This reader has a human interface, but every reader page also has static crawlable text. For any book, use
/reader-plain/<book>/full.txt to search the complete work, or
/reader-plain/<book>/<part>/<section>/index.txt for one section.
This is sitewide and works for all reader teachings, not just this page.
Qualified parent-selected complete bilingual source units from supplied printed pages 1–109 only. This is not whole-parsha, whole-book, source-complete, human or every-mark certification. Occurrence-specific uncertainties, provisional pointing, citation and Unicode limitations remain explicitly qualified. Original facsimiles remain authoritative; historical source flags are unchanged.
Selected supplied source only; not complete parsha or chapter coverage. Source qualifications remain visible in every reading language. Printed notes retain their actual source owner where supplied; titles and compiler asides remain distinct apparatus. Unassigned source owners remain null.
Main teachings · ליקוטים
b5-shabbos · bereishit 2:2
Main teaching
עיקר קיום כל השבוע הוא על ידי הארת הרצון של שבת
The principal sustenance of the whole week is through the illumination of will on Shabbos.
The principal sustenance of all six days of work is through Shabbos—that is, through the cessation and rest of Shabbos. Through this comes the principal vitality, abundance, and sustenance of all six days of work, as it is written, “And God completed on the seventh day His work that He had done,” etc. And our Rabbis of blessed memory expounded (quoted in Rashi): What did the world lack? Rest. Shabbos came, rest came; the work was completed and finished.
For the principal sustenance of all the works that Hashem, blessed be He, performed, as it were, in the six days of creation—it all comes only through the rest and cessation of Shabbos, and as stated above. And this is the aspect of “And God completed,” etc. “And completed” is an expression of desire, as it is written, “My soul longs and also yearns,” and as it is written, “And David’s soul yearned,” etc. For the principal sustenance of the weekdays comes only through the illumination of will that shines on Shabbos, as stated above.
(הלכות שבת הלכה ג׳ אות ד׳)
(Laws of Shabbos, Halacha 3, item 4)
b5-completion · bereishit 2:3
Main teaching
ברא אלקים ׳לעשות׳ שהאדם יעשה
וישלים ויתקן את כל הבריאה
God created “to do”—so that man would act, complete, and rectify all creation.
And this is the general principle of all man’s service in this world: he was created only for this—to break through obstacles. For this constitutes man’s entire distinction: he is higher than everything, even angels and seraphim, etc., and all the worlds depend upon him. And the entire magnitude of man’s distinction consists in his being in this world of action and physicality, which is filled with immense obstacles to drawing close to Hashem, blessed be He. And man was created to break and nullify all the obstacles, which comprise all the incitements, enticements, and desires of this world. All of them are obstacles to drawing close to Hashem, blessed be He. And man must overcome them, break them, and nullify them through the greatness of his yearning for truth. And because of this, his distinction is exceedingly lofty.
And this itself is the aspect of bringing from potential into actuality. For man must bring everything from potential into actuality. For Hashem, blessed be He, created all creation to remain deficient until man completes it, as it is written, “Which God created to do.” Its meaning is that man should act and complete it. And as our Rabbis of blessed memory said, everything requires rectification and completion through man, for wheat requires grinding, lupines, etc. And this is the aspect of bringing from potential into actuality, in which man must engage—in spirituality and physicality.
For although Hashem, blessed be He, created everything in the six days of work and brought all creation from potential into actuality, nevertheless, the completion of each thing still remains in potential until man specifically brings it from potential into actuality. For example, all plants possess in their seed the potential to produce others like themselves, but man must engage in plowing and sowing until the grain grows and emerges from potential into actuality. And afterwards, he must harvest the grain, grind it, etc., until he completes the labors involved in making bread. And so it is with clothing and with all things.
And as it is in physicality, so it is in spirituality: nothing possesses completion, nor is the fullness of its vitality drawn into it, until man comes, prays concerning it, and serves Hashem, blessed be He, through that thing. And then specifically, the thing’s vitality is completed spiritually. For everything is completed through man, physically and spiritually. And therefore, although all plants had been created, they did not emerge in the earth until man came and prayed for rain. As Rashi explained on the verse, “And every shrub of the field was not yet in the earth, and every herb of the field had not yet sprouted, for Hashem God had not caused rain, and there was no man to work the earth.” And Rashi explained there: And on the third day, concerning which it says, “Let the earth sprout,” etc., they remained at the opening of the ground until man came, etc., and prayed for rain; see there. Thus, man must bring from potential into actuality, to complete all the things of creation.
(הלכות ברכת הריח הלכה ה׳ אות א׳)
(Laws of the Blessing over Fragrance, Halacha 5, item 1)
b5-artisans · bereishit 2:3
Main teaching
השלמת הבריאה בידי האדם, וכפי חידושי התורה של הגדולים כך נמשך חידושים במעשי האדם בעניני העולם, כי רק מהתורה נמשך הכל
The completion of creation is in man’s hands. And in accordance with the Torah innovations of the great ones, innovations are drawn into man’s activities in worldly matters, for everything is drawn only from the Torah.
One must believe that all the wisdom of craftsmanship of all the artisans in the world —all of it—is, at its root, drawn from the wisdom of the Torah. For the Torah was the instrument of craftsmanship of the Creator of the beginning, as it is written, “And I was with Him as amon.” Do not read amon, but “artisan,” as explained in the words of our Rabbis of blessed memory in several places, and particularly in Midrash Rabbah on the portion of Beraishis.
However, Hashem, blessed be He, created the world with the intention that the world specifically should be deficient in rectification, and that man specifically should rectify everything, as it is written, “Which God created to do.” That is, Hashem, blessed be He, created the entire world and all it contains “to do,” so that man would perform many labors and crafts upon each thing, through which specifically the entire rectification of creation would take place. And as our Rabbis of blessed memory said in the Midrash, wheat requires grinding, lupines require rectification, etc. And as we perceive with our senses, there is nothing Hashem, blessed be He, created that we can use for our needs without man performing several actions, labors, and rectifications upon it. For example, wheat cannot be eaten except through grinding, sifting, and baking, and all this requires several crafts and labors, with several different devices. And likewise with clothing: linen and wool cannot be worn except through many, many different labors and crafts; and so it is with everything in the world.
And each time, in each and every generation, many, many forms of wisdom and devices are newly developed in the matter of crafts and the tools of crafts, to bring a utensil to its finished use more quickly, (that is, their making many devices called machines). And all these crafts, devices, and their tools, which contain great wisdom—all of them—are drawn from the wisdoms of the Torah; and all their vitality and sustenance come through faith in the sages.
For the true sages of each and every generation exert themselves and labor each time to complete the Torah, to introduce true innovations into it, and to increase books without end within the Torah. Through this comes the Torah’s principal completion, as explained in the aforementioned teaching. This is the aspect of “And he weighed and investigated and arranged many parables”—he made handles for the Torah, etc., as our Rabbis of blessed memory said, he joined cord to cord and thread to thread, etc. And likewise, [he] brought there in the Midrash several further parables about this—that one cannot understand the Torah except through the true sages who expound it, introduce true innovations into it, and increase holy books of Torah. And the principal ones are the holy righteous sages who know all the Torah’s ways at their root, until they find and reveal profound counsels, upright paths, and true judgments, etc., in such a manner that everyone, wherever he is, can revive his weary soul that has become distant, however distant it has become: to incline him toward revival, awaken him, strengthen him, support him, and always find for him an opening of hope, so that he too will return and draw close to Hashem, blessed be He. This is the principal thing, for exposition is not the principal thing, but action.
Thus, the righteous ones, the true sages, perform many awesome crafts and labors within the Torah. And from there, strength and vitality are drawn to all practitioners of physical crafts and labors. For all the wisdoms of their crafts and devices—all of them—are drawn from the craftsmanship of the true sages who innovate in Torah, as stated above. And as is brought in the Tikunim concerning the authorities who determine rulings, “who derive from it many laws,” etc. For the Torah given to us from heaven has no completion except through the true sages, who complete it through their holy books, as stated above.
And therefore, all creation that Hashem, blessed be He, created through the Torah He gave from heaven is also deficient in rectification, as stated above. And through the true innovations of the holy sages, whereby they complete the Torah as stated above, strength is drawn from there to all practitioners of crafts and labors, so that they may rectify all the particulars of creation through various crafts and devices, as stated above. For it is known that all vitality in the world, in general and in particular—all of it—is drawn only from the Torah, as it is written, “In the beginning God created the heavens and the earth”—“‘In the beginning’: this is the Torah,” as our Rabbis of blessed memory said. And the entirety of creation, as it was created, receives its vitality from the Torah as it was given from heaven.
And the rectification of creation, which is rectified through several labors and different devices, is drawn from the true sages, to whom the Torah was given to expound and innovate within it, etc.; this is the Torah’s principal rectification and completion. For without the true sages, nothing at all is known of the Torah. And from there—from the true wisdom of the sages, through which they perform several wondrous crafts and labors within the holy Torah—from there all practitioners of physical crafts receive their strength to rectify each thing physically.
(הלכות ארבעה שומרים הלכה ה׳ אות ט״ז)
(Laws of the Four Guardians, Halacha 5, item 16)
b5-behibaram · bereishit 2:4
Main teaching
׳בהבראם׳ דרשו חז״ל ׳באברהם׳ שבשביל זה נברא העולם כדי שהאדם יתקן את הבריאה לפי מעשיו וזה התחיל מאברהם
Our Sages of blessed memory expounded “when they were created” as “through Avraham”: the world was created for this, so that man should rectify creation according to his deeds, and this began with Avraham.
Every person must engage in the rectification of creation, for everything requires rectification. For although Hashem, blessed be He, has already created all creation, nevertheless everything was created deficient in rectification, as is known. For everything was created for man, who is the Israelite, so that he should engage in rectifying creation and be considered as though he had brought creation from potential into actuality, according to the rectification of his deeds in accordance with the holy Torah; for this, everything was created.
For all creation is “so that they should know Him”—so that they should recognize and know Him, blessed be He, through each and every thing of creation. And as long as there is no man to engage in this, all creation is considered chaos and void. And concerning this it is said, “He did not create it as chaos; He formed it to be inhabited”—so that the world should be inhabited by people of knowledge who know and recognize their Master through all the particulars of creation.
And this is the aspect of the entirety of the Torah and the mitzvos, for which everything was created. For according to the mitzvah the Israelite fulfills, so he brings a part of creation from potential into actuality. For example, when he fulfills the mitzvah of tzitzis, then according to the holiness, purity, and knowledge of His Divinity, blessed be He, which he draws through the holiness of the mitzvah of tzitzis, so he rectifies a part of creation and is considered as though he had now brought that part of creation from potential into actuality. And so it is with all the other mitzvos.
And therefore, the whole world remained suspended until the sixth of Sivan, when Israel received the Torah, as it is said, “The earth and all its inhabitants melt away; I established its pillars, Selah.” As our Rabbis of blessed memory expounded this verse concerning the giving of the Torah: then the world became established and endured. For before the receiving of the Torah, the whole world was considered chaos and void, and as though it had not yet been created at all.
And this is the aspect of “These are the generations of the heavens and the earth when they were created.” And our Rabbis of blessed memory expounded it as “through Avraham.” For only when Avraham our father came into the world, from whom the drawing of the Torah’s way into the world began, then was “when they were created” specifically said. For from then creation begins, as though the world had been created then.
And likewise, our Rabbis of blessed memory said concerning the verse “[He] created you, Yaakov”: “My world, My world, who created you? Yaakov created you”—they are the entirety of Israel. For each Israelite, according to his holiness, according to his fulfillment of the Torah, so he is considered as though he had created the world, and is considered to bring creation from potential into actuality according to his level. For the principal rectification of creation, the principal aspect of bringing from potential into actuality, is to bring holy knowledge and intellect from potential into actuality,
as stated elsewhere, there is intellect in potential and there is intellect in actuality. And the principal completion is to bring true holy intellect from potential into actuality, to reveal His Divinity in the world. This is the principal rectification and sustenance of creation, for “You made them all with wisdom.” For the principal completion of every work is that it should know who worked and made it, so that “And every work will know that You worked it,” etc., will be fulfilled. And as it is said, “Who worked and did, calling the generations from the beginning, etc.”
(הלכות הכשר כלים הלכה ד׳)
(Laws of Making Utensils Fit, Halacha 4)
b5-prayer-vessels · bereishit 2:5
Main teaching
מדוע מתפללים הרי הכל לטובה, אלא שעל ידי התפילה עושה כלי שיוכל לקבל שפע ולהמתיק גם ללא יסורים וחסרונות
Why do we pray, since everything is for the good? Rather, through prayer one makes a vessel in which one can receive abundance and bring sweetening even without suffering and deficiencies.
"כִּי לֹא הִמְטִיר וגו׳ וְאָדָם אַיִן"
“For He had not caused rain,” etc., “and there was no man.”
Apparently, a difficulty arises: since, in truth, everything the blessed God does with man is for his good—as our Rabbis of blessed memory said, a person must say, “Everything that is done from heaven is done for the good” (Brochos 60b)—why, then, did Hashem, blessed be He, command us to pray concerning distress, may the Merciful One save us? Surely all suffering and troubles, God forbid, are in truth great benefits, enabling him through them to attain eternal life.
However, in truth, certainly everything Hashem, blessed be He, does to man is for the good; and nevertheless, he must pray and ask Hashem, blessed be He, to emerge from distress into relief. For the principal creation of the world was for man, who possesses free choice. That is, Hashem, blessed be He, created the world so that everything would be entrusted to man, so that man specifically would make vessels and channels to draw His abundance and kindness, blessed be He, downward.
And without the rectifications of the vessels effected by man, the abundance of kindness cannot descend below. For if the kindness descended before the vessels were rectified, it would be in the aspect of an excess of oil that causes the lamp to go out; and then the kindness would be transformed into harsh judgment, God forbid. And the principal rectification of the vessels is through Torah and prayer, and chiefly through prayer. And as it is written, “And every shrub of the field was not yet in the earth, etc., for Hashem had not caused rain, etc., and there was no man.” And Rashi explained that there was no man to pray, etc.—that is, as stated above.
And therefore, before man prays, everything that comes upon him—even suffering, God forbid—is certainly a great benefit, for everything is for his good. For according to his deeds, no abundance and vitality can descend to him except through this; and even this comes with great kindness. For if only kindness were bestowed upon him, without any judgment at all, it would, God forbid, be in the aspect of an excess of light, which causes even greater harm, as stated above. Therefore, the principal rectification is through prayer. And the principal aspect of prayer is the sweetening of judgments: through prayer he sweetens the judgments and rectifies vessels so that he can receive the abundance of His kindness, blessed be He. And then specifically, he can nullify the suffering, for he can receive His eternal kindness and goodness, blessed be He, without suffering, solely through the rectifications of the vessels he effected through prayer.
And therefore, the principal rectification of prayer comes through the aforementioned aspect, through looking toward the ultimate purpose and including all prayer within the One, where everything is good, as stated above. For without this, one cannot pray at all, because of the aforementioned difficulty. And as the Midrash Rabbah asked: Do we give a fool and a child whatever they request?
For example, when someone suffers poverty, God forbid, or bodily suffering, God forbid, and prays that Hashem, blessed be He, give him livelihood, wealth, bodily health, etc., the aforementioned difficulty arises. And how is it appropriate to pray, and how would Hashem, blessed be He, heed his prayer to give him livelihood, health, etc.? Surely the intention of Hashem, blessed be He, in giving him poverty, etc., is for his good, to cleanse his sins, which is an eternal benefit. And perhaps, too, the intention of Hashem, blessed be He, is because He knows that if he had a livelihood—all the more so some wealth—he would corrupt his deeds much more.
As we perceive with our senses, most wealthy people greatly corrupt their deeds, and the wealth is kept for them to his harm. Concerning this King Shlomo, peace be upon him, expressed wonder: “There is a vanity, etc.—wealth kept for its owner to his harm.” And is there a greater evil than this: someone is given a few thousand coins to play with in this world that passes in the blink of an eye, and afterwards the money kills him and uproots him from both worlds, God forbid? And as it is brought in the holy Zohar: “She smiles upon them with wealth in this world, and afterwards kills them,” may the Merciful One save us.
Therefore, the principal rectification of prayer comes through the aforementioned aspect: first, one must be included within the One, look only toward the ultimate purpose, and know and believe that everything is for the good. And then specifically, one can afterwards pray for everything one needs. For then one can draw rectifications from the light of the impression left by self-nullification; through this, vessels will be made, into which His abundant influx and kindness may be drawn. Through this, one can receive livelihood, wealth, health, children, life, sustenance, etc., and everything will be for the good, since one has already properly rectified vessels to receive the abundance of kindness within them.
(הלכות מילה הלכה ה׳ אות ד׳)
(Laws of Circumcision, Halacha 5, item 4)
b5-torah-prayer · bereishit 2:5
Main teaching
המטרה של אדם היא תורה ותפילה, וכיון שפגם אדה״ר בבחי׳ זו צריך לטרוח על פרנסתו
Man’s purpose is Torah and prayer. And since the first man blemished this aspect, one must toil for one’s livelihood.
"כִּי לֹא הִמְטִיר וגו׳ וְאָדָם אַיִן"
“For He had not caused rain,” etc., “and there was no man.”
The principal ultimate purpose is Torah and prayer, for which every person was created. And this is the aspect of “The end of the matter, everything having been heard: fear God and keep His commandments, for this is the whole of man.” “Fear God”—this is prayer, which is the aspect of fear, the aspect of “[One] who fears Hashem—she shall be praised,” as our master of blessed memory wrote several times. “And keep His commandments”—this is Torah. And it concludes, “For this is the whole of man.”
For this is the principal sustenance, vitality, and ultimate purpose of every person, for whose sake all the worlds were created, from beginning to end. And everything is for this ultimate purpose: that he should merit to engage all his days in Torah and prayer, and go from level to level until the highest level. For there are many, many aspects and levels within Torah and prayer, as explained in the teaching “A Seal within a Seal” (in teaching 22); see there.
And had man attained this completely, all the exertions and toil involved in all the occupations and labors included in the thirty-nine labors would have been nullified. For all the exertions required for livelihood, through engaging in occupations and labors, all came into being through the first man’s sin, when it was decreed upon him, “With sorrow you shall eat of it; by the sweat of your face you shall eat bread,” etc. This was through his blemishing the Tree of Knowledge of good and evil; then he blemished Torah and prayer. For he was then required to fulfill this commandment—not to eat from the Tree of Knowledge—in which the entire Torah was included, as is known.
And he was also then required to pray his prayer to rectify the entire world, as brought in the writings. And as explained in Rashi’s commentary on the verse, “And every shrub of the field was not yet in the earth, etc., and there was no man to work the earth.” And Rashi explained: And on the third day, when it says, “The earth brought forth,” they did not emerge. They remained at the opening of the ground until the sixth day. And why? Because He had not caused rain, etc. And when man came, etc., he prayed concerning them; and [the rains] descended, and the trees and grasses sprouted.
Thus, the rectification of all things could not be completed except through the prayers of the first man. And he still needed to pray further to complete the rectification of all the worlds in its entirety, as explained in the writings. But the adversarial power designated ס״מ overcame him through its devices and enticed him until he ate from the Tree of Knowledge; and he could no longer pray the prayer he needed to pray to rectify the worlds. And through this, all the worlds were corrupted, to the point that their rectification will not be completed until the coming of Mashiach, as brought [there]. And through this, the toil of livelihood was decreed—the aspect of the thirty-nine labors, the aspect of “With sorrow you shall eat of it,” etc. Thus, the principal blemish of the thirty-nine labors is drawn from the first man’s blemish of Torah and prayer.
מי שעוסק בתורה ותפילה אין צריך לטרוח לפרנסתו
One who engages in Torah and prayer need not toil for his livelihood.
And even now, according to the extent that each person merits to engage more in Torah and prayer with greater completeness, so he repels and nullifies from himself the serpent’s impurity, which is the burden of the thirty-nine labors. For he merits that his work be done by others, as our Rabbis of blessed memory said (Brochos 35b): When Israel does the will of the Omnipresent, its work is done by others. And therefore, in the future, when all Israel will engage in Torah and prayer, therefore then “And strangers shall stand and tend your flocks,” etc., will be fulfilled.
(הלכות ראש חדש הלכה ה׳ אות ל״ג)
(Laws of the New Moon, Halacha 5, item 33)
b5-infinite · bereishit 2:5
Main teaching
תכלית הבריאה שתחזור ותהיה נכללת באין סוף
The ultimate purpose of creation is that it return and be included within the Infinite.
