תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת וְכוּ'

Texts used

Hebrew: Likutei Moharan (Part I), Torah 9, edition 'Likutei Moharan – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan.9

English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.

Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.

How the text is shown

The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.

Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.

Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.

Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.

Notes

Part 1, scene 11: Kabbalistic language (the union above); explained plainly in the next green card.

Every on-screen quotation in the full shiur, by part

Part 1 — Prayer Is Life, and Twelve Gates

Scene 4 · LM I:9 §1, on Shemos 15:5 · paragraph §1.1

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת וְכוּ'.

EN (our paraphrase): The deeps covered them; they sank into the depths like a stone.

Scene 5 · LM I:9 §1, on Tehillim 42:9 · paragraph §1.2

כִּי עִקַּר הַחִיּוּת מְקַבְּלִין מֵהַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: תְּפִלָּה לְקֵ-ל חַיָּי, וּבִשְׁבִיל זֶה צָרִיךְ לְהִתְפַּלֵּל בְּכָל כֹּחוֹ, כִּי כְּשֶׁמִּתְפַּלֵּל בְּכָל כֹּחוֹ וּמַכְנִיס כֹּחוֹ בְּאוֹתִיּוֹת הַתְּפִלָּה, אֲזַי נִתְחַדֵּשׁ כֹּחוֹ שָׁם, בִּבְחִינַת: חֲדָשִׁים לַבְּקָרִים [רַבָּה אֱמוּנָתֶךָ] וְכוּ'. כִּי אֱמוּנָה הִיא תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: וַיְהִי יָדָיו אֱמוּנָה, תַּרְגּוּמוֹ: פְּרִישָׂן בִּצְלוֹ:

EN (our paraphrase): For the main life-force we receive comes from prayer, as it says: a prayer to the Kel of my life. So a person must pray with all his strength. When he prays with all his strength and puts his strength into the letters of the prayer, his strength is renewed there, as in: they are new every morning, great is Your faithfulness. For faith is prayer, as it says: his hands were faithful, which the Targum renders: spread out in prayer.

Scene 7 · LM I:9 §2 · paragraph §2.1

וְדַע, שֶׁיֵּשׁ שְׁנֵים־עָשָׂר שְׁבָטִים, כְּנֶגֶד שְׁנֵים־עָשָׂר מַזָּלוֹת, וְכָל שֵׁבֶט וָשֵׁבֶט יֵשׁ לוֹ נֻסְחָא מְיֻחֶדֶת, וְיֵשׁ לוֹ שַׁעַר מְיֻחָד לִכָּנֵס דֶּרֶךְ שָׁם תְּפִלָּתוֹ, וְכָל שֵׁבֶט מְעוֹרֵר בִּתְפִלָּתוֹ כֹּחַ מַזָּלוֹ שֶׁבִּשְׁנֵים־עָשָׂר מַזָּלוֹת, וְהַמַּזָּל מֵאִיר לְמַטָּה וּמְגַדֵּל הַצֶּמַח וּשְׁאָר דְּבָרָיו הַצְּרִיכִים אֵלָיו.

EN (our paraphrase): Know that there are twelve tribes, corresponding to the twelve constellations. Each tribe has its own special nusach of prayer, and its own gate through which its prayer enters. With its prayer, each tribe awakens the power of its own constellation, and that constellation shines below and makes the plants grow, and everything else that depends on it.

Scene 8 · LM I:9 §2, on Bamidbar 24:17 · paragraph §2.2

וְזֶה פֵּרוּשׁ: דָּרַךְ כּוֹכָב מִיַּעֲקֹב, וְקָם שֵׁבֶט מִיִּשְׂרָאֵל. וְקָם – זֶה בְּחִינַת עֲמִידָה, בְּחִינַת תְּפִלָּה; כְּשֶׁשֵּׁבֶט מִיִּשְׂרָאֵל עוֹמֵד לְהִתְפַּלֵּל, עַל־יְדֵי־זֶה מְעוֹרֵר כּוֹכָב, וְהַכּוֹכָב הוּא דּוֹרֵךְ וּמַכֶּה הַדְּבָרִים שֶׁיִּגְדְּלוּ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה: אֵין לְךָ עֵשֶׂב מִלְּמַטָּה שֶׁאֵין לוֹ כּוֹכָב וּמַלְאָךְ מִלְמַעְלָה, שֶׁמַּכֶּה אוֹתוֹ וְאוֹמֵר לוֹ: גְּדַל.

EN (our paraphrase): This is the meaning of: a star steps forth from Yaakov, and a tribe rises up from Israel. 'Rises up' is standing, which is prayer. When a tribe of Israel stands to pray, it awakens a star, and the star strikes the growing things so that they grow. As our Sages said: there is no blade of grass below that has no star and angel above, striking it and telling it: grow!

Scene 10 · LM I:9 §2, on Pesachim 118a; Sotah 2a · paragraph §2.3

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: קָשִׁין מְזוֹנוֹתָיו כִּקְרִיעַת יַם־סוּף וְקָשֶׁה זִוּוּגוֹ [כִּקְרִיעַת יַם־סוּף] וְכוּ'. כִּי הַיַּם־סוּף נִקְרַע לִשְׁנֵים־עָשָׂר קְרָעִים, כְּנֶגֶד שְׁנֵים־עָשָׂר שְׁבָטִים,

EN (our paraphrase): This is what our Sages said: a person's food is as hard to provide as the splitting of the Red Sea, and his match is as hard as the splitting of the Red Sea. For the Red Sea was split into twelve paths, one for each of the twelve tribes.

Scene 11 · LM I:9 §2, on Tehillim 68:5 · paragraph §2.3

וּבְנֵי־יִשְׂרָאֵל בִּתְפִלָּתָם גּוֹרְמִים זִוּוּגָא דְּקֻדְשָׁא־בְּרִיךְ־הוּא וּשְׁכִינְתֵּהּ, כְּמוֹ שֶׁכָּתוּב: סֹלּוּ לָרֹכֵב עֲרָבוֹת; רוֹכֵב – דָּא קֻדְשָׁא־בְּרִיךְ־הוּא, עֲרָבוֹת – דָּא שְׁכִינְתֵּהּ, שֶׁנִּתְעָרֵב בָּהּ כָּל הַגְּוָנִין, וּלְפִי הַזִּוּוּג שֶׁגּוֹרֵם בִּתְפִלָּתוֹ, כֵּן זוֹכֶה לְזִוּוּגוֹ, וְהַתְּפִלָּה הֵם שְׁתֵּים־עֶשְׂרֵה נֻסְחָאוֹת, לְפִיכָךְ הַזִּוּוּג כִּקְרִיעַת יַם־סוּף, שֶׁהֵם שְׁנֵים־עָשָׂר.

EN (our paraphrase): And through their prayer, Israel bring about the union of the Holy One, blessed be He, and His Shechinah, as it says: extol Him who rides the aravos. The Rider is the Holy One; aravos is the Shechinah, in whom all the colours are blended. As much as a person brings about this union by his prayer, so he merits his own match. And prayer has twelve versions; so a match is like the splitting of the Red Sea, which was into twelve.

Scene 13 · LM I:9 §2, on Tehillim 105:10 · paragraph §2.4

וְגַם יִשְׂרָאֵל מְפַרְנְסִים לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם בִּתְפִלָּתָם, כְּמוֹ שֶׁכָּתוּב: וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק, וְחֹק לִשָּׁנָא דִמְזוֹנָא הוּא, וְאֵין עֲמִידָה אֶלָּא תְּפִלָּה.

