תְּהִלָּה לְדָוִד, אֲרוֹמִמְךָ וְכוּ'
When Scholars Oppose the Tzaddik
Why do learned men so often speak against the tzaddikim with pride and scorn? Rebbe Nachman teaches that the Oral Torah is the Shechinah, and when a scholar learns it without daas it is in exile in his mouth. Hashem puts the tzaddik into that mouth so that he can rescue it: by accepting the insults with love and joy, and then with wisdom turning them back into the halachah they came from, he raises the Shechinah until the scoffing has nothing left to live on. He reads the verses of Yaakov, Rachel and Lavan, the story of Hurmiz son of Lilis, and the verse Tehillah leDavid in this light.
🎧 Listen to the full shiur
1-minute recap
Explainer
Full shiur
Watch or download in 6 parts
- Part 1: Yaakov and Lavan: The Scholar Who Mocks ▶ Play⬇ 10.8 MB
- Part 2: Yaakov Kissed Rachel and Wept ▶ Play⬇ 7.2 MB
- Part 3: When Lavan Hears the News of Yaakov ▶ Play⬇ 8.7 MB
- Part 4: Raising the Shechinah: Embrace, Kiss and Wisdom ▶ Play⬇ 10.9 MB
- Part 5: Hurmiz Son of Lilis on the Wall ▶ Play⬇ 8.2 MB
- Part 6: Bridges of Wax, Cups of Wine, and the Verse Decoded ▶ Play⬇ 10.2 MB
הַמָּקוֹר · Original text
לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה תְּהִלָּה לְדָוִד, אֲרוֹמִמְךָ וְכוּ': (תהילים קמ״ה:א׳)
א מַה שֶּׁאָנוּ רוֹאִים, שֶׁעַל־פִּי הָרֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, וְדוֹבְרִים עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז, זֶהוּ מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ.
כִּי יֵשׁ בְּחִינַת יַעֲקֹב וְלָבָן; יַעֲקֹב הוּא הַצַּדִּיק, הַמְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא וְלוֹמֵד תּוֹרָתוֹ לִשְׁמָהּ, וְטוּבוֹ גָּנוּז וְשָׁמוּר וְצָפוּן לֶעָתִיד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לְמָחָר לְקַבֵּל שְׂכָרָם (עירובין כב.); וְעַל שֵׁם שֶׁשְּׂכָרוֹ לְבַסּוֹף, עַל שֵׁם זֶה נִקְרָא יַעֲקֹב, לְשׁוֹן עָקֵב וָסוֹף, שְׂכָרוֹ לְבַסּוֹף.
וְלָבָן הוּא תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, שֶׁתּוֹרָתוֹ לְהִתְיַהֵר וּלְקַנְטֵר, וְתַלְמִיד־חָכָם כָּזֶה נְבֵלָה טוֹבָה הֵימֶנּוּ (מ"ר ויקרא א, עיין מתנות כהונה):
וְזֶה יָדוּעַ, שֶׁאֵינוֹ נִקְרָא תַּלְמִיד־חָכָם אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל־ פֶּה, כִּי זֶה שֶׁיּוֹדֵעַ לִלְמֹד חֻמָּשׁ אֵינוֹ נִקְרָא תַּלְמִיד־חָכָם, אֶלָּא זֶה שֶׁהוּא בָּקִי בִּגְמָרָא וּפוֹסְקִים. וּכְשֶׁלּוֹמֵד בְּלֹא דַּעַת, נִקְרָא לָבָן, עַל שֵׁם עַרְמִימִיּוּת שֶׁנִּכְנָס בּוֹ, וְשׂוֹנֵא וְרוֹדֵף אֶת הַצַּדִּיקִים, צַדִּיק עֶלְיוֹן וְצַדִּיק תַּחְתּוֹן, כִּי שְׁכִינְתָּא בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (ויצא דף קנג: ויחי דף רמה:): צַדִּיקִים יִרְשׁוּ אָרֶץ – צַדִּיקִים תְּרֵי מַשְׁמַע. וּשְׁנֵי צַדִּיקִים אֵלּוּ הֵם: זֶה הַצַּדִּיק שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה שֶׁבְּעַל־פֶּה, זֶה צַדִּיק עֶלְיוֹן; וְצַדִּיק הַתַּחְתּוֹן, זֶה שֶׁלּוֹמֵד הַחִדּוּשִׁין.
וְתוֹרָה שֶׁבְּעַל־פֶּה הַיְנוּ שְׁכִינְתָּא, כְּמוֹ שֶׁכָּתוּב (בפתח אליהו): מַלְכוּת – פֶּה, וְתוֹרָה שֶׁבְּעַל־פֶּה קָרִינַן לָהּ. וּכְשֶׁהַשְּׁכִינָה, הַנִּקְרָא תּוֹרָה שֶׁבְּעַל־פֶּה, בָּאָה בְּתוֹךְ תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, זֶה נִקְרָא גָּלוּת הַשְּׁכִינָה, וְאָז יֵשׁ לוֹ פֶּה לְדַבֵּר עַל צַדִּיק עָתָק וְכוּ'.
וּכְשֶׁהָאָדָם לוֹמֵד בִּקְדֻשָּׁה וּבְטָהֳרָה אֵיזֶה דִּין וּפְסָק, שֶׁחִדֵּשׁ אֵיזֶה תַּנָּא אוֹ צַדִּיק אַחֵר, עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת נְשִׁיקִין, וּנְשִׁיקִין זֶה בְּחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא, כִּי הַפְּסָק הַזֶּה הוּא דִּבּוּרוֹ שֶׁל הַתַּנָּא, וְדִבּוּר הוּא הַחִיּוּת, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:ז׳): לְנֶפֶשׁ חַיָּה, וְתַרְגּוּמוֹ: לְרוּחַ מְמַלְּלָא;
וְרוּחַ מְמַלְּלָא, הַיְנוּ הַנֶּפֶשׁ חַיָּה, הִיא בָּאָה מִתּוֹרָה שֶׁבְּעַל־פֶּה, כְּמוֹ שֶׁכָּתוּב (שם א): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה. נִמְצָא, בְּשָׁעָה שֶׁמְּחַדֵּשׁ הַתַּנָּא אֵיזֶה חִדּוּשׁ וּמְדַבֵּר זֶה הַחִדּוּשׁ, זֶה הַדִּבּוּר בְּעַצְמוֹ הִיא בְּחִינַת הַתּוֹרָה שֶׁבְּעַל־פֶּה שֶׁחִדֵּשׁ, כִּי מִשָּׁם מוֹצָאָהּ, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה. נִמְצָא, עַכְשָׁו כְּשֶׁלּוֹמְדִים אֶת הַחִדּוּשׁ הַזֶּה, וּכְשֶׁמַּכְנִיסִין הַלִּמּוּד וְהַחִדּוּשׁ בְּתוֹךְ פֶּה, נִמְצָא שֶׁמְּדַבְּקִין רוּחַ הַצַּדִּיק שֶׁחִדֵּשׁ זֶה הַחִדּוּשׁ, עִם רוּחַ מְמַלְּלָא, הַיְנוּ עִם הַדִּבּוּר הַלּוֹמֵד זֶה הַחִדּוּשׁ עַכְשָׁו, וְזֹאת הַהִתְדַּבְּקוּת רוּחָא בְּרוּחָא נִקְרָא נְשִׁיקִין.
נִמְצָא, כְּשֶׁלּוֹמְדִין אֵיזֶה הֲלָכָה שֶׁחִדְּשׁוּ הַתַּנָּאִים, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחַ הַתַּנָּא עִם רוּחַ הַלּוֹמֵד, וְדוֹמֶה כְּאִלּוּ נוֹשֵׁק אֶת עַצְמוֹ עִם הַתַּנָּא: אֲבָל תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, כְּשֶׁלּוֹמֵד גְּמָרָא אוֹ פְּסַק־דִּין, עָלָיו כָּתוּב (משלי כ״ז:ו׳): נֶעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא, כִּי הַתַּנָּא אֵינוֹ יָכוֹל לִסְבֹּל רוּחוֹ שֶׁל תַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין, כִּי מִי יָכוֹל לִסְבֹּל לְנַשֵּׁק אֶת עַצְמוֹ עִם נְבֵלָה, כָּל שֶׁכֵּן שֶׁנְּבֵלָה טוֹבָה הֵימֶנּוּ.
וַאֲפִלּוּ צַדִּיקִים שֶׁכְּבָר הָלְכוּ לְעוֹלָמָם, וּכְשֶׁאָנוּ לוֹמְדִין תּוֹרוֹתֵיהֶן, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחָם בְּרוּחֵנוּ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות צז): שִׂפְתוֹתֵיהֶם דּוֹבְבוֹת בַּקֶּבֶר, וְזֶה עַל־יְדֵי בְּחִינַת נְשִׁיקָה:
וְזֶה בְּחִינַת: וַיִּשַּׁק יַעֲקֹב לְרָחֵל, וַיִּשָּׂא קוֹלוֹ וַיֵּבְךְּ (בראשית כ״ט:י״א) – פֵּרֵשׁ רַשִׁ"י: שֶׁצָּפָה בְּרוּחַ־הַקֹּדֶשׁ שֶׁאֵינָהּ נִכְנֶסֶת עִמּוֹ לִקְבוּרָה. רָחֵל – בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, שֶׁהִיא כְּרָחֵל לִפְנֵי גּוֹזְזֶיהָ, שֶׁהַכֹּל גּוֹזְזִין וּפוֹסְקִין מִמֶּנָּה הֲלָכוֹת, וְהֵם נַעֲשִׂים לְבוּשִׁין, כְּמוֹ שֶׁכָּתוּב (משלי כ״ז:כ״ו): כְּבָשִׂים לִלְבוּשֶׁךָ, כְּמוֹ שֶׁכָּתוּב (ישעיהו ג׳:ו׳): שִׂמְלָה לְכָה קָצִין תִּהְיֶה לָּנוּ. כְּשֶׁאָדָם כָּשֵׁר לוֹמֵד תּוֹרַת הַתַּנָּא, אֲזַי הַתַּנָּא נוֹשֵׁק אוֹתוֹ, וְהוּא נוֹשֵׁק הַתַּנָּא, וְגוֹרֵם תַּעֲנוּג גָּדוֹל לְהַתַּנָּא, כְּמוֹ שֶׁאָמְרוּ: שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר וְכוּ'.
וְזֶה בְּחִינַת: וַיִּשַּׁק יַעֲקֹב – הוּא הַתַּנָּא; לְרָחֵל – הִיא הַתּוֹרָה שֶׁבְּעַל־פֶּה שֶׁחִדֵּשׁ, שֶׁנִּשֵּׁק וְדִבֵּק אֶת רוּחוֹ בְּרוּחַ־הַקֹּדֶשׁ שֶׁבַּשְּׁכִינָה. וַיֵּבְךְּ – שֶׁצָּפָה בְּרוּחַ־הַקֹּדֶשׁ שֶׁלּוֹ, שֶׁהוֹצִיא מִפִּיו וְהִכְנִיס בְּתוֹךְ הַתּוֹרָה שֶׁבְּעַל־פֶּה, וְרָאָה שֶׁבַּגָּלוּת הַזֶּה עַל־פִּי הָרֹב הַלּוֹמְדִים אֵינָם הֲגוּנִים, נִמְצָא שֶׁעַל־יְדֵי לִמּוּדָם שֶׁיִּלְמְדוּ לֹא תִּכָּנֵס רוּחַ־הַקֹּדֶשׁ שֶׁל רָחֵל, שֶׁל תּוֹרָה שֶׁבְּעַל־פֶּה, לִקְבוּרָה, שֶׁאֵין שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר עַל־יְדֵי לִמּוּדוֹ שֶׁל רָשָׁע, וְעַל־יְדֵי־זֶה: וַיֵּבְךְּ עַל גָּלוּתוֹ.
