פרקא תליתאה

“Teisha Tikkunim Yakirin (nine precious rectifications) were given over to the beard. The more something is hidden and not revealed, the more it is found to be lofty and precious. It [the beard] is a very precious treasure. Hairs upon hairs from in front of the ears to the top of the mouth. [Hairs above the lip] from one side to the other. Found below the two nostrils is a path which is full but does not show out. The sides of the face are covered [with hairs] on both sides. Showing out are two cheeks, red like a rose. In one strand, tough black hairs cascading down to the chest. Lips, which are red like a rose and free of hair. Small hairs resting on the throat and covering the back of the neck. Long and short hairs which end together. With these, he is found to be mighty and strong.”

Know! There is a soul in the world through which Torah lessons and explanations are revealed. And she [this soul] is burdened with suffering: “Bread with salt shall you eat, water with measure shall you drink; for such is the way to [acquiring] Torah” (Avot 6:4). And all those who expound the Torah receive from this soul.

Now, this soul, all her words are like flaming coals. For it is impossible to receive and draw from the waters of Torah except when one’s words are like flaming coals, as in (Jeremiah 23:29), “Is not My word like fire?”

But when this soul falls from the level of “Is not My word like fire?” and her words are not like flaming coals, but her words cool off, then she expires. And when she expires, then the Torah lessons which are drawn through her depart. Then all those who expound the Torah are incapable of comprehending any <of the light and> lessons of the Torah.

As a result, quarrel breaks out against the tzaddikim. This is because the primary controversy which exists in the world comes about due to a departing of the Torah’s lessons. For a lesson is an answer to difficulties and quarrels.

This corresponds to (Numbers 20:1), “miDBaR TZiN” (the Tzin Desert), which is etymologically similar to DiBuR m’TZuNan (cool and indifferent words). It was there that Miriam—the concept of the soul which bears the bitterness of servitude for the Torah—passed away. Then the B’ER (the well), the Bei’EuRei (the explanations) of Torah, departed. And then (Numbers 20:3), “The nation quarreled with Moshe”—i.e. the concept of quarrel which breaks out <against the tzaddikim>, as explained.

This is why those who expound the Torah are called MoRIM (instructors), because they receive through the above mentioned soul which is known as MiRIaM. They are also MoRIM et MoReIheM (instruct their instructors), as in, <“From all my teachers I gained wisdom,” (Psalms 119:99)> “… but from my students most of all” (Taanit 7a). And this is what Moshe replied (Numbers 20:10), “Listen now, you MoRIM (rebels).”

2. Now, someone who wants to draw <true> Torah lessons must first draw to himself impassioned words like flaming coals. The words are drawn from the Supernal Heart, corresponding to (Psalms 73:26), “tzur (the rock) of my heart.” A person has to pour out his words in prayer before God. Through his prayer, God’s mercy upon him is stirred and the Supernal Heart is opened, for the essence of mercy is in the heart. Then words flow from the Supernal Heart, and through the words he also draws lessons of Torah from there.

The above mentioned heart corresponds to the sela (the rock) from where words come, as in (Megillah 18a), “Words are in the sela.” And sela is synonymous with tzur, as in (Psalms 105:41), “He split open the tzur (rock) and water flowed out.” It is also the concept of heart, corresponding to “the tzur of my heart.”

The heart is stirred with mercy and inspires impassioned words, as in (Psalms 39:4), “My heart grew impassioned within me, when in my utterance a fire blazed—then I spoke aloud.” And in this heart are recorded all the <true> Torah lessons, as in (Proverbs 3:3), “Record them on the register of your heart.”

And someone who wants to take some lesson must take it from the above mentioned heart with prayer <and> with pleading. Because of this, before any of the Torah’s expounders begins elucidating some lesson, he must first pour out <his heart, like water, in prayer> before God. This is so that he may arouse the Supernal Heart to inspire him with words that are like flaming coals. Afterwards he can begin to give the lesson, because afterwards the rock has been opened and its waters—the lessons of Torah—<will begin> to flow.

