isaiah 55:13) —this is Mordekhai.” He is called a Jew <because he believed in God and> denied idolatry, as in the teaching (ibid. 13a): “Anyone who rejects idolatry is called a Jew.”

3 . Sometimes, a person himself thinks that he feels mercy for the world and wants to lead it. In truth, this person is chasing after glory, but he attributes his chasing to mercy. The truth is that he is far from this mercy. As long as a person hasn’t achieved the ultimate level of complete faith <in God>, he most certainly should not accept the dominion and leadership.

Even someone who puts faith in some darkei ha’ Emori (superstition), although he believes in the Holy One, should certainly not accept the role of leadership. This is because principally, leadership has to do with mercy, and mercy fundamentally has to do with the removal of idol worship—even the faintest trace of idolatry. Even when [all] he says is that “a deer crossed my path,” he lacks complete mercy and should reject the role of leadership.

This also applies to someone whose faith is great. Only after he has scrutinized himself so that he retains <none of the false> beliefs that one ought not believe in, such as superstitions, and he remains “totally faithful to God your Lord” (Deuteronomy 18:13), then the mercy is real and he deserves to lead [others].

But [concerning] one who lacks complete faith, yet <everyone> presumes that he feels mercy for the world and he wants to lead the world, this corresponds to (Sotah 49b): “The malkhut (government) will be turned to heresy.” This is because a small amount of heresy undermines the government in its quality of leadership. It turns it to heresy, just as he, the one who is minutely heretical, turns [and takes] the Malkhut for himself.

4. And know! Faith always secures Malkhut and leadership so that an unsuitable stranger cannot take it. And know! Malkhut has its principal root in Chokhmah (wisdom), so that one can know how to lead and rule. This is why every king has wise men and advisors, as this is what establishes his kingdom and enables his country to survive.

This is synonymous with (Deuteronomy 33:5), “There was a king in Yeshurun when the people’s leaders gathered themselves together.” In other words, by virtue of the “people’s leaders”—they are the minds and the wisdom—the concept of Malkhut is established. And, because of a love for the wise man, the kingdom is secured.

But when the king feels some hatred for the wise men, let him know that [a decree has been issued] from heaven that he be removed from kingship. For the <kingdom> cannot survive <except through> wisdom, as in (Proverbs 29:4), “The king establishes the land with judgment,” and justice is synonymous with <wisdom>, as in (Leviticus 26:15), “If you come to grow tired of My judgments”—this is explained as someone who despises the sages (Rashi, loc. cit.).

It follows, that when a person whose faith is incomplete because of [his] superstition comes to take the Malkhut and leadership for himself though he is undeserving of it, then the faith which surrounds and secures leadership so that a stranger cannot touch it, causes this person to hate the wise men, so that the Malkhut and leadership should not remain with him. And it certainly does not remain with him because, as explained, dominion mainly depends upon judgment.

That is, unless the one who takes hold of the Malkhut strengthens himself with <great> atheism and heresy to the point where he separates faith from leadership, from the concept of dominion, from securing the <trait of> Malkhut. Then it is possible that the Malkhut could remain under his control. This is because there is no one to make him hate the wise men, for faith has been separated from the Malkhut .

And this is: A bar emorai (a diver) went down to retrieve it. He sensed that one was trying to sever atmeh (his thigh).

Bar EMORaI — This alludes to someone whose faith is not complete, <the concept of darkei ha’EMORI (superstition)> as explained above.

ATMeh — corresponds to (Makkot 24a), “‘OTeM (Stops up) his ear from listening to blood[y words]’ (Isaiah 33:15) —he cannot listen to the denigration of a rabbinical scholar.” In other words, the birsha wanted to make him hate the wise men.

He threw a flask of vinegar and it fled — “Vinegar” (ChoMeTZ) alludes to an increase of heresy, corresponding to (Psalms 73:21), “When my heart yitChaMeTZ (was in ferment).” Because of this, the birsha fled.

5. And in truth, the kings of the gentiles, even though they rule over us, do not have in their dominion the quality of Jewish kingship. Nor have they affected it. For whoever <of the nations> wants to have an affect upon it, finds neither [type of dominion] remaining under his control. In other words, even their rulership over the gentiles is taken from them. This is because the faith which surrounds our kingship causes their wisdom to fall, their kingship being dependant upon this [wisdom], as above.

This is what is written about the downfall of Egypt (Isaiah 19:13), “The princes of Tzoan have become obtuse.” Because of foolishness—namely, a fall of their wisdom—their kingdom fell.

And this is what Chananiah, Mishael and Azariah said to Nebuchadnezzar (Vayikra Rabbah 33:6): “You rule over us with regard to taxes, but with regard to supervising us in service [of God] and faith—you and a dog are on equal footing.” In other words, they said that he had not affected the kingship of the Jewish people, which relates to our faith. This is because our faith surrounds the Malkhut and protects it from being affected by a stranger. It causes those who persecute it [the Malkhut] to hate the wise men. That is, provided the power of heresy has not prevailed over faith, in which case he [the gentile ruler] could take our kingship, God forbid, as in, “He threw a flask of vinegar and it fled.”

6. But know! Heaven does not allow him to possess it. This corresponds to: A heavenly voice proclaimed: “What have you to do with this basket? It belongs to the aishet (wife of) Rabbi Chanina ben Dosa, she will one day store in it tekhelet (sky-blue wool) for the tzaddikim in the World to Come.” In other words, [the strange ruler is kept from possessing the Malkhut] by virtue of the perfected letters of the words of faith—this being synonymous with “the wife of Rabbi Chanina ben Dosa.”