וְעוֹד, שֶׁלִּפְעָמִים הַלַּמְדָן אוֹמֵר אֵיזֶה חִדּוּשׁ בְּשֵׁם עַצְמוֹ, וְלֹא בְּשֵׁם הַתַּנָּא, נִמְצָא שֶׁעַל־יְדֵי־זֶה אֵינוֹ נִכְנָס עִם הַתַּנָּא לִקְבוּרָה, כִּי אֵין אוֹמֵר בְּשֵׁם אוֹמְרוֹ:
ב וְאִם יִקְשֶׁה לְךָ: הֲלֹא תֵּכֶף כְּשֶׁלּוֹמֵד הַלַּמְדָן הַחִדּוּשׁ שֶׁל הַצַּדִּיק, הָיָה לוֹ לַחֲזֹר בִּתְשׁוּבָה, וְאֵיךְ מַנִּיחַ הַתּוֹרָה שֶׁבְּעַל־פֶּה אֶת הַלַּמְדָן לֵילֵךְ בְּרִשְׁעָתוֹ. תְּשׁוּבָה עַל זֶה: וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן־רִבְקָה הוּא – פֵּרוּשׁ: בְּשָׁעָה שֶׁהִגִּיד הַצַּדִּיק הַתּוֹרָה שֶׁבְּעַל־פֶּה, הִגִּיד אוֹתָהּ בִּבְחִינוֹת (הושע י״ד:י׳): צַדִּיקִים יֵלְכוּ בָם וּפשְׁעִים יִכָּשְׁלוּ בָם.
וְזֶה: כִּי אֲחִי אָבִיהָ הוּא – בְּרַמָּאוּת, בִּבְחִינַת: וּפשְׁעִים יִכָּשְׁלוּ בָם; וְכִי בֶן־רִבְקָה הוּא – הַכְּשֵׁרָה, וְזֶה בְּחִינַת: צַדִּיקִים יֵלְכוּ בָם.
וְלֹא עוֹד: וַתָּרָץ וַתַּגֵּד לְאָבִיהָ – הַיְנוּ זֹאת הַבְּחִינָה שֶׁל וּפֹשְׁעִים יִכָּשְׁלוּ בָם בָּא לוֹ בְּנָקֵל יוֹתֵר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא:): אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה, כִּי כְּשֶׁאָדָם לוֹמֵד תּוֹרָה, נִכְנָס בּוֹ עַרְמִימִיּוּת. וְזֶה: וַתָּרָץ – כְּאָדָם שֶׁרָץ בִּמְהִירוּת וּבְנָקֵל; וַתַּגֵּד לְאָבִיהָ – שֶׁהַתּוֹרָה הִיא מַגֶּדֶת לְהַלַּמְדָן עַרְמִימִיּוּת. (וְזֶהוּ: וַתָּרָץ וַתַּגֵּד) לְאָבִיהָ – שֶׁהָעַרְמִימִיּוּת בָּא בְּנָקֵל וּבִמְהִירוּת יוֹתֵר לָאָדָם, כִּי הַקְּדֻשָּׁה צָרִיךְ סִיּוּעַ מִלְּעֵלָּא, כְּמוֹ שֶׁאָמְרוּ (ע"ז נה.): הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ; אֲבָל הָעַרְמִימִיּוּת פּוֹתְחִין – יֵשׁ לוֹ פְּתָחִים הַרְבֵּה וּבָא לוֹ בְנָקֵל:
ג וְאִם יִקְשֶׁה לְךָ: אִם הַתַּנָּא הָיָה צַדִּיק גָּמוּר, אֵיךְ בָּא זֶה הַדָּבָר, שֶׁאוֹמֵר תּוֹרָתוֹ שֶׁיָּכוֹל לִסְבֹּל שְׁנֵי מַשְׁמָעוּת: מַשְׁמָעוּת טוֹב, דְּהַיְנוּ צַדִּיקִים יֵלְכוּ בָם, וּמַשְׁמָעוּת לְהִפּוּךְ, דְּהַיְנוּ וּפשְׁעִים יִכָּשְׁלוּ בָם.
אֲבָל דַּע, שֶׁהַתַּנָּא הָיָה צַדִּיק גָּמוּר, וְתוֹרָתוֹ זַכָּה מִבְּלִי פְּסֹלֶת, וּמַה שֶּׁנִּרְאָה בָּהּ מַשְׁמָעוּת עַרְמוּמִיּוּת, זֶה, כִּי כָּל הָעוֹלָם מְקַבְּלִים פַּרְנָסָתָם מִשְּׂמֹאלָהּ, כְּמוֹ שֶׁכָּתוּב (משלי ג׳:ט״ז): מִשְּׂמֹאלָהּ עשֶׁר וְכָבוֹד, בִּשְׁבִיל זֶה נָפַל הַתַּנָּא בִּשְׁעַת אֲמִירַת תּוֹרָתוֹ לְאֵיזֶה שְׁגִיאָה דַּקָּה כְּחוּט הַשַּׂעֲרָה, לִבְחִינַת שְׂמֹאלָהּ, כְּדֵי שֶׁעַל־יְדֵי זוּ בְּחִינַת שְׂמֹאלָהּ יְקַבֵּל שֶׁפַע וּפַרְנָסָתוֹ לְעוֹלָם, וּלְהַמְשִׁיךְ לָהֶם עשֶׁר וְכָבוֹד, כְּמוֹ שֶׁכָּתוּב: מִשְּׂמֹאלָהּ עשֶׁר וְכָבוֹד, אֲבָל מִצַּד הַתַּנָּא אֵין נִפְתָּל וְעִקֵּשׁ.
וְעַל זֶה צָרִיךְ הַלַּמְדָן לֵידַע קֹדֶם לִמּוּדוֹ, שֶׁבְּשָׁעָה שֶׁיּוֹשֵׁב לִלְמֹד, הַצַּדִּיק שֶׁבְּגַן־עֵדֶן צַיֵּת לְקָלֵהּ, כְּמוֹ שֶׁכָּתוּב (שיר השירים ח׳:י״ג): הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ (וכמובא בזוהר לך לך דף צב:),
וְזֶה: וַיְהִי כִשְׁמֹעַ לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ – הַיְנוּ, כְּשֶׁהַלַּמְדָן יוֹדֵעַ שֵׁמַע יַעֲקֹב, שֶׁיַּעֲקֹב בֶּן אֲחֹתוֹ, בְּחִינַת כַּשְׁרוּת, שֶׁלָּמַד וְאָמַר זֹאת הַתּוֹרָה בְּכַשְׁרוּת לִשְׁמָהּ, וְיַעֲקֹב, הַיְנוּ הַתַּנָּא, צַיֵּת לְקָלֵהּ.
וַיָּרָץ לִקְרָאתוֹ – וּמְחַבֵּק וּמְנַשֵּׁק לוֹ, הַיְנוּ שֶׁעַל־יְדֵי לִמּוּדוֹ מִתְדַּבֵּק רוּחַ הַתַּנָּא בְּרוּחוֹ, זֶה בְּחִינַת נְשִׁיקִין; וַיְבִיאֵהוּ אֶל בֵּיתוֹ – שֶׁמֵּבִיא אֶת רוּחַ הַתַּנָּא לְתוֹךְ הַתּוֹרָה שֶׁלּוֹמֵד עַכְשָׁו, כִּי שָׁם בֵּיתוֹ, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה.
וַיְסַפֵּר לְלָבָן – לְשׁוֹן סַפִּיר וָאוֹר, שֶׁרוּחַ הַתַּנָּא מֵאִיר לְהַלַּמְדָן וּמְבָאֵר לוֹ אֶת הַדְּבָרִים הָאֵלֶּה – פֵּרֵשׁ רַשִׁ"י: שֶׁלֹּא בָּא אֶלָּא מִתּוֹךְ אֹנֶס אָחִיו, שֶׁנָּטַל מִמֶּנּוּ מָמוֹנוֹ; פֵּרוּשׁ, שֶׁרוּחַ הַתַּנָּא מוֹדִיעַ לְהַלַּמְדָן, שֶׁלֹּא בָּא הַתַּנָּא לִבְחִינָה הַזֹּאת, שֶׁיִּסְבֹּל תּוֹרָתוֹ מַשְׁמָעוּת עַרְמִימִיּוּת, אֶלָּא מִתּוֹךְ אֹנֶס אָחִיו שֶׁנָּטַל מָמוֹנוֹ, כְּדֵי: בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד – כְּדֵי לְהַמְשִׁיךְ לָהֶם שֶׁפַע גַּשְׁמִיּוּת.
כְּשֶׁיֵּדַע הַלַּמְדָן כָּל זֶה, יֹאמַר לָבָן: אַךְ עַצְמִי וּבְשָׂרִי אָתָּה, דְּהַיְנוּ שֶׁיִּתְקַשֵּׁר הַלַּמְדָן עִם הַתַּנָּא בְּהִתְקַשְּׁרוּת גָּדוֹל.
וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִים – וְיִתְיַשֵּׁב בַּדָּבָר עִם רוּחַ הַתַּנָּא, אֵיךְ לַחֲזֹר בִּתְשׁוּבָה, לְחַדֵּשׁ יָמָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, בִּבְחִינַת (תהילים ק״ג:ה׳): תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי.
אֲבָל תַּלְמִיד־ חָכָם שֵׁד יְהוּדִי, אֵינוֹ רוֹאֶה כָּל אֵלֶּה וְאֵינוֹ שׁוֹמֵעַ שֵׁמַע בֶּן־ אֲחוֹתוֹ;
וַיֹּאמֶר לוֹ אָחִי אַתָּה – שֶׁלָּבָן חוֹשֵׁב וְאוֹמֵר, שֶׁגַּם הַתַּנָּא לֹא אָמַר תּוֹרָתוֹ אֶלָּא בְּעַרְמִימִיּוּת, וְאֵין בָּהּ שׁוּם צַד כַּשְׁרוּת, וְחוֹשֵׁב שֶׁהוּא אָחִיו בְּרַמָּאוּת, שֶׁכֻּלּוֹ רַמָּאוּת, חַס וְשָׁלוֹם, וְאֵינוֹ רוֹצֶה לַחֲזֹר בִּתְשׁוּבָה, וְדוֹבֵר עַל צַדִּיק עָתָק בְּגַאֲוָה וָבוּז:
ד וְדַע, שֶׁזֶּה מְכֻוָּן מֵאֵת הַשֵּׁם יִתְבָּרַךְ, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַפִּיל אֵיזֶה צַדִּיק גָּדוֹל בְּפִיו שֶׁל הַלַּמְדָן, הַיְנוּ הַלַּמְדָן דּוֹבֵר רָעוֹת עַל הַצַּדִּיק, כְּדֵי שֶׁהַצַּדִּיק יִקַּח הַתּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ הַשְּׁכִינָה, מֵהַגָּלוּת שֶׁבְּפֶה הַלַּמְדָן, וּמַעֲלֶה אוֹתָהּ לְשָׁרְשָׁהּ מִמַּדְרֵגָה לְמַדְרֵגָה: מִתְּחִלָּה לִבְחִינַת חִבּוּק, וְאַחַר־כָּךְ לִבְחִינַת נִשּׁוּק, וְאַחַר־כָּךְ לִבְחִינַת זִוּוּג.
כְּמוֹ שֶׁכָּתוּב (שיר השירים ב׳:א׳): אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן – בִּתְחִלָּה הִיא יְרֻקָּה כַּחֲבַצֶּלֶת (עיין בזוהר ויחי דף רכא. אמור דף קז.), כְּמוֹ שֶׁאָמְרוּ (מגילה יג.): אֶסְתֵּר יְרַקְרֹקֶת הָיְתָה.