"כִּי לֹא הִמְטִיר וגו׳ וְאָדָם אַיִן"
“For He had not caused rain,” etc., “and there was no man.”
Creation was principally for this ultimate purpose: that all creation should return and be included within the Infinite, which is the principal ultimate purpose of all beings in the world—that they should return to their first root. For Hashem, blessed be He, brought all creation into being from nothingness for Israel, the holy people, so that through their service and attachment to Him, blessed be He, they should elevate all beings and return everything to its first root, so that everything should return and be included within the Infinite.
However, throughout the world’s existence, this aspect must take place in the aspects of running and returning, for Hashem, blessed be He, desires the world’s continued existence, so that we should serve Him, blessed be He, specifically in this lowly world, which constitutes all His pleasures and delights, blessed be He, and as stated above.
לכן כל ענין הצמיחה הוא רק על ידי ביטול, שהגרעין כלה, בארץ דוקא
Therefore, the entire matter of growth comes only through nullification—the seed decays, specifically in the earth.
And this is the aspect of “And every shrub of the field was not yet in the earth, and every herb of the field had not yet sprouted, and there was no man to work the earth.” For in truth, the sprouting and growth of all plants in the world are the wonders of the One perfect in knowledge, for through this, we see at every time the wonders of the Creator, blessed be He, who performs wonders at every time: that from one grain of seed several ears of grain grow from it. And the principal growth is after the seed has decayed in the earth and become as nothing and naught; then something growing again sprouts from it—trees or grain and the like.
And therefore, nothing can grow and sprout except through sowing specifically in the earth. For the principal power of growth and sprouting comes through the aspect of nullification into the Infinite, blessed be He, in the aforementioned aspect of divestment of physicality. For growth and sprouting are an aspect of new creation, and therefore they are possible only by sowing the seed in the earth. And the earth is the aspects of lowliness, the aspect of nothingness, and there the seed decays until it becomes as nothing and naught, and nothing remains of it except the slightest trace. And then the thing sown is included within the Infinite through its decaying and divesting itself of physicality, and then it returns and comes back from there, from nothingness into being, and is again renewed with greater strength, until a great tree and the like emerges, grows, and sprouts from it.
יכולת הביטול של עניני העולם להכלל באין סוף הוא רק על ידי האדם
The capacity for worldly things to be nullified and included within the Infinite comes only through man.
However, nothing can return and ascend to its first root, become nullified within the light of the Infinite, and be renewed there in the aspect of running and returning, as stated above, except through man. For everything was created for man, and אד״ם [man] has the numerical value מ״ה [45]. And Hashem, blessed be He, gave man strength and wisdom, and he has the power through his free choice to divest himself of all material physicality and attach himself to Hashem, blessed be He, until he becomes nullified and included within the light of the Infinite, in running and returning all the days of his life. And through this, the whole world in its entirety is included with him within the Infinite, for everything depends upon him.
And therefore, every shrub of the field and every herb of the field did not sprout and did not emerge into the air of the world until the first man came and prayed for rain, as Rashi explained there. For prayer is the aspect of attachment and nullification into the Infinite, and through this, he elevated all the seeds and returned them to its root, to the Infinite. And through this, he again drew from there the blessing and the supernal abundance, which are the waters of rain, and through this, all the plants and all the herbs sprouted.
And likewise now, no plants can grow except through man, and prayer is the principal means. For rain descends only through Israel’s prayers, as it is written (Iyov 36), “And He commands concerning it through the intercessor.” For prayer is the aspect of attachment and nullification into the Infinite, for the principal completion of prayer, to accomplish through it the drawing of rain, is only when one prays with self-sacrifice, in the aspect of divestment of physicality, like the early pious ones who prayed while divested of physicality. And therefore, their prayers were always answered, and rain descended immediately through their prayers, as many stories concerning this are brought in Tractate Fasts. And through this specifically, the plants grow, for their principal growth comes through the aspects of nullification into the Infinite in running and returning. This is the aspects of prayer.
לכן נזכר שכר בענין הגשמים, שזהו הוראת שלימות מעשינו
Therefore, reward is mentioned in connection with rain, for it indicates the completeness of our deeds.
And this resolves what the Torah wrote concerning the promises of the mitzvos and their reward in rainfall. As it is written, “If you walk in My statutes,” etc., “And I shall give your rains in their season,” etc., and many similar passages. For rainfall, through which the earth gives its produce, indicates the utter completeness of their service, that they merited to attain the ultimate completion through fulfilling the Torah and the mitzvos, until they merited nullification within the light of the Infinite, through which they merit to draw rain and grow every plant of the earth, whose principal growth comes through this, as stated above.
אחר חטא אדה״ר אי אפשר להגיע לביטול והתכללות בא״ס אלא ביגיעה רבה
After the first man’s sin, one cannot attain nullification and inclusion within the Infinite except through great exertion.
And therefore, when the first man sinned through the Tree of Knowledge, the earth was cursed on his account. For man was created principally for this ultimate purpose: to merit nullification and inclusion within the light of the Infinite and His unity, blessed be He, as will occur in the future. And had he not eaten from the Tree of Knowledge, man would have attained this ultimate purpose completely during his lifetime, while alive—to attach himself and be included within the light of the Infinite while still in his body, as will occur in the future after the resurrection. And he would have known that everything is good, everything is one, as in the future when everything will be good, as stated above.
And therefore, Hashem, blessed be He, warned him: “And from the Tree of Knowledge of good and evil you shall not eat from it,” etc. For He warned him not to eat from the Tree of Knowledge, through which good and evil are known—through which one knows a distinction between good and evil, namely, that there is a difference between good and evil occurrences. And therefore, He warned him not to partake of this eating. For man was created to attain complete knowledge, where there is no difference between kindness and judgment, for everything is good, everything is one. This is attained through nullification into the Infinite, as stated above.
And therefore, because man blemished this, therefore the earth was cursed on his account, as it is written, “By the sweat of your face you shall eat bread,” etc. For now man requires great exertion before drawing sustenance and livelihood, for now one cannot be nullified into the light of the Infinite in running and returning, to draw livelihood from there—which is the aspect of grain and bread growing from the earth, which grows only through nullification into the Infinite, as stated above.
And now this cannot be attained except through great and immense exertion, because of the serpent’s impurity that has gained a hold on man. And therefore, man requires great exertion to break all desires and character traits, and then he will attain this nullification, so that through this man who attains this—specifically through him—all the plants grow, and all livelihood is drawn into the world.
(הלכות כלאי הכרם הלכה ב׳)
(Laws of Mixed Species in a Vineyard, Halacha 2)
b5-outflow · bereishit 2:5
Main teaching
גילוי אלוקותו יתברך בעולם נמסר לאדם, שכפי מעשיהם כן מתגלה
The revelation of His Divinity, blessed be He, in the world was entrusted to man: according to their deeds, so it is revealed.
"כִּי לֹא הִמְטִיר וגו׳ וְאָדָם אַיִן"
“For He had not caused rain,” etc., “and there was no man.”
The principal creation of the world was to reveal His compassion and goodness in the world, as is known. However, Hashem, blessed be He, entrusted the entire world and all it contains to human beings, as it is written, “And He gave the earth to human beings.” According to their deeds, human beings thus draw abundance from above to give life to and sustain the worlds, as it is written, “And every shrub of the field was not yet,” etc., “for Hashem God had not caused rain, and there was no man,” etc. And Rashi explained: Until man came and prayed, etc.
For abundance is principally drawn through the prayer that Israel prays. The more an Israelite increases prayer and draws more abundance and great goodness to the house of Israel, the more he gives life to and sustains all the worlds, and the more His greatness and goodness are revealed. This constitutes His principal pleasures and delights, blessed be He, for “More than the calf wishes to suckle,” etc. For He desires kindness and wishes continually to bestow goodness, but abundance can be drawn only through Israel’s prayer. Therefore, the more Israel increases in the world and draws more abundance, the more His will, blessed be He, is fulfilled. For His entire desire, blessed be He, is continually to bestow goodness upon Israel, and this constitutes all His pleasures and delights, as stated above.
And for this the Israelite was created: to engage in Torah and prayer and draw abundance into the world. Through this, His Divinity, blessed be He, is revealed in the world, as it is written, “May God favor us and bless us; may He shine His face with us, Selah—to know Your way on earth.” And as Rashi explained there, “Shine His face”: to show a smiling face by giving dew and rain—that is, drawing abundance. Through this, “To know Your way on earth,” etc., “They will thank You,” etc., through to “All the ends of the earth will fear Him,” etc. For through the drawing of abundance through Israel, through this they will recognize and know His ways, blessed be He—that He hears the prayer of every mouth. And through this, they will all thank Him, and all the ends of the earth will fear Him. For this everything was created: that His Divinity be revealed in the world. The principal revelation comes through seeing that Israel effects [results] through its prayers and draws abundance and great goodness, as stated above.
And this is all man’s service throughout his life: to draw abundance and great goodness through his good deeds, and chiefly through prayer, through which abundance is principally drawn, as is known (and as explained in the teaching “And You Shall Be for Me,” etc., in teaching 34; see there).
(הלכות נחלות הלכה ד׳ אות ח׳)
(Laws of Inheritances, Halacha 4, item 8)
b5-b6-contraction · bereishit 2:5
Main teaching
ענין הצמצום הוא אצל כל אדם מישראל
The matter of contraction occurs within every Israelite.
"כִּי לֹא הִמְטִיר וגו׳ וְאָדָם אַיִן"
“For He had not caused rain,” etc., “and there was no man.”
It has already been explained that our lord, teacher, and master of blessed memory alludes in this teaching (Likutay Moharan, teaching 69) to the fact that the entire matter of contraction of the vacant space, explained in the holy Zohar and at the beginning of Aitz Chaim, etc., all this takes place within every single Israelite, who is a portion of God from above, for “In the image of God He made man.”
For the entire matter of the contractions at the beginning of creation was only for man, for whom everything was created. For this purpose, He, blessed be He, contracted Himself through various different contractions and drew the revelation of His Divinity with wondrous wisdom. All of it was for the creation of the worlds, which are the attributes; and all of it was so that man should be created in this World of Action and possess such free choice, through which comes the principal revelation of His kingship—for which everything was created.
For Hashem, blessed be He, wished that His kingship be revealed principally through an awakening from below (אִתְעֲרוּתָא דִּלְתַתָּא) specifically, which comes specifically through man, who possesses free choice. And therefore, all the contractions and the revelation of Divinity that came through them were neither rectified nor established until man came. This is the aspect of the mystery of “And every shrub of the field was not yet in the earth, etc., for Hashem God had not caused rain, and there was no man to work,” etc., as all this is understood in the books: this is the mystery of the rectification of the balance (תִּקּוּן הַמַּתְקְלָא).
For the balance is principally rectified only through man, who possesses free choice. For free choice is the aspect of a balance, poised in an actual equilibrium, and he can tip it this way or the opposite way, God forbid. And therefore, whoever has a heart capable of understanding through his own knowledge must understand from afar—in the writings of the Ari of blessed memory, the holy Zohar, the books of their commentators, and books published in these generations—that all the mysteries of the Kabbalah—all of them—were said concerning the aspect of the image of God in which man was created. And all the contractions of the aspect of the vacant space—all of them take place with every person at every time, according to his level, as is understood in this teaching, mentioned above.
And behold, in the writings of the Ari of blessed memory, the wondrous contractions that occurred earlier, called the World of the Garment, etc., are explained. This is not explained at all in the book Aitz Chaim, but in other books of later authors much is brought concerning it in the Ari’s name. And several aspects of contractions in running and returning (רָצוֹא וָשׁוֹב) are explained there, in the aspect of “reaching and not reaching” (מָטֵי וְלֹא מָטֵי), etc., that occurred previously, etc. And everything is included in what our lord, teacher, and master of blessed memory wrote in the teaching “Maishruh,” teaching 30. And these are his words: “Attainments of Divinity cannot be attained except through several contractions, from cause to effect, from higher intellect to lower intellect,” etc., “and for this one needs a great rebbe,” etc.; see there.
And the general principle of the things explained concerning the contractions at the beginning of creation, to reveal His Divinity, blessed be He, is that first He contracted the light. And afterwards, He began to draw an aspect of light; and afterwards, the light returned to its place and left only some residual impression (רְשִׁימוּ), for it was not yet possible to bear that light. And afterwards, He again drew an aspect of light through a wondrous new contraction and again concealed it, so that there should not be an excess of light. And He again drew the light in a wondrous manner, etc., and likewise many, many times. This is the aspect of the mystery of “the supernal brightness (טְהִירוּ עִלָּאָה) and unqualified brightness (טְהִירוּ סְתָם),” etc., and the World of the Garment that folded the light, etc., until the aspect of the vacant space was made, etc. And afterwards, He drew the light of the kings; they could not receive the light, and they were broken and died, etc., until the World of Rectification began, etc.
And everything was for man. For all the breaking and death occurred because there had not yet been an awakening from below, for “there was no man,” etc., as mentioned above. And therefore, when man, who possesses free choice and was created in the image of God, came, the rectification of all the worlds depended upon him. And therefore, all the aforementioned aspects, which are the aspects of the aforementioned contractions, occur within man. This is the aspect explained generally in the aforementioned teaching: the light of the flame of the Israelite’s heart is an aspect of the Infinite, etc., and it must be contracted, etc.
And these very contractions, through which Hashem, blessed be He, contracted Himself in wondrous different contractions, as mentioned above, to reveal His Divinity, blessed be He, must all necessarily pass over man. For they all occurred only for man, so that he would rectify everything specifically through an awakening from below. For the general principle of the contractions is that Hashem, blessed be He, shows and illuminates His face a little, and afterwards conceals it, and likewise does so several times in various different aspects (as explained in the discourse for Purim concerning the verse, “And if his head becomes bald from the side of his face,” etc.). And as it is written, “Indeed, You are a God who conceals Himself.” And it is written, “For His anger is but a moment; life is in His favor,” etc., “Hashem, in Your favor You established strength for my mountain; You concealed Your face, and I was terrified.” And it is written, “The voice of my beloved knocks,” etc.—this is the aspect of the revelation of His Divinity; “And my beloved slipped away and passed”—the aspect of the concealment of His Divinity.
And all this takes place in every generation, in every person, and at every time, all for free choice. For the principal free choice comes through this—through revelation and concealment. And for this reason, whoever wishes to walk in Hashem’s ways must be proficient in halacha [the way of proceeding], proficient in running, and proficient in returning, proficient in entering, proficient in leaving, etc. (as explained in the teaching “Call Yehoshua,” etc.). For all the aforementioned contractions are the aspect of running and returning, as is understood. And all the angels and seraphim, etc.—all their attainment of the Creator, blessed be He, is in the aspect of running and returning, as it is written (Yechezkel 1), “The living creatures run and return.”
But man is the principal one: he is a portion of God from above and was created to have dominion over them. For the running and returning of the supernal beings is without the power of free choice; therefore, they cannot rectify the balance so as to serve Him gradually, etc. Therefore, they tremble, burn, and exalt themselves, etc. But man, who possesses free choice, when he merits to improve his deeds—these are the great, choicest righteous ones—rectifies the aforementioned contraction, so that the revelation of His Divinity and kingship shines to all who enter the world, gradually and in measure, in the aspect of rectification. For the principal rectification comes through an awakening from below, which occurs specifically through the lower man in this world, as mentioned above.
And this occurs each and every day, throughout all the days of the world. This is the aspect of the renewal of the work of creation each and every day: He, blessed be He, darkens and illuminates—“Who forms light and creates darkness,” etc., “With wisdom He opens gates, and with understanding changes times,” etc., “And rolls away light before darkness and darkness before light, passes away day and brings night,” etc. Everything is for Israel’s good, to make His Divinity and kingship known to everyone. And therefore, all this is said before the reading of Shema, which is the revelation of His unity and kingship for ever and ever. For these changes—His rolling away light before darkness and darkness before light, etc.—are principally drawn from the mystery of the aforementioned contractions at the beginning of creation, when He revealed the light, concealed it, again revealed it in a new, more wondrous way, and again concealed it, and so on, several times. And everything occurs in wondrous new ways, as understood in the aforementioned writings.
And all this was so that the world should be created and exist now, its principal being being man, who possesses free choice. And therefore, all the aspects of the aforementioned contractions take place now. But now everything depends upon man, to whom everything was entrusted, in the aspect of “And He gave the earth to human beings.” He entrusted him with the power to draw His Divinity and the revelation of His kingship through the aforementioned contractions, according to his free choice. For He placed a Divine power in his heart, through which he can burn up to infinity; but He commanded him to contract the light so that he would not transgress “lest they break through,” etc., as mentioned above.
And afterwards, when he contracts the light, judgments gain a hold through the contraction; from them comes the entire power of the evil inclination, which is evil thoughts, as mentioned above. And therefore, immediately upon contracting the light, etc., he must take care to overcome the evil thoughts and draw only good thoughts, etc., until he serves Hashem, blessed be He, gradually and in measure. This is the aspect of the creation and sustenance of the worlds, etc.; and through this he reveals His kingship, etc., as mentioned above, which is the principal thing.
And then comes the principal rectification, when His kingship, blessed be He, is revealed through the aspect of an awakening from below, through man, who possesses free choice, when he merits to enter and leave in peace. And then the upper house also ascends, as mentioned above. And afterwards, one must return and engage in these rectifications at a higher level, etc., and so from day to day and from level to level. And this is the aspect of the entirety of the renewal of the work of creation that occurs every day, principally through man, for whom everything was created and is sustained, as mentioned above.
And all this occurs among the righteous at every level and level. And those who have already transgressed the Torah’s commandments and must return in repentance need these rectifications especially. For it is known that a transgression is an aspect of the destruction of the worlds and the corruption of the aforementioned rectifications. But the entire sustenance of the world comes through the great righteous ones, who draw His compassion, blessed be He, at every time, and draw the aforementioned rectifications in wondrous ways, so as to draw the illumination of the gleam of His Divinity, blessed be He, into each person’s heart to awaken him toward Hashem, blessed be He. And they illuminate within them profound counsel and wondrous strengthening at every time, so that they may merit to return each time, from wherever they are. But nevertheless, they must necessarily have some awakening from below, for without it this is impossible, as mentioned above.
זהו ענין העליות והירידות המרובות העוברים על כל אדם
This is the matter of the many ascents and descents that pass over every person.
And this is the aspect of all the ascents and descents—thousands and tens of thousands—that pass over every person. And even those who are very distant from Hashem, blessed be He, have the aspect of ascents and descents, for even among them no day is like another; and even within a single day, each person undergoes innumerable changes. And particularly those who awaken to return to Hashem, blessed be He, and draw close to true righteous ones, and are weak in strength, etc.—against them the evil inclination intensifies and strives more, wishing to cast them down, God forbid. And they labor to overcome it and undergo changes, the aspect of immeasurable ascents and descents, the aspect of “They ascend to heaven, they descend to the depths,” etc.
And for all this, one requires exceedingly great and immense strengthening, particularly in these generations and the coming generations that are close to the days of Mashiach. For the closer one is to the end, the more the adversary spreads out and provokes (as explained elsewhere). And upon whom can we rely except our Father in heaven? And principally, [we rely] on the strength of the righteous ones who have already stood properly in the battle of this world, with the ultimate completeness beyond which there is no further completeness. And they inform us that no awakening toward Hashem, blessed be He, is lost, even from the lowest abyss and beneath it. On the contrary, wondrous rectifications are effected through it, in accordance with all the above. For indeed, in the end, at the end of it all, everything will be rectified, etc.
Yet the principal rectification comes through whoever has some share in the awakening from below. Upon this depends the rectification of all the worlds, upper and lower. And all who dwell above and all who dwell below look toward and await the rectification effected through an awakening from below, which comes through man, who possesses free choice—even through the lowest of the low. On the contrary, specifically through him, exceedingly wondrous and awesome rectifications are effected, through every awakening and awakening, however slight, by which he awakens toward some good point, on some day, at some hour, at some moment, as mentioned above. And all this comes through the strength of the righteous ones engaged in these rectifications, and principally through the strength of the righteous ones who dwell in the dust, as mentioned above and below.
For all kinds of ascents, descents, gleams of Divinity, and its concealment, etc., that pass over each person at every time—even the lowest and those very, very distant—are all drawn from the aspect of the mystery of the aforementioned wondrous contractions: He revealed His light and concealed it, etc., and likewise did so many, many times, etc. From there comes the mystery of breaking and rectification; from there comes the mystery of free choice, which cannot be rectified except through man, who possesses free choice.