EN (our paraphrase): Israel also provide, as it were, for their Father in Heaven through their prayer, as it says: He set it up for Yaakov as a statute, a chok. Chok means food, and standing, amidah, is nothing other than prayer.

Scene 14 · LM I:9 §2, on Tehillim 99:7 · paragraph §2.5

וְזֶה פֵּרוּשׁ: שָׁמְרוּ עֵדֹתָיו וְחֹק נָתַן לָמוֹ. עֵדוּת זֶה תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: שִׁבְטֵי קָהּ עֵדוּת לְהֹדוֹת לְשֵׁם ה'. גַּם אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵין עֵדוּת אֶלָּא בַּעֲמִידָה, וַעֲמִידָה זֶה תְּפִלָּה, שֶׁאָנוּ מְעִידִין עַל אַחְדוּתוֹ;

EN (our paraphrase): This is the meaning of: they kept His testimonies, and He gave them a statute. Testimony is prayer, as it says: the tribes of Hashem, a testimony, to give thanks to the Name of Hashem. Our Sages also said: testimony is only given standing; and standing is prayer, in which we testify to His Oneness.

Scene 15 · LM I:9 §2 · paragraph §2.6

וּכְפִי שֶׁמְּפַרְנֵס לְאָבִיו שֶׁבַּשָּׁמַיִם בִּתְפִלָּתוֹ, כֵּן נוֹתְנִין לוֹ פַּרְנָסָתוֹ. וְזֶה: קָשִׁין מְזוֹנוֹתָיו כִּקְרִיעַת יַם־סוּף, הַיְנוּ מְזוֹנוֹת נִתְחַלֵּק לִשְׁנֵים־עָשָׂר שְׁבִילִים, לְפִי שְׁתֵּים־עֶשְׂרֵה שִׁבְטֵי קָהּ:

EN (our paraphrase): And as much as he provides for his Father in Heaven through his prayer, so he is given his own livelihood. This is: his food is as hard as the splitting of the Red Sea. Livelihood is divided into twelve paths, by the twelve tribes of Hashem.

Part 2 — Abba Binyamin's Two Worries

Scene 2 · LM I:9 §2, on Berachos 5b · paragraph §2.7

וְצָרִיךְ לָזֶה זְכוּת גָּדוֹל, שֶׁיִּזְכֶּה אָדָם לְהַעֲלוֹת תְּפִלָּתוֹ דֶּרֶךְ שַׁעַר הַשַּׁיָּךְ לְשִׁבְטוֹ. וְזֶה שֶׁאָמַר אַבָּא בִּנְיָמִין: כָּל יָמַי הָיִיתִי מִצְטַעֵר עַל שְׁנֵי דְבָרִים: עַל תְּפִלָּתִי שֶׁתְּהֵא סָמוּךְ לְמִטָּתִי, הַיְנוּ כַּנַּ"ל, שֶׁיִּתְפַּלֵּל דֶּרֶךְ שַׁעַר הַמַּטֶּה שֶׁלּוֹ, כִּי יֵשׁ שְׁנֵים־עָשָׂר מַטּוֹת, וְכָל אֶחָד יֵשׁ לוֹ שַׁעַר מְיֻחָד, וְהִתְפַּלֵּל עַל שֶׁלֹּא תִּתְרַחֵק תְּפִלָּתוֹ מִמַּטֶּה שֶׁלּוֹ.

EN (our paraphrase): It takes great merit for a person to raise his prayer through the gate that belongs to his tribe. This is what Abba Binyamin said: all my days I worried about two things. About my prayer, that it should be close to my bed, my mitah: that is, that he should pray through the gate of his own tribe, his mateh. For there are twelve tribes, and each has its own gate, and he prayed that his prayer would not be far from his tribe.

Scene 4 · LM I:9 §2 · paragraph §2.8

וְזֶה לְשׁוֹן מַטֶּה, כִּי מַטֶּה לְשׁוֹן זִוּוּג, כַּמַּאֲמָר הַסָּמוּךְ: עַל מִטָּתִי שֶׁתְּהֵא נְתוּנָה וְכוּ', וּמִטָּה הוּא בְּחִינַת זִוּוּג.

EN (our paraphrase): This is why it is called mateh: for mateh also speaks of a match, as in the next part of his saying: that my bed should be placed, and so on. The bed points to marriage.

Scene 5 · LM I:9 §2, on Vayikra 26:26 · paragraph §2.9

גַּם מַטֶּה הִיא בְּחִינַת פַּרְנָסָה, כְּמוֹ שֶׁכָּתוּב: בְּשִׁבְרִי לָכֶם מַטֵּה לֶחֶם, כִּי שְׁנֵים־עָשָׂר מַטּוֹת גּוֹרְמִין זִוּוּג וּמְפַרְנְסִין כַּנַּ"ל, קָשֶׁה זִוּוּגָן וְקָשִׁין מְזוֹנוֹתָיו וְכוּ'.

EN (our paraphrase): Mateh is also livelihood, as it says: when I break for you the staff, the mateh, of bread. For the twelve tribes bring about the union above and provide, as we said: his match is hard, and his food is hard.

Scene 6 · LM I:9 §2, on Bava Basra 25b · paragraph §2.10

גַּם הִתְפַּלֵּל עַל שִׁבְטוֹ, שֶׁיִּזְכּוּ לִשְׁנֵי שֻׁלְחָנוֹת. וְזֶהוּ: וְעַל מִטָּתִי שֶׁתְּהֵא נְתוּנָה בֵּין צָפוֹן לְדָרוֹם, וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הָרוֹצֶה לְהַחְכִּים וְכוּ', הָרוֹצֶה לְהַעֲשִׁיר וְכוּ'.

EN (our paraphrase): He also prayed for his tribe, that they would merit the two tables. This is: that my bed should be placed between north and south. As our Sages said: one who wants to become wise should turn south, and one who wants to become wealthy should turn north.

Scene 8 · LM I:9 §2, on Bereishis 49:33 · paragraph §2.11

וְיַעֲקֹב, שֶׁהוּא כָּלוּל כָּל הַשְּׁנֵים־עָשָׂר שְׁבָטִים, וְהָיָה יוֹדֵעַ כָּל מַטֶּה וּמַטֶּה בְּשָׁרְשׁוֹ – בִּשְׁבִיל זֶה כְּתִיב בֵּהּ: וַיֶּאֱסֹף יַעֲקֹב רַגְלָיו אֶל הַמִּטָּה. רַגְלָיו זֶה בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: צֶדֶק לְפָנָיו יְהַלֵּךְ, הַיְנוּ, שֶׁהָיָה מְאַסֵּף כָּל הַתְּפִלּוֹת כָּל אַחַת לְשָׁרְשָׁהּ.

EN (our paraphrase): And Yaakov, who included all twelve tribes, knew every tribe at its root. That is why it is written of him: and Yaakov gathered his feet into the bed. His feet are prayer, as it says: righteousness will walk before him. That is, he gathered all the prayers, each one to its root.