וְזֶה בְּחִינַת חִבּוּק – וִימִינוֹ תְּחַבְּקֵנִי –
כִּי הַשִּׂמְחָה בָּא מֵהַלֵּב, כְּמוֹ שֶׁכָּתוּב (תהילים ד׳:ח׳): נָתַתָּה שִׂמְחָה בְלִבִּי; וְהַלֵּב הוּא בִּינָה, שֶׁשָּׁם יַיִן הַמְשַׂמֵּחַ, שֶׁהוּא עָלְמָא סְתִימָא, בְּחִינַת (שם קד): וְיַיִן יְשַׂמַּח לְבַב.
וְהַצַּדִּיק שֶׁנּוֹפֵל לְתוֹךְ פֶּה הַלַּמְדָן, שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו עָתָק, וְהוּא מֵבִין שֶׁאֵלּוּ הַדְּבָרִים שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו הֵם צֵרוּפִים מֵאוֹתִיּוֹת שֶׁבַּתּוֹרָה שֶׁבְּעַל־פֶּה, וּמֵבִין מֵאֵיזֶה הֲלָכוֹת נַעֲשׂוּ הַדִּבּוּרִים אֵלּוּ, וּמְקַבֵּל אוֹתָם בְּשִׂמְחָה וּבְאַהֲבָה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת פח:): הַנֶּעֱלָבִים וְכוּ', שְׂמֵחִים בְּיִסּוּרִים וְעוֹשִׂים מֵאַהֲבָה.
וְאַהֲבָה, שֶׁהַצַּדִּיק מְקַבֵּל אֶת הַחֶרְפָּה בְּאַהֲבָה, זֶה בְּחִינַת חִבּוּק – וִימִינוֹ תְּחַבְּקֵנִי; וְעַל־יְדֵי הַשִּׂמְחָה שֶׁשָּׂמֵחַ בַּיִּסּוּרִין, [הוּא] מַעֲלֶה לִבְחִינַת אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, לִבְחִינַת לֵב, כְּמוֹ שֶׁכָּתוּב: נָתַתָּה שִׂמְחָה בְלִבִּי; וְאָז הוּא בִּבְחִינַת (תהילים ע״ג:כ״ו): צוּר לְבָבִי; שֶׁבִּבְחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה הַנִּקְרֵאת צוּר, כַּמּוּבָא בַּתִּקּוּנִים (תיקון כא דף מג.): אִלְמָלֵא לֹא הִכָּה משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אֶת הַצּוּר, לֹא הָיוּ צְרִיכִין לִטְרֹחַ כָּל־כָּךְ בַּתּוֹרָה שֶׁבְּעַל־פֶּה.
וְזֶה בְּחִינַת (בראשית י״ד:י״ד): וַיָּרֶק אֶת חֲנִיכָיו – שֶׁאַבְרָהָם הוּא בְּחִינַת יָמִין, בְּחִינַת חִבּוּק; וַיָּרֶק זֶה בְּחִינַת קַו הַיָּרֹק, שֶׁנִּמְשָׁךְ מִבִּינָה וּמַקִּיף אֶת כָּל הָעוֹלָם, וַחֲנִיכָיו זֶה בְּחִינַת חֲסָדִים, כַּמּוּבָא בַּמִּדְרָשׁ (ב"ר לך לך פ' מג): לְשׁוֹן חֲנִיכָתוֹ, שֶׁשְּׁמָן אַבְרָהָם, כִּשְׁמוֹ. הַיְנוּ שֶׁקַּו הַיָּרֹק, מִבְּחִינַת: אֲנִי חֲבַצֶּלֶת, בְּחִינַת אֶסְתֵּר יְרַקְרֹקֶת, זֹאת עֲלִיָּה יֵשׁ לַשְּׁכִינָה עַל־יְדֵי חִבּוּק יָמִין.
וְעִקַּר בִּנְיָנָהּ עַל־יְדֵי חָכְמָה, שֶׁאָז רְאוּיָה לְזִוּוּג, כְּמוֹ שֶׁכָּתוּב (בראשית כ׳:י״ב): וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי אַךְ לֹא בַת אִמִּי וְכוּ', וְאָז: וַתְּהִי לִי לְאִשָּׁה – שֶׁאָז הִיא רְאוּיָה לְזִוּוּג. (כַּמּוּבָא בַּזֹּהַר אֱמֹר, דַּף ק: רַבִּי אַבָּא שָׁלַח לֵהּ לְרַבִּי שִׁמְעוֹן. אָמַר: אֵימָתַי זִוּוּגָא דִּכְנֶסֶת־יִשְׂרָאֵל בְּמַלְכָּא קַדִּישָׁא. שָׁלַח לֵהּ: וְגַם אָמְנָה וְכוּ' עַיֵּן שָׁם).
וְאִיתָא בְּפֵרוּשׁ סִפְרָא דִּצְנִיעוּתָא, שֶׁהַנְּשִׁיקִין הוּא עַל־יְדֵי הַחָכְמָה. כְּשֶׁנִּתְעוֹרְרִים הַשְּׂפָתַיִם עֶלְיוֹנִים, שֶׁהֵן נֶצַח וָהוֹד עֶלְיוֹנִים, לִבְחִינַת זִוּוּג, לִבְחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא, אֲזַי נִתְעוֹרְרִין נֶצַח וָהוֹד תַּחְתּוֹנִים לְזִוּוּג, לְאִתְדַּבְּקָא גּוּפָא בְּגוּפָא.
נִמְצָא, כְּשֶׁהַצַּדִּיק מַשְׂכִּיל בְּחָכְמָתוֹ וְיוֹדֵעַ מֵאֵיזֶה צֵרוּפִין שֶׁל תּוֹרָה שֶׁבְּעַל־פֶּה נַעֲשֶׂה אֵלּוּ הַצֵּרוּפִין שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו, וְהַצַּדִּיק לוֹמֵד אֵלּוּ הַצֵּרוּפִין וְעוֹשֶׂה מֵהֶם צֵרוּף הֲלָכָה שֶׁהָיָה מִקֹּדֶם שֶׁנִּתְקַלְקֵל, כְּשֶׁיֵּשׁ לוֹ זֹאת הַחָכְמָה, אֲזַי עַל־יְדֵי הַחָכְמָה הַזֹּאת הַשְּׁכִינָה הִיא מִבְּחִינוֹת (שיר השירים ב׳:א׳): שׁוֹשַׁנַּת הָעֲמָקִים, מִבְּחִינַת נְשִׁיקִין, בְּחִינַת: שִׂפְתוֹתָיו שׁוֹשַׁנִּים, בְּחִינַת אִתְדַּבְּקוּת רוּחָא בְּרוּחָא, וְאָז מִתְעוֹרֵר זִוּוּגָא דְּגוּפָא בְּגוּפָא,
שֶׁהַשְּׁכִינָה בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא – בֵּין צַדִּיק עֶלְיוֹן, שֶׁהוּא הַתַּנָּא שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה וְעַכְשָׁו מַשְׁפִּיעַ בָּהּ, וּבֵין צַדִּיק הַתַּחְתּוֹן, הַלּוֹמֵד לְהַתּוֹרָה וּמַעֲלֶה לְהַשְּׁכִינָה מַיִּין נוּקְבִין, כְּדֵי שֶׁתִּתְדַּבֵּק.
וְזֶה (שיר השירים ה׳:י״ג): שִׂפְתוֹתָיו שׁוֹשַׁנִּים – עַל־יְדֵי בְּחִינַת נְשִׁיקִין, נֹטְפוֹת מוֹר עֹבֵר, לְשׁוֹן מֵעֵבֶר לְעֵבֶר, הַיְנוּ שֶׁנּוֹטֵף לְהַשְּׁכִינָה רֵיחַ טוֹב מִשְּׁנֵי עֲבָרִים, מִצַּדִּיק עֶלְיוֹן וּמִצַּדִּיק תַּחְתּוֹן, וְזֶה (שם ז): הַדּוּדָאִים נָתְנוּ רֵיחַ – שֶׁשְּׁנֵי דּוֹדִים, הַיְנוּ שְׁנֵי הַצַּדִּיקִים, נָתְנוּ רֵיחַ:
וְזֶה שֶׁאָמַר רַבָּה בַּר בַּר־חָנָה: לְדִידִי חָזֵי לִי הוּרְמִיז בַּר לִילִיתָא, דַּהֲוָה קָא רָהֵט אַקּוּפָא דְּשׁוּרָא דְּמָחוֹזָא, וּרְהֵט פָּרָשָׁא כִּי רָכֵב סוּסַיָּא מִתַּתָּאֵי, וְלָא יָכִיל לֵהּ. זִמְנָא חֲדָא הֲוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא, וְקָיְמִין אַתְּרֵי גִּשְׁרֵי דְּדוֹנַג, וְשַׁוֵר מֵהַאי לְהַאי וּמֵהַאי לְהַאי, וּנְקַט תְּרֵי כָּסָא דְּחַמְרָא בִּידֵהּ וּמוֹרֵק מֵהַאי לְהַאי, וְלָא נָטְפִי מִנַּיְהוּ נַטְפָא לְאַרְעָא. וְאוֹתוֹ הַיּוֹם יַעֲלוּ שָׁמַיִם יֵרְדוּ תְּהוֹמוֹת הֲוָה, וְשִׁמְעֵת מַלְכוּתָא וּקְטַלֵהּ:
לְדִידִי חָזֵי לִי הוּרְמִיז, פֵּרֵשׁ רַשִׁ"י: שֵׁד הוּא.
בַּר לִילִיתָא – זֶה תַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין, וְזֶה: בַּר לִילִיתָא, כַּמּוּבָא בַּמִּדְרָשׁ (שוחר טוב תהילים יט): אֵיךְ יָדַע משֶׁה בֵּין יוֹם לְלַיְלָה כְּשֶׁהָיָה בָּרָקִיעַ, וּמוּבָא, כְּשֶׁלָּמַד עִמּוֹ תּוֹרָה שֶׁבְּעַל־פֶּה, יָדַע שֶׁהוּא לַיְלָה, וְזֶה בַּר לִילִיתָא – שֶׁעִקַּר הַלַּמְדָן מִתּוֹרָה שֶׁבְּעַל־פֶּה.
וַהֲוָה רָהֵט אַקּוּפָא דְּשׁוּרָא – זֶה צַדִּיק הַדּוֹר, שֶׁתַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין רוֹדֵף אֶת הַצַּדִּיק הַדּוֹר, שֶׁנִּמְשַׁל לְחוֹמָה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב ז:): תַּלְמִיד־חָכָם אֵין צָרִיךְ לִנְטִירוּתָא, עַיֵּן שָׁם.
וּרְהֵט פָּרָשָׁא – פֵּרֵשׁ רַשִׁ"י: לְפִי תֻּמּוֹ. פָּרָשָׁא זֶה הַתַּנָּא, שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה, וּפֵרְשָׁהּ אוֹתָהּ יָפֶה, וְהוֹצִיא לָאוֹר תַּעֲלוּמָה, גַּם אוֹתוֹ רוֹדֵף, אֲבָל לְפִי תֻּמּוֹ, כִּי תַּלְמִיד־חָכָם שֵׁד יְהוּדִי אֵינוֹ מְכַוֵּן לִרְדֹּף אֶת הַתַּנָּא, וְזֹאת הָרְדִיפָה נַעֲשֶׂה מִמֵּילָא.