3. And there is a difference between the lessons a person explains to himself and those he explains to a group of people. This is because when he expounds publicly, and before giving the lesson binds himself with their souls and pours out his words and prayers before God, then certainly (Job 36:5), “Behold, God is great and despises not.” But the prayers of an individual—perhaps they do despise his prayers.

This corresponds to (Numbers 20:8), “Speak to the boulder in their presence”—your prayer should be at a time when the congregation is assembled <before you>. And this is (Deuteronomy 31:12), “Gather together the people.”

4. And this is the difference between someone who studies from a book and someone who hears [a teaching] directly from the sage himself. For the person who hears directly from the sage himself certainly has had his soul bound with the soul of the sage while he prays, as explained. Then this person has a share in this lesson.

This is because through the prayer, holiness is added above. And every prayer that emanates from numerous souls adds holiness above and arouses the Supernal Heart all the more. And so, the Supernal Heart pours forth the waters of the lesson all the more.

<The amount of holiness added is commensurate with the size of the gathering>, as in (Psalms 22:4), “You are holy, enthroned upon the praises of the Jewish people.” Through the praises of the Jewish people, His holiness is increased.

Likewise, all those people present at the time of the lesson have their evil subdued by the good of the sage expounding. And commensurate with the subduing [of this evil], so the enemies—i.e. the evil forces besieging the Supernal Heart—are subdued. This corresponds to (Ezekiel 5:5), “This is Yerushalayim. I have set it in the midst of the nations, <and countries surround her>.” <And Yerushalayim is synonymous with the Supernal Heart,> corresponding to (Isaiah 40:2), “Speak to the heart of Yerushalayim.”

And this is the concept of the staff. God said to Moshe (Numbers 20:8), “Take <the staff> and gather the community.” The “staff” is synonymous with the authority and strength of the tzaddik made by means of his devotional service. Through it, all the enemies are subdued—both below and above.

{“The st aff of your st rength God will send from Zion; rule amid st your enemies” (Psalms 110:2).} And this is the meaning of, “The staff of your strength God will send”—namely, the mitzvot and good deeds, which are TZIuNim (signs) of exalted things. From them the “staff of strength” to subdue the enemies is made. And this is, “rule amidst your enemies.” From this we can conclude that someone who is in the company of the sage during the <discourse>, his evil is <subdued>, as above.

And this is the meaning of (Lamentations 2:19), “Pour out your heart like water before the countenance of God.” “The countenance of God” corresponds to the lessons and interpretations of the Torah, as in (Leviticus 19:32), “Honor the countenance of the ZaKeN (the sage).” The ZaKaN (the beard) is the honor of the face. And they [the Torah lessons and explanations] are the Thirteen Rectifications of the Beard, the Thirteen Principles of Torah Interpretation. <And this is: “Pour out your heart….”> A person needs to pour out his words and prayer prior to drawing Torah lessons, as explained.

And this is (Numbers 20:6), “[Moshe and Aharon moved away] … and fell on their faces”—when they heard the quarrel. They understood that because of the fall of the Torah lessons/the face, the quarrel began.

5. And when a person prays before the lesson, he has to pray with entreaties, asking God for an undeserved gift. He should not make it contingent upon his own merit, even if his staff of strength from his devotional service has now been aroused. This staff is not for self-aggrandizement, but for humbling the evil of the community.

This is because in a group of people, there are those who are good and those who are wicked. He has to humble the evil of the wicked, as explained. But before God, he must stand like a pauper and a beggar. He should plead instead of relying upon <his own merit>. This is (Deuteronomy 3:23), “At that time I pleaded with God, saying.” He has to plead whenever it is that he wants to “say”—i.e. prior to giving the lesson.

And this is the mistake which Moshe made. God said to Moshe: “Take the staff and gather the community. Then speak to the boulder in their presence.” He was to take the authority of his strength which he had by virtue of his mitzvot and good deeds, “And gather the community.” For at a time of gathering, when there are also wicked people amongst them, a staff of strength is necessary in order to subdue their evil.