Scene 9 · LM I:9 §2, on Bereishis 48:22 · paragraph §2.12

גַּם הָיָה כֹּחַ בְּיָדוֹ לִתֵּן חֵלֶק מֵחֶלְקֵי עוֹלָם לְיוֹסֵף, כְּמוֹ שֶׁכָּתוּב: וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וְכוּ', כִּי עַל־יְדֵי תְּפִלָּתוֹ הָיָה מַשְׁפִּיעַ חִיּוּת לְכָל שְׁלשָׁה חֶלְקֵי עוֹלָם, שֶׁהֵם עוֹלָם הַשָּׁפָל וְעוֹלָם הַכּוֹכָבִים וְעוֹלָם הַמַּלְאָכִים. וְזֶה: שְׁכֶ"ם: שָׁפָל, כּוֹכָב, מַלְאָךְ, כִּי כָּל זֶה זָכָה עַל־יְדֵי תְּפִלָּתוֹ, כְּמוֹ שֶׁכָּתוּב: אֲשֶׁר לָקַחְתִּי מִיַּד וְכוּ' בִּתְפִלָּתִי וּבַקָּשָׁתִי:

EN (our paraphrase): He also had the power to give Yosef a share of the parts of the world, as it says: I have given you one portion, Shechem, above your brothers. For through his prayer he sent life into all three parts of the world: the lowly world, the world of the stars, and the world of the angels. This is Shechem: shafel, lowly; kochav, star; malach, angel. All this he merited through his prayer, as it says: which I took from the hand, and so on: with my prayer and my plea.

Part 3 — Doors in the Darkness

Scene 2 · LM I:9 §3, on Eichah 3:44 · paragraph §3.1

אֲבָל כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל, אֲזַי בָּאִים מַחֲשָׁבוֹת זָרוֹת וּקְלִפּוֹת וּמְסַבְּבִין אוֹתוֹ, וְנִשְׁאָר בַּחשֶׁךְ, וְאֵין יָכוֹל לְהִתְפַּלֵּל, כְּמוֹ שֶׁכָּתוּב: סַכֹּתָ בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה,

EN (our paraphrase): But when a person stands to pray, foreign thoughts and kelipos come and surround him, and he is left in the dark and cannot pray, as it says: You covered Yourself with a cloud, so that no prayer could pass through.

Scene 3 · LM I:9 §3, on Tehillim 12:9; Berachos 6b · paragraph §3.2

וּכְתִיב: סָבִיב רְשָׁעִים יִתְהַלָּכוּן – שֶׁהָרְשָׁעִים, הַיְנוּ הַקְּלִפּוֹת, מְסַבְּבִין אוֹתוֹ, כְּרֻם זֻלֻּת – הַיְנוּ בִּשְׁעַת הַתְּפִלָּה, שֶׁהִיא עוֹמֶדֶת בְּרוּמוֹ שֶׁל עוֹלָם.

EN (our paraphrase): And it is written: the wicked walk all around. The wicked, that is, the kelipos, surround him, when what stands highest is made low: that is, at the time of prayer, which stands at the height of the world.

Scene 5 · LM I:9 §3, on Yoma 38b · paragraph §3.3

וְדַע, שֶׁיֵּשׁ פְּתָחִים הַרְבֵּה בַּחשֶׁךְ הַזֶּה לָצֵאת מִשָּׁם, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הַבָּא לִטָּמֵּא פּוֹתְחִין לוֹ – יֵשׁ לוֹ פְּתָחִים הַרְבֵּה. נִמְצָא, שֶׁיֵּשׁ פְּתָחִים הַרְבֵּה בַּחשֶׁךְ גַּם לָצֵאת מִשָּׁם, אֲבָל הָאָדָם הוּא עִוֵּר וְאֵין יוֹדֵעַ לִמְצֹא הַפֶּתַח.

EN (our paraphrase): But know that there are many openings in this darkness, ways to get out. As our Sages said: one who comes to make himself impure, they open for him; he has many openings. So there are many openings in the darkness to get out as well. But a person is blind, and does not know how to find the opening.

Scene 6 · LM I:9 §3, on Tehillim 27:1; Shemos 20:7; Tehillim 101:7 · paragraph §3.4

וְדַע, שֶׁעַל־יְדֵי אֱמֶת זוֹכֶה לִמְצֹא הַפֶּתַח, כִּי עִקַּר אוֹר הַמֵּאִיר הוּא הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב: ה' אוֹרִי וְיִשְׁעִי, וְעַל־יְדֵי שֶׁקֶר הוּא מְסַלֵּק אֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כְּמוֹ שֶׁכָּתוּב: לֹא תִשָּׂא אֶת שֵׁם ה' לַשָּׁוְא, כִּי עַל־יְדֵי שָׁוְא מְסַלֵּק אֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כִּי דֹּבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָיו,

EN (our paraphrase): And know that through truth one merits to find the opening. For the main light that shines is the Holy One, blessed be He, as it says: Hashem is my light and my salvation. Through falsehood a person sends away the Holy One, blessed be He, as it says: do not take the Name of Hashem in vain. For through falsehood he sends Him away, since one who speaks lies shall not stand before My eyes.

Scene 7 · LM I:9 §3, on Tehillim 145:18 · paragraph §3.5

אֲבָל עַל־יְדֵי אֱמֶת, הַקָּדוֹשׁ־בָּרוּךְ־הוּא שׁוֹכֵן עִמּוֹ, כְּמוֹ שֶׁכָּתוּב: קָרוֹב ה' לְכָל קוֹרְאָיו לְכֹל וְכוּ'; וּכְשֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִמּוֹ, הוּא מֵאִיר לוֹ אֵיךְ לֵיצֵא מֵהַחשֶׁךְ הַמּוֹנֵעַ אוֹתוֹ בִּתְפִלָּתוֹ, כְּמוֹ שֶׁכָּתוּב: ה' אוֹרִי.

EN (our paraphrase): But through truth, the Holy One, blessed be He, dwells with him, as it says: Hashem is close to all who call Him, to all who call Him in truth. And when Hashem is with him, He shines for him and shows him how to get out of the darkness that holds back his prayer, as it says: Hashem is my light.

Scene 9 · LM I:9 §3, on Bereishis 6:16, with Rashi · paragraph §3.6

וְזֶה פֵּרוּשׁ: צֹהַר תַּעֲשֶׂה לַתֵּבָה, פֵּרֵשׁ רַשִׁ"י: יֵשׁ אוֹמְרִים חַלּוֹן, וְיֵשׁ אוֹמְרִים אֶבֶן טוֹב. וְהַחִלּוּק שֶׁבֵּין חַלּוֹן לְאֶבֶן טוֹב – כִּי הַחַלּוֹן אֵין לוֹ אוֹר בְּעַצְמוֹ, אֶלָּא דֶּרֶךְ שָׁם נִכְנָס הָאוֹר, אֲבָל כְּשֶׁאֵין אוֹר, אֵין מֵאִיר; אֲבָל אֶבֶן טוֹב, אֲפִלּוּ כְּשֶׁאֵין אוֹר מִבַּחוּץ, הוּא מֵאִיר בְּעַצְמוֹ.

EN (our paraphrase): This is the meaning of: make a tzohar, a light, for the ark. Rashi explains: some say a window, and some say a precious stone. The difference: a window has no light of its own; light only comes in through it, and when there is no light, it does not shine. But a precious stone shines by itself, even when there is no light outside.