כִּי רָכֵב סוּסַיָּא מִתַּתָּאֵי – כִּי הַלַּמְדָן, עַל־יְדֵי שֶׁלּוֹמֵד תּוֹרַת הַתַּנָּא, עַל־יְדֵי־זֶה מַחֲזִיר נַפְשׁוֹ שֶׁל הַתַּנָּא לְתוֹךְ גּוּפוֹ שֶׁל הַתַּנָּא הַחֲזָרַת נֶפֶשׁ לַגּוּף, כְּמוֹ רְכִיבַת הַסּוּס, שֶׁהַסּוּס טְפֵלָה לוֹ. וְזֶה מִתַּתָּאֵי – כִּי הַתַּחְתּוֹנִים גּוֹרְמִים בְּלִמּוּדָם לְהַרְכִּיב נֶפֶשׁ הַתַּנָּא עַל סוּסוֹ, עַל גּוּפוֹ, כְּמוֹ שֶׁכָּתוּב: שִׂפְתוֹתָיו דּוֹבְבוֹת וְכוּ'. אֲבָל:
וְלֹא יָכִיל לוֹ – שֶׁהַתַּנָּא לֹא יָכוֹל לִסְבֹּל נְשִׁיקָתוֹ, כִּי נְבֵלָה טוֹבָה הֵימֶנּוּ, וְנֶעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא, וְהַתַּנָּא בּוֹרֵחַ מִמֶּנּוּ. וְאִם יִקְשֶׁה לְךָ: אֵיךְ הוּא אֵינוֹ מַחֲזִיר תּוֹרָתוֹ שֶׁל הַתַּנָּא לַלַּמְדָן לְמוּטָב, וְאַדְּרַבָּא, שֶׁנִּתּוֹסֵף לוֹ גַּדְלוּת בְּיוֹתֵר, וְאֵיךְ בָּא זֶה, שֶׁמִּתּוֹרָה הַקְּדוֹשָׁה שֶׁל הַתַּנָּא יָכוֹל הַלַּמְדָן לְהִכָּשֵׁל. וְתֵרֵץ עַל זֶה:
זִמְנָא חֲדָא הָוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא – כִּי לִפְעָמִים הַתַּנָּא נוֹפֵל לְאֵיזֶה שְׁגִיאָה דַּקָּה מִן הַדַּקָּה, כְּדֵי שֶׁעַל־יְדֵי־זֶה יַמְשִׁיךְ לָעוֹלָם תַּרְתֵּי חִיּוּתָא,
כִּי יֵשׁ שְׁנֵי מִינֵי חִיּוּת: חִיּוּת רוּחָנִי – אֹרֶךְ יָמִים בִּימִינָהּ, וְחִיּוּת גַּשְׁמִי – בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד. וְהַתַּנָּא מֵחֲמַת דְּבֵקוּתוֹ הָעֲצוּמָה בַּחִיּוּת הָרוּחָנִי, אֵינוֹ מַתִּיר אֶת עַצְמוֹ, חַס וְשָׁלוֹם, מִכָּל וָכֹל מֵחִיּוּת הָרוּחָנִי, וּמֵחֲמַת שֶׁהוּא נָפַל לִבְחִינַת הַלִּמּוּד [שֶׁלֹּא לִשְׁמָהּ] בִּשְׁבִיל חִיּוּת גַּשְׁמִי.
קָיְמִין אַתְּרֵי גִּשְׁרֵי דְּדוֹנַג, וְשַׁוֵּר מֵהַאי לְהַאי – כְּמוֹ אָדָם שֶׁעוֹמֵד עַל גֶּשֶׁר שֶׁל שַׁעֲוָה וְאֵינוֹ יָכוֹל לַעֲמֹד, קוֹפֵץ עַל גֶּשֶׁר הַשֵּׁנִי, וּמֵחֲמַת שֶׁגַּם הַשֵּׁנִי שֶׁל שַׁעֲוָה, קוֹפֵץ עַל הָרִאשׁוֹנָה – קוֹפֵץ מֵהַאי לְהַאי. כֵּן הַתַּנָּא, עִקַּר לִמּוּדוֹ תָּמִיד לִשְׁמָהּ, וּמֵחֲמַת שֶׁצָּרִיךְ לְהַמְשִׁיךְ חִיּוּת גַּשְׁמִי לָעוֹלָם, מַפִּילִין אוֹתוֹ לְלִמּוּד שֶׁלֹּא לִשְׁמָהּ, אֲזַי נוֹטְלִין מִמֶּנּוּ לִמּוּד בְּחִינַת לִשְׁמָהּ, וְשׁוֹוֵר מִלִּשְׁמָהּ לְשֶׁלֹּא לִשְׁמָהּ, וּמֵחֲמַת קְדֻשָּׁתוֹ וּפְרִישׁוּתוֹ, שׁוֹוֵר וְקוֹפֵץ מִשֶּׁלֹּא לִשְׁמָהּ לְלִשְׁמָהּ, כִּי זֹאת הַבְּחִינָה אֶצְלוֹ כְּמוֹ גֶּשֶׁר שֶׁל דּוֹנַג, שֶׁאֵין יְכוֹלִים לַעֲמֹד עָלָיו. שׁוֹוֵר לְתוֹךְ לִשְׁמָהּ, וּמִלִּשְׁמָהּ, מֵחֲמַת הֶכְרֵחַ לְטוֹבַת הָעוֹלָם, שׁוֹוֵר מֵהַגֶּשֶׁר הַזֹּאת, שֶׁהוּא אֶצְלוֹ עַכְשָׁו כְּמוֹ גֶּשֶׁר שֶׁל דּוֹנַג, וְשׁוֹוֵר מִזֶּה לָזֶה וּמִזֶּה לָזֶה, וְעַל־יְדֵי־זֶה יֵשׁ בְּתוֹרָתוֹ בְּחִינַת: וּפֹשְׁעִים יִכָּשְׁלוּ בָם. הַתִּקּוּן לְכָל הַנַּ"ל.
וְנָקִיט תְּרֵי כָּסָא דְּחַמְרָא בִּידֵהּ – כִּי יֵשׁ שְׁנֵי בְּחִינַת יַיִן, בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, בְּחִינַת יֵין מַלְכוּת רָב (אסתר א), וּבְחִינַת בִּינָה – לִבָּא, שִׂמְחַת הַלֵּב, וְיַיִן יְשַׂמַּח לְבַב, גַּם הוּא בְּחִינַת יַיִן.
וּמוֹרֵק מֵהַאי לְהַאי – שֶׁיַּמְשִׁיךְ קַו יָרֹק מֵהַאי, בִּבְחִינַת וַיָּרֶק אֶת חֲנִיכָיו כַּנַּ"ל. וְזֶה חִבּוּק – שֶׁיְּקַבֵּל בְּאַהֲבָה אֶת הָרְדִיפָה וְיִשְׂמַח בַּיִּסּוּרִין – עַל־יְדֵי־זֶה הַשְּׁכִינָה, שֶׁהוּא תּוֹרָה שֶׁבְּעַל־פֶּה, הִיא בִּבְחִינַת חִבּוּק, בִּבְחִינַת: אֲנִי חֲבַצֶּלֶת, יְרֻקָּה כַּחֲבַצֶּלֶת, שֶׁיִּהְיֶה הַחִבּוּק בִּשְׁלֵמוּת. וְזֶה:
וְלָא נָטְפָא מִנַּיְהוּ לְאַרְעָא. וְאוֹתוֹ הַיּוֹם יַעֲלוּ שָׁמַיִם יֵרְדוּ תְּהוֹמוֹת הֲוָה – הַיְנוּ, שֶׁהַשְּׁכִינָה יָשְׁבָה בֵּין תְּרֵין צַדִּיקַיָּא: צַדִּיק עֶלְיוֹן – זֶה בְּחִינַת יַעֲלוּ שָׁמַיִם; יֵרְדוּ תְהוֹמוֹת – זֶה בְּחִינַת צַדִּיק תַּחְתּוֹן, זֶה בְּחִינַת נְשִׁיקִין, בְּחִינַת: נֹטְפוֹת מוֹר עֹבֵר כַּנַּ"ל. וְעַל־יְדֵי מַה נַעֲשֵׂית בְּחִינַת נְשִׁיקִין, בְּחִינַת: נֹטְפוֹת מוֹר עֹבֵר, עַל־יְדֵי הַחָכְמָה כַּנַּ"ל. וְזֶה:
וּשְׁמַע מַלְכוּתָא וּקְטַלֵהּ – הַיְנוּ שֶׁיַּשְׂכִּיל וְיִשְׁמַע אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה, הַנִּקְרָא מַלְכוּת־פֶּה, וְיַשְׂכִּיל מִצֵּרוּפָיו הַיּוֹצְאִים מִתַּלְמִיד־חָכָם שֵׁד יְהוּדִי, יִשְׁמַע וְיַשְׂכִּיל בְּשָׁעָה שֶׁשּׁוֹמֵעַ הַחֵרוּפִין וְהַגִּדּוּפִים הַיּוֹצְאִים מִפֶּה תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, יִשְׁמַע תּוֹרָה שֶׁבְּעַל־פֶּה, עַל־יְדֵי־זֶה
קְטַלֵהּ – כִּי עִקַּר חִיּוּת שֶׁל הַקְּלִפּוֹת וְהַשֵּׁדִין אֵינָם אֶלָּא מִנִּיצוֹצֵי הַשְּׁכִינָה, כָּל זְמַן שֶׁהִיא אֵינָהּ בִּשְׁלֵמוּת וְיֵשׁ לָהּ אֵיזֶה חִסָּרוֹן, אֲזַי יֵשׁ לָהֶם חִיּוּת. כְּשֶׁמַּעֲלִין אוֹתָהּ לִבְחִינַת חָכְמָה, שֶׁשָּׁם עִקַּר בִּנְיָנָהּ, וּכְשֶׁנִּבְנֵית בִּשְׁלֵמוּת, עַל־יְדֵי־זֶה וּקְטַלֵהּ לְשֵׁד יְהוּדִי:
וְזֶה פֵּרוּשׁ: תְּהִלָּה לְדָוִד.
תְּהִלָּה לְשׁוֹן עִרְבּוּב, כְּמוֹ שֶׁכָּתוּב (איוב ד): וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה.
דָּוִד זֶה בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ, כְּשֶׁהַתּוֹרָה שֶׁבְּעַל־פֶּה נוֹפֶלֶת וְנִתְעַרְבֵּב לְצֵרוּפִים אֲחֵרִים כַּנַּ"ל –
אֲרוֹמִמְךָ אֱלֹקַי הַמֶּלֶךְ, הִתְרוֹמְמוּת שֶׁלָּהּ עַל־יְדֵי אֱלֹקַי, בְּחִינַת חֶסֶד קֵ-ל כָּל הַיּוֹם (תהלים נב);
הַמֶּלֶךְ, לִבְחִינַת: בִּינָה – לִבָּא, שֶׁהַלֵּב בַּנֶּפֶשׁ כְּמֶּלֶךְ בַּמִּלְחָמָה (ספר יצירה פ"ו).
וַאֲבָרְכָה שִׁמְךָ – הַיְנוּ אַחַר־כָּךְ מַעֲלֶה אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה לִבְחִינַת חָכְמָה כַּנַּ"ל, הַנִּקְרָא בָּרוּךְ, עַל שֵׁם רִבּוּי דְּבִרְכָאָן, כִּי הַחָכְמָה הִיא מְקוֹר הַבְּרָכָה:
Hebrew text: Likutei Moharan - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan, Torah twelve. Tehillah leDavid: when scholars oppose the tzaddik.
Why do learned men so often speak against the tzaddikim with pride and scorn? Rebbe Nachman says it is intended by Hashem.
The Oral Torah is the Shechinah. In a proud scholar's mouth, learned without daas, it is in exile, and that gives him a mouth to mock.
Honest learning joins our spirit to the Tanna's, like a kiss. But the Tanna pulls away from a proud man's learning.
Hashem lets the tzaddik be insulted so that he can rescue the Oral Torah. He accepts the insults with love and joy, then with wisdom turns them back into halachah.
Then the Shechinah is whole, and the scoffing that lived on her lack is gone.
Our own reflection: when what is holy is mocked, answer with love and understanding, not hatred. And learn as if the author is listening.
Explainer
Likutey Moharan, Torah twelve: Tehillah leDavid. Why do so many learned men speak against the tzaddikim, and what does the tzaddik do with their insults?