But afterwards, “Then speak to the boulder in their presence.” It isn’t “speak[ing]” unless [it’s said with] humility. He should pour out his words and prayers with pleading, like a pauper and a beggar. “To the boulder”—i.e. to the Supernal Heart, as above. “In their presence”—specifically. The assembly should be there at the time, so that he can bind himself to their souls.

But he [Moshe] did not do this. <Rather,> he made mention of his goodness and righteousness while praying. He did not make use of the staff for the assembly, but used the staff while praying.

This corresponds to (Numbers 20:11), “Moshe raised up his hand [and struck the boulder twice with his staff].” “His hand” alludes to prayer, as in (Exodus 17:12), “His hands were faith,” which Onkelos translates as, “[His hands] were spread out in prayer.” He raised up his prayer and did not bind himself to the assembly. “And struck the boulder twice with his staff,” as if to say, “He struck the rock and water flowed” (Psalms 78:20) —he struck the Supernal Heart, like people taking something by force, with coercion. This is because he [Moshe] came with the strength of his good deeds.

And this is the striking of the boulder twice. One striking was the taking of the Torah lessons by force, with coercion. He did not ask for it gratis, as explained. And there is another striking. For “whoever presses the hour, is pressed by it” (Berakhot 64a), and he passed away prematurely. And with his passing, the Divine Presence, which is the Supernal Heart, wails and cries over him. And this is “twice,” for both Moshe and Aharon died as a result of the striking. As is written (Numbers 20:13), “These are the Waters of Strife….”

Because of this, a person should not pressure himself about anything. Rather, he should request with pleading. If God will give it to him, He will give it; and if not, not. {“Because you did not have enough faith in Me to sanctify Me in the presence of the Jewish people, therefore, you shall not bring this assembly to the land that I have given you” (Numbers 20:12).}

And this is, “Because you did not have enough faith in Me”—i.e. prayer, as mentioned. He raised up his prayer above the prayer of the assembly. He did not bind himself with <their souls>. And prayer is faith, as in, “His hands were faith.”

“To sanctify Me in the presence of the Jewish people.” Specifically, “to sanctify Me.” For through the multitude’s <prayer, His name> is made holy. “Therefore, you shall not bring this assembly to the land that I have given you.” <This> hinted to his passing away. For at the time of the tzaddik’s passing, holiness is also added above, as is known. Thus, that which was decreased through them is now completed through them.

6. Now, in the merit of the Torah which we draw, we merit to the Land of Israel, as in (Psalms 105:44), “And He gave them the lands of the gentiles.” But the Land of Israel is one of the three things which are acquired through suffering (Berakhot 5a). And the main suffering is the detractors, the wicked people, those “who had given a bad report about the land” (Numbers 14:37).

The first thing that has to be done is to subdue these wicked people, and to punish them with the sword and with death. By doing this, it is afterwards possible to go to the Land of Israel. Yet, it is impossible [to acquire] the power to punish the wicked except when this power is received from EDoM. For this is his power, as in (Genesis 27:40), “But you shall live by your sword.” He draws from the planet Ma’EDiM (Mars).

7. And know! the spiritual forces which are created from the letters of the Torah originated <by this sage>—they are bona fide angels. They receive the power from Edom in order to punish the wicked with the sword and with death. And they are created in the concept of (Psalms 68:12), “The Lord gives the word, the heralds are a mighty host.” They punish the wicked, as in (ibid. 91:11, 13), “He will charge His angels on your behalf…. Upon the lion and the viper you will tread.”

8. Now, these spiritual forces/angels are commensurate with the renewal of the Torah, and the renewal of the Torah <is> the holiness that is added above. The more the holiness, the more Torah that is drawn; the more the Torah, the more numerous the angels. The reverse is also true. In other words, there are times when the [level of] holiness is so inferior that the angels created from the Torah insights are weak. They lack the ability to receive the power [needed] to punish the wicked with the sword and with death. They only have strength to subdue the wicked and bring fear into their hearts, but not to punish them with the sword and eliminate them entirely.