But human beings not only fail to rectify; they also corrupt much in every generation—may the Omnipresent have mercy for the future. Therefore, the principal rectification comes through the righteous ones, the foundations of the world, who stood the test, did not corrupt, and rectified much. And they engage in rectifying the whole world in its entirety. Yet after all their immense labor, as they endure all kinds of suffering and pain for us, rectification is nevertheless impossible except through some awakening on our part. Therefore, every good awakening they seize, even from the lowest of the low, is exceedingly precious to them. And they gather all the good points of every kind of awakening, however slight, and build wondrous rectifications from them.
The principal thing, however, is that they should not oppose or mock those engaged in rectifying them. And they should strengthen themselves to fulfill their words, to awaken anew at every time, in every way they can, as long as the soul remains within them. And they should fulfill “My eyes are always toward Hashem,” etc., “Until Hashem looks down and sees from heaven.” And then, in the end, at the end of it all, they will merit a good and wondrous outcome, and have a great share in the aspect of awakening from below, through which comes the rectification of all the worlds.
(הלכות תפלת המנחה הלכה ז׳ אות כ״ב)
(Laws of the Afternoon Prayer, Halacha 7, item 22)
b6-names-change · bereishit 2:4
Main teaching
על ידי הזכרת שמות הצדיקים יכולים לשנות הטבע
By mentioning the names of the righteous, one can change nature.
Through mentioning the names of the righteous, one can bring a change in the work of creation—that is, change nature. And an indication for the matter is: “These are the generations of the heavens and the earth,” etc.; “And these are the names of the children of Israel,” etc.—a gezerah shavah [analogy based on a shared expression]. [32]
(ספר המדות ערך צדיק חלק שני אות כ׳)
(Sefer HaMidos, Righteous Person, part two, item 20).
b6-soul · bereishit 2:7
Main teaching
לא היה שום עולם יכול לסבול אור קדושת נשמת אדם הישראלי לכן היה מוכרח צמצום כה גדול שיבוא הנשמה לתוך עפר דוקא
No world could bear the light of the holiness of the Jewish person’s soul; therefore so great a contraction was necessary, that the soul should enter specifically into dust.
Therefore man was created as dust from the earth. For, because of the greatness of the intensity of the radiance of the light of man’s soul, which is a portion of God above and is drawn from a very, very high and exalted place—for Israel arose first in thought—it was therefore impossible for any world to bear the light of the holiness of his soul, except through its being clothed in a body made from the dust of this physical earth, which is the ultimate contraction, as stated above.
And this is what is written: “And Hashem God formed the man, dust from the earth.” Specifically then: “And He breathed into his nostrils a soul of life.” For specifically through his being formed in such an opaque body, which is dust from the earth, specifically through this it became possible for him to receive a soul of life drawn from a very exalted and awesome source. Such a light cannot be borne in any world except through its being clothed in such a contraction: dust from the earth.
(הלכות גבית חוב מהיתומים הלכה ג אות י״ב)
(Laws of Collecting a Debt from Orphans, Halacha 3, item 12).
b6-garden-light · bereishit 2:15
Main teaching
לפני החטא היה אדה״ר יכול להתענג על אור ה׳ ללא יגיעה וטורח
Before the sin, Adam, the first man, could delight in Hashem’s light without exertion or toil.
[33] Before the sin, Hashem, blessed be He, settled him in the Garden of Eden to work it and guard it, so that there he might merit delighting in Hashem, beholding Hashem’s pleasantness, being included in His infinite light in running and returning at every moment, without exertion, and drawing the light from there through very pure garments, the aspect of garments of light.
For this was the principal purpose of his dwelling there in the Garden of Eden, for there one delights in Hashem. For the Garden of Eden is an aspect of the aforementioned nullification; and from there one draws the light and dwells in the aspect of the garden, which is a very pure place, where one can easily receive the light of the radiance of the aforementioned nullification. And as explained at the end of the aforementioned teaching, this is the aspect of the Garden of Eden, the aspect of Moshe and Aharon; see there.
For the Garden of Eden is an aspect of the holy field explained at the beginning of the aforementioned teaching, where all the souls grow, etc. This pertains to the matter of nullification written there, for the Garden of Eden is the field that Hashem has blessed, as our Sages of blessed memory said. For the principal rectification of the souls in the field is that they should merit being included in the infinite light and delighting in Hashem. This is our principal ultimate end, the principal delight of the World to Come, which is the delight of the Garden of Eden, the world of souls.
And initially, before the sin, he could attain this during his lifetime. And for this purpose Hashem, blessed be He, settled him there: “to work it,” through the positive commandments, and “to guard it,” through the prohibitions. That is, he needed only to fulfill and keep the Torah; through this he could be included in the Infinite and draw the light from there without the garments becoming coarse, but only in the aspect of garments of light, as stated above. However, through the sin, “Man in honor does not remain overnight” (Tehillim 49), and he was expelled from the Garden of Eden. “And Hashem placed the cherubs and the flame of the revolving sword to guard the way to the Tree of Life.” These are the aspect of gatekeepers who do not allow one easily to be included in the infinite light, where the principal eternal life is, for they confuse thought with various kinds of enticements and confusions drawn from the aspect of the flame of the revolving sword, etc. And then great exertion is needed before being included there, and the light cannot be received from there except through being clothed in various garments and contractions, in the aspect of garments of skin, from which physical garments descended and came into being. And these are the principal rectification, for without rectifying the garments, no light can be received, as is known. [34]
(הלכות נטילת ידים שחרית הלכה ד׳ אות י״ב)
(Laws of Washing Hands in the Morning, Halacha 4, item 12).
It is known that, through the sin of Adam, the first man, the Torah became clothed in physical garments, in the aspect of “garments of skin,” as brought in all the books. For before the sin, man could attain the Torah in its inwardness, in the aspect of garments of “light,” spelled with an alef. However, after the sin, man’s understanding, as it were, became physical, until he could not attain the Torah except through physical garments, the aspect of garments of “skin”; and from there came forgetfulness.
For the principal cause of forgetfulness is physicality. For spirituality does not occupy space, whereas physicality occupies space; and then there is forgetfulness, for there is no room in his mind to grasp everything. As all this is explained in teaching 110 concerning the verse “This book of the Torah shall not depart from your mouth”: [yamoosh is read as] an expression of tangibility, for the principal cause of forgetfulness is tangibility and physicality, which occupy space; see there. And from then on, all places became physical, until they were very far from the aspect of a little containing much, and all the more so from the aspect of being entirely beyond space.
For initially man dwelt in the Garden of Eden, where the Tree of Life is, as it is written, “And the Tree of Life within the garden.” This is the aspect of the aforementioned tree, the aspect of the inwardness of the Torah, which is entirely beyond space. And Adam was holy, and his understanding very pure and spiritual, and he dwelt in a very holy and pure place, namely the Garden of Eden. Therefore, had he not eaten from the Tree of Knowledge, he could, during his lifetime, have elevated all places and included [them] in the aspect beyond space, which is the Tree of Life that was nearby him there.
However, through his sin, he was expelled from the Garden of Eden and descended into the physicality of space. And even the Torah was compelled, for his benefit, to clothe itself in physical garments, in the aspect of garments of skin, so that he might have some grasp of it. And then he became distant from the Tree of Life, from the aspect beyond space, as it is written, “And Hashem God made for Adam and his wife garments of skin and clothed them.” This alludes to the garments of the Torah, which became clothed in the aspect of garments of skin, as brought [in the sources] and as stated above.
And afterwards, immediately, the Torah begins to speak of how he was expelled from the Garden of Eden so that he would not touch the Tree of Life, as it is written there immediately: “And Hashem God said, Behold, the man, etc.; and Hashem God sent him from the Garden of Eden to work the earth, etc.; and He expelled the man and stationed east of the Garden of Eden the cherubs and the flame of the revolving sword to guard the way to the Tree of Life.” For one depends on the other, for he became distant from holiness, from the aspect beyond space, and even the Torah became clothed in the aspect of garments of skin, which is the aspect of physicality, the aspect of space. And therefore he became distant from the Garden of Eden, from the Tree of Life, which is beyond space.
(הלכות ספר תורה הלכה ג אות ט)
(Laws of a Torah Scroll, Halacha 3, item 9).
b6-before-sorting · bereishit 2:15
Main teaching
לפני החטא לא היה צריך לבירור שלנו
Before the sin, he did not need our [kind of] clarification.
This was what Adam, the first man, needed, for the evil inclination had not yet been placed in him, and he did not need our [kind of] clarification; he needed only to elevate the worlds, as explained extensively concerning this in the [Kabbalistic] intentions. [35]
(הלכות שבת הלכה ז׳ אות נ׳)
(Laws of Shabbos, Halacha 7, item 50).
b6-body-soul · bereishit 2:16
Main teaching
הקב״ה רצה שאדם יזכה כבר בחייו שהגוף והנפש יהיו אחד חיים נצחיים
The Holy One, blessed be He, wanted man to merit, already during his lifetime, that body and soul should be one, [in] eternal life.
The essence of life is when the body is nullified and included in the soul, until one merits knowing Hashem with body and soul. And this is the ultimate end of Israel that they will merit after the resurrection: the dead will live with body and soul, and then the body will be pure and clear in the utmost purity, in the aspect of an actual soul. And then it will live eternal life, and we will know Hashem with body and soul together; and then the light of the future will be revealed, which is the light hidden for the righteous. For when the body is included in the soul, this is the aspect of light and life, etc., as stated above.
And the initial creation of man was for this ultimate end. And therefore Hashem, blessed be He, settled Adam, the first man, in the Garden of Eden, for Hashem, blessed be He, wanted man to merit this ultimate end immediately during his lifetime: that body and soul should be one, and live eternal life, and recognize Him forever while still in their bodies. However, all this depended on the holiness of eating, which is the joining of body and soul, as stated above.
And therefore the first commandment given to Adam, the first man, concerned eating: he was commanded not to eat from the Tree of Knowledge of good and evil—that is, not to engage in eating that is in the aspect of a mixture of good and evil, through which the body can gain dominance, God forbid.
כיון שלא זכה לזה כעת אפשר לזכות לזה רק אחר המיתה שיזדכך הגוף
Since he did not merit this, now it can be attained only after death, when the body will be refined.
And because Adam, the first man, transgressed this, therefore he was expelled from the Garden of Eden, which is the aspect of the dwelling of souls, where they dwell after their departure. And because he ate from the Tree of Knowledge and the body gained dominance, he was therefore expelled from the Garden of Eden, and death was decreed upon him, which is the aspect of body.
For now this ultimate end cannot be attained in completeness except after death, when the body will decay and be refined. And then they will merit recognizing Hashem with body and soul: each and every one, according to how much he exerted himself in this world to break the body’s desire and subdue the body to the soul, will accordingly merit then, after the resurrection, living eternal life and recognizing Hashem with body and soul. For then the body will be clear and pure, in the aspect of an actual soul.
(הלכות חדש הלכה ג׳ אות ו׳)
(Laws of New Grain, Halacha 3, item 6).
b6-eating-will · bereishit 2:16
Main teaching
אדם נצטוה לאכול בדוקא מעצי הגן כי ע״י אכילה דקדושה בא הארת הרצון
Adam was commanded specifically to eat from the trees of the garden, because through holy eating comes the illumination of will.
And at first glance this is difficult: why was he commanded to eat from every tree of the garden? Is not the principal warning that he should not eat from the Tree of Knowledge? And surely, as for the other trees concerning which he was not warned, who would prevent him from eating from them? And why was he explicitly told, “From every tree of the garden you shall surely eat”?
However, eating the fruit of the trees of the Garden of Eden is the principal perfection of man, for it is the aforementioned holy eating: the aspect of eating in which the illumination of will shines, through which kind of eating one comes to ultimate perfection.
And this is the aspect of eating from the trees of the Garden of Eden concerning which Adam, the first man, was commanded: “From every tree of the garden you shall surely eat.” For eating the fruit of the Garden of Eden is the aspect of oneg [delight: the initials of Eden, river, garden]. For they grow by the river issuing from Eden, etc., and as stated above. However, [He] warned him not to eat from the Tree of Knowledge of good and evil at all, for Hashem, blessed be He, wanted his eating to be solely from the aspect of the illumination of will, where the Other Side has no hold whatsoever, as stated above.
The name is the soul, as it is written, “A living soul—that is its name.” And there, in the soul which is his name, there reaches every blemish or rectification of all man’s deeds, for good or the opposite, God forbid. For within each person’s name all his vitality, all his character and essence are delimited. And according to his deeds, so his name shines above, and so he is remembered above for good—and likewise the opposite, God forbid.
And this is the aspect of the virtue of remembering the names of the righteous. For in the holy name of each and every righteous person, the righteous person’s entire essence is included—all his righteousness, his Torah, his good deeds, and all his virtues and levels—for the name is his soul and higher soul, as stated above. And therefore, by mentioning the righteous person’s name, we draw his holiness and merit upon ourselves. [36] And through this, we too will merit holiness and purity, and returning to Him, blessed be He.
For example, when we mention the name of the Tanna Rabbi Shimon ben Yochai: all the deeds of this Tanna, who spent thirteen years in the cave and composed the Book of the Zohar, are included in this name. And all the stories recounted about him—all of them are included in this holy name, Rabbi Shimon ben Yochai. And so too with the other names of the righteous. [37]
(הלכות דברים הנוהגים בסעודה הלכה ד׳ אות ו׳)
(Laws of Practices During a Meal, Halacha 4, item 6).
b6-names-link · bereishit 2:19
Main teaching
על ידי שקרא שמות לבע״ח היה מקשר הכל לשרשם למעלה להשי״ת
By naming the living creatures, he connected everything to its root above, to Hashem, blessed be He.
Through the name comes the principal drawing of vitality from the Life of all life to all the creatures in the world. And this is “A living soul—that is its name,” for the name is the vitality and soul of each thing. And all the worlds were created for man, so that he should connect them to Hashem, blessed be He, as is known. And therefore, immediately when Adam was created, Hashem, blessed be He, brought all the creatures before him to give them names, as explained there in Scripture: “And He brought [them] to the man,” etc., “And whatever the man calls it,” etc. For through his knowing how to name them, through this he connected all things above to their root, which is His blessed name, from which vitality is drawn to all the things in the world through the name they possess. [38]
(הלכות דברים הנוהגים בסעודה הלכה ד׳ אות ו׳)
(Laws of Practices During a Meal, Halacha 4, item 6).
In each and every thing in the world there is an aspect of knowing and recognizing His blessed name: one can discern and contemplate the greatness of the Creator, blessed be He, through each and every thing in the world in particular, and recognize Him, blessed be He, specifically through this, and magnify His blessed name through each and every thing in particular.
And the principal magnification of His blessed name through all the things in the world—for which purpose they were all created—is principally through man specifically, for whom the whole of all creation was created, as is known. For no one can know and recognize the wonders of creation except man, in whom understanding was placed to recognize and discern, in all things, the wonders of creation and magnify His blessed name through every thing in particular.
And for this purpose Hashem, blessed be He, brought all things to Adam, the first man, to give them names: “And whatever the man calls it, a living soul—that is its name,” for the name of each thing is its vitality, as our master of blessed memory wrote and brought a proof from this verse, “A living soul—that is its name.” For the name of each thing is drawn and descends in a chain, at its root, from the aspect of Hashem’s name, which gives life to all creation, as it is written, “And You give life to them all.” And therefore the principal vitality of all things is the name it possesses, because the name of each thing is drawn at its root from Hashem’s name, which gives life to them all, as stated above. And according to the name each thing possesses, so one can recognize and magnify His blessed name through that thing in particular. For the name of each thing is drawn from Hashem’s name, as stated above.
And therefore He brought everything to Adam to name the names. For the principal magnification of His blessed name through all the things in the world is through man specifically. For man specifically has this power in his understanding: to magnify Hashem’s name through each and every thing in the world, from which [His name] comes the root of the name of each thing, as stated above. And according to how much Adam, the first man, merited recognizing His blessed name through each thing in the world, so he merited giving names to all things. For all their names, which are their vitality, are drawn from there, from the aspect of Hashem’s name, for which purpose they were all created: to recognize and magnify His blessed name through them, specifically through man, as stated above.
(הלכות שבת הלכה ד׳ אות ג׳)
(Laws of Shabbos, Halacha 4, item 3).
b6-differences · bereishit 2:21
Main teaching
כח היצר הוא מהשינויים, וצריך לכלול הכל באחד, ורק כשנבראה חוה אז התחילו שינויים ואז התחיל החטא
The power of the evil inclination comes from differences, and one must include everything in the One. And only when Chavah was created did differences begin, and then sin began.
The principal power of the evil inclination is drawn from the multiplicity of differences, for at the root of everything, everything there is one, and there is no difference there at all, Heaven forbid; and there everything is entirely good, and there is no evil or opposition whatsoever. And the principal hold of evil, from which comes the power of the evil inclination, from which comes all opposition, is drawn only from multiplicity, where there are differences. And as explained in the teaching “Rabbi Akiva Said” (item 51, Likutay, Part I), “When you reach stones of pure marble,” etc.; study carefully there what is explained there.
For before creation everything was one, the aspect of entirely good, entirely holy, etc. And immediately when creation emerged from potential into actuality and the aspect of two came into being—namely, before creation and after creation—then the root of falsehood’s hold immediately came into being. Although there was still no evil or falsehood at all, Heaven forbid, nevertheless, since there were two aspects, the aspect from which the hold of falsehood unfolds came into being at once. This is evil; this is impurity, from which comes all the power of the evil inclination, and from which comes all opposition. For in the One opposition does not apply, etc.; see there. And all the power of free choice comes from there; see there.
But even after creation, although the root of the hold of falsehood—which is evil, from which the power of free choice comes, since the power of the evil inclination comes from there, as above—had already come into being, everything was nevertheless exceedingly concealed. And falsehood, which is the evil inclination, still had no power to bring its falsehood from potential into actuality, until differences multiplied more and more. And [this is] because creation was principally only for man, for everything was created for him alone, because only man has the power of free choice—for no creature in the world has the power of free choice except man, for the angel is holy and pure but has no free choice; and conversely, domestic animals and wild beasts, etc., lack understanding, are exceedingly corporeal, and have no free choice. And free choice is principally with man; and therefore everything was created for him, for free choice is the novelty and the greatest wonder of the entire formation of the work of creation, as cited in the books and in our words several times.
And since free choice is principally with man, for whom everything was created, and free choice principally exists through there being a good inclination and an evil inclination, the evil inclination therefore had no power to disclose its falsehood, to entice and lead man astray, until multiplicity and difference began among human beings. That is, two came into being when Chavah was created and they became two. And then there were two opinions; precisely then it had power to entice. For its principal hold comes from multiplicity and differing opinions, and principally when human beings multiplied, with whom free choice principally rests, as above. And as it says, “God made man upright, but they sought many schemes for themselves.” And as Rashi explains there, immediately when they became two, called “they,” they sought many schemes to turn away from the Omnipresent and sinned against Him through the Tree of Knowledge of good and evil, etc.
For in truth man’s soul is exceedingly great and lofty, and the evil inclination had no power, with all its stratagems, to cause him to sin, except by first clothing itself in the woman, whose understanding is light, and afterward she enticed him. For the woman was taken through deep sleep and sleep, which is the aspect of the withdrawal of understanding, from which time principally takes hold. For through true intellect one apprehends that there is no time at all, etc., as explained concerning the verse “Today I have begotten you,” etc.; see there. And differences principally take hold in time, where all differences are, as it says, “With understanding He changes periods and exchanges the times,” etc. And the multiplicity of differences through times is perceptibly evident: cold and heat, summer and winter, day and night, etc. And even in one day there are many differences, and as cited in our words from what is said at the beginning of Aitz Chaim: no day resembles its fellow and no moment resembles its fellow, etc.
And from there are drawn all a person’s events, everything that happens to him, for Hashem, blessed be He, watches over in His mercy and guides His world with kindness, and changes periods with His understanding and exchanges the times. Through this all events happen in the world generally and particularly, for good or, Heaven forbid, the reverse. And each person individually undergoes what he undergoes according to His blessed providence. And likewise, his understanding differs from his fellow’s according to his nature and root and according to what happens to him. And the essential thing is free choice, for a person must direct his understanding every day and at every time and every hour, and in everything that happens to him, truly to believe that everything is for his good. For everything is hints from Hashem, blessed be He, to return him to Him in truth, as explained elsewhere.