The Torah opens with the first verse of Ashrei: A praise of David, I will exalt You, my Elokai, the King, and bless Your Name for ever and ever. At the very end, Rebbe Nachman will show how this verse holds the whole teaching.
He begins with something everyone can see. Most of the time, the learned argue against the tzaddikim, and speak against the tzaddik with arrogance, pride and scorn. And this, he says, is very much intended by Hashem.
There is Yaakov, and there is Lavan. Yaakov is the tzaddik who brings new insights in Torah and learns for its own sake. His reward is hidden away for the end, which is why he is called Yaakov, from akev, the heel. Lavan is the Torah scholar who is like a Jewish demon: he learns to show off and to provoke.
A person is called a Torah scholar only through the Oral Torah, through Gemara and halachah. When he learns it without daas, without true understanding, cunning enters him. He becomes Lavan, and he hates and pursues the tzaddikim: the upper tzaddik who first taught the teaching, and the lower tzaddik who learns it now.
Here is the key. The Oral Torah is the Shechinah. When the Shechinah comes into a scholar like that, it is in exile. And that is what gives him a mouth to speak against the tzaddik.
When a person learns a halachah honestly, in holiness, something wonderful happens. The ruling is the Tanna's own speech, his living spirit. As we say it, his spirit joins ours, spirit cleaving to spirit, like a kiss. Even with tzaddikim long gone, their lips move in the grave when we learn their words. But a proud scholar's learning is the kisses of an enemy; the Tanna cannot bear it.
This is Yaakov kissing Rachel, and weeping. Rachel, the ewe whom everyone shears, is the Oral Torah, from which everyone takes halachos. Yaakov, the Tanna, joined his spirit to it. And he wept, because he foresaw that in this exile most who learn would not be worthy, and his spirit would not go with them.
There is more. Sometimes the scholar says a teaching in his own name, not in the Tanna's. Then the bond is cut, because he does not quote it in the name of the one who said it.
But why doesn't the Torah itself bring such a scholar to teshuvah? Because the tzaddik said his teaching so that the righteous walk in them, and sinners stumble in them. And the crooked reading comes faster: holiness needs help from Above, but cunning has many doors.
How can a complete tzaddik say a teaching that can be twisted? Rebbe Nachman insists: the Tanna was a complete tzaddik and his Torah is pure. But the whole world lives from the left hand, riches and honour. So for the world's sake he leaned a hair's breadth to the left, to draw down livelihood. On his side, nothing is crooked.
So before learning, a person should know that the tzaddik in Gan Eden is listening to his voice. Then he is Lavan running to meet Yaakov: the Tanna's spirit joins his, lights up his learning, and shows him the teaching is pure. He binds himself to the Tanna, you are my bone and my flesh, and sits with him to find his way back in teshuvah.
But the proud scholar hears none of this. He decides the Tanna was as cunning as he is: you are my brother, in trickery. He will not return, and he goes on speaking against the tzaddik with pride and scorn.
Now the turn. Know, says the Rebbe, that Hashem Himself puts a great tzaddik into the scholar's mouth. Why? So that the tzaddik will take the Oral Torah, the Shechinah, out of its exile in that mouth, and raise it to its root, step by step: through chibuk, nishuk and zivug, Kabbalistic names for an embrace, a kiss, and full union.
The first step is the embrace. The tzaddik understands that the insults are combinations of letters from the Oral Torah, and accepts them with joy and love, like those the Sages praised, who are insulted and do not insult back. That love is the right hand's embrace, and that joy lifts the Oral Torah up to the heart: the rose that is green, the green line of kindness.
The next steps come through wisdom. The tzaddik works out exactly which halachah those insulting words were scrambled from, and turns them back into that halachah. Then the Shechinah becomes the rose of the valleys, resting between two tzaddikim, the Tanna above and the learner below, with a sweet fragrance rising from both.
Then Rebbe Nachman reads a wondrous story of Rabbah bar bar Chanah. He saw Hurmiz son of Lilis running along the top of the city wall, and a horseman below could not catch him. Once Hurmiz leapt back and forth between two mules on two bridges of wax, pouring wine from cup to cup without spilling a drop, until the government heard and killed him.
Hurmiz is the scholar who is like a Jewish demon: son of Lilis, of the night, which is the Oral Torah. He runs after the wall, the tzaddik of the generation. The horseman is the Tanna, who is chased too, though not on purpose. Learning his words returns his soul to its body, like a rider on his horse; but from this scholar he flees, for he cannot bear his kiss.
Why can such a scholar stumble on holy words? The two mules, chiyusa, are two kinds of life, spiritual and material. To draw material life into the world, the Tanna is made to slip, finer than fine, toward learning not purely for Heaven. He cannot stand there, it is a bridge of wax, so he leaps back; and the world's need pushes him again. That small opening is where sinners stumble.
The two cups of wine are the Oral Torah and the heart. Pouring from one to the other is the green line, the embrace of love. Not a drop falls: the Shechinah rests between the two tzaddikim, heaven and the depths, through the kiss of wisdom. Then the tzaddik hears Torah inside the insults, the Shechinah is complete, and the demon who lived on her lack is killed.
And so the opening verse. Tehillah, mixing: David, the Oral Torah, scrambled into other combinations. I will exalt You, Elokai, the King: raised by kindness, up to the heart. And I will bless Your Name: rebuilt by wisdom, the source of all blessing.
Our own reflection: when what is holy is mocked, or when you are, try to answer with love and understanding, not hatred. Learn Torah as if its author is listening, and say it in his name.
Full shiur
— Part 1: Yaakov and Lavan: The Scholar Who Mocks —
Likutey Moharan, Torah twelve: Tehillah leDavid, when scholars oppose the tzaddik. A shiur in six parts. Part one: Yaakov and Lavan, the tzaddik and the scholar who mocks him.
A word on method. Gold is Rebbe Nachman's own words, from Likutey Moharan, Torah twelve. Grey is a verse or a teaching of the Sages that he quotes. Green is our own explanation, not a quotation. The Hebrew on screen is the public-domain text from Sefaria, and the English is our own paraphrase, kept close to the Hebrew.
The Torah opens with the first verse of Ashrei, Tehillim one hundred forty-five. A praise of David: I will exalt You, my Elokai, the King, and bless Your Name for ever and ever.
Rebbe Nachman begins with something everyone can see. We see that, most of the time, the learned argue against the tzaddikim and speak against the tzaddik with arrogance, pride and scorn. This is very much intended by Hashem, may He be blessed.
He explains: For there is Yaakov and there is Lavan. Yaakov is the tzaddik who brings new insights in Torah and learns for its own sake. His good is hidden and kept for the future, as the Sages said: 'tomorrow, to receive their reward.' Because his reward comes at the end, he is called Yaakov, from akev, the heel, the very end.
And on the other side: And Lavan is the Torah scholar who is a Jewish demon: he learns Torah to show off and to provoke, and of such a scholar it is said, 'a carcass is better than he.'
Our explanation. Rebbe Nachman calls this kind of learned man a talmid chacham shed Yehudi, a Torah scholar who is like a Jewish demon. He may really know a great deal. But he learns to be proud and to provoke, not to come close to Hashem. The harsh words, a carcass is better than he, show how serious this is: Torah without fear of Heaven can turn against the one who learns it.
Why Lavan? It is known that a person is called a Torah scholar only through the Oral Torah. Someone who can learn Chumash is not yet called a talmid chacham; only one who is at home in Gemara and the halachic rulings. And when he learns without daas, without true understanding, he is called Lavan, because of the cunning that enters him.
He continues: He hates and pursues the tzaddikim, the upper tzaddik and the lower tzaddik, for the Shechinah rests between two tzaddikim, as the Zohar says on 'the tzaddikim shall inherit the land': tzaddikim, plural, means two. These two are the tzaddik who first brought this teaching of the Oral Torah, the upper tzaddik, and the lower tzaddik, the one who learns his teaching now.
Now comes the key. And the Oral Torah is the Shechinah, as it says: 'Malchus is the mouth, and we call it the Oral Torah.' When the Shechinah, called the Oral Torah, comes into a scholar who is a Jewish demon, that is called the exile of the Shechinah. And then he has a mouth to speak against the tzaddik with arrogance.
Our explanation. This is the heart of the first section. The Oral Torah, the Gemara and halachah that the scholar has learned, is called the Shechinah, the Divine Presence in this world. When a proud man learns it, the Shechinah is, as it were, captive in his mouth. The very knowledge he gained becomes the words he uses against the tzaddik. His Torah is real, but it is in exile.
Next, Rebbe Nachman explains what happens when someone learns properly. When a person learns, in holiness and purity, a law or ruling that some Tanna or other tzaddik first taught, this brings about 'kisses', which means spirit cleaving to spirit. For that ruling is the Tanna's own speech, and speech is life, as it says, 'a living soul', which the Targum renders 'a speaking spirit'.
He explains: And the speaking spirit, the living soul, comes from the Oral Torah, as it says: 'Let the earth bring forth a living soul.' So when the Tanna brings a new teaching and speaks it, that very speech is the Oral Torah he brought, for that is where speech comes from, as it says, 'Let the earth bring forth a living soul.'
So now, when we learn that teaching and bring it into our mouths, we join the spirit of the tzaddik who first said it with our own speaking spirit, the speech of the one learning it now. This cleaving of spirit to spirit is called 'kisses'.
But not every learner is the same. So when we learn a halachah that the Tannaim taught, the Tanna's spirit cleaves to the spirit of the one learning, as if they were kissing. But of the scholar who is a Jewish demon, when he learns Gemara or a ruling, it says: 'the kisses of an enemy are burdensome.' The Tanna cannot bear his spirit. Who could bear to kiss a carcass, all the more one who is worse than a carcass?
Our explanation. A kiss here means a joining of spirit with spirit, nothing physical. The words of a Tanna are his living breath. When an honest Jew learns them, that breath enters his mouth, and the two spirits meet, as close as a kiss. But when a man learns only to be proud and to win, the Tanna, so to speak, pulls away. The words are the same; the closeness is gone.
Our summary so far. Yaakov is the tzaddik who learns for Heaven's sake, and waits for his reward at the end. Lavan is the clever scholar who learns without daas, and turns the Oral Torah into a weapon. And honest learning joins the learner's spirit to the spirit of the Tanna, like a kiss. In the next part, Yaakov kisses Rachel, and weeps.
— Part 2: Yaakov Kissed Rachel and Wept —
Part two: Yaakov kissed Rachel and wept, and a teaching that cuts two ways.
He goes further. Even with tzaddikim who have already passed from this world, when we learn their teachings, their spirit cleaves to ours, as the Sages said: 'their lips move in the grave.' And this comes about through the kiss.
Now he reads a verse about Yaakov. This is 'Yaakov kissed Rachel, and he raised his voice and wept.' Rashi explains: he saw with ruach hakodesh that she would not enter the grave with him. Rachel is the Oral Torah, which is like 'a ewe before her shearers': everyone shears from it and rules halachos from it, and these become garments, as it says, 'the sheep for your clothing,' and as it says, 'you have a garment, be our leader.'
When a worthy person learns the Tanna's teaching, the Tanna kisses him and he kisses the Tanna, and he gives the Tanna great delight, as they said: 'his lips move in the grave.'
Rebbe Nachman reads the verse word by word. This is 'Yaakov kissed': Yaakov is the Tanna. 'Rachel' is the Oral Torah that he brought; he kissed it, and joined his spirit to the holy spirit within the Shechinah.
'And he wept': with his holy spirit, which he had breathed into the Oral Torah, he foresaw that in this exile most who learn are not worthy. Through their learning, the holy spirit of Rachel, the Oral Torah, would not come with him into the grave; his lips do not move in the grave when a wicked man learns. And so he wept over its exile.