Scene 10 · LM I:9 §3 · paragraph §3.6

כֵּן יֵשׁ בְּנֵי־אָדָם, שֶׁדִּבּוּרָם הוּא חַלּוֹן, וְאֵין כֹּחַ לְהָאִיר לָהֶם בְּעַצְמָם. וְזֶה: יֵשׁ אוֹמְרִים, וַאֲמִירָתָם נַעֲשֶׂה חַלּוֹן; וְיֵשׁ, שֶׁאֲמִירָתָם נַעֲשֶׂה אֶבֶן טוֹב וּמֵאִיר:

EN (our paraphrase): So it is with people. Some people's speech is a window, with no power to give them light by itself. This is 'some say': their saying becomes a window. And there are some whose saying becomes a precious stone, and it shines.

Part 4 — A Word of Truth Opens the Door

Scene 2 · LM I:9 §3 · paragraph §3.7

וְדַע, שֶׁהַכֹּל לְפִי גֹּדֶל הָאֱמֶת, כִּי עִקַּר הָאוֹר הוּא הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וְהַקָּדוֹשׁ־בָּרוּךְ־ הוּא הוּא עֶצֶם הָאֱמֶת, וְעִקַּר הִשְׁתּוֹקְקוּת שֶׁל הַשֵּׁם יִתְבָּרַךְ אֵינוֹ אֶלָּא אֶל הָאֱמֶת.

EN (our paraphrase): And know that everything depends on how much truth there is. For the main light is the Holy One, blessed be He, and the Holy One, blessed be He, is truth itself, and Hashem's main longing is only for truth.

Scene 3 · LM I:9 §3, on Bereishis 6:16; Shmuel II 13:39 · paragraph §3.8

וְזֶה: וְאֶל אַמָּה תְּכַלֶּנָּה מִלְמַעְלָה – לְשׁוֹן וַתְּכַל נֶפֶשׁ דָּוִד. אַמָּה הִיא ה' מוֹצָאוֹת, הַכְּלוּלִים מֵאֵשׁ וּמַיִם,

EN (our paraphrase): And this is: to a cubit, an amah, you shall finish it from above. Techalenah, finish it, is like 'and David's soul longed'. The amah is the five places of the mouth where speech comes out, which are made of fire and water.

Scene 4 · LM I:9 §3 · paragraph §3.9

הַיְנוּ שֶׁתִּרְאֶה שֶׁיֵּצְאוּ הַדִּבּוּרִים מִפִּיךָ בֶּאֱמֶת, וְאָז יִשְׁתּוֹקֵק הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִלְמַעְלָה לִשְׁכֹּן אֶצְלְךָ, וּכְשֶׁיִּשְׁכֹּן אֶצְלְךָ, הוּא יָאִיר לְךָ. וְזֶה אַמָּה תְּכַלֶּנָּה מִלְמַעְלָה, רָאשֵׁי־תֵבוֹת אֱמֶת, כִּי עַל־יְדֵי אֱמֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא חוֹמֵד מִלְּמַעְלָה לִשְׁכֹּן עִם הָאָדָם, כְּמוֹ שֶׁכָּתוּב: קָרוֹב ה' לְכָל קוֹרְאָיו וְכוּ'.

EN (our paraphrase): That is: see that the words leave your mouth in truth, and then the Holy One, blessed be He, will long from above to dwell with you; and when He dwells with you, He will shine for you. And amah techalenah milemaalah: its first letters spell emes, truth. For through truth, the Holy One, blessed be He, longs from above to dwell with man, as it says: Hashem is close to all who call Him.

Scene 6 · LM I:9 §3, on Bereishis 6:16; 25:28 · paragraph §3.10

וְאָז: וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים, הַיְנוּ הַתֵּבָה הַיּוֹצֵאת בֶּאֱמֶת, הִיא תָּשִׂים לְךָ פֶּתַח בַּחשֶׁךְ שֶׁאַתָּה נִצּוֹד בּוֹ. וְזֶה: בְּצִדָּהּ, הַיְנוּ הַקְּלִפָּה הַצָּד צַיִד, כְּמוֹ שֶׁכָּתוּב: כִּי צַיִד בְּפִיו,

EN (our paraphrase): And then: put the door of the ark, the teivah, in its side. The teivah, the word, that comes out in truth, will make you a door in the darkness in which you are trapped. And this is b'tzidah, in its side: the kelipah that hunts, as it says: for he trapped with his mouth.

Scene 7 · LM I:9 §3, on Bereishis 6:16; Avos, chapter 2; Mishlei 28:9 · paragraph §3.11

כִּי מִתְּחִלָּה לֹא הָיָה יָכוֹל לְדַבֵּר מֵחֲמַת הַחשֶׁךְ הַסּוֹבֵב אוֹתוֹ, וְעַל־יְדֵי שֶׁיּוֹצֵא מִתּוֹךְ הַחשֶׁךְ וּמִתְפַּלֵּל הֵיטֵב, עַל־יְדֵי־זֶה הוּא מְתַקֵּן תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִישִׁים, הַיְנוּ עוֹלָם הַשָּׁפָל וְעוֹלַם הַגַּלְגַּלִים וְעוֹלַם הַשֵּׂכֶל. אַךְ אִי אֶפְשָׁר לְהִתְפַּלֵּל, רַק כְּשֶׁלּוֹמֵד תּוֹרָה, כִּי לֹא עַם־הָאָרֶץ חָסִיד אבות פ"ב; וּכְתִיב: מֵסִיר אָזְנוֹ מִשְּׁמֹעַ תּוֹרָה, גַּם תְּפִלָּתוֹ תוֹעֵבָה:

EN (our paraphrase): For at first he could not even speak, because of the darkness around him. But by coming out of the darkness and praying well, he repairs the lower, second and third stories: the lowly world, the world of the spheres, and the world of the intellect. But one cannot pray unless he learns Torah, for an ignorant man cannot be pious; and it is written: one who turns his ear from hearing Torah, even his prayer is an abomination.

Scene 9 · LM I:9 §4, on Shabbos 101b; Bereishis 49:10 · paragraph §4.1

וְצָרִיךְ כָּל אָדָם לְקַשֵּׁר אֶת תְּפִלָּתוֹ לְצַדִּיק הַדּוֹר, וְהַצַּדִּיק יוֹדֵעַ לְכַוֵּן הַשְּׁעָרִים וּלְהַעֲלוֹת כָּל תְּפִלָּה וּתְפִלָּה לַשַּׁעַר הַשַּׁיָּךְ, כִּי כָּל צַדִּיק וְצַדִּיק הוּא בְּחִינַת מֹשֶׁה־מָשִׁיחַ, כְּמוֹ שֶׁאָמְרוּ: מֹשֶׁה, שַׁפִּיר קָאָמַרְתְּ, וּכְתִיב: עַד כִּי יָבֹא שִׁילֹה – דָּא מֹשֶׁה.

EN (our paraphrase): And every person must bind his prayer to the tzaddik of the generation. The tzaddik knows how to direct the gates, and to raise each prayer to the gate where it belongs. For every tzaddik is an aspect of Moshe-Mashiach, as they said: Moshe, you have spoken well; and it is written: until Shiloh comes, that is Moshe.

Scene 10 · LM I:9 §4, on Sanhedrin 93b; Yeshayahu 48:9 · paragraph §4.2

וּמָשִׁיחַ הוּא כָּלוּל כָּל הַתְּפִלּוֹת, וּבִשְׁבִיל זֶה יִהְיֶה מָשִׁיחַ מוֹרַח וְדָאִין, כִּי הַתְּפִלּוֹת הֵם בְּחִינַת חֹטֶם, כְּמוֹ שֶׁכָּתוּב: וּתְהִלָּתִי אֶחֱטָם לָךְ:

EN (our paraphrase): And Mashiach includes all the prayers. That is why Mashiach will judge by smell: for the prayers are the nose, as it says: for My praise I hold back, echtom, for you.