9. And there are times when even just subduing them is not within the power of these angels; so weak are they because of the inferior [level] of the holiness. The only power they have is to stir the nations against the wicked people who give a bad report about the land.

This is how it now is in <this bitter> exile. We do not have the power to punish the wicked on our own; only through <gentile law>, as in (Habakkuk 1:4), “The wicked besets the righteous, therefore, the judgment goes out crooked.” For the wicked man surrounds the tzaddik, and we on our own do not have the power to repel him except through <gentile courts>—to have him judged according to their laws and to receive from them the power to oppress the wicked.

And know! occasionally it is God’s plan that the wicked besets the tzaddik and the tzaddik doesn’t have the ability to repel him except through <the gentile courts>. Through the strength of the judgment, the judgment of holiness, which had fallen between the forces of evil, emerges. <And> the tzaddik takes it out from between the evil forces, so that the judgment goes out from its crookedness. For it became crooked [while] between the forces of evil, as in (Psalms 147:20), “Judgments—they know them not.” But now, it goes out of its crookedness and is straightened out. And this is the meaning of: “Therefore, the judgment goes out crooked”—<i.e., from the crookedness which was there before>.

10. And there are times when they don’t have even this power. They haven’t the power to punish [the wicked], or to punish through <the gentiles>, or to bring fear into their hearts. The only power they have is to silence them, that they should not speak evil in front of us. This is so that their words should not be heard by the common people. And occasionally they don’t have even this power. It all depends on the inferiority of the [level of] holiness.

And this is the meaning of: { Then Moshe sent envoys to the King of Edom: “This is what your brother Israel declares: You know all the troubles that we have encountered. Our fathers migrated to Egypt…. The Egyptians mi st reated us…. When we cried out to God, He heard our voice and sent an angel who took us out from Egypt. We are now in Kadesh, a city at the edge of your territories. Please let us pass through your land. We will not go through any fields or vineyards, and we will not drink any water from your wells. We will travel along the King’s Highway.” … Edom’s response was, “Do not pass through my [land], or I will greet you with the sword!” The Jewish people said to them, “We will keep to the beaten path. If we drink any of your water… I will pay the full price. It is of no concern. Only with my foot will I pass through.” He replied, “Do not come through!” (Numbers 20:14-20).}

Then Moshe sent malakhim (envoys) to the King of Edom — “Malakhim” <means malakhim (angels), literally>, as mentioned. “The king of Edom,” as above.

This is what your brother Israel declares — In other words, these angels come into existence from the pure statements of the Jewish people, as explained. This corresponds to, “[The Lord] gives the word, the heralds are a mighty host.”

You know all the troubles that we have encountered. Our fathers migrated to Egypt — “You know,” specifically. This is because all punishments are through him, particularly the Egyptian exile. It resulted from a blemishing of the Covenant, as is known. And blemishing the Covenant brings to the sword, as in (Leviticus 26:25), “a vengeful sword <to avenge [My] covenant.” And Edom> is appointed over the sword, as explained.

The Egyptians mi st reated us…. When we cried out to God, [He heard our voice] and sent an angel [who took us out from Egypt]— Our Sages <said> that this was Moshe “who took us out.” For the blemishing of the Covenant is a blemishing of knowledge, as in (Genesis 4:25), “And Adam knew.” And the voice arouses the daat (knowledge), as in (cf. Berakhot 24b), ‘The voice arouses concentration.’ Because of this: “When we cried out to God, He heard our voice”—<for> the voice arouses daat —”and sent an angel.” This is Moshe, who is synonymous with daat. And through the revelation of daat as it should be, then, “he took us out.”

This is why we recite the Haggadah in a loud voice. For the redemption came about through voice, corresponding to, “He heard our voice.” This is also the reason it is called haGaDah, indicating the rectification of the Covenant, as in (Deuteronomy 4:13), “vayaGeD (And He told) you about His covenant.” And the main mitzvah is <to recite the Haggadah over wine>. This indicates a rectification of the daat, as in (Yoma 76b), “Wine and fragrances make clever,” and as in (ibid.), “‘tiRoSh ’: if he is worthy he becomes RoSh (foremost)—i.e., daat.”