And there is more: sometimes the scholar says a teaching in his own name and not in the Tanna's name, so he does not 'enter the grave' with the Tanna, for he does not quote it in the name of the one who said it.
Our explanation. When we learn a teaching and say whose it is, the one who said it is with us; his lips, as it were, move with ours. A scholar who takes the idea for himself cuts that bond. Torah stays a living conversation between the generations only when we remember who is speaking.
Section two opens with a question. And if you ask: as soon as the scholar learns the tzaddik's teaching, he should have returned in teshuvah; how does the Oral Torah let him go on in his wickedness? The answer: 'And Yaakov told Rachel that he was her father's brother, and that he was Rivkah's son.' Meaning: when the tzaddik told the Oral Torah, he told it in such a way that 'the righteous walk in them, and sinners stumble in them.'
'That he was her father's brother', in trickery: that is 'sinners stumble in them.' 'And that he was Rivkah's son', the upright one: that is 'the righteous walk in them.'
He goes on. Not only that, but 'she ran and told her father': this side, 'sinners stumble in them', comes to him more easily. As the Sages said on 'I, wisdom, dwell with cunning': when a person learns Torah, cunning enters him.
That is 'she ran', like someone running quickly and easily. 'And told her father': the Torah tells the scholar cunning. 'Her father': cunning comes to a person more easily and quickly. For holiness needs help from Above, as they said, 'one who comes to purify himself is helped'; but for cunning, 'they open for him': it has many openings, and comes easily.
Our explanation. The same words of Torah open in two directions. One who comes to them honestly is carried along, as the verse says, the righteous walk in them. One who comes with cunning will find in the same words a crooked reading, and stumble. And the crooked reading is the easier one: holiness needs help from Above, while cunning has many doors.
— Part 3: When Lavan Hears the News of Yaakov —
Part three: why a pure teaching can be misread, and what happens when Lavan truly hears Yaakov.
Section three opens with a harder question. And if you ask: if the Tanna was a complete tzaddik, how could he say his teaching in a way that can carry two meanings, a good meaning, 'the righteous walk in them', and the opposite meaning, 'sinners stumble in them'?
Rebbe Nachman answers: But know that the Tanna was a complete tzaddik, and his teaching was pure, without any dross. What looks like a cunning meaning in it comes because the whole world receives its livelihood from the left side, as it says: 'in her left hand are riches and honour.'
For this reason, at the moment he said his teaching, the Tanna fell into a tiny oversight, fine as a hair, toward the left side, so that through this left side the world would receive its flow of blessing and livelihood, and he would draw riches and honour down to them. But on the Tanna's side there is nothing twisted or crooked.
Our explanation. Rebbe Nachman defends the Tanna completely. His teaching was pure. But the world lives from the left hand, from wealth and material blessing, and that flow had to come through him too. So he leaned a hair's breadth toward the left. The crooked reading a proud scholar finds is not in the Tanna; it is the price of bringing livelihood into the world.
What should a person know before he learns? So before he learns, the scholar must know that when he sits down to learn, the tzaddik in Gan Eden listens to his voice, as it says: 'You who dwell in the gardens, the companions listen to your voice.'
Now the Rebbe reads the verses of Lavan meeting Yaakov. This is 'When Lavan heard the news of Yaakov, his sister's son': when the scholar knows the 'news of Yaakov', that Yaakov is his sister's son, upright; that he learned and said this teaching uprightly, for its own sake; and that Yaakov, the Tanna, listens to his voice.
'He ran to meet him', and embraced him and kissed him: through his learning, the Tanna's spirit cleaves to his spirit, which is the kiss. 'And he brought him into his house': he brings the Tanna's spirit into the Torah he is learning now, for that is its home, as it says, 'Let the earth bring forth a living soul.'
'And he told Lavan', from the word sapir, sapphire and light: the Tanna's spirit shines for the scholar and explains to him 'all these things'. Rashi explains: that he came only because his brother forced him and took his money. Meaning, the Tanna's spirit lets the scholar know that the Tanna came to a teaching that can carry a cunning meaning only by force of 'his brother who took his money': 'in her left hand are riches and honour', to draw material blessing to the world.
When the scholar knows all this, Lavan says, 'You are truly my bone and my flesh': the scholar binds himself to the Tanna with a great bond.
'And he stayed with him a month of days': he settles himself together with the Tanna's spirit on how to return in teshuvah, to renew his days that passed in darkness, as in 'your youth is renewed like the eagle.'
But there is another kind of scholar. But the scholar who is a Jewish demon sees none of this, and does not hear the news of his sister's son. 'And he said to him, you are my brother': Lavan thinks and says that the Tanna too said his teaching only in cunning, with no uprightness in it at all. He thinks he is his brother in trickery, all trickery, Heaven forbid. So he does not want to return in teshuvah, and he speaks against the tzaddik with arrogance, pride and scorn.
Our explanation. Here are two scholars with the same books. One knows that the author of the teaching is listening, and that his words are pure. The Tanna's spirit lights up his learning, binds itself to him, and leads him home to teshuvah. The other sees only cleverness in the Torah, decides the Tanna was as cunning as he is, and so his learning only makes him prouder.
Our summary of the first three sections. Learning without daas breeds cunning, and that is Lavan. The Oral Torah, Rachel, is holy, yet because the Tanna had to draw blessing from the left, it can be misread. The honest learner hears that the Tanna is listening and is drawn to teshuvah; the proud one decides the tzaddik is just like him. In the next part: why Hashem allows all this, and what the tzaddik does with the insults.
— Part 4: Raising the Shechinah: Embrace, Kiss and Wisdom —
Part four: why Hashem lets the tzaddik be insulted, and how he raises the Shechinah step by step.
Section four. Now the turn of the whole Torah. Know that this is intended by Hashem: the Holy One, blessed be He, puts some great tzaddik into the scholar's mouth, so that the scholar speaks badly of him. This is so that the tzaddik will take the Oral Torah, the Shechinah, out of its exile in the scholar's mouth, and raise it to its root, level by level: first to chibuk, the embrace; then to nishuk, the kiss; and then to zivug, full union.
Our explanation. These three words are Kabbalistic terms for stages of closeness between the Shechinah and the Holy One, blessed be He: an embrace, a kiss, and full union. They describe the world of the soul, not of the body. Rebbe Nachman now shows what each stage means for a tzaddik who is being insulted.
As it says, 'I am the rose of Sharon': at first she is green like a rose, as the Sages said, 'Esther was greenish.'
And this is chibuk, the embrace: 'and His right hand embraces me.' For joy comes from the heart, as it says, 'You have put joy in my heart.' And the heart is Binah, where the wine that gladdens is found, the hidden world, as in 'wine gladdens the heart.'
How does the tzaddik reach the embrace? And the tzaddik who falls into the scholar's mouth, the one the scholar speaks against, understands that these words spoken against him are combinations of letters from the Oral Torah. He understands from which halachos these words were made, and he accepts them with joy and love, as the Sages said: 'those who are insulted and do not insult back, who act out of love and rejoice in suffering.'
And love, the tzaddik accepting the disgrace with love, is chibuk, 'and His right hand embraces me'. Through the joy with which he rejoices in suffering, he raises her to 'I am the rose of Sharon', to the heart, as it says, 'You have put joy in my heart.' Then she is 'the rock of my heart', for the Oral Torah is called a rock, as the Tikkunim bring: had Moshe Rabbeinu not struck the rock, we would not need to toil so hard in the Oral Torah.
This is 'he armed (vayarek) his trained men': Avraham is the right side, the embrace. Vayarek is the green line, the kav yarok, which comes from Binah and surrounds the whole world; and his trained men are the kindnesses, as the Midrash brings, named Avraham like him. So the green line, 'I am the rose', 'Esther was greenish', is the rise the Shechinah has through the embrace of the right.
Our explanation. The first step is love and joy. The tzaddik hears the insults, understands that they are scrambled letters of real Torah, and accepts them with love. That love is the embrace of the right hand; that joy lifts the Oral Torah up to the heart. The word green ties it together: the rose that is green, Esther who was greenish, and vayarek, Avraham's men, all point to the green line of kindness that this love draws down.
The next step is wisdom. Her main building is through Chochmah, wisdom, for then she is ready for zivug, union, as it says, 'and indeed she is my sister, my father's daughter, but not my mother's daughter', and then, 'she became my wife': then she is ready for union. As the Zohar brings: Rabbi Abba sent to Rabbi Shimon, asking when Knesses Yisrael is united with the Holy King, and he answered with this same verse; see there.
He adds a Kabbalistic source. And it is brought in a commentary on the Sifra diTzniusa that the kisses come through wisdom: when the upper lips, the upper Netzach and Hod, are stirred to union, to spirit cleaving to spirit, then the lower Netzach and Hod are stirred to union below as well.
Now he applies it. So when the tzaddik understands with his wisdom from which combinations of the Oral Torah the scholar's words against him were made, and he studies those combinations and makes of them again the halachah they were before they were spoiled, then through this wisdom the Shechinah becomes 'the rose of the valleys', the kiss, 'his lips are roses', spirit cleaving to spirit, and from that, full union is stirred below as well.
for the Shechinah rests between two tzaddikim: between the upper tzaddik, the Tanna who brought this teaching and now pours his influence into it, and the lower tzaddik, who learns it and raises mayin nukvin, the stirring from below, to the Shechinah, so that she may be joined above.
This is 'his lips are roses': through the kiss, 'they drip flowing myrrh', from side to side; a sweet fragrance drips onto the Shechinah from both sides, from the upper tzaddik and from the lower tzaddik. And this is 'the dudaim gave fragrance': the two dodim, the two beloved ones, the two tzaddikim, gave fragrance.
Our explanation. The second and third steps come through wisdom. The tzaddik does not only forgive; he understands. He takes the very letters of the insults, sees which halachah they were scrambled from, and puts them back in order. That restores the Oral Torah to its place, joined to the Tanna who first taught it and to the one learning it now, with a sweet fragrance rising from both.
Our summary of section four. First the embrace: accept the insults with love and joy. Then the kiss: understand them with wisdom. And through wisdom, rebuild the Oral Torah from its scrambled letters, until the Shechinah is complete. In the next part, Rebbe Nachman finds all of this in a strange story from the Gemara.
— Part 5: Hurmiz Son of Lilis on the Wall —
Part five: the story of Rabbah bar bar Chanah, and Hurmiz son of Lilis running on the wall.
Section five. Rebbe Nachman now brings a story from the Gemara. And this is what Rabbah bar bar Chanah said: 'I myself saw Hurmiz son of Lilis running along the top of the wall of Mechoza, and a horseman galloping below on his horse could not catch him.'
The story continues. 'Once they saddled two mules for him, standing on two bridges of the Donag, and he leapt from one to the other and back again. He held two cups of wine in his hand and poured from one to the other, and not a drop fell to the ground. And that day was the day of they rise to the heavens, they go down to the depths. The government heard of it, and killed him.'
Our explanation. This is one of the wondrous stories of Rabbah bar bar Chanah in the Gemara. Rebbe Nachman now reads it phrase by phrase, and shows that it tells the whole teaching we have learned: the proud scholar, the Tanna, the tzaddik of the generation, and the Shechinah raised from exile.
'I myself saw Hurmiz': Rashi explains, he is a demon. 'Son of Lilis': this is the scholar who is a Jewish demon. That is 'son of Lilis', as the Midrash brings: how did Moshe know day from night when he was in the firmament? It is brought that when he was taught the Oral Torah, he knew it was night, laylah. So he is the 'son of Lilis', for a scholar is mainly a scholar through the Oral Torah.
'Running along the top of the wall': this is the tzaddik of the generation. The scholar who is a Jewish demon pursues the tzaddik of the generation, who is likened to a wall, as the Sages said: a Torah scholar needs no guard; see there.
'And a horseman, parasha, ran': Rashi explains, innocently. The parasha is the Tanna who brought this teaching and explained it, perashah, well, bringing hidden things to light. The scholar chases him too, but innocently, for the scholar-demon does not mean to pursue the Tanna; this pursuit happens by itself.