Part 5 — The Merchant Who Smelled the Earth

Scene 2 · LM I:9 §4, on Bava Basra 73b · paragraph §4.3, §4.4

וְזֶה פֵּרוּשׁ: אָמַר רַבָּה בַּר בַּר־ חָנָה: זִמְנָא חֲדָא הֲוֵי קָאָזְלִינַן בְּמַדְבְּרָא, וְאִתְלַוֵּי בַּהֲדָן הַהוּא טַיְעָא,

EN (our paraphrase): This is the explanation. Rabbah bar bar Chanah said: once we were travelling in the desert, and a certain Arab merchant joined us.

Scene 3 · LM I:9 §4 · paragraph §4.5

דַּהֲוָה שָׁקִיל עַפְרָא וּמוֹרַח לֵהּ. וְאָמַר: הָא אֹרְחָא לְדוּכְתָּא פְּלָן, וְהָא אֹרְחָא לְדוּכְתָּא פְּלָן. אָמְרִינַן לֵהּ: כַּמָּה מְרַחֲקִינַן מִמַּיָּא. וְאָמַר לָן: הָבוּ לִי עַפְרָא. יָהֲבִינַן לֵהּ. אָמַר לָן: תְּמַנְיָא פַּרְסֵי. תָּנֵינַן וְיָהֲבִינַן לֵהּ, אָמַר לָן: דִּמְרַחֲקִינַן תְּלָתָא פַּרְסֵי. אֲפֵכִית לֵהּ וְלָא יָכֵלִית לֵהּ:

EN (our paraphrase): He would take earth and smell it, and say: this is the road to such a place, and this is the road to such a place. We asked him: how far are we from water? He said: give me earth. We gave him, and he said: eight parsahs. We repeated and gave him again, and he said: we are three parsahs away. I switched it on him, and I could not get the better of him.

Scene 5 · LM I:9 §4, on Bereishis 16:11; Tehillim 89:9 · paragraph §4.6

זִמְנָא חֲדָא אִתְלַוִּין בַּהֲדָן הַהוּא טַיְעָא – סוֹחֵר יִשְׁמָעֵאל. זֶה בְּחִינַת צַדִּיק הַדּוֹר, שֶׁהוּא כָּלוּל כָּל הַתְּפִלּוֹת כְּמָשִׁיחַ. וּתְפִלּוֹת זֶה בְּחִינַת סוֹחֵר יִשְׁמָעֵאל, כְּמוֹ שֶׁכָּתוּב: כִּי שָׁמַע ה' אֶל עָנְיֵךְ, וְתַרְגּוּמוֹ: קַבֵּיל ה' צְלוֹתֵיךְ. וְזֶה: סוֹחֵר, כִּי סָבִיב תַּרְגּוּמוֹ סְחוֹר, וְזֶה בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב: וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ.

EN (our paraphrase): Once a certain Arab merchant joined us: a Yishmaelite trader. This is the tzaddik of the generation, who includes all the prayers, like Mashiach. And prayers are a Yishmaelite trader, as it says: for Hashem has heard, shama, your affliction, which the Targum renders: Hashem has accepted your prayers. And sochar, a trader: for 'around' in Aramaic is sechor, and this is faith, as it says: and Your faithfulness is all around You.

Scene 6 · LM I:9 §4 · paragraph §4.7

וְאִתְלַוִּין בַּהֲדָן הַהוּא טַיְעָא – שֶׁקָּשַׁרְנוּ אֶת עַצְמֵנוּ עִם צַדִּיק הַדּוֹר, שֶׁהוּא בְּחִינַת מָשִׁיחַ, כְּלָלִיּוּת הַתְּפִלָּה.

EN (our paraphrase): A certain merchant joined us: that is, we bound ourselves to the tzaddik of the generation, who is Mashiach, the whole of prayer.

Scene 7 · LM I:9 §4, on Yeshayahu 41:2 · paragraph §4.8

וְשָׁקִיל עַפְרָא וּמוֹרַח, וְאָמַר: הָא לְדוּכְתָּא פְּלָן, הָא לְדוּכְתָּא פְּלָן – עַפְרָא זֶה בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: יִתֵּן כְּעָפָר חַרְבּוֹ; וְחֶרֶב זֶה בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: בְּחַרְבִּי וּבְקַשְׁתִּי.

EN (our paraphrase): He would take earth and smell it, and say: this way to such a place, this way to such a place. Earth is prayer, as it says: his sword makes them like dust; and the sword is prayer, as it says: with my sword and my bow.

Scene 8 · LM I:9 §4 · paragraph §4.9, §4.10

וּמוֹרַח, כִּי יֵשׁ לוֹ כֹּחַ הַזֶּה לְהָרִיחַ, עַל־יְדֵי שֶׁהוּא כָּלוּל כָּל הַתְּפִלּוֹת, וּכְתִיב: וּתְהִלָּתִי אֶחֱטָם לָךְ. וְאָמַר: הָא לְדוּכְתָּא פְּלָן – שֶׁהָיָה יוֹדֵעַ שַׁעֲרֵי תְּפִלּוֹת, וְהָיָה יוֹדֵעַ כָּל תְּפִלָּה הַשַּׁיָּךְ לְשִׁבְטוֹ.

EN (our paraphrase): And he smells: because he has this power to smell, since he includes all the prayers; and it is written: for My praise I hold back, echtom, for you. And he says: this way to such a place: he knew the gates of the prayers, and knew which tribe each prayer belongs to.

Scene 10 · LM I:9 §4, on Eichah 2:19 · paragraph §4.11, §4.12

וְאָמְרִינַן לֵהּ: כַּמָּה מְרַחֲקִינַן מִמַּיָּא, וְאָמַר: הָבוּ לִי עַפְרָא. וְיָהֲבִינַן לֵהּ. אָמַר לָן: תְּמַנְיָא פַּרְסֵי. תָּנֵינַן וְיָהֲבִינַן לֵהּ, אָמַר לָן: תְּלָתָא פַּרְסֵי. אֲפֵכִית וְלֹא יָכֵלִית לֵהּ. – הַיְנוּ: אָמְרִינַן לֵהּ: כַּמָּה אֲנַן מְרַחֲקִינַן מִמַּיָּא – מִבְּחִינַת: שִׁפְכִי לִבֵּךְ כַּמַּיִם נֹכַח פְּנֵי ה'.

EN (our paraphrase): We asked him: how far are we from water? He said: give me earth. We gave him, and he said: eight parsahs. We repeated and gave him, and he said: three parsahs. I switched it, and could not get the better of him. That is: we asked him, how far are we from water? From the level of: pour out your heart like water before Hashem.

Scene 11 · LM I:9 §4 · paragraph §4.13

אָמַר לָן, תְּמַנְיָא בְּחִינוֹת, הַיְנוּ לִמּוּד הַתּוֹרָה, שֶׁהוּא חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה, וְשְׁלשָׁה תְּפִלּוֹת.

EN (our paraphrase): He said: eight. Eight levels: that is, the learning of Torah, which is the five books of the Torah, and the three prayers.