And whoever directs his understanding toward Hashem, blessed be He, and in everything that happens to him binds and brings himself close to Hashem, blessed be He, whether in prosperity or distress, as he said, “In Hashem I will praise a word; in God I will praise a word,” and as he said, “And I will always hope,” etc.—he nullifies every hold of the evil inclination and the Other Side that takes hold in differences. For he includes all differences in Hashem, blessed be He, where everything is one, as above. And if all people behaved this way, including everything in the One, certainly everything would be in love, peace, and unity, and the entire world would be repaired with the ultimate repair. And its principal beginning was when Chavah was created and there became two human beings. For since Chavah was taken from deep sleep, from the withdrawal of understanding, where time principally takes hold, as above, from which all differences come, as above, it therefore had greater power to entice her. And immediately when it enticed her, it had power precisely through her to entice man himself, although he was exceedingly lofty and it had no power in any way to entice him itself to transgress Hashem’s words by eating from the Tree of Knowledge. But through her it caused him to sin, as above.
And so it is in each and every generation. For afterward, when all generations came forth from Chavah, the more people multiplied, the greater the power of the evil inclination to cause a person to sin, even one great in spiritual standing. And principally this is through people: it clothes itself in people who are not so powerful and causes them to sin, and afterward through them it can cause even the greatest to sin, Heaven forbid. As our master, teacher, and rabbi, of blessed memory, said, people are exceedingly great obstacles, etc. And likewise he said that a person has more power to cause his fellow to stumble than the evil inclination, etc.; see there, note 39. And therefore the evil inclination’s greatest power is through dispute, as explained in the teaching “And He Led Around,” etc. And as our Sages, of blessed memory, spoke emphatically of the extreme disgrace of dispute, through which the Second Temple was destroyed, etc., and because of this we have still not returned to our land—namely, as above, note 40.
(הלכות רבית הלכה ה׳)
(Halachos of Interest, Halacha 5)
b6-first-choice · bereishit 2:25
Main teaching
מאחר שלא היה בו יצר הרע איך היה לו בחירה לחטוא בעץ הדעת
Since there was no evil inclination in him, how did he have free choice to sin through the Tree of Knowledge?
This is the aspect of the free choice that the first man had before the sin, when he was utterly pure and the evil inclination had not yet been put into him, as our Sages, of blessed memory, said, and as cited in Rashi’s commentary, note 41. And if so, whence did he have free choice, until he sinned through the Tree of Knowledge?
But all his free choice then was in this aspect, the aspect of “Moshe added one day on his own understanding.” For he was completely, utterly pure, and Hashem, blessed be He, warned him not to eat from the Tree of Knowledge of good and evil—that is, in a place where evil has a hold, he should not eat from there. For [He] desired that our corporeal evil inclination should not enter him at all; rather, that he retain the free choice of the great tzaddikim, the aspect of Moshe, who must continually go from level to level and continually repent for their earlier apprehension.
And therefore, in truth the entire stumbling of his sin came through her adding to the command, as our Sages, of blessed memory, said; and through this they stumbled completely and transgressed Hashem’s commandments. For certainly it is forbidden to add to Hashem’s blessed words, as it is written, “Do not add to it.” But nevertheless, we find that Moshe Rabbainu added one day on his own understanding, and Hashem, blessed be He, agreed with him, as our Sages, of blessed memory, said.
But certainly there are many distinctions in this, for do we not find that all the tzaddikim, the early sages, added several decrees and fences to most commandments, which are the aspect of a safeguard for a safeguard, such as rabbinic restrictions for Shabbos, etc., as our Sages, of blessed memory, said? And therefore, in truth we are absolutely forbidden to subtract or add, but the great tzaddikim have free choice in this. For there are several matters concerning which they must understand on their own whether to add or not to add. And therefore there is truly great toil and service in this, as I understood from his words, of blessed memory, when he spoke about this.
And this was the secret of the first man’s free choice. And when he stumbled through his wife, who added improperly, he stumbled severely into outright sin. For certainly, when one does not merit properly to attune to His blessed understanding, one can stumble severely. This is the aspect of four entering the pardes: only Rabbi Akiva entered in peace and emerged in peace, whereas Ben Azzai and Ben Zakkai—this one gazed and was harmed, and this one gazed and died; but they remained great tzaddikim. Acher, however, fell completely and cut down the saplings. For this matter is the aspect of the proficiency mentioned above, the aspect of being proficient in running forth and proficient in returning, etc. For certainly the tzaddik must continually ascend to a higher apprehension, but nevertheless he is forbidden to break through to ascend to Hashem, entering apprehensions that are unsuitable for him, as all this is understood from his words, of blessed memory (as written in the teaching “For He Who Has Compassion on Them,” item 7 of Likutay, Part II, concerning the statement of our Sages, of blessed memory, “A fence for wisdom is silence,” etc., and elsewhere).
(הלכות שבת הלכה ז׳ אות נ׳)
(Halachos of Shabbos, Halacha 7, item 50)
Printed notes, title and compiler aside · ציוני המקור
Independent weekly apparatus; original main-owner association retained. Chapter access is not verse ownership.
printed-note-9
Printed note · Source owner: b4-u2
ט. ועיין גם בדברי מוהרנ"ת ז"ל בהלכות עבדים הלכה ב' בזה.
9 [printed letter ט]. And see also the words of Rabbi Noson, of blessed memory, on this in Laws of Slaves, Halacha 2.
printed-note-7
Printed note · Source owner: b4-u4
ז. רש"י כאן כתב: לפי סדר לשון הפרשה היה לו לכתוב יום ראשון כמו שכתוב בשאר הימים שני ושלישי רביעי, למה כתב 'אחד', לפי שהיה הקב"ה יחיד בעולמו, שלא נבראו המלאכים עד יום שני.
7 [printed letter ז]. Rashi wrote here: According to the order of the wording of the passage, it should have written “first day,” as it writes concerning the other days, second, third, fourth. Why did it write “one”? Because the Holy One, blessed be He, was alone in His world, for the angels were not created until the second day.
printed-note-8
Printed note · Source owner: b4-u4
ח. לפני כן מבאר שם מוהרנ"ת ז"ל: כי זה יקר מאד אצל ה' יתברך כשנכללין פעולות משתנות באחדות הפשוט, וכל מה שהפעולה משונה ורחוקה ביותר, כשזוכה להתגבר ולכלול באחדות הפשוט הוא יקר ביותר. כי זהו רצונו יתברך שדוקא על ידי הפעולות משתנות הרחוקות מאד יתגלה אחדות הפשוט. ע"ש.
8 [printed letter ח]. Before this, Rabbi Noson, of blessed memory, explains there: “For it is very precious to Hashem, blessed be He, when changing actions are included in simple unity. And the more different and extremely distant an action is, when one merits to overcome and include it in simple unity, it is all the more precious. For this is His will, blessed be He: that specifically through the changing actions that are very distant, simple unity should be revealed.” See there.
printed-note-13
Printed note · Source owner: b4-u6
יג. השערי אורה ז"ל כתב (בפתיחה): לפי שה' יתברך רצה לזכותינו, ברא בגוף האדם כמה אברים נסתרים ונגלים, בדמיון סימן למעשה מרכבה, ואילו יזכה האדם לטהר אבר מאבריו, יהיה אותו אבר כדמיון כסא לאותו דבר עליון הפנימי הנקרא בשם זה, אם עין עין, אם יד יד, וכן לכל השאר. כיצד, כגון שנזהר ונשמר אדם אחד במראה עיניו שלא יביט ולא יסתכל וכו' בדבר של גנאי אלא בכל דבר שהוא קדושת ה' ועבודתו, אז אותה עין נעשית כמו כסא לאותו דבר הנקרא למעלה עין, וכן היד והרגל ושאר כל האברים. ועל זה אמרו חז"ל האבות הם המרכבה, ולא אמרו כל אחד מהאבות הוא המרכבה, אלא האבות, כיצד, אברהם אבינו ע"ה לקח בטהרה צד ימין וריש ימין של מעלה שהוא מדת החסד וכו', יצחק לקח בטהרה מדת צד שמאל שהוא הפחד וכו', ויעקב לקח בטהרה צד קו האמצעי וכו', נמצאו שלשת האבות כסא למרכבה וכו' וכשתשיג דבר זה אז תצליח את דרכיך ואז תשכיל. ע"כ. וכתב מוהרנ"ת ז"ל בליקוטי הלכות (הלכות מתנה הלכה ה' אות י"ב): אם כי דברי הזוה"ק הזה עולים בגבהי מרומים וכמובן מעט בכוונות, אבל זה צריכין לידע ולהאמין שעיקר דבריו הקדושים נאמרים לכל אדם בפרט, כי כל אחד מישראל הוא חלק אלוק ממעל והוא אחד מהנפשות ישראל הכלולים בכנסת ישראל אשר עליו נאמר כל המאמר הקדוש, כי כמו שנאמר כל זה על כלל כנסת ישראל כמובן למשכיל כמו כן נאמר על כל אחד מישראל בפרט. ע"כ.
13 [printed letters יג]. Shaaray Orah, of blessed memory, wrote (in the introduction): “Because Hashem, blessed be He, wished to give us merit, He created in the human body various hidden and revealed limbs, in the likeness of a sign for the work of the chariot. And if a person merits to purify one of his limbs, that limb becomes like a throne for the inward supernal thing called by that name: if an eye, an eye; if a hand, a hand; and likewise with everything else. How? For example, if one person is careful and guarded in what his eyes see, so that he does not look or gaze, and so on, at anything disgraceful, but only at what is Hashem’s holiness and service, that eye then becomes like a throne for what is called an eye above. And likewise with the hand, foot, and all the other limbs. And of this the Sages said, ‘The patriarchs are the chariot’; they did not say that each patriarch is the chariot, but ‘the patriarchs.’ How? Avraham our father, peace be upon him, took in purity the right side and the head of the right above, which is the attribute of kindness, and so on; Yitzchak took in purity the attribute of the left side, which is fear, and so on; and Yaakov took in purity the side of the middle line, and so on. Thus the three patriarchs were found to be a throne for the chariot, and so on. And when you grasp this, then you will succeed in your ways and then understand.” End of quotation. And Rabbi Noson, of blessed memory, wrote in Likutay Halachos (Laws of a Gift, Halacha 5, item 12): “Although these words of the holy Zohar rise to the heights of heaven, and as is understood to a small extent in the mystical intentions, yet one must know and believe this: His holy words were principally said to each individual person. For every Jew is a portion of Divinity from above and one of the souls of Israel included in the Congregation of Israel, about which the entire holy teaching is said. For just as all this is said of the whole Congregation of Israel, as the discerning person understands, so is it said of each individual Jew.” End of quotation.
printed-note-16
Printed note · Source owner: b4-u7
טז. בזוה"ק פרשת בלק (דף קפ"ז ע"א): ידיו דבר נש יתבין ברומו של עולם.
16 [printed letters טז]. In the holy Zohar, the portion of Balak (page 187a): “A person’s hands are situated at the height of the world.”
printed-note-17
Printed note · Source owner: b4-u8
יז. וכמבואר שם בדברי מוהרנ"ת ולהלן פרשת וישלח, שמביא מדברי האריז"ל שהוא ענין שניצוה"ק נטבעו בתוך הקלי' במקרה שבירת הכלים, והתיקון הוא על ידי בירור והוצאת ניצוה"ק מתוך הקלי', והוצאת הטוב מן הרע.
17 [printed letters יז]. And as is explained there in Rabbi Noson’s words and below in the portion of Vayishlach, where he brings from the words of the Ari, of blessed memory, that this concerns the holy sparks being submerged within the kelipos, in the event of the breaking of the vessels; and the repair is through sifting and bringing the holy sparks out of the kelipos, and bringing the good out of the bad.
printed-note-14
Printed note · Source owner: b4-u10
יד. בשער רוח הקדש יחוד כ"א (הוצאת ירושלים תשל"ז ותשכ"ב דף נ"ז ע"א וע"ב), בשער היחודים יחוד ג' יחוד ד' (דף ט"ז ע"ג) ובפרע"ח שער הנהגת הלימוד ד"ה קודם (דף פ"ג ע"ב) ד"ה כוונה (שם ע"ד), וזה לשונו, ראוי לאדם תמיד לכוין ולהעריך את עצמו כאילו הוא מדור וכסא אל האצילות הקדוש, כי הנה כתיב ויברא אלהים את האדם בצלמו וכתיב בצלם אלהים עשה את האדם, ובפרט בזמן שהאדם מתפלל וכו', ועל ידי כך יוכל לישועהו מן השמים ותקובל תפלתו, לפי שיוכל על ידי כוונה זו לקשר כל העולמות וכו', וזה מה שיכוין, יחשוב האדם להכין ראשו שיהיה כסא אל שם הוי"ה בניקוד קמץ [ניקוד הכתר], ומח חכמה שבו בשם הוי"ה בניקוד פתח [ניקוד החכמה], ומח בינה שבו הוי"ה בניקוד צירי [ניקוד הבינה], וזרועו הימין בניקוד סגול [ניקוד החסד], וזרועו השמאלי בהוי"ה בניקוד שבא [ניקוד הגבורה] וכו' וכו', ע"כ. ובדרכי צדק ז"ל כתב (אות כו) בשם הנועם אלימלך ז"ל על זה 'ואפילו אלף פעמים ביום יאמר כן, כי הגוף מתקדש מאד בזה'. ע"ש.
14 [printed letters יד]. In Shaar Ruach HaKoadesh, unification 21 (Jerusalem editions תשל״ז and תשכ״ב, page 57a–b), in Shaar HaYichudim, unification 3, unification 4 (page 16, column c), and in Pri Aitz Chaim, Gate of the Conduct of Study, the passage beginning “Before” (page 83b), the passage beginning “Intention” (there, column d), and this is his wording: “A person ought always to intend and regard himself as though he were a dwelling place and throne for holy Atzilus. For behold, it is written, ‘God created man in His image,’ and it is written, ‘In the image of God He made man’; and particularly while a person prays, and so on. And through this he may receive help from heaven and his prayer be accepted, for through this intention he can link all the worlds, and so on. And this is what he should intend: let him think of preparing his head as a throne for the name הוי״ה with kumutz [the vowel-pointing of keser]; and the brain of wisdom within him with the name הוי״ה pointed with patach [the pointing of wisdom]; and the brain of understanding within him with הוי״ה pointed with tzairai [the pointing of understanding]; and his right arm with segol [the pointing of kindness]; and his left arm with הוי״ה pointed with shva [the pointing of strength]; and so on, and so on.” End of quotation. And Darchey Tzedek, of blessed memory, wrote (item 26) in the name of Noam Elimelech, of blessed memory: “And even a thousand times a day, let him say this, for the body is greatly sanctified by it.” See there.
printed-note-15
Printed note · Source owner: b4-u11
טו. ובליקוטי הלכות (תחומין הלכה ב): כל פסיעה ופסיעה הוא עוקר קומתו ממקום למקום, וכמו שהבנתי משיחת רבנו נ"י שבכל פסיעה שאדם הולך ממקום למקום הוא בא בכל פעם בעולמות אחרים. ע"כ. חז"ל האגרא דפרקא (סימן פ"א): ירכין האדם לעשות אוזניו מרכבה לשם ס"ג (אזן מלא ו' בגי' ס"ג עה"כ, או האז"ן בגי' ס"ג, והדבר ידוע למשכילים טעם הוספת הה"א). אולי בלילה כשיוצאה נשמתו יזכה לשמוע שמיעה רוחנות ורזין עילאין. ויכוין עיניו מרכבה לחמש הויו"ת בגימטריא עי"ן, ועי"ז יזכה לראיה רוחנות, מקדש מלך בשם מרן הרב (פרשת לך לך דף ע"ד ע"א). וכתב עוד יכוין לעשות לבו מרכבה לל"ב נתיבות חכמה כדי שיהיה לבו פתוח למידע רזי תורה עכ"ל. וכן מוח השכיל ודעת בכל האברים, ע"ב קס"א בגי' רג"ל. י"ד ימין הוי"ה אלהינ"ו הוי"ה י"ד אותיות, וכן שם א"ל חסד ימין, והוי"ה בניקוד סגול, יד שמאל כוז"ו במוכס"ז כוז"ו ושם אלהי"ם והוי"ה בניקוד שבא וכיוצא בזה, תן לחכם ויחכם עוד, בהניעו איזה אבר מאבריו מה טוב לכוין השמות המרומזים באבר ההוא ואז הש"י ישמרהו. ע"כ.
15 [printed letters טו]. And in Likutay Halachos (Laws of Sabbath Boundaries, Halacha 2): “With each and every step, he uproots his stature from place to place. And as I understood from the conversation of our Rabbi, may his light shine, with each step a person takes from place to place, he enters different worlds each time.” End of quotation. It says in Agra DiPirka (section 81): “Let a person incline himself [printed ירכין] to make his ears a chariot for the name ס״ג (63): אזן, spelled with a vav, has the numerical value 63 with the inclusive unit, or האז״ן has the numerical value 63; the reason for adding the he is known to the discerning. Perhaps at night, when his soul goes forth, he will merit to hear spiritual hearing and supernal mysteries. And let him intend his eyes to be a chariot for five names הוי״ה, having the numerical value עי״ן (eye); and through this he will merit spiritual vision.” Mikdash Melech, in the name of our master the Rabbi (the portion of Lech Lecha, page 74a). And he further wrote: “Let him intend to make his heart a chariot for the thirty-two paths of wisdom, so that his heart may be open to know the mysteries of Torah.” End of quotation. And likewise the brain, understanding and knowledge in all the limbs: ע״ב and קס״א have the numerical value רג״ל. The right hand: הוי״ה אלהינ״ו הוי״ה, fourteen letters; and likewise the name א״ל, kindness, the right, and הוי״ה pointed with segol. The left hand: כוז״ו במוכס״ז כוז״ו, and the name אלהי״ם, and הוי״ה pointed with shva, and the like. “Give to a wise person and he will become wiser still”: when he moves any limb of his limbs, how good it is to intend the names indicated in that limb, and then Hashem, blessed be He, will guard him. End of quotation. [Source-reading note: the printed full-vav ear-word claim is 63 with an inclusive unit; the spelling אוזן totals 64, or 65 with that unit. The alternative printed האזן totals 63. The source’s numbers are retained, not corrected.]
printed-note-10
Printed note · Source owner: b4-u12
י. מדרש רבה בראשית (פ"ח, ז): רבי יהושע דסכנין בשם רבי שמואל אמר בנפשותן של צדיקים נמלך הה"ד (ד"ה א ד) המה היוצרים ויושבי נטעים וגדרה עם המלך במלאכתו וכו' עם המלך במלאכתו ישבו עם המלך מלך מלכי המלכים הקב"ה ישבו נפשות של צדיקים שבהן נמלך הקדוש ב"ה וברא את העולם. ע"כ. ובמדרש רבה רות (פ"ב, ג). האריז"ל בליקוטי תורה (פרשת בראשית) כתב: עם נפשותיהן של צדיקים נמלך חו להיות בריאת אדם חובה כמאחז"ל נוח לו שלא נברא ואין חבין לאדם שלא בפניו לכן נמלך עמהם תחלה ואמר נעשה אדם ברשותכם ועל דעתכם. ע"כ. והמגלה עמוקות ז"ל (על ואתחנן אופן ע"ד) כתב שזהו ראשי תיבות 'נעשה' נ'מלך ע'ם ש'מאי ה'ילל שהם כללות הצדיקים. ע"ש. וע' בספר שערי צדק להגר"ג קעניג ז"ל בסימן י' (עמוד ק"ו) שמביא בשם ר' אברהם שטרנהארץ ז"ל ממה שהיה עם רביה"ק במערת רשב"י במירון שאמר רביה"ק: אנא הוא דערבנא קמיה דקוב"ה מן קדם דאברי עלמין בדיל כל נשמתהון דרעא קדישא דישראל וקבילנא עלי לאתבא לון בסוף יומיא לפולחנא דמאריהון. ע"כ. ע"ש. וגם עתה אחר הבריאה הם נוטלין ערבות עי' זוה"ק פרשת בלק (דף קפ"ז ע"ב): דא רעוא דלחד מאלין יתמשכן ליה חיין וכו' וקוב"ה ערב ליה, ומשכח ערב לתתא דיסתכם בערבותיה בהדי מלכא קדישא. ע"כ. ושם בזוה"ק (דף ר"ה ע"א) שסיפר רבי יוסי לאחר שחזר לתחיה על ידי בכיית ותפילת בנו הקטן, מה היה אז למעלה ברקיע: אזדעזעו תלת מאה אלפי ספסלי דדהו במתיבתא דרקיעא, וכולהו קיימי קמיה דמלכא קדישא ובעו רחמי עלי, וערבו לי. ע"כ.