Please let us pass through your land — They wanted to travel to the Land of Israel by way of the power of Edom, so as to receive from him the power to punish the wicked with the sword and with death. This was so that they would be able to travel <to the Land of Israel> on the King’s Highway—the King of the world—and not for the sake of worldly pleasures. And this is:

We will not go through any fields or vineyards, and we will not drink any water from your wells — This alludes to the pleasures of this world. For all this is not what we desire. Rather, what we desire is:

We will travel along the King ’s Highway — This is so that the wicked do not prevent us from following the path of the King of the world.

Edom’s response was, Do not pass through my [land], or I will greet you with the sword! — All this <was> due to the inferior power of the holiness, as explained. And this is:

We are now in KaDeSh, a city at the edge of your territories — In other words, because the KeDuShah (the holiness) is on such an inferior level, <touching on> the border of impurity, as a result:

His response was, Do not pass through my…. — For someone who is on a inferior level should not provoke the wicked, for [the wicked man] devours a tzaddik greater than he (cf. Habakkuk 1:13).

They [the Jewish people] said to them, We will keep to the beaten path — This corresponds to (Psalms 84:6), “the paths in their hearts”—<i.e.,> to bring fear into their hearts.

If we drink any of your water — “Your water” is synonymous with judgment, as in (Amos 5:24), “But let judgment cascade like water.” In other words, it is sometimes necessary to <flatter> the wicked <in the gentile courts>.

I will pay the full price — Onkelos translates this as, “their money.” It refers to the bribes <which must be doled out in the gentile courts> in order to have them willingly allow the <judgment of holiness> to be taken from the crookedness.

It is of no DaVaR (concern). Only with my foot will I pass through — I want to travel and pass through with your power, in order to silence the wicked. So that DiVReihem (their words) do not enter “my foot”—i.e. the common people. They are called foot, as in (Exodus 11:8), “And all the people who are at your feet.”

He replied, Do not come through! — All this is due to the inferior [level] of the holiness, as explained.

<From this we can conclude that one has to> pour out his prayer prior to [teaching] the Torah, and bind himself with the souls in the audience. By virtue of this, greater holiness is added above, as in (Proverbs 14:28), “In the multitude of people is the King’s splendor.” And commensurate with the increase of holiness is the increase in the radiance of Torah. And the greater the radiance of the Torah, the greater the power of the angels; the greater the power of the angels, the better he is able to punish the wicked who give a bad report.

And this is the explanation <of the Sifra De’Tzniuta>:

Nine precious rectifications were given over to the beard (zakan) — In other words, to the zaken (the sage) who sits in the yeshivah to expound [the Torah] were given the nine concepts mentioned above: 1) “take the staff”; 2) “and gather the community”—to subdue their evil; 3) “speak to the boulder”—with pleading; 4) “in their presence”—that he should bond with them; 5) to draw <words like flaming coals>; 6) to draw Torah [lessons]; 7) the creation of angels 8) to receive power from Edom to subdue <the wicked and the forces of evil>; 9) to come to the Land of Israel.

And these are <the nine> rectifications that are given over to the sage who expounds:

The more something is hidden and not revealed — This hints to the soul which is the concept of Miriam. It expires, as explained. The more it is found [to be lofty and precious] — The explanation is: Because of this sage, all that was forgotten due to the soul’s having expired is now found. And now the nine rectifications are listed in order:

The fir st rectification: Hairs upon hairs from in front of the ears to the top of the mouth — This is the concept of S’ARot (hairs), as in (Psalms 87:2), “ShaARey (the gates of) Zion,” which corresponds to, “The staff of your strength <God> will send from Zion”—<i.e. the concept of, “Take the staff,”> as mentioned above.

“From in front of the ears,” that is, prior to hearing if they would be able to accept [the Torah]; “to the top of the mouth,” they opened their mouths and said, “We will do.” This is (Ketuvot 112a), “Your mouths preceded your ears.”