'When he rides a horse below': by learning the Tanna's teaching, the scholar returns the Tanna's soul into his body. The return of the soul to the body is like riding a horse, where the horse is secondary to the rider. That is 'below': those below, through their learning, cause the Tanna's soul to ride its horse, its body, as it says, 'his lips move'. But:
'He could not catch him': the Tanna cannot bear his kiss, for a carcass is better than he, and 'the kisses of an enemy are burdensome', so the Tanna runs from him. And if you ask: why does the Tanna's teaching not turn the scholar toward good? On the contrary, he grows even prouder. How can a scholar stumble through the Tanna's holy Torah? The answer is:
Our explanation. Two tzaddikim are chased in the story. The wall is the living tzaddik of the generation, whom the proud scholar attacks openly. The horseman is the Tanna of long ago, whose words the scholar learns. Learning those words puts the Tanna back in the saddle, his soul in his body. But this rider will not let such a scholar catch him.
The word for mules, chiyusa, sounds like chiyus, life. 'Once they saddled for him two mules', tartei chiyusa: for sometimes the Tanna falls into some oversight, finer than fine, so that through it he will draw two kinds of life into the world.
For there are two kinds of life: spiritual life, 'length of days in her right hand', and material life, 'in her left hand, riches and honour'. Because of his tremendous cleaving to spiritual life, the Tanna does not, Heaven forbid, let go of spiritual life completely; and because he fell into learning not for its own sake, for the sake of material life:
Our explanation. This connects back to section three. The world needs two kinds of life: the spiritual, length of days, and the material, wealth and honour. A Tanna who clung only to the spiritual would leave the world without bread. So, for the world's sake, he is made to lean a little toward the left, and that small leaning is what a proud scholar can twist.
— Part 6: Bridges of Wax, Cups of Wine, and the Verse Decoded —
Part six: the bridges of wax, the two cups of wine, and the opening verse decoded.
The story goes on. 'Standing on two bridges of wax, donag, he leapt from one to the other': like a man standing on a bridge of wax who cannot stay standing, so he leaps to the second bridge; and since the second is also wax, he leaps back to the first, leaping from one to the other.
So too the Tanna: his learning is essentially always for its own sake. But because he has to draw material life into the world, he is made to fall into learning not for its own sake; the 'for its own sake' is taken from him, and he leaps from lishmah to not lishmah. Then, because of his holiness and separation, he leaps from not lishmah back to lishmah, for to him that place is like a bridge of wax that cannot be stood on.
He leaps into lishmah, and then from lishmah, because the good of the world requires it, he leaps from that bridge, which for him at that moment is also like a bridge of wax; back and forth, from one to the other. Through this his Torah has the aspect of 'sinners stumble in them.' This is the repair for all the above.
Our explanation. The picture is vivid: two bridges made of wax, and neither will hold a man's weight. The Tanna's holiness cannot rest in learning that is not for Heaven's sake, so he leaps back to lishmah. But the world needs its bread, so he is pushed again toward the left. This leaping leaves the small opening that sinners stumble through, and it is also, says the Rebbe, the repair for all of it.
'And he held two cups of wine in his hand': for there are two kinds of wine. One is the Oral Torah, 'royal wine in abundance'; the other is Binah, the heart, the joy of the heart, 'wine gladdens the heart', which is also wine.
'And poured, morek, from one to the other': he draws the green line, kav yarok, from one, as in 'he armed, vayarek, his trained men', as above. This is the embrace: to accept the persecution with love and rejoice in the suffering. Through this the Shechinah, the Oral Torah, is in the embrace, 'I am the rose', 'green like a rose', so that the embrace is complete. And this is:
'And not a drop fell to the ground. And that day was the day of they rise to the heavens, they go down to the depths': the Shechinah sat between two tzaddikim. The upper tzaddik is 'they rise to the heavens'; 'they go down to the depths' is the lower tzaddik. This is the kiss, 'dripping flowing myrrh', as above. And how is the kiss, 'dripping flowing myrrh', made? Through wisdom, as above. And this is:
'And the government, malchusa, heard and killed him': he will understand and hear the Oral Torah, called Malchus, the mouth, and understand it from the combinations that come out of the scholar-demon. When he hears the abuse and insults coming from that scholar's mouth, he will hear in them the Oral Torah. Through this:
'He killed him': for the whole life of the husks and demons comes only from sparks of the Shechinah. As long as she is not complete and has some lack, they have life. When she is raised to Chochmah, where her main building is, and she is built completely, through this 'he killed' the Jewish demon.
Our explanation. This is the end of the story and of the teaching. The proud scholar's power came from the Oral Torah in exile in his mouth. When the tzaddik accepts the insults with love, and then with wisdom turns them back into Torah, the Shechinah is whole again. A husk that lived on her lack has nothing left. That is how Hurmiz is killed.
Section six. Finally, the opening verse. And this is the meaning of 'A praise, tehillah, of David'. Tehillah means mixing and confusion, as it says, 'and He finds confusion, toholah, in His angels.' David is the Oral Torah: when the Oral Torah falls and is mixed into other combinations, as above.
'I will exalt You, my Elokai, the King': her rising is through 'Elokai', which is 'the kindness of Kel is all day long'. 'The King': she rises to Binah, the heart, for the heart in the soul is like a king in battle. 'And I will bless Your Name': afterwards he raises the Oral Torah to Chochmah, as above, which is called 'blessed' because of its many blessings, for wisdom is the source of blessing.
Our summary. So the opening verse holds the whole Torah. Tehillah leDavid: the Oral Torah, David, has been scrambled, mixed into insults. Aromimcha Elokai haMelech: the tzaddik raises it with love and joy, with kindness, up to the heart. Va'avarcha shimcha: then with wisdom he rebuilds it completely, and wisdom is the source of all blessing.
Some reflections of our own, not a quotation. When what is holy is mocked, or when you are, try not to answer with hatred; love and understanding raise things up. Learn Torah as if its author is listening. And say a teaching in the name of the one who said it.
This has been Likutey Moharan, Torah twelve. Tehillah leDavid.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan (Part I), Torah 12, edition 'Likutei Moharan – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan.12
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.
Every on-screen quotation in the full shiur, by part
Part 1 — Yaakov and Lavan: The Scholar Who Mocks
Scene 3 · Tehillim 145:1, as quoted in LM I:12 · paragraph §1.1
תְּהִלָּה לְדָוִד, אֲרוֹמִמְךָ וְכוּ':
EN (our paraphrase): A praise of David: I will exalt You, my Elokai, the King, and bless Your Name for ever and ever.
Scene 4 · LM I:12 §1 · paragraph §1.2
מַה שֶּׁאָנוּ רוֹאִים, שֶׁעַל־פִּי הָרֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, וְדוֹבְרִים עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז, זֶהוּ מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ.
EN (our paraphrase): We see that, most of the time, the learned argue against the tzaddikim and speak against the tzaddik with arrogance, pride and scorn. This is very much intended by Hashem, may He be blessed.
Scene 5 · LM I:12 §1 · paragraph §1.3
כִּי יֵשׁ בְּחִינַת יַעֲקֹב וְלָבָן; יַעֲקֹב הוּא הַצַּדִּיק, הַמְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא וְלוֹמֵד תּוֹרָתוֹ לִשְׁמָהּ, וְטוּבוֹ גָּנוּז וְשָׁמוּר וְצָפוּן לֶעָתִיד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לְמָחָר לְקַבֵּל שְׂכָרָם; וְעַל שֵׁם שֶׁשְּׂכָרוֹ לְבַסּוֹף, עַל שֵׁם זֶה נִקְרָא יַעֲקֹב, לְשׁוֹן עָקֵב וָסוֹף, שְׂכָרוֹ לְבַסּוֹף.
EN (our paraphrase): For there is Yaakov and there is Lavan. Yaakov is the tzaddik who brings new insights in Torah and learns for its own sake. His good is hidden and kept for the future, as the Sages said: 'tomorrow, to receive their reward.' Because his reward comes at the end, he is called Yaakov, from akev, the heel, the very end.
Scene 6 · LM I:12 §1 · paragraph §1.4
וְלָבָן הוּא תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, שֶׁתּוֹרָתוֹ לְהִתְיַהֵר וּלְקַנְטֵר, וְתַלְמִיד־חָכָם כָּזֶה נְבֵלָה טוֹבָה הֵימֶנּוּ:
EN (our paraphrase): And Lavan is the Torah scholar who is a Jewish demon: he learns Torah to show off and to provoke, and of such a scholar it is said, 'a carcass is better than he.'
Scene 8 · LM I:12 §1 · paragraph §1.5
וְזֶה יָדוּעַ, שֶׁאֵינוֹ נִקְרָא תַּלְמִיד־חָכָם אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל־ פֶּה, כִּי זֶה שֶׁיּוֹדֵעַ לִלְמֹד חֻמָּשׁ אֵינוֹ נִקְרָא תַּלְמִיד־חָכָם, אֶלָּא זֶה שֶׁהוּא בָּקִי בִּגְמָרָא וּפוֹסְקִים. וּכְשֶׁלּוֹמֵד בְּלֹא דַּעַת, נִקְרָא לָבָן, עַל שֵׁם עַרְמִימִיּוּת שֶׁנִּכְנָס בּוֹ,
EN (our paraphrase): It is known that a person is called a Torah scholar only through the Oral Torah. Someone who can learn Chumash is not yet called a talmid chacham; only one who is at home in Gemara and the halachic rulings. And when he learns without daas, without true understanding, he is called Lavan, because of the cunning that enters him.
Scene 9 · LM I:12 §1 · paragraph §1.5
וְשׂוֹנֵא וְרוֹדֵף אֶת הַצַּדִּיקִים, צַדִּיק עֶלְיוֹן וְצַדִּיק תַּחְתּוֹן, כִּי שְׁכִינְתָּא בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר: צַדִּיקִים יִרְשׁוּ אָרֶץ – צַדִּיקִים תְּרֵי מַשְׁמַע. וּשְׁנֵי צַדִּיקִים אֵלּוּ הֵם: זֶה הַצַּדִּיק שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה שֶׁבְּעַל־פֶּה, זֶה צַדִּיק עֶלְיוֹן; וְצַדִּיק הַתַּחְתּוֹן, זֶה שֶׁלּוֹמֵד הַחִדּוּשִׁין.
EN (our paraphrase): He hates and pursues the tzaddikim, the upper tzaddik and the lower tzaddik, for the Shechinah rests between two tzaddikim, as the Zohar says on 'the tzaddikim shall inherit the land': tzaddikim, plural, means two. These two are the tzaddik who first brought this teaching of the Oral Torah, the upper tzaddik, and the lower tzaddik, the one who learns his teaching now.
Scene 10 · LM I:12 §1 · paragraph §1.6
וְתוֹרָה שֶׁבְּעַל־פֶּה הַיְנוּ שְׁכִינְתָּא, כְּמוֹ שֶׁכָּתוּב: מַלְכוּת – פֶּה, וְתוֹרָה שֶׁבְּעַל־פֶּה קָרִינַן לָהּ. וּכְשֶׁהַשְּׁכִינָה, הַנִּקְרָא תּוֹרָה שֶׁבְּעַל־פֶּה, בָּאָה בְּתוֹךְ תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, זֶה נִקְרָא גָּלוּת הַשְּׁכִינָה, וְאָז יֵשׁ לוֹ פֶּה לְדַבֵּר עַל צַדִּיק עָתָק וְכוּ'.
EN (our paraphrase): And the Oral Torah is the Shechinah, as it says: 'Malchus is the mouth, and we call it the Oral Torah.' When the Shechinah, called the Oral Torah, comes into a scholar who is a Jewish demon, that is called the exile of the Shechinah. And then he has a mouth to speak against the tzaddik with arrogance.