10 [printed letter י]. Biraishis Rabbah (8:7): Rabbi Yehoshua of Sichnin said in the name of Rabbi Shmuel: He took counsel with the souls of the tzaddikim, as it is written (Chronicles I, 4), “They are the potters and those dwelling among the plantations and the enclosure, with the king in his work,” and so on. “With the king in his work they dwelt”: with the King, King of kings, the Holy One, blessed be He, dwelt the souls of the tzaddikim with whom the Holy One, blessed be He, took counsel and created the world. End of quotation. And also in Rus Rabbah (2:3). The Ari, of blessed memory, wrote in Likutay Torah (the portion of Biraishis): “He took counsel with the souls of the tzaddikim [חו: unclear printed token], since the creation of man is a liability, as our Sages of blessed memory said: it would have been better for him not to have been created. And one cannot impose a liability upon a person in his absence. He therefore took counsel with them first and said: Let us make man with your permission and with your consent.” End of quotation. And the author of Migaleh Amukos, of blessed memory (on ואתחנן, exposition 74), wrote that these are the initials of נעשה: נ'מלך ע'ם ש'מאי ה'ילל—“He took counsel with Shamai and Hillel,” who comprise the totality of the tzaddikim. See there. And see also Shaaray Tzedek by Rabbi Kenig [printed initials: הגר״ג], of blessed memory, section 10 (page 106), which brings, in the name of Rabbi Avraham Shternhartz, of blessed memory, from what occurred with our holy Rabbi in the cave of Rabbi Shimon bar Yochai at מירון, that our holy Rabbi said: “I am the one who stood as guarantor before the Holy One, blessed be He, before the worlds were created, for all the souls of the holy seed of Israel; and I undertook to bring them back at the end of days to the service of their Master.” End of quotation. See there. And even now, after creation, they undertake guarantees. See the holy Zohar, the portion of Balak (page 187b): “It is His will that, for one of these, life should be held in pledge [יתמשכן ליה חיין],” and so on, “and the Holy One, blessed be He, is his guarantor, and He finds a guarantor below who agrees to his guarantee together with the holy King.” End of quotation. And there in the holy Zohar (page 205a), Rabbi Yosi related, after returning to life through his young son’s weeping and prayer, what then occurred above in heaven: “Three hundred thousand of their benches in the heavenly academy shook; and they all stood before the holy King, and pleaded for mercy for me, and stood as guarantors for me.” End of quotation.
printed-note-11
Printed note · Source owner: b4-u12
יא. וע' לשם שבו ואחלמה ז"ל (הדע"ה ח"ב דף כ' ע"א): בעת שאמר הקב"ה נעשה אדם ואמרו הם מה אדם ותודעהו דעתיד למחטי קמך, וטענת השכינה הקדושה היתה דאין להאשים את האדם כל כך כי יצרו תקפו. ע"כ. [וכמבואר ביומא דף כ' רע"א ברש"י 'לפתח חטאת רובץ יצה"ר מחטיאו בעל כרחו'].
11 [printed letters יא]. And see לשם שבו ואחלמה, of blessed memory (הדע״ה, part 2, page 20a): “When the Holy One, blessed be He, said, ‘Let us make man,’ they said, ‘What is man, that You know him?—for he will sin before You.’ And the plea of the holy Divine Presence was that man should not be blamed so much, for his inclination overpowered him.” End of quotation. [And as explained in Yoma, page 20, at the beginning of side a, in Rashi: “‘Sin crouches at the entrance’: ‘the evil inclination makes him sin against his will.’”].
printed-note-12
Printed note · Source owner: b4-u12
יב. כתב הלשם שבו ואחלמה ז"ל (הדע"ה חלק ב' דף צ"ד ע"ב): אי אפשר להתתקן מעתה אלא ע"י המשיח דוקא שהוא יהיה משה עצמו, וכמ"ש מה שהיה הוא שיהיה ראשי תיבות מש"ה, ויתלבש במשיח בן דוד ויתעלה עוד יותר ממה שהיה בראשונה ויתקן הכל על ידו. אבל עד זמן ביאת משיח אי אפשר שיתוקן מעתה אם לא על ידי כל ישראל יחד, או על ידי אדם אחד כללי אחד כמו אדה"ר ומשה ומשיח. ע"כ. ועוד כתב שם הלשם (דף ק' ע"ב): עתה שהוא עד עת התיקון דלעת"ל שליטת הבינה שתתחיל אורה מעת ביאת המשיח והלאה, אי אפשר להחזיר את כל מה שנאבד ע"י החטא רח"ל, להחזיר להמדריגה שקודם החטא כמעט בשום אופן. ולא זכה לזה אלא רק כל מה שנעשה ביהודה עם תמר ור"ל בער ואונן שהם נתקנו בפרץ וזרח והרי חזרו ונולדו מיהודה עצמו והיה זה ע"י הקב"ה. וכמ"ש סוטה י' ע"ב יצתה בת קול ואמרה ממני יצאו הדברים כבושים. וע' בזוה"ק משפטים דף ק"ד בפסוק יהודה אתה יודוך אחיך. וכן זכה לזה דוד המלך ע"ה ג"כ. וזהו שאמר עליו נאום הגבר הוקם על שהקים עולה של תשובה כמ"ש במו"ק ט"ז ב'. אבל זולתם הנה לא זכה לזה שום אדם בעולם וכמ"ש כל זה בארוכה הגר"א בתיקונים תיקון נ"ח. אבל עד עת התיקון הנה אי אפשר לכל מי שירד ע"י החטא ממדרגתו הקודמת רח"ל לחזור ולבא למדרגתו הראשונה כמעט בשום אופן וכמ"ש הגר"א בתיקון נ"ח עש"מ. והטעם הוא ע"פ מה שאמרנו. והבן מאד כי אי אפשר לי לבאר יותר עתה. והכלל הוא, כי הגם שהחטא עצמו מתכפר ע"י התשובה תיכף, אבל מי אשר גרם לו החטא לירד ממדרגתו רח"ל, הנה על זה אינו מועיל לו תשובתו עתה עד לעת"ל דוקא. אמנם לא כל החטאים ולא לכל אדם גורם החטא ירידת מדרגה ח"ו. כי כ"ז הוא מסוד המחשבה העליונה אשר אין רשות להרהר אחריה כי לא נתגלה זה לשום בריה. וכמ"ש הקב"ה למרע"ה שתוק כך עלה במחשבה לפני שהוא מסוד עולם הנקודות והתוהו וכנ"ל ענף י"ח. וע"ש בדברינו ותבין כי כל ירידת מדרגה הנעשה ע"י חטא רח"ל אשר אין תקנה להחזירו עתה הנה הוא בכלל סוד נורא עלילה על בני אדם. ע"כ.
12 [printed letters יב]. לשם שבו ואחלמה, of blessed memory, wrote (הדע״ה, part 2, page 94b): “It cannot now be repaired except specifically through Mashiach, who will be Moshe himself. And as it is written, ‘What was is what will be’—the initials [of מה שהיה הוא שיהיה] spell Moshe. And he will be clothed in Mashiach son of Dovid, and rise still higher than he was initially, and repair everything through him. Until the time of Mashiach’s coming, however, it cannot now be repaired except through all Israel together, or through one all-inclusive person, such as the first man, Moshe, and Mashiach.” End of quotation. And Leshem further wrote there (page 100b): “Now, until the future time of repair—the dominion of binah, whose light will begin from the coming of Mashiach onward—it is impossible in almost any way to restore everything lost through sin, may the Merciful One save us, to the level before the sin. None merited this except what occurred with Yehudah and Tamar, meaning Er and Onan, who were repaired in Peretz and Zerach: and indeed they returned and were born from Yehudah himself, and this was through the Holy One, blessed be He. And as written in Sotah 10b: a heavenly voice came forth and said, ‘From Me came forth these concealed matters.’ And see the holy Zohar, Mishpatim, page 104, on the verse ‘Yehudah, your brothers will acknowledge you.’ And King Dovid, peace be upon him, also merited this. And this is what is said of him: ‘The utterance of the man raised up’—who established the yoke of repentance, as written in Moed Katan 16b. Apart from them, however, no person in the world merited this, and as the Vilna Gaon explains all this at length in the Tikunim, tikun 58. But until the time of repair, it is impossible in almost any way for anyone who descended through sin from his previous level, may the Merciful One save us, to return and come to his original level, and as the Vilna Gaon wrote in tikun 58; see there. And the reason is based on what we have said. And understand very well, for I cannot explain more now. And the general rule is that, although the sin itself is atoned for immediately through repentance, for someone whose sin caused him to descend from his level, may the Merciful One save us, his repentance does not help him in this respect now, but specifically in the future to come. However, not all sins, and not for every person, does sin cause a descent of level, Heaven forbid. For all this is from the mystery of the supreme thought, which one has no permission to question, for it was not revealed to any creature. And as the Holy One, blessed be He, said to Moshe Rabbainu, peace be upon him: ‘Be silent; thus it arose in thought before Me’—which is from the mystery of the world of points and chaos, and as stated above, branch 18. And see there in our words and understand that every descent of level caused by sin, may the Merciful One save us, which cannot now be restored, is included in the mystery of ‘awesome in His dealings with mankind.’” End of quotation.
printed-note-18
Printed note · Source owner: b5-animals
יח. כתב הרמח״ל ז״ל (ספר אדיר במרום עמ׳ ל): ותדע שהבהמות שבזמן אדה״ר קודם החטא, היו במדרגות בני אדם עתה, וזה סוד, אנו כחמורים ולא כחמורו של ר׳ פנחס בן יאיר. ע״כ. ושם (עמ׳ ל״ג) כתב: ודאי שאם ירד האדם ירדו גם הבהמות והם הבהמות של עתה, אך נשארו איזה בהמות ממדרגות אותם של אדה״ר, והיינו חמורו של ר׳ פנחס בן יאיר ודומה לו. ע״כ. וז״ל התורת חיים ז״ל (פרשת וישלח עמ׳ 362): חמורו של רבי פנחס בן יאיר שלא אכל שאינו מעושר, לפי שנשאר מן הבהמות שלפני חטא עץ הדעת. ע״כ. (וע׳ אבות דרבי נתן סוף פרק שמיני: כשם שהצדיקים הראשונים היו חסידים כך בהמתן חסידות כמותן. ע״כ).
18. Ramchal of blessed memory wrote (Adir BaMarom, p. 30): And know that the animals in the first man’s time, before the sin, were at the levels of human beings now. And this is the mystery of “We are like donkeys, but not like the donkey of Rabbi Pinchas ben Yair.” End of quotation. And there (p. 33), he wrote: Certainly, if man descended, the animals also descended; and they are the animals of today. However, some animals remained at the levels of those of the first man, and namely, Rabbi Pinchas ben Yair’s donkey and others like it. End of quotation. And these are the words of the Toras Chaim of blessed memory (portion of Vayishlach, p. 362): Rabbi Pinchas ben Yair’s donkey did not eat anything untithed because it remained among the animals from before the sin of the Tree of Knowledge. End of quotation. (And see Avos DiRabbi Noson, end of chapter 8: Just as the early righteous ones were pious, so their animals were pious like them. End of quotation.)
printed-note-19
Printed note · Source owner: b5-completion
יט. הרמח״ל ז״ל במסילת ישרים (פרק א׳) כתב: שמו הקדוש ברוך הוא לאדם במקום שרבים בו המרחיקים אותו ממנו יתברך, והם הם התאוות החמריות, אשר אם ימשך אחריהן הנה הוא מתרחק והולך מן הטוב האמתי. ע״כ.
19. Ramchal of blessed memory wrote in Misilas Yisharim (chapter 1): The Holy One, blessed be He, placed man in a place containing many things that distance him from Him, blessed be He—and these are precisely the material desires. If he is drawn after them, then he grows ever more distant from the true good. End of quotation.
printed-note-20
Printed note · Source owner: b5-completion
כ. הלשם שבו ואחלמה ז״ל (ספר הביאורים על העץ חיים חלק ב׳ דף נ״ה ע״א) כתב: מה כל שבח ומעלת האדם אשר זכה לכל זה, הנה הוא באשר שמציאותו הוא שהוא כלול ומשוכלל מכל מה שלמעלה ולמטה, והוא יושב בסתר המדרגה, אשר סביב רשעים התהלכו, והוא ביניהם כשושנה בין החוחים, וכל העולם כולו הוא נגדו תמיד. ולא עוד, אלא כי גם אחר יקרת צור מחצבתו אשר בזרע קודש מצבתו, הנה מגודל התערובת רע בטוב אשר בסיבת החטא דעץ הדעת, ויצא עי״ז האדם מרחם בחטא ומחולל בעון, ובקרבו ישים ארבו שהוא יצר לבו רע מנעוריו, ומתגבר ומתחדש עליו בכל יום, ואינו נותן מנוחה לנפשו אף רגע אחת, ותמיד הוא במצור ובמצוק ובנסיונות גדולות. ע״כ.
20. The author of Leshem Shivo ViAchlamah of blessed memory wrote (Book of Explanations on Aitz Chaim, part 2, folio 55a): What constitutes all the praise and distinction of man, who merited all this? It consists in his existence being inclusive of, and perfectly formed from, everything above and below, while he sits in the hidden recess of the level, where the wicked walk around. And among them he is like a rose among thorns, and the whole world is continually against him. And not only this: even after the preciousness of the rock from which he was hewn, whose stock is in holy seed, because of the great mixture of evil within good resulting from the sin of the Tree of Knowledge, man thereby emerges from the womb in sin and is conceived in iniquity. And within him lies in ambush the inclination of his heart, evil from his youth; and it strengthens and renews itself against him every day, and gives his soul no rest even for a single moment, and he is continually besieged, distressed, and subjected to great trials. End of quotation.
printed-note-21
Printed note · Source owner: b5-completion
כא. וכן כתב מוהרנ״ת ז״ל בתפילת המנחה (הלכה ז׳ אות צ׳): אף על פי שהשם יתברך בורא ומקיים הכל, כי הוא בורא פרי העץ ופרי האדמה וכל מיני צמחים שבעולם, אף על פי כן ברא העולם בהנהגה כזאת שההכרח שהאדם יחרוש ויזרע הארץ והגינה, ואחר כך הוא מוריד עליהם גשם מן השמים, ועל ידי זאת דיקא צומחים הפירות וכל הצמחים. וכל זה הוא מחמת שכל מה שבעולם הכל נברא בשביל האדם הבעל בחירה, שעיקר גדולתו הוא מחמת בחינה הנזכר לעיל, בחינת אתערותא דלתתא שתלוי בהאדם הבעל בחירה דיקא שבשבילו נברא הכל. ועל כן כל הדברים שבעולם הכל צריכין אל האדם שיעסוק בתיקונם, כמו שאמרו רבותינו זכרונם לברכה על פסוק אשר ברא אלקים לעשות וכו׳ (כמובא בדברינו מזה במקום אחר). ע״כ.
21. And Rabbi Noson of blessed memory likewise wrote in Afternoon Prayer (Halacha 7, item 90): Although the blessed God creates and sustains everything—for He creates the fruit of the tree, the fruit of the earth, and all kinds of plants in the world—He nevertheless created the world with such an arrangement that man necessarily must plow and sow the land and garden; and afterwards, He brings down rain upon them from heaven. And through this specifically, the fruits and all the plants grow. And all this is because everything in the world—everything was created for man, who possesses free choice. His principal greatness comes from the aforementioned aspect—the aspect of awakening from below, which depends specifically upon man, who possesses free choice, for whom everything was created. And therefore, all things in the world—everything requires man to engage in rectifying them, as our Rabbis of blessed memory said concerning the verse, “Which God created to do,” etc. (as brought in our discussion of this elsewhere). End of quotation.
printed-note-22
Printed note · Source owner: b5-artisans
כב. במדרש רבה בראשית (פרשה א׳ אות א׳): רבי הושעיה רבה פתח (משלי ח) ואהיה אצלו אמון ואהיה שעשועים יום יום וגו׳ ד״א אמון אומן התורה אומרת אני הייתי כלי אומנתו של הקב״ה בנוהג שבעולם מלך בשר ודם בונה פלטין אינו בונה אותה מדעת עצמו אלא מדעת אומן והאומן אינו בונה אותה מדעת עצמו אלא דיפתראות ופינקסאות יש לו לדעת היאך הוא עושה חדרים היאך הוא עושה פשפשין כך היה הקב״ה מביט בתורה ובורא את העולם והתורה אמרה בראשית ברא אלהים ואין ראשית אלא תורה היאך מה דאת אמר (משלי ח) ה׳ קנני ראשית דרכו. ע״כ.
22. In Midrash Rabbah, Beraishis (section 1, item 1): Rabbi Hoshaya Rabbah opened (Mishlay 8), “And I was with Him as amon, and I was a delight day by day,” etc. Another interpretation: amon—artisan. The Torah says: I was the instrument of craftsmanship of the Holy One, blessed be He. In the ordinary way of the world, when a king of flesh and blood builds a palace, he does not build it according to his own knowledge, but according to an artisan’s knowledge. And the artisan does not build it according to his own knowledge, but has plans and notebooks to know how he makes rooms, how he makes small doorways. So the Holy One, blessed be He, looked into the Torah and created the world. And the Torah said, “In the beginning God created”; “beginning” means only Torah, as you say (Mishlay 8), “Hashem acquired me as the beginning of His way.” End of quotation.
printed-note-23
Printed note · Source owner: b5-artisans
כג. עי׳ דגל מחנה אפרים (חיי שרה, ואבא היום אל העין): ידוע שזה צריך כל בר ישראל להאמין באמונה שלימה שהקב״ה מחדש בכל יום תמיד מעשי בראשית. הנה ידוע שתחלת בריאת העולם יש מאין היה על ידי התורה הקדושה, כמו שכתוב ׳בראשית׳ פירוש עם התורה שנקראת ראשית ברא אלקים את השמים וגו׳, היינו בהתורה ברא השי״ת הכל השמים וכל אשר עליה הארץ וכל אשר עליה, וזה מרבה שני אתין שהכל נברא בהתורה. ועל כן מוכרח הוא שהתחדשות שהקב״ה מחדש בכל יום מה שברא בששת ימי בראשית כל יום ביומו הוא גם כן על ידי התורה, והיינו על ידי התחדשות התורה בכל יום הקב״ה מחדש הבריאה של כל יום ויום. והיינו דכל העולם לא נברא אלא בשביל ישראל ותלוי חידוש העולם גם כן על ידי ישראל, שהנהגותיהם על פי התורה הן על ידי שעושים מצוות התורה הן בלימוד התורה, והרבה מדריגות יש כי גבוה מעל גבוה שומר וגבוהים עליהם, וכפי ענין כוונת ותבונת לימודם התורה ועשייתם מצוותיה כך הוא ענין חידוש העולם שמעוררים בעשייתם הן מצוות ולימוד. ע״כ.
23. See Degel Machanay Efrayim (Chayey Sarah, “And I came today to the spring”): It is known that every Israelite must believe with complete faith that the Holy One, blessed be He, continually renews the work of creation every day. Now, it is known that the initial creation of the world, being from nothingness, took place through the holy Torah, as it is written, “In the beginning”—meaning, with the Torah, called “beginning,” God created the heavens, etc. That is, through the Torah the blessed God created everything: the heavens and all that is upon them, the earth and all that is upon it. And the two occurrences of את include [these], for everything was created through the Torah. And therefore, the renewal by which the Holy One, blessed be He, renews every day what He created in the six days of creation, each day in its day, must also be through the Torah. And that is, through the Torah’s renewal every day, the Holy One, blessed be He, renews the creation of each and every day. And that is, the whole world was created only for Israel, and the world’s renewal likewise depends upon [what is done] through Israel, whose conduct accords with the Torah, both through performing the Torah’s mitzvos and through studying the Torah. And there are many levels, for “One higher than the high watches, and higher ones are above them.” And according to the intention and understanding in their Torah study and performance of its mitzvos, so is the matter of the world’s renewal that they awaken through their acts, both mitzvos and study. End of quotation.
printed-note-24
Printed note · Source owner: b5-behibaram
כד. ובהלכות נזיקין (הלכה ד׳ אות ב׳) כתב מוהרנ״ת ז״ל: צריך כל אדם להאמין באמונה שלימה שכל מה שעובר עליו בכל יום ובכל עת ובכל שעה, מיום הולדו עד יום מותו, הכל הוא רק סיבובים מאתו יתברך כדי שיזכה להשגות אלקות לדעת ולהכיר אותו יתברך. כי רק בשביל זה נברא ואין שום תכלית אחר חוץ מזה. כמו שכתוב בזוהר הקדוש ומובא בדברינו כמה פעמים שעיקר הבריאה היתה בגין דישתמודעון ליה. וזה עיקר כלל כל התורה וכלל כל הכוונות של כל המצוות הקדושים. ע״כ.