Scene 12 · LM I:9 §4 · paragraph §4.14

תָּנֵינַן וְיָהֲבִינַן לֵהּ – תָּנֵינַן לְשׁוֹן לִמּוּד, וְאַחַר הַלִּמּוּד יָהֲבִינַן לֵהּ לְהָרִיחַ כַּמָּה מְרַחֲקִינַן מִזֹּאת הַבְּחִינָה שֶׁל מַיִם.

EN (our paraphrase): We repeated and gave him: 'we repeated', taneinan, means learning. After learning, we gave him earth to smell, to see how far we still were from this level of water.

Scene 13 · LM I:9 §4 · paragraph §4.15

וְאָמַר לָן תְּלָתָא פַּרְסֵי – הַיְנוּ שְׁלשָׁה בְּחִינוֹת תְּפִלּוֹת. וְהֶרְאָה לָנוּ סִימָן עַל זֶה, שֶׁעֲדַיִן לֹא הִגַּעְנוּ לְמַדְרֵגָה זֹאת, שֶׁנִּתְפַּלֵּל כָּל כָּךְ בְּכַוָּנָה, עַד שֶׁנִּשְׁפֹּךְ לִבֵּנוּ לְפָנָיו כַּמַּיִם. וְהָא רְאָיָה:

EN (our paraphrase): He said: three parsahs: three levels of prayer. And he showed us a sign that we had not yet reached this level, of praying with such devotion that our hearts pour out before Him like water. And here is the proof:

Scene 14 · LM I:9 §4, on Tehillim 89:44 · paragraph §4.16

אֲפֵכִית – כְּמוֹ שֶׁכָּתוּב: אַף תָּשִׁיב צוּר חַרְבּוֹ וְלֹא הֲקֵמוֹתוֹ בַּמִּלְחָמָה; כִּי כָּל הַתְּפִלּוֹת הֵם בְּחִינַת חֶרֶב אֵצֶל מָשִׁיחַ, וְאִם הָיוּ הַתְּפִלּוֹת בַּבְּחִינָה הַנַּ"ל, בְּוַדַּאי לֹא הָיָה מֵשִׁיב צוּר חַרְבּוֹ, וְזֶה סִימָן שֶׁעֲדַיִן לֹא הִגַּעְנוּ לְמַדְרֵגַת: שִׁפְכִי לִבֵּךְ כַּמַּיִם נֹכַח פְּנֵי ה':

EN (our paraphrase): I switched it: as it says, You turned back the edge of his sword, and did not let him stand in battle. For all the prayers are Mashiach's sword. Had the prayers been as they should, surely the edge of his sword would not have been turned back. This was the sign that we had not yet reached the level of: pour out your heart like water before Hashem.

Part 6 — Prayer, Miracles and the Land of Israel

Scene 2 · LM I:9 §5, on Tehillim 37:3 · paragraph §5.1

וּתְפִלָּה הוּא בְּחִינַת נִסִּים, שֶׁהוּא אֵין דֶּרֶךְ הַטֶּבַע, כִּי לִפְעָמִים הַטֶּבַע מְחַיֵּב אֵיזוֹ דָּבָר, וְהַתְּפִלָּה מְהַפֶּכֶת אֶת הַטֶּבַע. וְעִקַּר הַנִּסִּים, הַיְנוּ עִקַּר הַתְּפִלָּה, אֵינוֹ אֶלָּא בְּאֶרֶץ־ יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב: שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה, וֶאֱמוּנָה זֶה תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: וַיְהִי יָדָיו אֱמוּנָה, כְּתַרְגּוּמוֹ;

EN (our paraphrase): And prayer is the power of miracles, which are beyond the way of nature. For sometimes nature demands a certain thing, and prayer overturns nature. And the essence of miracles, which is the essence of prayer, is only in the Land of Israel, as it says: dwell in the land and tend faith. And faith is prayer, as it says: his hands were faithful, as the Targum renders.

Scene 3 · LM I:9 §5, on Zevachim 54b; Yeshayahu 62:10 · paragraph §5.2

וּבִשְׁבִיל זֶה הִיא גָּבוֹהַּ מִכָּל הָאֲרָצוֹת, עַל שֵׁם שֶׁעִקַּר הַנִּסִּים שָׁם הֵם, וּכְתִיב: הָרִימִי נֵס. וּבִשְׁבִיל זֶה נִקְרֵאת אֶרֶץ כְּנַעַן; כְּנַעַן, לְשׁוֹן סוֹחֵר, בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב: וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ.

EN (our paraphrase): That is why it is higher than all the lands: because the essence of miracles is there; and it is written: raise a banner, a nes. That is also why it is called the land of Canaan: Canaan means a trader, which is faith, as it says: and Your faithfulness is all around You.

Scene 4 · LM I:9 §5, on Taanis 10a; Tehillim 42:8; Rus 1:19 · paragraph §5.3

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: אֶרֶץ־יִשְׂרָאֵל שׁוֹתָה תְּחִלָּה, וְהַגְּשָׁמִים בָּאִים מִתְּהוֹמוֹת, כְּמוֹ שֶׁכָּתוּב: תְּהוֹם אֶל תְּהוֹם קוֹרֵא; וּתְהוֹם לְשׁוֹן נֵס, כְּמוֹ שֶׁכָּתוּב: וַתֵּהֹם כָּל הָעִיר, כִּי עַל נֵס, הַיְנוּ עַל דְּבַר חִדּוּשׁ, מַתְמִיהִין.

EN (our paraphrase): This is what our Sages said: the Land of Israel drinks first. The rains come from the depths, the tehomos, as it says: deep calls to deep. And tehom speaks of a miracle, as it says: the whole city was astir; for over a miracle, something new, people are amazed.

Scene 6 · LM I:9 §5, on Shir HaShirim 2:12 · paragraph §5.4

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: קוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ – לְעִנְיַן גְּשָׁמִים, כִּי עִקַּר הַגְּשָׁמִים נִשְׁמָע בְּאֶרֶץ־יִשְׂרָאֵל, כִּי שָׁם הַתְּהוֹמוֹת, הַיְנוּ הַנִּסִּים, הַיְנוּ אֱמוּנָה, תְּפִלָּה.

EN (our paraphrase): And this is what our Sages said: the voice of the turtledove is heard in our land, speaking of the rains. For rain is mainly heard in the Land of Israel, since the depths are there: that is, the miracles, faith and prayer.

Scene 7 · LM I:9 §5, on Koheles 7:14; Shemos 14:27; 9:29 · paragraph §5.5

וְזֶה לְעֻמַּת זֶה עָשָׂה אֱלֹקִים, וּמִצְרַיִם הוּא הֶפֶךְ אֶרֶץ־ יִשְׂרָאֵל, זֶה לְעֻמַּת זֶה, כְּמוֹ שֶׁכָּתוּב: וּמִצְרַיִם נָסִים לִקְרָאתוֹ – שֶׁמִּצְרַיִם לְעֻמַּת אֶרֶץ־יִשְׂרָאֵל, לְעֻמַּת הַנִּסִּים. וּבִשְׁבִיל זֶה אֵין מְקוֹם תְּפִלָּה בְּמִצְרַיִם, כְּמוֹ שֶׁכָּתוּב: וְהָיָה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ כַּפַּי.

EN (our paraphrase): And Elokim made one opposite the other. Egypt is the opposite of the Land of Israel, one opposite the other, as it says: and the Egyptians fled toward it, nasim: Egypt stands against the Land of Israel, against the nissim, the miracles. That is why there is no place for prayer in Egypt, as it says: when I go out of the city, I will spread out my hands.