The second rectification: [Hairs above the lip] from one side to the other — In other words, to subdue their evil, as above. With this he takes them out of the authority of the Other Side, and brings them into the domain of holiness. This is the meaning of “from one side to the other”—<corresponding to, “and gather the community,” mentioned above>.

The third rectification: Found below the two no st rils is a path which is full but does not show out — Namely, the concept of the ChoTeM (the nose), as in (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) from you.”

“A path which is full,” because “For those who fear Him lack nothing” (Psalms 34:10) —this is “full.” And fear is synonymous with <praise> [i.e., prayer], corresponding to (Proverbs 31:30), “But the woman that fears God, she shall be praised.” It is the concept of the nose, as in (Isaiah 11:3), “He shall breathe of the fear of God.”

“But does not show out,” for a person must humble himself and not rely upon his own merits, as explained. This corresponds to (Proverbs 25:6), “Do not show yourself splendorous in the presence of a king.” <This is the third rectification: “speak to the boulder.”>

The fourth rectification: The sides of the face are covered [with hairs] on both sides — Namely, the binding with their souls; they cover him on all sides. <This is the concept of the fourth rectification, which is “in their presence.”>

The fifth rectification: Showing out are two <holy> TaPuChin (cheeks), red like a rose — This is the concept of the openings of the heart which are niPhTaChim (opened). The mercies of the Supernal Heart are stirred and there is an inspiration of impassioned words <like flaming coals>—corresponding to “red like a rose.”

The sixth rectification: In one chut (st rand), tough black hairs TaLyan (cascading) down to the che st — This is the concept of drawing Torah, as explained. For they [the lessons] are synonymous with (Song of Songs 5:11), “[His locks] TaLtalim (are wavy) and black like a raven”—because they are “TiLei TiLim (heaps and heaps) of laws” (Eruvin 21b). They are drawn down to the chest—to the innards, as in (Psalms 40:9), “Your Torah is in my innards.”

“Cascading in one chut .” This corresponds to (Psalms 50:3), “His surroundings are exceedingly niS’ARah (turbulent)”—God is strict with the tzaddikim to a chut < haS’ARah> (a hairsbreadth) (Yevamot 121b). And when they blemish [even] a hairsbreadth worth, then they lack the ability to draw these laws, as explained.

The seventh rectification: Lips, which are red like a rose and free of hair — This is the creation of angels, as above, as in (Psalms 33:6), “By the breath of His mouth all their hosts.” “Red like a rose,” as in (Psalms 104:4), “… flaming-red fire His attendants.”

The eighth rectification: Small hairs re st ing on the throat and covering the back of the neck — In other words, to receive the power from Edom to subdue the <forces of evil> which turn their back.

“Small” is synonymous with the power of Edom, corresponding to (Obadiah 1:2), “Small have I made you amongst the nations.” “Resting on the throat” is synonymous with the sword mentioned above, corresponding to (Psalms 149:6), “The lofty praises of God are in their throats, and a double-edged sword….”

The ninth rectification: Long and short hairs which end together — This is the concept of the Land of Israel. It is divided into tribes, which correspond to (Psalms 104:25), “small creatures and great ones.”

With these, he is found to be <mighty and st rong> — In other words, when he comes to the concept of the Land of Israel, then he is called <“mighty and strong.”> For before he achieves the concept of the Land of Israel, then, “Let him that girds [his sword] not boast like he that takes it off” (1 Kings 20:11). But afterwards, when he is victorious, then he is called “a man of war.” <Ponder this well.>

This lesson was taught on Rosh HaShanah, on the verse (Psalms 89:16), “Happy is the people that knows the bla st of the shofar.” But we were not worthy of receiving from what his holy hand had written, the explanation of this verse according to the lesson. Also, prior to his delivering this lesson, some time before that he told an amazing st ory. He had a vision, either awake or asleep, and he said that the lesson “Nine Rectifications” explains this amazing vision which he related. God willing, the time will come to explain these things, elsewhere, with His help.