24. And in Laws of Damages (Halacha 4, item 2), our teacher, Rabbi Noson of blessed memory, wrote: Every person must believe with complete faith that everything that passes over him every day, and at every time, and at every hour, from the day of his birth until the day of his death, all of it consists only of turnings [of events] from Him, blessed be He, so that he should merit attainments of Divinity, to know and recognize Him, blessed be He. For he was created only for this, and there is no other ultimate purpose beyond it. As written in the holy Zohar and brought several times in our words, creation was principally “so that they should know Him.” And this is the principal general rule of the entire Torah, and the general rule of all the intentions of all the holy mitzvos. End of quotation.
printed-note-25
Printed note · Source owner: b5-prayer-vessels
כה. מוהרח״ו ז״ל בהקדמה לשער המצוות כתב: בעת שמתפלל לפניו יתברך על איזו שאלה מן השאלות כמו מזונות ועושר ובנים וכיוצא בזה, לא יתפלל לסיבת עצמו שצריך לשאול אותה השאלה, אלא לקיים מצותו יתברך שנצטוינו שנתפלל אליו בעת צרותינו להורות כי הוא אלהינו ואנחנו עמו ועבדיו ואליו עינינו תלויות כעיני עבדים אל יד אדוניהם ואין לנו שום עזר אם לא ממנו יתברך וישים כל בטחונו עליו. ע״כ. ועי׳ להרמב״ן ז״ל בהשגות לספר המצוות מצות עשה ה׳.
25. our teacher, Rabbi Chaim Vital of blessed memory, wrote in the introduction to the Gate of the Commandments: When one prays before Him, blessed be He, for some request among the requests, such as sustenance, wealth, children, and the like, one should not pray for one’s own sake, because one needs to ask that request, but to fulfill His commandment, blessed be He, in that we were commanded to pray to Him in our troubles, to declare that He is our God and we are His people and servants, and our eyes depend upon Him like servants’ eyes upon their masters’ hand. And we have no help except from Him, blessed be He, and one should place all one’s trust upon Him. End of quotation. And see Ramban of blessed memory, objections to the Book of Commandments, positive commandment 5.
printed-note-26
Printed note · Source owner: b5-prayer-vessels
כו. שמבואר בזה שעיקר תיקון הכלי שעל ידי האדם הוא התפילה, שלא ירדו גשמים עד שבא אדם והתפלל עליהם. וכן כתב האריז״ל בעולת תמיד (דף ה׳ ע״א, ובפרי עץ חיים שער התפלה פ״ז): "נעשה על ידי תפלות ומצות התחתונים בעולם הזה וכו׳, כי על ידי המצוות של האדם בעולם הזה, ובפרט מן הפרט על ידי התפלות, כי הם עיקר ושורש לכל זה, ואין דבר יותר גדול לענין זה כמו התפילה, ועל כן קראו רז״ל אל התפילות דברים העומדים ברומו של עולם". ע״כ. ומזכיר זאת מוהרנ״ת ז״ל בהלכות תפילה (הלכה ד׳): "עיקר התיקון של כל המדות הנפולין הוא על ידי תפילה, כמבואר בכתבים שעיקר תיקון ובירור כל המדות הוא על ידי תפילה דיקא". ע״כ. ובתיקוני זוהר תיקון כ״א (דף מ״ב) איתא: "אערענא במשריין סגיאין דהוו קא אתיין מקרבא דחויא ואינון משריין דמלאכין דנחתין מזרזן לקבלא צלותין". ופירש שם היפה שעה ז״ל בשעת רצון: "אערענא במשריין סגיאין שהם כלים דאצילות שיורדין, דהוו קא אתיין בעלייתם בשעת התפילה, מקרבא דחויא, שהבירור הוא מלחמה גדולה ואינון משריין דמלאכין דנחתין מזרזן לקבלא צלותין, שעיקר הבירור הוא נעשה על ידי התפילה". ע״כ.
26. It is explained here that the principal rectification of the vessel effected by man is prayer, for rain did not descend until man came and prayed concerning it. And the Ari of blessed memory likewise wrote in Olas Tamid (folio 5a, and in Pri Aitz Chaim, Gate of Prayer, chapter 7): “It is effected through the prayers and commandments of those below in this world, etc. For through man’s commandments in this world, and particularly within the particular, through prayers—for they are the principal thing and root of all this, and nothing is greater in this matter than prayer—and therefore our Rabbis of blessed memory called prayers ‘things that stand at the height of the world.’” End of quotation. And our teacher, Rabbi Noson of blessed memory, mentions this in Laws of Prayer (Halacha 4): “The principal rectification of all the fallen attributes is through prayer, as explained in the writings: the principal rectification and clarification of all the attributes comes specifically through prayer.” End of quotation. And in Tikunay Zohar, rectification 21 (folio 42), it is brought: “I encountered many camps that were coming from the battle of the serpent; and they are camps of angels that descend, girded to receive prayers.” And the author of Yafeh Shaah of blessed memory explained there in Shaas Ratzon: “‘I encountered many camps’—these are the vessels of Atzilus that descend; ‘that were coming’—in their ascent at the time of prayer; ‘from the battle of the serpent’—for the clarification is a great battle; ‘and they are camps of angels that descend, girded to receive prayers’—for the principal clarification is effected through prayer.” End of quotation.
printed-note-27
Printed note · Source owner: b5-torah-prayer
כז. בשער מאמרי רשב״י פרשת קדושים בהרחבה. ושם בפרשת תצוה, וזה מקצת לשונו שם: אם אדה״ר לא היה עובר על מצותו יתברך היה כח בידו להכניע את הקלי׳ אשר וכו׳ על ידי מצותיו ומעשיו הטובים וכו׳ ואז היו הקלי׳ מתבטלות מן העולם לגמרי וכו׳ ע״ש בארוכה.
27. In the Gate of the Statements of Rabbi Shimon bar Yochai, portion of Kedoshim, at length. And there, in the portion of Titzaveh, and this is part of his wording there: Had the first man not transgressed His commandment, blessed be He, he would have possessed the power to subdue the kelipos [husks] that, etc., through his commandments and good deeds, etc.; and then the kelipos would have been entirely nullified from the world, etc. See there at length.
printed-note-28
Printed note · Source owner: b5-infinite
כח. על מש״כ האריז״ל בתחילת העץ חיים (עיגולים ויושר פ״א) ׳ואחרי התהפכו אל מה שהיה׳, כתב הלשם ז״ל בביאוריו שם: אמנם לא יתבטל ח״ו אלא שיוזככו כל הגופות והכלים ויתבטל כל החומרות והעביות ויתהפך כל גוף לנשמה וכן יתעלו מעילוי לעילוי עד שיתייחדו כולם זה בזה ויתאחד הכל בו ויהיה ה׳ אחד ושמו אחד. ע״ש. ודבריו בתחילת ספר הכללים (דף א׳ ע״ב) על הפיוט אדון עולם אשר מלך וכו׳ ואחרי ככלות הכל לבדו ימלוך נורא: אין הכוונה שיתבטל המציאות לגמרי ח״ו כי יתבטל רק הטומאה וכו׳ וכן יזדכך כל חומר וגשם וכו׳ וכן יתעלו כל א׳ מעילוי לעילוי כל תחתון למדרגת העליון ויוכללו המדרגות זב״ז להעשות כולם אחד עד המלכות דאור א״ס כי יוכללו כולם בה וכו׳. ולכן כאשר יאר אורו עצמו בלי גבול בכל המציאות כולו שישובו הכל אליו בתכלית האחרון הנה אמר על זה היטב ואחרי ככלות הכל לבדו ימלוך נורא. ע״כ ע״ש. וע׳ בספר בצאת השמ״ש על סידור הרש״ש (כוונות ספירת העומר) חלק העיונים סימן י״א בהערה י״א שם ומה שציין שם עוד בזה.
28. Concerning what the Ari of blessed memory wrote at the beginning of Aitz Chaim (Circles and Uprightness, chapter 1), “And after its turning back to what it was,” the Leshem of blessed memory wrote in his explanations there: However, it will not be nullified, God forbid; rather, all bodies and vessels will be refined, and all materiality and thickness will be nullified, and every body will be transformed into a soul. And they will likewise ascend from elevation to elevation until all are united with one another and everything becomes one in Him, and Hashem will be one and His name one. See there. And his words at the beginning of the Book of Principles (folio 1b), concerning the hymn “Master of the world, who reigned,” etc., “And after everything is ended, He alone, awesome, will reign”: The intention is not that existence be entirely nullified, God forbid, for only impurity will be nullified, etc. And all matter and physicality will likewise be refined, etc.; and likewise each one will ascend from elevation to elevation, each lower one to the level of the higher one, and the levels will be included within one another to become all one, up to the kingship of the light of the Infinite, for all will be included within it, etc. And therefore, when His own light shines without limit throughout all existence in its entirety, so that everything returns to Him at the ultimate end, indeed, it was well said concerning this, “And after everything is ended, He alone, awesome, will reign.” End of quotation; see there. And see the book Bitzais HaShemesh, concerning the siddur of the Rashash (intentions of counting the Omer), section of studies, section 11, note 11 there, and what else he cites there concerning this.
printed-note-29
Printed note · Source owner: b5-infinite
כט. מלשון ביטול ׳מה׳ אנו ׳מה׳ חיינו.
29. From the expression of nullification: “What” are we? “What” is our life?
printed-note-30
Printed note · Source owner: b5-b6-contraction
ל. וכן כתב מוהרנ״ת ז״ל בהלכות פקדון (הלכה ג׳ אות כ״א): צריכין לדעת הקדמה אחת הידועה למבינים בכתבי האריז״ל ובחידושי אדמו״ר ז״ל, שבכל עולם ובכל דרגא ובכל אדם יש כל בחינת השתלשלות כל העולמות. ועל כן זאת הבחינה של הצמצום של חלל הפנוי הוא בכל עולם ובכל אדם ובכל דרגא. שקודם שיורד אור הדעת שהוא החיות מעולם לעולם וכו׳ הוא בבחינת אין סוף וצריכין לזה בחינת צמצום של חלל הפנוי כמו שהיה בתחילת הבריאה, ואח״כ נמשך האור בדרך קו וכו׳ כביכול כי בכל אדם בכל דרגא כלול מכל העולמות. ומה שיש בכלל יש בפרט. ועל ידי זה אפשר להבין מעט מרחוק וכמבואר כמה וכמה אזהרות בתחילת העץ חיים ובתחילת האדרא רבא שאי אפשר להבין בזה כלל כי אם מי שמבטל שכלו, ובמקום שאינו מבין תולה בפחיתות דעתו האנושי, ואז יוכל להבין מעט מהרבה ולראות מרחוק גדולת הבורא יתברך אשר אין חקר לתבונתו. ע״כ. ושם אות י׳ כתב: וכל ענין הצמצום והשבירה והתיקון נמצא בכל אדם. ומי שיש לו לב להבין יכול להבין מעט ענין זה בכל אדם. ע״כ. ובהלכות נטילת ידים הלכה ו׳ אות מ״ה: וזה ידוע שכל סודות הקבלה מרומזים בהאדם שהוא בחינת צלם אלקים. ע״כ. והכרם שלמה ז״ל כתב בביאורו לשער הנקודים פרק ג׳: "ידוע כי כל אדם הוא רמוז בו כל כללות העולמות מראש ועד סוף, וכל מה שנעשה בעולם דהיינו באלו המלכים ובתיקונם, הוא נעשה ג״כ באדם כמ״ש הרב ז״ל כל זה בכ״מ". ע״כ. וכתב מהד״א פיררא ז״ל [מחכמי ישיבת מרן הרש״ש ז״ל, ישיבת בית אל בירושלים] בספרו בגדי קדש אשר לאהרן (אלפא ביתא דכללים אות א׳): "שהאדם כלול מכל העולמות מראש ועד סוף, ומעתיק עד מלכות סוף כל דרגין עד בכלל. ועל זה צריך לתקן ולהבין כל דרושי הרב הרח״ו זיע״א מראש ועד סוף, מעיגולי א״ק ויושר שבו עד עיגולים ויושר דנוק׳, וכל הפרטים איך יתיישבו באדם עצמו שהוא כלול ג״כ מהכל. ועל ידי זה יתיישבו דרושי הרב בטוב ויבואו כל הכוונות על נכון ולא יהיה מצות אנשים מלומדה וכו׳". ע״כ. ובליקוטי הלכות (נחלות הלכה ד׳ אות ה׳) כתב: ועין בכתבי האריז״ל מבואר בענין דרכי סודותיו הקדושים וכו׳ וכל הדברים האלה מבוארים עתה על פי דרכינו בדרך הפשוט לעובדא ולמעשה, ובאמת הכל אחד, כי גם פנימיות כוונת האריז״ל הוא להביא לידי מעשה. ע״כ.
30. Rabbi Noson of blessed memory likewise wrote in Laws of a Deposit (Halacha 3, item 21): One must know a preliminary principle familiar to those who understand the writings of the Ari of blessed memory and the innovations of our master of blessed memory: within every world, every level, and every person, there is the entire aspect of the cascading descent of all the worlds. Therefore, this aspect of the contraction of the vacant space is within every world, every person, and every level. Before the light of knowledge, which is vitality, descends from world to world, etc., it is in the aspect of the Infinite, and an aspect of contraction of the vacant space is needed for this, as at the beginning of creation. Afterwards, the light is drawn in the manner of a line, etc., as it were, for every person at every level contains [aspects] of all the worlds. What is in the whole is in the particular. Through this, one can understand a little from afar, as explained by many, many warnings at the beginning of Aitz Chaim and the beginning of the Idra Rabbah: no understanding of this at all is possible except for someone who nullifies his intellect and, where he does not understand, attributes it to the deficiency of his human knowledge. Then he can understand a little of much and see from afar the greatness of the Creator, blessed be He, whose understanding is beyond investigation. End of quotation. There, in item 10, he wrote: And the whole matter of contraction, breaking, and rectification is found within each person. And whoever has a heart to understand can understand a little of this matter within each person. End of quotation. And in Laws of Washing Hands, Halacha 6, item 45: It is known that all the mysteries of the Kabbalah are alluded to within man, who is the aspect of the image of God. End of quotation. And the author of Kerem Shlomo of blessed memory wrote in his explanation of the Gate of the Points, chapter 3: “It is known that the whole entirety of the worlds, from beginning to end, is alluded to within every person. Everything that takes place in the world—that is, within these kings and in their rectification—also takes place within man, as the master of blessed memory wrote all this in several places.” End of quotation. And the author provisionally read as מהד״א פיררא of blessed memory [one of the sages of the academy of our master the Rashash of blessed memory, the Bais El academy in Jerusalem] wrote in his book Holy Garments That Are Aharon’s (Alphabet of Principles, item 1): “Man includes all the worlds from beginning to end, from Atik to the kingship at the end of all levels, inclusive. Accordingly, one must rectify and understand all the expositions of the master Rabbi Chaim Vital, may his merit protect us, from beginning to end: from the circles of Adam Kadmon and its linear configuration, to the circles and linear configuration of the feminine configuration, and all the particulars—how they are established within man himself, who also includes everything. Through this, the master’s expositions will be properly established, all intentions will be correct, and it will not be a commandment of people learned by rote, etc.” End of quotation. And in Likutay Halachos (Inheritances, Halacha 4, item 5), he wrote: See the writings of the Ari of blessed memory, where the ways of his holy mysteries, etc., are explained. All these things are now explained according to our way, in the simple way of practical service and action. In truth, everything is one, for the inward intention of the Ari of blessed memory is also to bring about action. End of quotation.
printed-note-31
Printed note · Source owner: b5-b6-contraction
לא. בספר עמק המלך ושבר יוסף. וע׳ בספר "יראוך עם שמ״ש" ענף ט׳ בענין עולמות נוראים אלו.
31. In the books Emek HaMelech and Shever Yosef. And see the book “They Will Fear You with the Sun,” branch 9, concerning these awesome worlds.
printed-note-33
Printed note · Source owner: b6-garden-light
לג. על פי התורה ״ויאמר בעז אל רות״ בסימן ס״ה, עיין שם כל התורה היטב. והכלל, שהאדם צריך תמיד להסתכל על התכלית שהוא כולו טוב כולו אחד, ששם מתבטלין כל היסורים וכל הצרות שבעולם. כי הכל לטובה. אך אי אפשר להסתכל על התכלית הזה כי אם בסתימו דעינין מחיזו דהאי עלמא לגמרי וכו׳. ועל כן מוטבע בנפש האדם כשיש לו יסורין גדולים ח״ו הוא סותם ועוצם עיניו בחזקה מאד וכו׳ כדי לברוח אל התכלית וכו׳, עיין שם כל זה היטב. אך אחר כך כששב מהביטול חוזרים ומתגברים היסורים ביותר מבתחילה, כמו שני אנשים שנלחמים זה עם זה שכשאחד רואה וכו׳. אך אחר כך מקררין ומתבטלין היסורים על ידי התורה ששואבין על ידי היסורים, על ידי שנתבטל אל התכלית, שעל ידי זה מאיר הזריחה של הרשימו לתוך המוחין ומקבל תורה על ידי השמחה, שהוא כלי לקבלת התורה, שעל ידי זה מכבין צמאון הנפש, שהוא בחינת יסורים, בבחינת הוי כל צמא לכו למים וכו׳, עיין שם כל זה באר היטב. ואז יכולין להתפלל כראוי ולעשות אחד מכל התפילה וכו׳ וכו׳, עיין שם היטב. ע״כ דברי מוהרנ״ת בתחילת ההלכה. ועפי״ז ממשיך דבריו כאן בפסוק.
33. Based on the teaching “And Boaz Said to Ruth,” in teaching 65; study the entire teaching there carefully. And the principle is that a person must always look toward the ultimate end, which is entirely good, entirely one, where all suffering and all troubles in the world are nullified, for everything is for the good. However, it is impossible to look toward this ultimate end except by completely closing the eyes to the sight of this world, etc. And therefore, it is ingrained in the human soul that, when there is great suffering, God forbid, one closes and shuts one’s eyes very forcefully, etc., in order to flee toward the ultimate end, etc.; study all this there carefully. But afterwards, when one returns from the nullification, the suffering again intensifies, more than at first, like two people fighting one another, when one sees, etc. Afterwards, however, the suffering is cooled and nullified through the Torah drawn through the suffering, through nullifying oneself toward the ultimate end. Through this, the radiance of the impression shines into the mental faculties, and one receives Torah through joy, which is a vessel for receiving Torah. Through this, one quenches the thirst of the soul, which is an aspect of suffering, in the aspect of “Ho, everyone who thirsts, go to water,” etc.; study all this there thoroughly. And then one can pray properly and make one out of the whole prayer, etc., etc.; study there carefully. End of Rabbi Noson’s words at the beginning of the Halacha. And on this basis he continues his words here concerning the verse.
printed-note-34
Printed note · Source owner: b6-garden-light
לד. כמ״ש האריז״ל בעץ חיים (שער ט׳ פרק שני): וכבר ידעת כי התעלמות האור וכיסויו הוא מציאות תיקונו. ע״כ. ושם בשער י״ג תחילת פרק ב׳ ועוד. ובטעמי המצוות תחילת פרשת קדושים כתב האריז״ל: וכבר הודעתיך בענין תיקוני עילאין כי כולם מסכים ומבדילין כדי שיוכלו התחתונים לקבל אור הגדול ולא יהיו עיניהם כהות, וכדרך המסתכל באור שמש. נמצא כי ממיעוט הארה הוא אדרבא התיקון. ע״כ. וזה לשון הגר״א ז״ל בספרא דצניעותא (פרק א׳ דף ב׳ ע״ג): ״וכל התיקונים דרך נקבים ושערות להתמעט ולהתצמצם האור שיצא בדקות ובלבוש, וזהו עיקר התיקון להתמעט האור שיוכלו התחתונים לקבל האור, וכן היתה הכוונה בצמצום האור״. ע״כ.