Scene 9 · LM I:9 §5, on Bereishis 15:8 · paragraph §5.6

בִּשְׁבִיל זֶה, כְּשֶׁפָּגַם אַבְרָהָם בְּאֶרֶץ־יִשְׂרָאֵל, בְּשָׁעָה שֶׁהִבְטִיחַ לוֹ הַקָּדוֹשׁ־בָּרוּךְ־הוּא עַל יְרֻשַּׁת אָרֶץ, אָמַר: בַּמָּה אֵדַע – עַל־יְדֵי־זֶה יָרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם, כִּי פָּגַם בֶּאֱמוּנָה, הַיְנוּ אֶרֶץ־יִשְׂרָאֵל, בְּחִינַת נִסִּים, וְיָרַד יַעֲקֹב וּבָנָיו לְמִצְרַיִם, שֶׁשָּׁם הֶפֶךְ הַנִּסִּים, שֶׁזֶּה לְעֻמַּת זֶה.

EN (our paraphrase): That is why, when Avraham made a flaw regarding the Land of Israel, when the Holy One, blessed be He, promised him the inheritance of the land and he said: how shall I know?, through this our fathers went down to Egypt. For he made a flaw in faith, which is the Land of Israel, the aspect of miracles; and Yaakov and his sons went down to Egypt, the opposite of miracles, one opposite the other.

Scene 10 · LM I:9 §5 · paragraph §5.7

וְיָרְדוּ דַּוְקָא יַעֲקֹב וּבָנָיו, כִּי הוּא פָּגַם בְּאֶרֶץ־יִשְׂרָאֵל, בְּחִינַת תְּפִלָּה, וְיָרְדוּ יַעֲקֹב וּבָנָיו, שֶׁהֵם בְּחִינַת תְּפִלָּה, שֶׁהֵם בְּחִינַת שְׁנֵים־עָשָׂר שַׁעֲרֵי תְּפִלָּה.

EN (our paraphrase): And it was specifically Yaakov and his sons who went down. For the flaw was in the Land of Israel, which is prayer; so Yaakov and his sons went down, for they are prayer, the twelve gates of prayer.

Scene 11 · LM I:9 §5, on Bereishis 21:12; Nedarim 31a · paragraph §5.8

וְעַל־יְדֵי שֶׁעִקַּר הַתְּפִלָּה הֵם יַעֲקֹב וּבָנָיו כַּנַּ"ל, עַל־יְדֵי־זֶה לֹא זָכָה לְאֶרֶץ־יִשְׂרָאֵל, לִבְחִינַת תְּפִלָּה, אֶלָּא יַעֲקֹב וּבָנָיו, כְּמוֹ שֶׁכָּתוּב: כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, וְלֹא כָּל יִצְחָק.

EN (our paraphrase): And because the heart of prayer is Yaakov and his sons, as we said, no one merited the Land of Israel, which is prayer, except Yaakov and his sons, as it says: through Yitzchak shall your seed be called: and not all of Yitzchak.

Part 7 — Those Who Cover Miracles

Scene 2 · LM I:9 §5, on Taanis 8a · paragraph §5.9

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵין הַגְּשָׁמִים יוֹרְדִין אֶלָּא בִּשְׁבִיל אֲמָנָה, הַיְנוּ בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת תְּפִלָּה, בְּחִינַת אֱמוּנָה, וְהִיא שׁוֹתָה תְּחִלָּה, שֶׁשָּׁם הַתְּהוֹמוֹת בְּחִינַת נִסִּים, כְּמוֹ שֶׁכָּתוּב: וַתֵּהֹם כָּל הָעִיר.

EN (our paraphrase): And this is what our Sages said: the rains only fall because of people of faith, amanah. That is the Land of Israel, which is prayer and faith; and it drinks first, because the depths, the miracles, are there, as it says: and the whole city was astir.

Scene 3 · LM I:9 §5, on Taanis 8b; 25b · paragraph §5.10

וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: בְּשָׁעָה שֶׁהַגְּשָׁמִים יוֹרְדִין, אֲפִלּוּ פְּרוּטָה שֶׁבַּכִּיס מִתְבָּרֶכֶת. פְּרוּטָה זֶה בְּחִינַת קוֹל הַתּוֹר, וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הַאי רוּדְיָא דָּמְיָא לְתוֹר, וּפְרִיטָא שִׂפְוָתֵהּ, וְהוּא עוֹמֵד בֵּין תְּהוֹמָא לִתְהוֹמָא, שֶׁהוּא כָּלוּל מִשְּׁנֵי הַתְּהוֹמוֹת, שֶׁהוּא כְּלָלִיּוּת הַנִּסִּים.

EN (our paraphrase): And this is what our Sages said: when the rains fall, even a coin, a prutah, in the purse is blessed. The prutah is the voice of the turtledove. And our Sages said: the angel of rain looks like a tor, and its lips are open, peritah, and it stands between deep and deep: it includes both depths, which are all the miracles.

Scene 4 · LM I:9 §5 · paragraph §5.11

וְזֶה: פְּרוּטָה שֶׁבַּכִּיס – שֶׁפְּעָמִים נִתְכַּסֶּה כֹּחַ הַנִּסִּים, וְעַל־יְדֵי הַגְּשָׁמִים נִתְבָּרֵךְ הַפְּרוּטָה, הַיְנוּ הַנִּסִּים דִּפְרִיטָא שִׂפְוָתֵהּ.

EN (our paraphrase): And this is: the coin in the purse, the kis. For sometimes the power of miracles is covered, niskaseh; and through the rains the prutah is blessed: that is, the miracles of 'its lips are open'.

Scene 6 · LM I:9 §5 · paragraph §5.12

וְאֵלּוּ בְּנֵי־אָדָם הַמַּכְחִישִׁים כָּל הַנִּסִּים, וְאוֹמְרִים שֶׁהַכֹּל דֶּרֶךְ הַטֶּבַע, וְאִם רוֹאִים אֵיזֶהוּ נֵס, הֵם מְכַסִּים אֶת הַנֵּס עִם דֶּרֶךְ הַטֶּבַע, שֶׁאוֹמְרִים שֶׁזֶּה דֶּרֶךְ הַטְּבָעִים – נִמְצָא שֶׁפּוֹגְמִים בַּתְּפִלָּה, כִּי הַתְּפִלָּה הִיא נִסִּים, שֶׁמְּשַׁנָּה אֶת הַטֶּבַע; וּפוֹגְמִים בָּאֱמוּנָה, שֶׁאֵין מַאֲמִינִים בְּהַשְׁגָּחַת הַבּוֹרֵא יִתְבָּרַךְ;

EN (our paraphrase): But there are people who deny all miracles and say that everything is the way of nature. And if they see some miracle, they cover the miracle with the way of nature, saying it is natural. So they damage prayer, for prayer is miracles, which change nature. And they damage faith, for they do not believe in the Creator's Providence.

Scene 7 · LM I:9 §5 · paragraph §5.12

וּפוֹגְמִים בְּאֶרֶץ־יִשְׂרָאֵל, שֶׁהוּא מְקוֹם הַנִּסִּים, כְּמוֹ שֶׁכָּתוּב: וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ, וּכְמוֹ שֶׁאָמְרוּ: אֶרֶץ־יִשְׂרָאֵל שׁוֹתָה תְּחִלָּה, כִּי שָׁם הַתְּהוֹמוֹת, מְקוֹם הַנִּסִּים, כְּמוֹ שֶׁכָּתוּב: וַתֵּהֹם כָּל הָעִיר.