This is because Rabbi Chanina ben Dosa alludes to faith, for his particular trait was faith, corresponding to (Taanit 24b), “As for My son, Chanina, he has enough with a measure of carobs.” “A measure of carobs” is the quality of faith. “Carobs” alludes to the BRoShim, which corresponds to BiRSha, as explained above.

And AiSheT alludes to the letters which are perfected through faith, corresponding to the first letters of (Deuteronomy 27:6), “Avanim Sh’leymot Tivneh (build with whole stones).” “Stones” are the letters, as in the teaching (Sefer Yetzirah 4:12): “Three stones build six houses.”

{“Then I will revert the nations to a pure language, that they may all call in the name of God” (Zephaniah 3:9).} And the letters are perfected through faith, as in, “Then I will revert the nations to a pure language.” In other words, through faith—which corresponds to, “that they may all call in the name of God”—I will revert them to a pure language, this being the perfection of speech.

And perfection of the letters is the goal of all created beings. This is because all the worlds were created through letters, and the perfection of the letters is the yod. It is synonymous with “the World to Come, which was created with a yod (Menachot 29b). For the yod is the final letter which completes the formation of every letter. This is because when the final point which completes a letter is missing, then certainly there is no perfection for that letter, inasmuch as it has no form.

Now, the letters are in Malkhut and leadership, as in (Tikkuney Zohar, Introduction), “Malkhut, which is mouth.” This is because, principally, leadership is through speech, for it is impossible to lead and command except by means of speech.

We can conclude from this that through the perfection of the letters of faith which are in Malkhut, the tzaddikim know the goal of the World to Come. This is because the tzaddikim who lead the world—as in (2 Samuel 23:3), “the tzaddik rules”—take hold of the trait of Malkhut. By taking hold of the Malkhut, they take hold of the letters which it contains. And by taking hold of the complete letters, they take hold of the goal, which is the perfection of the letters/the yod /the World to Come.

And this is the concept of the TeKheLeT, which corresponds to TaKhLiT (purpose/goal). It is revealed within the basket /the leadership and the Malkhut, as explained above, by means of the wife of Rabbi Chanina ben Dosa / Avanim Sh’leymot Tivneh .

for the tzaddikim in the World to Come — The tzaddikim attain the goal, which is the World to Come, as above.

This is synonymous with (Proverbs 3:6), “In all your ways, know Him”; that a person can attain the goal with each thing. This is because everything was created with letters, and each letter has in it perfection—namely, the final point. This is the yod /the World to Come, which is the goal that completes the form of the letter, as explained.

7. Now, the takhlit is called tekhelet (sky-blue wool). This is because tekhelet is a blending of black and white and is a color between black and white. When black and white are brought together—as in writing, which is the concept of black [ink] on top of white [paper] and where certainly the undersurface of the letter is attached and close to the paper which is white—in the interface and closeness the black and the white are blended into the concept of tekhelet .

And the undersurface of the letter is the end and the goal. The reason for this is that when a scribe writes, [he begins] by placing the reed or the pen with the ink on the [surface of the] paper. Clearly, the ink is still somewhat removed from the paper until the scribe presses the pen with the ink into the paper’s fiber. Then the ink’s blackness becomes very deeply and closely attached to the fibers.

We can conclude from this that the coming closer is the end and the takhlit, and in the place of the closeness the paper and the ink are blended together in the concept of tekhelet, as explained. For such is the matter: the takhlit, which is the end of the deed, was “first in thought” and close to the thought, as above.

{In my humble opinion, this is the explanation: the end of the deed corresponds to the blackness, whereas the beginning of thought corresponds to the upper whiteness, as is known. Thus, the end of the deed is the takhlit, which was “first in thought” and closer to the thought. This is the concept of the tekhelet, which is a joining of black and white. Understand this.}

8. This is precisely why it was a “heavenly voice” that proclaimed, for the concept of the heavenly voice implies the purpose of all things. In other words, it inverts everything from its beginning to its end, which is the takhlit. This is synonymous with (Tamid 32a), “Who is the wise man? The one who sees the future”—this being the end and the purpose.

A heavenly voice is [akin to] what is heard when one emits a sound in a forest or some other place and then hears [the echo] as if someone else had also emitted such a sound. Empirically we know this to be so. When a person says something [aloud], he also hears that very utterance itself.

We find therefore that the heavenly voice inverts the speech from beginning to end, bringing its end closer to itself. For example: when a person says the word “BaRuKh” (blessed), then certainly the letter Bet emerges first and moves away from the person. Afterwards, he pronounces the Reish of barukh, and the reish remains closer to the speaker than the bet. The same is true for the Khaf which he pronounces at the end, it is closer to this person than the reish .

The heavenly voice then takes this word barukh and inverts it from its beginning to its end. It transposes the bet so that it becomes closer to the person than reish, and the reish <closer> than the khaf. Thus, the khaf, which is the end and the purpose of the word, and which was at first as far away from the heavenly voice as was possible, is now as close as it can possibly be. Hence we hear the heavenly voice pronouncing the word barukh: first the letter bet, then the reish, and then the khaf .

We can conclude from this that the khaf, which is the purpose and which originally was infinitely remote from the heavenly voice, has now gotten infinitely close. This is because the heavenly voice inverted the word.

This is: A heavenly voice proclaimed — It was specifically a heavenly voice that made this known. “What have you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa, who will one day store in it tekhelet for the tzaddikim in the World to Come.”

[The rest of the “Mishtaiy -Tales,” for example “Rabbi Yehudah of India Mishtaiy ( Related),” and the other similar tales that follow those told by Rabbah bar bar Chanah in the tractate Bava Batra – such as “Huna bar Natan Once Said to Me” and “A Tale about Rabbi Eliezer and Rabbi Yehoshua” – are duly explained in Lessons #3, #4 and #5 of Likutey Moharan Tinyana (II). See there and find contentment for your soul.]