34. As the Ari of blessed memory wrote in Aitz Chaim (Gate 9, chapter two): And you already know that the concealment of the light and its covering are the actuality of its rectification. End of quotation. And there, in Gate 13, at the beginning of chapter two, and elsewhere. And in Reasons for the Commandments, at the beginning of the section Kedoshim, the Ari of blessed memory wrote: And I have already informed you concerning the supernal rectifications that they are all screens and partitions, so that the lower beings can receive the great light and their eyes not become dim, and like one looking into the light of the sun. Thus the diminution of illumination is, on the contrary, its rectification. End of quotation. And these are the words of the Vilna Gaon of blessed memory in Sifra DiTzniusa (chapter 1, folio 2c): “And all the rectifications are by way of apertures and hairs, so that the light is diminished and contracted, so that it emerges in subtlety and clothing. And this is the principal rectification: that the light be diminished so that the lower beings can receive the light; and this was likewise the intention in the contraction of the light.” End of quotation.
printed-note-32
Printed note · Source owner: b6-names-change
לב. וע׳ גם להלן בפסוק ׳וכל אשר יקרא לו האדם נפש חיה הוא שמו׳. ובהלכות נטילת ידים לסעודה (הלכה ד) כתב מוהרנ״ת ז״ל: זה בחינת מה שכתב רבנו זכרונו לברכה בספר הא״ב החדש אות צדיק סימן כ׳ שעל ידי הזכרת שמות הצדיקים יכולים להביא חדוש במעשה בראשית, דהיינו לשנות הטבע, כי מבואר בהתורה תקעו תוכחה הנ״ל שכל צדיק יש לו בחינת רוח נבואה רוח הקדש. שעל ידי זה נתברר המדמה של כל המתקרבים אליו. ועל ידי זה זוכין לאמונת חדוש העולם. ועל ידי אמונה זו יהיה חדוש העולם לעתיד שאז יתנהג העולם בבחינת ארץ ישראל, דהיינו בבחינת השגחה ונפלאות שלא כדרך הטבע. עיין שם כל זה היטב. ועל כן על ידי שמזכירין שמות הצדיקים, על ידי זה מעוררין הרשימו שלהם כמו שכתב רבנו זכרונו לברכה במקום אחר (סימן רמ״ח ליקוטי ח״א) שעל ידי שמספרין מצדיקים נתעורר הרשימו שלהם. ועל כן על ידי הזכרת שמותם נתעורר כח הרשימו שלהם של מעשיהם הטובים. ועיקר כח מעשיהם הטובים של הצדיקים הוא שעל ידי מעשיהם הטובים זכו לבחינת רוח הקדש. והמשיכו על ידי זה אמונת חידוש העולם כנ״ל. על כן על ידי הזכרת שמותם בודאי יכולים להביא שינוי במעשה בראשית, דהיינו לשנות הטבע. כי על ידי הזכרת שמותם של הצדיקים נתעורר כח הרוח הקדש שלהם ונמשך אמונת חידוש העולם בעולם שעל ידי זה נמשך הארה מחידוש העולם שלעתיד שיהיה על ידי זה כנ״ל שעל ידי זה יתנהג העולם בבחינת השגחה ונפלאות שלא כדרך הטבע. ועל כן בודאי יכולין לשנות הטבע על ידי זה. וזה שכתב רבנו זכרונו לברכה שצריכין לכתוב לעצמו שמות הצדיקים לזכרון (כמו שכתוב בהא״ב הישן אות צדיק, סימן יט) מי שה׳ יתברך חשוב בעיניו יכתוב לעצמו בספר שמות הצדיקים והתנאים והיראים לזכרון, כי צריכין לכתוב שמותם לזכרון, כי עיקר הכח של הצדיקים שמגלין אמונת חידוש העולם כנ״ל הוא על ידי שמבררין הכח המדמה על ידי בחינת רוח הקדש רוח נבואה שלהם. כמו שמבואר שם בהתורה הנ״ל, כי עיקר האמונה הוא על ידי בירור המדמה כנ״ל. ועל כן צריכין לכתוב בספר שמות הצדיקים לזכרון, כי הכתב הוא בשביל זכרון כמו שכתוב ׳כתב זאת זכרון בספר׳. והזכרון הוא בכח המדמה, כמו שכתב רבנו זכרונו לברכה במקום אחר. והשם הוא בחינת זכרון כמו שכתוב, לשמך ולזכרך תאות נפש (ישעיה כו) וכמו שכתוב: זה שמי לעלם וזה זכרי לדר דר. וכתיב, ה׳ שמך לעולם ה׳ זכרך לדור ודור. על כן על ידי שמות הצדיקים, שהם בחינת זכרון בחינת זכר צדיק לברכה, כי עיקר הזכר שנשאר מכל הצדיקים הוא שמם הקדוש שנשאר זכרם בעולם לברכה, על כן על ידי הזכרת שמותם הקדושים אשר שמו יתברך משותף בשמם, על ידי זה מבררין המדמה, כי שם הקדוש שהוא בחינת זכרון, שהוא בבחינת המדמה. על כן נתברר המדמה על ידי זכר שמותיהם הקדושים של הצדיקים שכל עבודתם לברר המדמה. וכו׳ כנ״ל. ועל כן הזכרת שמותם מסוגל לזה ביותר כי שמם בעצמם הוא בחינת ברור המדמה, כי שמם הוא בחינת תקון הזכרון שהוא תיקון המדמה ששם הזכרון כנ״ל. ועל כן צריכין לכתוב שמותם בספר דיקא, כי הכתב הוא לזכרון בחינת כתב זאת זכרון בספר שעל ידי זה נתברר המדמה כנ״ל. ועל כן כל דברי הנביאים צריכין לכתוב בספר, כי כל כ״ד ספרי הנביאים הם בחינת תורה שבכתב שאסור לאומרם בעל פה. כי נבואה הוא בירור המדמה כנ״ל על כן צריכין לכתבם דיקא. כי הכתב הוא בחינת זכרון שהוא בחינת בירור המדמה כנ״ל, שזהו בחינת כתיבת שמות הצדיקים לזכרון, כי כל זה הוא בחינת בירור המדמה שנתברר בזכות וכח הצדיקים כנ״ל שעל ידי זה זוכין לאמונת חידוש העולם שעל ידי זה משנין הטבע כנ״ל. ע״כ.
32. And see also below concerning the verse, “And whatever the man calls it, a living soul—that is its name.” And in Laws of Washing Hands for a Meal (Halacha 4), Rabbi Noson of blessed memory wrote: This is the aspect of what our master of blessed memory wrote in the new Alphabet Book, Righteous Person, teaching 20: through mentioning the names of the righteous, one can bring renewal into the work of creation—that is, change nature. For it is explained in the aforementioned teaching “Sound [the Shofar]—Rebuke” that every righteous person possesses the aspect of a spirit of prophecy, the holy spirit. Through this, the imagination of all those drawing close to him is clarified. And through this, they attain faith in the renewal of the world. And through this faith, there will be the world’s renewal in the future, when the world will be governed in the aspect of the Land of Israel—that is, through providence and wonders beyond nature. See all this there carefully. And therefore, by mentioning the names of the righteous, through this, they awaken their impression, as our master of blessed memory wrote elsewhere (teaching 248, Likutay, part 1): by telling of righteous ones, their impression is awakened. And therefore, by mentioning their names, the power of the impression of their good deeds is awakened. And the principal power of the good deeds of the righteous is that through their good deeds they merited the aspect of the holy spirit, and through it drew faith in the renewal of the world, as stated above. Therefore, by mentioning their names, one certainly can bring change into the work of creation—that is, change nature. For mentioning the righteous ones’ names awakens the power of their holy spirit and draws faith in the renewal of the world into the world. Through this, an illumination is drawn from the world’s future renewal, which will occur through this, as stated above, through which the world will be governed by providence and wonders beyond nature. And therefore, through this one certainly can change nature. And this is what our master of blessed memory wrote: one must write down for oneself the names of the righteous as a remembrance (as written in the old Alphabet Book, Righteous Person, teaching 19): whoever esteems Hashem, blessed be He, should write for himself in a book the names of the righteous and the Tannaim and the God-fearing as a remembrance. For their names must be written as a remembrance, because the principal power of the righteous, who reveal faith in the world’s renewal as stated above, is through their clarifying the faculty of imagination through the aspect of their holy spirit, their spirit of prophecy. As explained there in the aforementioned teaching: for the principal faith comes through the clarification of the imagination, as stated above. And therefore, the righteous ones’ names must be written in a book as a remembrance, for writing is for remembrance, as it is written, “Write this as a remembrance in a book.” And memory is in the faculty of imagination, as our master of blessed memory wrote elsewhere. And the name is the aspect of remembrance, as it is written, “For Your name and Your remembrance is the soul’s desire” (Yeshaya 26), and as it is written, “This is My name forever, and this is My remembrance from generation to generation.” And it is written, “Hashem, Your name is forever; Hashem, Your remembrance from generation to generation.” Therefore, through the names of the righteous, which are an aspect of remembrance, an aspect of “The remembrance of a righteous person is for a blessing”—for the principal remembrance remaining from all the righteous is their holy name, their remembrance remaining in the world for a blessing—therefore, through mentioning their holy names, in whose names His blessed name is shared, through this, they clarify the imagination. For the holy name is an aspect of remembrance, which is in the aspect of the imagination. Therefore the imagination is clarified through the remembrance of the holy names of the righteous, whose entire service is to clarify the imagination. And so forth, as stated above. And therefore mentioning their names is especially conducive to this, for their name itself is an aspect of clarifying the imagination: their name is an aspect of rectifying memory, which is the rectification of the imagination, where memory is, as stated above. And therefore their names must be written specifically in a book, for writing is for remembrance; in the aspect of “Write this as a remembrance in a book,” through which the imagination is clarified, as stated above. And therefore all the words of the prophets must be written in a book, for all twenty-four books of the prophets are an aspect of the Written Torah, which it is forbidden to recite by heart. For prophecy is the clarification of the imagination, as stated above, and therefore they must specifically be written. For writing is an aspect of remembrance, which is an aspect of clarifying the imagination, as stated above. This is the aspect of writing the names of the righteous as a remembrance, for all this is an aspect of clarifying the imagination, which is clarified through the merit and power of the righteous, as stated above. Through this, one merits faith in the renewal of the world, through which one changes nature, as stated above. End of quotation.
printed-note-35
Printed note · Source owner: b6-before-sorting
לה. כתב הרמח״ל ז״ל (אדיר במרום סוף עמ׳ כט): האדם כשנברא לא היתה בו הזוהמא כלל ולא היה לו אלא להעלות העולמות למדרגה העליונה, והיינו להשלים התיקון שהתחיל המאציל ית״ש. ואז היה היצה״ר מתוקן וכל רע חוזר לטוב כמו שעתיד להיות בסוף התיקון. כי אור הקדושה היה גובר והיה נעשה התיקון של ׳נוגה כאור תהיה׳, כי היתה נשארת כל הבריאה בקדושה בלי שום טומאה כלל. וזה הטעם שלא נצטוה אדה״ר בתרי״ג מצוות, כי זה סוד העבודה למטה בסוד ז״א, אבל דרך אדה״ר לא כך היתה, אלא להשיג הקדושה הבאה אליו בהתגברות גדול עד יום השבת, והיה די שלא ימנע לה, ואז רוב הקדושה היה מקדשו לגמרי שאפילו בחי׳ היצה״ר יהיה טוב מאוד והיה עולם נתקן מיד. ע״כ. ובעל התניא ז״ל בתורה אור (בראשית דף ה׳ טור ד׳) כתב: איך היה מתחילה כוונתו יתברך כשלא ידע האדם מטוב ורע כלל, מאחר שיש מציאת הרע בעולם א״כ איך יתבררו הבירורים שזה צ״ל ע״י האדם. אך הענין כי אז היה באופן אחר ממש, שלא בדרך מלחמה, אלא ע״ד מ״ש ויניחהו בגן עדן לעבדה זה רמ״ח מצוות עשה להמשיך אור א״ס בגן עדן, ועל ידי ריבוי התגלות האור ממילא יתעלו ניצוצי קדושה שנפלו ונתערבו ברע ויהיו נכללים בתוך האורות העליונים, שימשיך האדם כנר בפני האבוקה, שאם האבוקה קטנה אזי נר הסמוך לה יוכלל בה, ואם ירחיקוהו מעט לא יתכלל בה מפני שהאבוקה קטנה. אבל אם תהיה האבוקה גדולה אזי אע״פ שיהיה הנר רחוק יהיה מתכלל בה. ועל דרך שהיה בזמן שבית המקדש היה קיים, שהרי ארז״ל לא גלו ישראל אלא כדי שיתוספו עליהם גרים וכו׳ היו נכללים הניצוצות ממילא כנר בפני האבוקה וכו׳ ואם היה נמשך ביהמ״ק כן יותר היו כולם מתבררים עי״ז. וכמ״ש (צפניה ג) אז אהפוך אל עמים שפה ברורה וכו׳ והלכו גוים לאורך. וכן היה ענין האדם כשלא היה חוטא שהיה כולו קודש כי גם גופו נלקח ממקום המזבח וממנו נעשו רמ״ח אבריו כלול בשמן וכו׳ והיה עומד בגן עדן ושם היה מוסיף אורות וממילא היו הקליפות כלים ע״י שהיו הניצוצי קדושה כלים מהם, אבל היה הדבר שלא ע״י מלחמה. ע״כ.
35. The Ramchal of blessed memory wrote (Adir BaMarom, end of page 29): When man was created, there was no impurity in him at all, and he had only to elevate the worlds to the higher level—that is, to complete the rectification that the Emanator, blessed be His name, began. And then the evil inclination would have been rectified and all evil would have returned to good, as will occur at the end of the rectification. For the light of holiness would prevail, and the rectification of “Brightness [nogah] will be like light” would take place, for all creation would remain in holiness without any impurity whatsoever. And this is why Adam, the first man, was not commanded in the 613 commandments, for this is the mystery of service below in the mystery of Zeir Anpin. But Adam’s way was not thus: it was to attain the holiness coming to him with great intensification until the day of Shabbos, and it would have been sufficient for him not to obstruct it. And then the abundance of holiness would sanctify him completely, so that even the aspect of the evil inclination would be very good, and the world would be rectified immediately. End of quotation. And the author of the Tanya of blessed memory wrote in Torah Or (Beraishis, folio 5, column 4): What was His blessed intention initially, when man did not know good and evil at all? Since evil exists in the world, then how would the clarifications be clarified, which must be done through man? But the matter is that then it would have been in an entirely different manner, not through warfare, but in the manner of what is written: “And He placed him in the Garden of Eden to work it”—these are the 248 positive commandments, to draw the light of the Infinite into the Garden of Eden. And through the abundance of the revelation of light, the sparks of holiness that fell and became mixed into evil would automatically ascend and become included within the higher lights that man would draw, like a candle before a torch. For if the torch is small, then a candle near it can be included within it; and if it is moved a little farther away, it will not be included within it, because the torch is small. But if the torch is large, then, even though the candle is far away, it will become included within it. And this is like the time when the Holy Temple stood—for our Sages of blessed memory said: Israel was exiled only so that converts would be added to them, etc. The sparks would automatically be included like a candle before a torch, etc. And had the Holy Temple continued thus longer, they would all have been clarified through this. And as it is written (Tzefanya 3), “Then I will turn to the peoples a pure language,” etc.; “And nations will walk toward your light.” And this would likewise have been man’s condition had he not sinned: he was entirely holy, for his body too was taken from the place of the altar, and from it his 248 limbs were made, [he being] included in oil, etc. And he would stand in the Garden of Eden, and there he would add lights, and the shells would automatically be exhausted through the sparks of holiness being exhausted from them. But the matter would have been without warfare. End of quotation.
printed-note-36
Printed note · Source owner: b6-names-soul
לו. בשו״ת תורה לשמה (המיוחס להבן איש חי ז״ל) בסימן ת״ע כתב: ודע כי על ידי זה שאנו מזכירים שמותם על כל דבר שבקדושה אשר נעשה ואשר נלמד, בזה יתעורר זכותם וימשך לנו כח מן הכונות הסדורות אשר קבלו ואשר היו מכונים בכל מצוה ותפילה ועסק התורה. ע״כ.
36. In Responsa Torah Lishmuh (attributed to the Ben Ish Chai of blessed memory), section 470, he wrote: And know that, through our mentioning their names over every holy matter that we perform and that we study, their merit will thereby be awakened, and power will be drawn to us from the ordered intentions that they received and that they would intend in every commandment, prayer, and engagement in Torah. End of quotation.
printed-note-37
Printed note · Source owner: b6-names-soul
לז. ענין שמות הצדיקים מזכיר רביה״ק בספר המדות (ערך צדיק חלק שני אות כ׳): על ידי הזכרת שמות הצדיקים יכולין להביא שנוי במעשה בראשית, כלומר לשנות הטבע. ע״כ. ובימי מוהרנ״ת (חלק שני אות יז): באמת הזכרת שמות הצדיקים הוא דבר נפלא ונורא מאד מאד, ומועיל הרבה לעבודת השם יתברך, כאשר מבואר מזה קצת כבר ועוד יש לאלקי מילין לבאר גודל מעלת הזכרת שמות הצדיקים ואין כאן מקומו. ע״כ. ועיין לעיל בפסוק ׳אלה תולדות השמים והארץ בהבראם׳ ומה שמובא שם.
37. Our holy master mentions the matter of the names of the righteous in Sefer HaMidos (Righteous Person, part two, item 20): Through mentioning the names of the righteous, one can bring a change in the work of creation—that is, change nature. End of quotation. And in Yimay Moharnat (part two, item 17): Truly, mentioning the names of the righteous is a very, very wondrous and awesome matter, and greatly assists in the service of Hashem, blessed be He, as has already been explained somewhat concerning this. And there are still words for my God to explain the greatness of the virtue of mentioning the names of the righteous, and its place is not here. End of quotation. And see above, concerning the verse “These are the generations of the heavens and the earth when they were created,” and what is brought there.
printed-note-38
Printed note · Source owner: b6-names-link
לח. האריז״ל בעץ חיים (שער ט״ל פרק ג׳) כתב: כאשר קרא שם לכל הבעלי חיים נתבררו גם הם. וכתב שם הרגלי אהבה ז״ל (כרך ב׳ עמ׳ שע״ח): כי הוא היה יודע לברר ולתקן כח וחיות נפש לכל הבעלי חיים כל א׳ בבחינתו. וז״ש נפש חיה, ר״ל נפשו וחיותו. בנעם אלימלך פרשת לך לך (ד״ה או יאמר, ויעבור אברם בארץ) כתב: זה שאמר הכתוב וכל אשר יקרא לו האדם נפש חיה הוא שמו, כך הוא שמו בעולם העליון בשורש השייך לאותו חיה או לאותו בהמה, שאדם הראשון כיון לקרותם באלה שמות שיש להם שורש הזה בעולם העליון. ע״כ. תלמיד בעל התניא מהר״א הלוי ז״ל בעבודת הלוי (פרשת בראשית) כתב: לכן נאמר ויבא אל האדם לראות מה יקרא לו, כלומר שהאדם המשיך לכל פרט ופרט הגילוי אלקות לפי שרשו אשר יש לו מלמעלה כב״י, כי בכל פרט יש מכוון עמוק כפי שעלה ברצונו הקדום. וזהו וכל אשר יקרא לו האדם נפש חיה הוא שמו, פי׳ מה שהמשיך אדם לכל נפשות חיה זהו גילוי שלו כמו בשרשו. ע״ש. בלשם שבו ואחלמה (הדע״ה ח״ב דרוש ג׳ ענף כ׳): התיקון והבירור הגמור אשר נעשה לכל נפשות הבעלי חיים הנה היה נעשה זה ע״י אדה״ר, והוא ע״י קריאת השמות שקרא לכל א׳ מהם וכמ״ש ויקרא האדם שמות לכל הבהמה ולעוף השמים ולכל חית השדה, כי בקריאת השמות קשר אותן בשורשן העליון ויחד אותם למעלה, וכמ״ש בהקדמת זוהר בראשית דף ב׳ סוע״א וכן בתיקונים תיקון מ״ט ותיקון נ״ז ע״ש, ועי״ז נמשך עליהם אור וקדושה הרבה משורשם העליון שבקודש הקדשים ונבררו ויצאו עי״ז מהרע לגמרי. ע״כ.