EN (our paraphrase): And they damage the Land of Israel, the place of miracles, as it says: the voice of the turtledove is heard in our land; and as they said: the Land of Israel drinks first, for the depths are there, the place of miracles, as it says: and the whole city was astir.

Scene 8 · LM I:9 §5 · paragraph §5.13

וְעַל־יְדֵי־זֶה צָרִיךְ לִפֹּל בְּגָלוּת מִצְרַיִם, כִּי זֶה לְעֻמַּת זֶה עָשָׂה כַּנַּ"ל, וְכָל הַגָּלֻיּוֹת מְכֻנִּים בְּשֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהֵם מְצֵרִים לְיִשְׂרָאֵל:

EN (our paraphrase): And through this, he must fall into the exile of Egypt, for Elokim made one opposite the other, as we said. And all the exiles are called Mitzrayim, Egypt, because they are a distress, metzarim, for Israel.

Scene 10 · LM I:9 §6, on Shemos 15:5 · paragraph §6.1, §6.2

וְזֶה פֵּרוּשׁ: תְּהֹמֹת יְכַסְיֻמוּ – מִי שֶׁמְּכַסֶּה אֶת הַנִּסִּים, וּמַרְאֶה לְכָל דָּבָר שֶׁהוּא דֶּרֶךְ הַטֶּבַע –

EN (our paraphrase): This is the meaning of: the deeps covered them: one who covers the miracles, and makes everything look like the way of nature.

Scene 11 · LM I:9 §6, on Bereishis 49:24; Shemos 12:36 · paragraph §6.3, §6.4

יָרְדוּ בִמְצוֹלֹת כְּמוֹ אָבֶן. מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, תַּרְגּוּמוֹ: אָב וּבְנִן. מְצוֹלֹת זֶה בְּחִינַת מִצְרַיִם, שֶׁנֶּאֱמַר: וַיְנַצְּלוּ אֶת מִצְרָיִם,

EN (our paraphrase): They sank into the depths like a stone, an even. From there, the shepherd, the stone of Israel, which the Targum renders: father and sons, av u'vanin. The depths, metzolos, are Egypt, as it says: and they emptied out Egypt, vayenatzlu.

Scene 12 · LM I:9 §6 · paragraph §6.5

כְּמוֹ אָב וּבְנִן, הַיְנוּ יַעֲקֹב וּבָנָיו, שֶׁהֵם בְּחִינַת תְּפִלָּה, בְּחִינַת נִסִּים, בְּחִינַת אֶרֶץ־יִשְׂרָאֵל. לְפִי יְרִידָתָם וּלְפִי הַפְּגָם שֶׁפָּגַם בִּתְפִלָּה וּבֶאֱמוּנָה וּבְאֶרֶץ־יִשְׂרָאֵל, כֵּן צָרִיךְ לֵירֵד לְעֹמֶק הַגָּלוּת שֶׁל מִצְרַיִם, כְּמוֹ שֶׁיָּרְדוּ יַעֲקֹב וּבָנָיו לְמִצְרַיִם כְּשֶׁאָמַר אַבְרָהָם: בַּמָּה אֵדַע, עַל יְרֻשַּׁת אָרֶץ:

EN (our paraphrase): Like a stone, father and sons: that is, Yaakov and his sons, who are prayer, miracles, and the Land of Israel. According to their descent, and according to the damage done to prayer, to faith and to the Land of Israel, so one must go down into the depths of the exile of Egypt, just as Yaakov and his sons went down to Egypt when Avraham said: how shall I know, about inheriting the Land.

Hebrew phrases in the Explainer

Scene 2 · §1.2: כִּי עִקַּר הַחִיּוּת מְקַבְּלִין מֵהַתְּפִלָּה,

Scene 3 · §2.1: וְכָל שֵׁבֶט וָשֵׁבֶט יֵשׁ לוֹ נֻסְחָא מְיֻחֶדֶת, וְיֵשׁ לוֹ שַׁעַר מְיֻחָד

Scene 4 · §2.3: קָשִׁין מְזוֹנוֹתָיו כִּקְרִיעַת יַם־סוּף

Scene 5 · §2.7: עַל תְּפִלָּתִי שֶׁתְּהֵא סָמוּךְ לְמִטָּתִי,

Scene 6 · §2.12: וְזֶה: שְׁכֶ"ם: שָׁפָל, כּוֹכָב, מַלְאָךְ,

Scene 7 · §3.1: וְנִשְׁאָר בַּחשֶׁךְ, וְאֵין יָכוֹל לְהִתְפַּלֵּל,

Scene 8 · §3.4: שֶׁעַל־יְדֵי אֱמֶת זוֹכֶה לִמְצֹא הַפֶּתַח,

Scene 9 · §3.6: אֲבָל אֶבֶן טוֹב, אֲפִלּוּ כְּשֶׁאֵין אוֹר מִבַּחוּץ, הוּא מֵאִיר בְּעַצְמוֹ.

Scene 10 · §3.9: אַמָּה תְּכַלֶּנָּה מִלְמַעְלָה, רָאשֵׁי־תֵבוֹת אֱמֶת,

Scene 11 · §3.10: וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים,

Scene 12 · §4.1: וְצָרִיךְ כָּל אָדָם לְקַשֵּׁר אֶת תְּפִלָּתוֹ לְצַדִּיק הַדּוֹר,

Scene 13 · §4.5: דַּהֲוָה שָׁקִיל עַפְרָא וּמוֹרַח לֵהּ.

Scene 14 · §4.12: שִׁפְכִי לִבֵּךְ כַּמַּיִם נֹכַח פְּנֵי ה'.

Scene 15 · §5.1: וּתְפִלָּה הוּא בְּחִינַת נִסִּים,

Scene 16 · §5.5: אֵין מְקוֹם תְּפִלָּה בְּמִצְרַיִם,

Scene 17 · §5.10: בְּשָׁעָה שֶׁהַגְּשָׁמִים יוֹרְדִין, אֲפִלּוּ פְּרוּטָה שֶׁבַּכִּיס מִתְבָּרֶכֶת.

Scene 18 · §5.12: הֵם מְכַסִּים אֶת הַנֵּס עִם דֶּרֶךְ הַטֶּבַע,

Scene 19 · §6.2: תְּהֹמֹת יְכַסְיֻמוּ

Hebrew phrases in the 1-minute recap

Scene 2 · §1.2: כִּי עִקַּר הַחִיּוּת מְקַבְּלִין מֵהַתְּפִלָּה,

Scene 3 · §2.1: וְכָל שֵׁבֶט וָשֵׁבֶט יֵשׁ לוֹ נֻסְחָא מְיֻחֶדֶת, וְיֵשׁ לוֹ שַׁעַר מְיֻחָד

Scene 4 · §3.4: שֶׁעַל־יְדֵי אֱמֶת זוֹכֶה לִמְצֹא הַפֶּתַח,

Scene 5 · §3.6: אֲבָל אֶבֶן טוֹב, אֲפִלּוּ כְּשֶׁאֵין אוֹר מִבַּחוּץ, הוּא מֵאִיר בְּעַצְמוֹ.

Scene 6 · §5.1: וּתְפִלָּה הוּא בְּחִינַת נִסִּים,

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