38. The Ari of blessed memory wrote in Aitz Chaim (Gate 39, chapter 3): When he named all the living creatures, they too were clarified. And there, the author of Raglay Ahavuh of blessed memory wrote (volume 2, page 378): For he knew how to clarify and rectify the power and vitality of the soul of all the living creatures, each in its own aspect. And this is what is written: “a living soul”—that is, its soul and vitality. In Noam Elimelech, section Lech Lechuh (opening words “Or one may say, and Avram passed through the land”), he wrote: This is what Scripture says: “And whatever the man calls it, a living soul—that is its name.” That is its name in the upper world, in the root belonging to that creature or that animal. For Adam, the first man, intended to call them by these names that have this root in the upper world. End of quotation. The disciple of the author of the Tanya, designated מהר״א הלוי, of blessed memory, wrote in Avodas HaLevi (section Beraishis): Therefore it says, “And He brought [them] to the man to see what he would call it”—that is, man drew to each and every particular the revelation of Godliness according to its root, which it has from above, as it were. For in every particular there is a profound intention, according to what arose in His primordial will. And this is “And whatever the man calls it, a living soul—that is its name”: that is, what Adam drew to all the souls of living beings was its revelation as in its root. See there. In Leshem Shevo ViAchlamuh (HaDe’uh, part 2, exposition 3, branch 20): The complete rectification and clarification accomplished for all the souls of the living creatures —this was indeed accomplished through Adam, the first man, and it was through the naming of the names that he called each of them. And as it is written: “And the man called names to all the animals, and to the birds of the heavens, and to every creature of the field.” For by naming the names, he connected them to their upper root and united them above, and as written in the introduction to Zohar Beraishis, folio 2, end of side a, and likewise in Tikunim, Tikun 49 and Tikun 57; see there. And through this, much light and holiness were drawn upon them from their upper root in the Holy of Holies, and through this they were clarified and emerged from evil entirely. End of quotation.
printed-note-39
Printed note · Source owner: b6-differences
לט. בשיחות הר״ן (סימן פ׳): בני אדם יש להם כח למנוע ולהסית את האדם לרחקו מעבודת הבורא ומצדיקי אמת, יותר מן היצר הרע. כי היצר הרע אין לו יכולת רק כפי כוחו, כפי בחינת היצר הרע מאיזה העולם שהוא. אבל האדם הוא כלליות שכלול מכל העולמות, ועל כן מניעות של בני אדם הם יותר ממניעות היצר הרע. ע״כ.
39. In Sichos HaRan (item 80): People have power to obstruct and entice a person, distancing him from serving the Creator and from true tzaddikim, more than the evil inclination. For the evil inclination has ability only according to its power, according to the aspect of the evil inclination from whatever world it belongs to. But man is a totality comprising all worlds; and therefore obstacles from people are greater than obstacles from the evil inclination. End of quotation.
printed-note-40
Printed note · Source owner: b6-differences
מ. הלשם שבו ואחלמה בספר הכללים (תחילת כלל ט״ז) כתב: בכל מקום שמאיר אור א״ס הנה מתבטל וכלה כל כחות הפירוד והנגדיים והמרחקים, כי כולם יצאו רק ממנו והוא מייחד את הכל. ובעולם התוהו אשר היה חסר הגילוי דאור א״ס בהם ולכן יצאו נפרדות ונעשה כל הקלקולים מזה. ע״כ. וכמו כן ביאר גם בעל התניא ז״ל בתורה אור פרשת וישב בפסוק והנה אנחנו מאלמים אלומים, ואחריו בנו התורת חיים ז״ל היטב.
40. Leshem Shevo V’achlamah wrote in Sefer HaKlalim (beginning of principle 16): Wherever the light of Ein Sof shines, behold, all forces of separation, opposites, and distances are nullified and cease, for they all came forth only from Him, and He unifies everything. And in the world of chaos, in which the revelation of the light of Ein Sof was lacking in them, they therefore emerged separately, and all the corruptions resulted from this. End of quotation. And likewise, the author of Tanya, of blessed memory, also explained this in Torah Or, the portion Vayeshev, on the verse “And behold, we were binding sheaves”; and after him his son, [the author of] Toras Chaim, of blessed memory, explained it well.
printed-note-41
Printed note · Source owner: b6-first-choice
מא. זה לשון רש״י כאן: ׳ולא יתבוששו שלא היו יודעים דרך צניעות להבחין בין טוב לרע, אע״פ שניתנה בו דעה לקרות שמות, לא ניתן בו יצר הרע עד שאכלו מן העץ ונכנסו בו יצר הרע׳.
41. This is Rashi’s wording here: “And they were not ashamed, because they did not know the way of modesty to distinguish between good and evil. Although understanding was given to him to name things, the evil inclination was not put into him until they ate from the tree and the evil inclination entered him.”
printed-note-42
Printed note · Source owner: b6-excess-light
מב. כמבואר בעץ חיים שער ט׳ פרק ה׳ שער י׳ פרק ה׳ ושם שער י״א פרק א׳ שאחד הטעמים של שבירת הכלים היה מחמת רוב האור שלא יכלו הכלים להכילו.
42. As explained in Aitz Chaim, Gate 9, chapter 5; Gate 10, chapter 5; and there, Gate 11, chapter 1: one of the reasons for the breaking of the vessels was the abundance of light, which the vessels could not contain.
printed-note-43
Printed note · Source owner: b6-excess-light
מג. וע׳ להלן בפרשת ואתחנן בפסוק "לא תוסיפו" עוד דברי מוהרנ״ת בזה.
43. And see further below, in the portion “And I pleaded”, on the verse “You shall not add,” for further words of Rabbi Noson on this.
printed-note-44
Printed note · Source owner: b6-hour
מד. ובהלכות טוען ונטען (הלכה ג׳ אות ב׳) כתב מוהרנ״ת ז״ל: עיקר כל החטאים והפגמים נמשכין ממה שממהרין ליקח הדבר קודם זמנו, ואינו מתגבר על תאותו להמתין עד יבוא עתו בהיתר, כמו שאמרו רז״ל בשמך יקראוך ובמקומך יושיבוך ומשלך יתנו לך וכו׳. ועל כן עיקר החטא הראשון שהוא חטא אדם הראשון, היה רק מה שלא המתין בזווגו עד שבת. ועל כן נקראים החטאים בשם בסר, שהוא פרי שלא נגמר עדיין, כמו שכתוב "אבות יאכלו בסר". כי עיקר החטא הוא מחמת שלוקח הדבר בלא עתו. ובאמת עיקר העת להשיג טעם הטוב האמתי הוא רק לעתיד לבא. ואשרי מי שממתין ומתאפק על תאותו כל ימי עולם הזה וסותם עיניו מחיזו דהאי עלמא לגמרי וממתין לטוב הנצחי. כמו שכתוב ״לכן חכו לי ליום קומי לעד״. כי בודאי יזכה לתענוג האמתי לתענוג הנצחי. אבל גם בעולם הזה יש דברים שעיקר האיסור הוא מה שאינו ממתין. ואם ימתין עד בוא עתו יקבל בהיתר. וכמו שאמרו רז״ל (מנחות מ״ד ע״א) אותן מצעות שהציעה לו באיסור הציעה לו בהיתר. ע״כ.
44. And in Halachos of Plaintiff and Defendant (Halacha 3, item 2), Rabbi Noson, of blessed memory, wrote: All sins and blemishes are principally drawn from hastening to take something before its time, and not overcoming one’s desire to wait until its time comes permissibly. As our Sages, of blessed memory, said: “By your name they will call you; and in your place they will seat you; and of what is yours they will give you,” etc. And therefore the principal first sin, which is the first man’s sin, was only his not waiting with his marital union until Shabbos. And therefore sins are called boser, unripe fruit, fruit that has not yet ripened, as it is written, “Fathers eat unripe fruit.” For the principal sin comes from taking something not at its time. And in truth, the principal time to attain the taste of the true good is only in the future to come. And fortunate is one who waits, restrains his desire throughout all the days of this world, closes his eyes entirely to the sights of this world, and waits for the eternal good. As it is written, “Therefore wait for Me, for the day I rise to witness.” For he will certainly merit the true delight, the eternal delight. But even in this world there are things whose principal prohibition is that one does not wait. And if one waits until its time comes, one will receive it permissibly. And as our Sages, of blessed memory, said (Menachos 44a), “Those same bedding sets that she spread for him in prohibition, she spread for him permissibly.” End of quotation.
printed-note-45
Printed note · Source owner: b6-faith-contraction
מה. על פי המאמר ״רבי יוחנן משתעי״ בסימן ט״ז כי אי אפשר לצדיק להיות מחשבתו משוטט תמיד בחכמות עליונות וכו׳ כי פעמים ביטולה של תורה זו היא קיומה וכו׳. ומבואר שם שעיקר מה שצריך הצדיק לבטל לפעמים מדבקותו, הוא מחמת העננין דמכסיין על עינין שהם עשו וישמעאל כדי שלא יתגברו העננין הנ״ל חס ושלום על עיניו ויתבטל חכמתו לגמרי חס ושלום. ואז כשמבטל מדבקותו אז עיניו מאירות כירח וכו׳, אבל על ידי תרין משיחין שיפוצו מעינותיהם חוצה ויהפך לכולם שפה ברורה אז יתקיים ״והיה אור הלבנה כאור החמה״. ואז לא יצטרך לבטל מדבקותו, עיין שם כל זה היטב.
45. According to the discourse “Rabbi Yochanan Relates,” item 16, for it is impossible for the tzaddik’s thought constantly to range through supernal wisdoms, etc., for sometimes the cessation of Torah is its maintenance, etc. And it is explained there that the principal reason the tzaddik must sometimes cease his cleaving is the clouds covering the eyes, which are Aisav and Yishmael, so that these clouds should not, Heaven forbid, overpower his eyes and his wisdom be entirely nullified, Heaven forbid. And then, when he ceases his cleaving, his eyes then shine like the moon, etc. But through the two messiahs, whose springs will spread outward, and a pure language will be turned to them all, then “And the light of the moon shall be like the light of the sun” will be fulfilled. And then he will not need to cease his cleaving. Study all this carefully there.
printed-note-46
Printed note · Source owner: b6-faith-contraction
מו. ומבואר להלן סוף פרשת וישלח (ואלה המלכים אשר מלכו בארץ אדום)
46. And it is explained further below, at the end of the portion Vayishlach (“And these are the kings who reigned in the land of Edom”).
printed-note-47
Printed note · Source owner: b6-first-generations
מז. בתיקוני זוהר תיקון ע׳ דף קל״ח ע״ב, בזוה״ק פרשת בראשית דף ל״ז ע״ב. ועי׳ להלשם שבו ואחלמה ז״ל (הדע״ה ח״ב דף ל״ח ע״א) שביאר ענין זה דאריכות הימים שלהם וז״ל: שיעור משך הזמן דכל יום ויום מששת ימי בראשית היו ע״ד אחרת לגמרי ממה שהם עתה והיו אותם הימים גדולים וארוכים מאד בלי שיעור וערך מהימים שלנו וכר. והנה זה סוד מה שאמרו בתיקונים סוף תיקון ע׳ כי ריבוי שנין ואריכו דיומין אינון מא״א, ומעוטא דיומין ושנין מז״א. הכוונה מ״ש אריכו דיומין הוא בפשטות כי עד המבול היה כל מצב העולם כולו ג״כ על דרך אחד, ע׳ בראשית רבא פ׳ ל״ד סימן י״א וריש פ׳ ל״ו ושם פכ״ח סוף סימן ר׳. והיה להם גם שיעור הימים והשעות ארוכים הרבה משל עתה. וכמו שחיו שנים רבות כן היה זמן של כל יום ג״כ יותר ארוך. והגם שלא היה כמו באדם הראשון קודם החטא, אך עכ״ז הנה היה הימים שלהם יותר ארוכים הרבה משל עכשיו. ע״כ. ע״ש.
47. In Tikunay Zohar, Tikun 70, folio 138b; in the holy Zohar, Biraishis, folio 37b. And see also Leshem Shevo VeAchlamah, of blessed memory (HaDeah, part 2, folio 38a), who explained this matter of their length of days as follows: The duration of each and every day of the six days of creation followed an entirely different order from what it is now. And those days were exceedingly great and long, beyond any measure or comparison with our days, etc. And behold, this is the secret of what was said in the Tikunim, at the end of Tikun 70: many years and length of days come from Arich Anpin, while few days and years come from Zeir Anpin. The intention of what is said, “length of days,” is simply that until the Flood the entire condition of the whole world also followed a single order; see Biraishis Rabbah, chapter 34, section 11, the beginning of chapter 36, and there chapter 28, end of section ר׳ [printed designation]. And the duration of their days and hours was also much longer than now. And just as they lived many years, so the duration of each day was also longer. And although it was not as with the first man before the sin, but nevertheless, behold, their days were much longer than they are now. End of quotation; see there.
printed-note-1
Printed note · Source owner: e05
א. ובהלכות גילוח (הלכה ד' אות י"א) כתב מוהרנ"ת ז"ל: גם עתה יש כמה דברים שבני אדם יודעים אותם בבירור שהוא כן, אף על פי שאינם יודעים בשום שכל איך יכול להתהוות זאת, כי כן הוא כל הבריאה כולה. וכמו שהמחקרים בעצמן מודים שאין ראיה מחסרון השכל על מניעת הדבר לומר שבודאי הדבר נמנע מחמת שאין מבינים זאת בשכל. כי אנו רואין כמה דברים שאם לא היינו רואין אותם בעינים, בודאי לא היינו מבינים אותם בשכל בשום אופן, ואף על פי כן אנו רואין שהוא כן. וכמו שמביאים המשל ממי שנולד במדבר שמם ולא ראה מעולם זכר ונקבה, אם היו מספרים לו שביאתו לעולם וכל חיותו נמשך על ידי טפה סרוחה שהיתה במעי אדם תשעה חדשים סגור ומסוגר וכו', בודאי היה מכחיש הדבר ומלעיג על זה מאד, איך אפשר שיהיה במציאות דבר זר כזה וכו'. ואף על פי כן אנו רואין שהוא כן. וכל הדברים שבעולם אין שום שכל מחייבם, כי בודאי אי אפשר להבין בשום שכל איך נעשה מגרעין אחד אילן גדול כזה עם כל כך הרבה פירות שגדלים ממנו שנים הרבה. ומכל פרי ופרי יש גרעינים הרבה שמכל גרעין וגרעין יכולין לטע עוד אילנות כאלה. וכן בכל פרטי הבריאה, כמו שאמר דוד "מה רבו מעשיך ה' וכו' מה גדלו מעשיך ה'". ע"כ.
1 [printed letter א]. And in Laws of Shaving (Halacha 4, item 11), Rabbi Noson, of blessed memory, wrote: “Even now there are various things that people know clearly to be so, although they do not understand by any intellect how such a thing can come about; for this is true of all creation. And as the investigators themselves acknowledge, deficient understanding is no proof that something is impossible—that the thing is certainly impossible because they do not understand it intellectually. For we see various things which, had we not seen them with our eyes, we certainly could not have understood intellectually in any way; and nevertheless, we see that they are so. And similarly, they bring the example of someone born in a desolate wilderness who had never seen male and female. If he were told that his coming into the world and all his vitality came through a putrid drop that was in a person’s womb for nine months, shut and enclosed, and so on, he would certainly deny the matter and mock it greatly: how could so strange a thing possibly exist? And so on. And nevertheless, we see that it is so. And no intellect necessitates any of the things in the world; certainly, no intellect can comprehend how so great a tree comes from one seed, with so many fruits growing from it for many years. And each and every fruit has many seeds, and from each and every seed one can plant more such trees. And likewise with all the details of creation, as Dovid said: ‘How many are Your works, Hashem,’ and so on, ‘How great are Your works, Hashem.’” End of quotation.
printed-note-2
Printed note · Source owner: e06
ב. לפני כן מבאר מוהרנ"ת ז"ל על פי תורה ר"פ שבכל משא ומתן ובכל ענין מעניני העולם מלובש בהכל אלוקותו יתברך, וכל דבר שעושים צריך להתבונן אל האלוקות שבכל דבר ועל ידי זה מתקנו. ומבאר שם שלכן הדיינים נקראים 'אלקים' משום שאלו שבאים לפניהם הם אנשים שפגמו בענין זה ועשו בשקר ולא עסקו באור אלוקי שבכל דבר, והדיינים שמחזירים את הענין לאמת לתורה, מגלים את האלוקות שאותו הדבר שבא לפניהם. (ומובא להלן בפרשת משפטים 'עד האלקים יבא'). ומבאר שם מוהרנ"ת שלכן יש ג' דיינים, כי יש בכל ענין ג' חלקים, מעשה דיבור ומחשבה. ועל פי זה ממשיך מוהרנ"ת ז"ל ומבאר כאן.
2 [printed letter ב]. Before this, Rabbi Noson, of blessed memory, explains, on the basis of teaching 280, that in all business dealings and every matter of worldly affairs His Divinity, blessed be He, is clothed in everything. And in everything one does, one must contemplate the Divinity within that thing; thereby one repairs it. And he explains there that this is why the judges are called “Eloakim”: those who come before them are people who damaged this matter, acted falsely, and did not engage with the Divine light within each thing. And the judges, who restore the matter to truth and to Torah, reveal the Divinity of that thing brought before them. (This is brought below in the portion of Mishpatim: “It shall come before the judges [ha-Eloakim].”) And Rabbi Noson explains there that this is why there are three judges: every matter has three parts—action, speech, and thought. And on this basis Rabbi Noson, of blessed memory, proceeds to explain here.
printed-note-3
Printed note · Source owner: e06
ג. כמבואר בהאריז"ל שתיקון מעשי בראשית היה התיקון של שבירת הכלים, על ידי אור מ"ה החדש. ועיין להלן סוף פרשת וישלח.
3 [printed letter ג]. As explained in the Ari’s writings, the repair of the works of creation was the repair of the breaking of the vessels, through the new light of MAH. And see below, the end of the portion of Vayishlach.
printed-note-4
Printed note · Source owner: e06
ד. שהתיבה 'מרחפת' היא מ"ת רפ"ח. רפ"ח ניצוה"ק שמתו בשבירה.
4 [printed letter ד]. The word מרחפת consists of מ״ת (“dead”) and רפ״ח (288): the 288 holy sparks that died in the breaking [of the vessels].
printed-note-5
Printed note · Source owner: e06
ה. הוא אור דשם מ"ה החדש היוצא ממצח דא"ק. המבואר בעץ חיים שער י'.
5 [printed letter ה]. This is the light of the new name MAH that emerges from the forehead of Adam Kadmon. This is explained in Aitz Chaim, gate 10.
printed-note-6
Printed note · Source owner: e07
ו. עי' דגל מחנה אפרים כאן בפרשה בשם הבעש"ט ז"ל שביאר מאמר חז"ל שעמד וגנזו לצדיקים לעתיד לבוא, היינו שהוא גנוז בתורה והצדיקים רואים בו. וביושר דברי אמת אות ג', ועוד מובא בספרי תלמידי הבעש"ט והמגיד ז"ל. ועי' לשם שבו ואחלמה (ספר הכללים כלל י"ח ענף ח' אות ד') שכתב: שרשו (של האור הגנוז) טמיר וגנוז ג"כ בנשמת כל צדיק וצדיק אשר גם בהעולם הזה, כמ"ש בזוה"ק פרשת תרומה כי שלימו דתקונא דהאי רוחא ורוחיהון דצדיקיא בהאי עלמא כו', וע' הגר"א בזה בתיקונים תיקון נ"ד דף ק"ו סע"ג. ועכ"פ הוא כי בנשמת הצדיקים הנה הוא טמיר וגנוז לעולם אור הראשון דמעשה בראשית הנאמר בו וירא אלקים את האור כי טוב, והוא מה שנאמר 'אמרו צדיק כי טוב': אמנם הוא רק נעלם בהם ר"ל בנשמתם, ומשתמשים עתה רק בתמצית אורו ולאט לאט לפי ערך מדריגת כל צדיק. ע"כ.
6 [printed letter ו]. See Degel Machaneh Ephraim here in this portion, in the name of the Baal Shem Tov, of blessed memory, explaining the Sages’ statement that He arose and hid it for the tzaddikim in the future to come: it is hidden in the Torah, and the tzaddikim see by it. And see also Yoasher Divray Emes, item 3; and this is also brought in books of the disciples of the Baal Shem Tov and the Maggid, of blessed memory. And see לשם שבו ואחלמה (Sefer HaKlalim, principle 18, branch 8, item 4), who wrote: “Its root [that of the hidden light] is also concealed and hidden in the soul of each and every tzaddik, even in this world, as written in the holy Zohar, the portion of Terumah: ‘For the completion of the repair of this spirit and the spirits of the tzaddikim in this world,’ and so on. And see the Vilna Gaon on this, in the Tikunim, tikun 54, page 106, the end of column c. And in any event, in the souls of the tzaddikim the first light of the work of creation—of which it is said, ‘And God saw the light, that it was good’—is forever concealed and hidden. And this is what is said: ‘Say of the tzaddik that he is good.’ However, it is only concealed within them—that is, in their souls. And they now use only the concentrated essence of its light, little by little, according to the level of each tzaddik.” End of quotation.
Loading comments…