Scene 12 · LM I:12 §1 · paragraph §1.7
וּכְשֶׁהָאָדָם לוֹמֵד בִּקְדֻשָּׁה וּבְטָהֳרָה אֵיזֶה דִּין וּפְסָק, שֶׁחִדֵּשׁ אֵיזֶה תַּנָּא אוֹ צַדִּיק אַחֵר, עַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת נְשִׁיקִין, וּנְשִׁיקִין זֶה בְּחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא, כִּי הַפְּסָק הַזֶּה הוּא דִּבּוּרוֹ שֶׁל הַתַּנָּא, וְדִבּוּר הוּא הַחִיּוּת, כְּמוֹ שֶׁכָּתוּב: לְנֶפֶשׁ חַיָּה, וְתַרְגּוּמוֹ: לְרוּחַ מְמַלְּלָא;
EN (our paraphrase): When a person learns, in holiness and purity, a law or ruling that some Tanna or other tzaddik first taught, this brings about 'kisses', which means spirit cleaving to spirit. For that ruling is the Tanna's own speech, and speech is life, as it says, 'a living soul', which the Targum renders 'a speaking spirit'.
Scene 13 · LM I:12 §1 · paragraph §1.8
וְרוּחַ מְמַלְּלָא, הַיְנוּ הַנֶּפֶשׁ חַיָּה, הִיא בָּאָה מִתּוֹרָה שֶׁבְּעַל־פֶּה, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה. נִמְצָא, בְּשָׁעָה שֶׁמְּחַדֵּשׁ הַתַּנָּא אֵיזֶה חִדּוּשׁ וּמְדַבֵּר זֶה הַחִדּוּשׁ, זֶה הַדִּבּוּר בְּעַצְמוֹ הִיא בְּחִינַת הַתּוֹרָה שֶׁבְּעַל־פֶּה שֶׁחִדֵּשׁ, כִּי מִשָּׁם מוֹצָאָהּ, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה.
EN (our paraphrase): And the speaking spirit, the living soul, comes from the Oral Torah, as it says: 'Let the earth bring forth a living soul.' So when the Tanna brings a new teaching and speaks it, that very speech is the Oral Torah he brought, for that is where speech comes from, as it says, 'Let the earth bring forth a living soul.'
Scene 14 · LM I:12 §1 · paragraph §1.8
נִמְצָא, עַכְשָׁו כְּשֶׁלּוֹמְדִים אֶת הַחִדּוּשׁ הַזֶּה, וּכְשֶׁמַּכְנִיסִין הַלִּמּוּד וְהַחִדּוּשׁ בְּתוֹךְ פֶּה, נִמְצָא שֶׁמְּדַבְּקִין רוּחַ הַצַּדִּיק שֶׁחִדֵּשׁ זֶה הַחִדּוּשׁ, עִם רוּחַ מְמַלְּלָא, הַיְנוּ עִם הַדִּבּוּר הַלּוֹמֵד זֶה הַחִדּוּשׁ עַכְשָׁו, וְזֹאת הַהִתְדַּבְּקוּת רוּחָא בְּרוּחָא נִקְרָא נְשִׁיקִין.
EN (our paraphrase): So now, when we learn that teaching and bring it into our mouths, we join the spirit of the tzaddik who first said it with our own speaking spirit, the speech of the one learning it now. This cleaving of spirit to spirit is called 'kisses'.
Scene 15 · LM I:12 §1 · paragraph §1.9
נִמְצָא, כְּשֶׁלּוֹמְדִין אֵיזֶה הֲלָכָה שֶׁחִדְּשׁוּ הַתַּנָּאִים, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחַ הַתַּנָּא עִם רוּחַ הַלּוֹמֵד, וְדוֹמֶה כְּאִלּוּ נוֹשֵׁק אֶת עַצְמוֹ עִם הַתַּנָּא: אֲבָל תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, כְּשֶׁלּוֹמֵד גְּמָרָא אוֹ פְּסַק־דִּין, עָלָיו כָּתוּב: נֶעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא, כִּי הַתַּנָּא אֵינוֹ יָכוֹל לִסְבֹּל רוּחוֹ שֶׁל תַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין, כִּי מִי יָכוֹל לִסְבֹּל לְנַשֵּׁק אֶת עַצְמוֹ עִם נְבֵלָה, כָּל שֶׁכֵּן שֶׁנְּבֵלָה טוֹבָה הֵימֶנּוּ.
EN (our paraphrase): So when we learn a halachah that the Tannaim taught, the Tanna's spirit cleaves to the spirit of the one learning, as if they were kissing. But of the scholar who is a Jewish demon, when he learns Gemara or a ruling, it says: 'the kisses of an enemy are burdensome.' The Tanna cannot bear his spirit. Who could bear to kiss a carcass, all the more one who is worse than a carcass?
Part 2 — Yaakov Kissed Rachel and Wept
Scene 2 · LM I:12 §1 · paragraph §1.10
וַאֲפִלּוּ צַדִּיקִים שֶׁכְּבָר הָלְכוּ לְעוֹלָמָם, וּכְשֶׁאָנוּ לוֹמְדִין תּוֹרוֹתֵיהֶן, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחָם בְּרוּחֵנוּ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: שִׂפְתוֹתֵיהֶם דּוֹבְבוֹת בַּקֶּבֶר, וְזֶה עַל־יְדֵי בְּחִינַת נְשִׁיקָה:
EN (our paraphrase): Even with tzaddikim who have already passed from this world, when we learn their teachings, their spirit cleaves to ours, as the Sages said: 'their lips move in the grave.' And this comes about through the kiss.
Scene 3 · LM I:12 §1 · paragraph §1.11
וְזֶה בְּחִינַת: וַיִּשַּׁק יַעֲקֹב לְרָחֵל, וַיִּשָּׂא קוֹלוֹ וַיֵּבְךְּ – פֵּרֵשׁ רַשִׁ"י: שֶׁצָּפָה בְּרוּחַ־הַקֹּדֶשׁ שֶׁאֵינָהּ נִכְנֶסֶת עִמּוֹ לִקְבוּרָה. רָחֵל – בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, שֶׁהִיא כְּרָחֵל לִפְנֵי גּוֹזְזֶיהָ, שֶׁהַכֹּל גּוֹזְזִין וּפוֹסְקִין מִמֶּנָּה הֲלָכוֹת, וְהֵם נַעֲשִׂים לְבוּשִׁין, כְּמוֹ שֶׁכָּתוּב: כְּבָשִׂים לִלְבוּשֶׁךָ, כְּמוֹ שֶׁכָּתוּב: שִׂמְלָה לְכָה קָצִין תִּהְיֶה לָּנוּ.
EN (our paraphrase): This is 'Yaakov kissed Rachel, and he raised his voice and wept.' Rashi explains: he saw with ruach hakodesh that she would not enter the grave with him. Rachel is the Oral Torah, which is like 'a ewe before her shearers': everyone shears from it and rules halachos from it, and these become garments, as it says, 'the sheep for your clothing,' and as it says, 'you have a garment, be our leader.'
Scene 4 · LM I:12 §1 · paragraph §1.11
כְּשֶׁאָדָם כָּשֵׁר לוֹמֵד תּוֹרַת הַתַּנָּא, אֲזַי הַתַּנָּא נוֹשֵׁק אוֹתוֹ, וְהוּא נוֹשֵׁק הַתַּנָּא, וְגוֹרֵם תַּעֲנוּג גָּדוֹל לְהַתַּנָּא, כְּמוֹ שֶׁאָמְרוּ: שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר וְכוּ'.
EN (our paraphrase): When a worthy person learns the Tanna's teaching, the Tanna kisses him and he kisses the Tanna, and he gives the Tanna great delight, as they said: 'his lips move in the grave.'
Scene 5 · LM I:12 §1 · paragraph §1.12
וְזֶה בְּחִינַת: וַיִּשַּׁק יַעֲקֹב – הוּא הַתַּנָּא; לְרָחֵל – הִיא הַתּוֹרָה שֶׁבְּעַל־פֶּה שֶׁחִדֵּשׁ, שֶׁנִּשֵּׁק וְדִבֵּק אֶת רוּחוֹ בְּרוּחַ־הַקֹּדֶשׁ שֶׁבַּשְּׁכִינָה.
EN (our paraphrase): This is 'Yaakov kissed': Yaakov is the Tanna. 'Rachel' is the Oral Torah that he brought; he kissed it, and joined his spirit to the holy spirit within the Shechinah.
Scene 6 · LM I:12 §1 · paragraph §1.12
וַיֵּבְךְּ – שֶׁצָּפָה בְּרוּחַ־הַקֹּדֶשׁ שֶׁלּוֹ, שֶׁהוֹצִיא מִפִּיו וְהִכְנִיס בְּתוֹךְ הַתּוֹרָה שֶׁבְּעַל־פֶּה, וְרָאָה שֶׁבַּגָּלוּת הַזֶּה עַל־פִּי הָרֹב הַלּוֹמְדִים אֵינָם הֲגוּנִים, נִמְצָא שֶׁעַל־יְדֵי לִמּוּדָם שֶׁיִּלְמְדוּ לֹא תִּכָּנֵס רוּחַ־הַקֹּדֶשׁ שֶׁל רָחֵל, שֶׁל תּוֹרָה שֶׁבְּעַל־פֶּה, לִקְבוּרָה, שֶׁאֵין שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר עַל־יְדֵי לִמּוּדוֹ שֶׁל רָשָׁע, וְעַל־יְדֵי־זֶה: וַיֵּבְךְּ עַל גָּלוּתוֹ.
EN (our paraphrase): 'And he wept': with his holy spirit, which he had breathed into the Oral Torah, he foresaw that in this exile most who learn are not worthy. Through their learning, the holy spirit of Rachel, the Oral Torah, would not come with him into the grave; his lips do not move in the grave when a wicked man learns. And so he wept over its exile.
Scene 7 · LM I:12 §1 · paragraph §1.13
וְעוֹד, שֶׁלִּפְעָמִים הַלַּמְדָן אוֹמֵר אֵיזֶה חִדּוּשׁ בְּשֵׁם עַצְמוֹ, וְלֹא בְּשֵׁם הַתַּנָּא, נִמְצָא שֶׁעַל־יְדֵי־זֶה אֵינוֹ נִכְנָס עִם הַתַּנָּא לִקְבוּרָה, כִּי אֵין אוֹמֵר בְּשֵׁם אוֹמְרוֹ:
EN (our paraphrase): And there is more: sometimes the scholar says a teaching in his own name and not in the Tanna's name, so he does not 'enter the grave' with the Tanna, for he does not quote it in the name of the one who said it.
Scene 9 · LM I:12 §2 · paragraph §2.1
וְאִם יִקְשֶׁה לְךָ: הֲלֹא תֵּכֶף כְּשֶׁלּוֹמֵד הַלַּמְדָן הַחִדּוּשׁ שֶׁל הַצַּדִּיק, הָיָה לוֹ לַחֲזֹר בִּתְשׁוּבָה, וְאֵיךְ מַנִּיחַ הַתּוֹרָה שֶׁבְּעַל־פֶּה אֶת הַלַּמְדָן לֵילֵךְ בְּרִשְׁעָתוֹ. תְּשׁוּבָה עַל זֶה: וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן־רִבְקָה הוּא – פֵּרוּשׁ: בְּשָׁעָה שֶׁהִגִּיד הַצַּדִּיק הַתּוֹרָה שֶׁבְּעַל־פֶּה, הִגִּיד אוֹתָהּ בִּבְחִינוֹת: צַדִּיקִים יֵלְכוּ בָם וּפשְׁעִים יִכָּשְׁלוּ בָם.
EN (our paraphrase): And if you ask: as soon as the scholar learns the tzaddik's teaching, he should have returned in teshuvah; how does the Oral Torah let him go on in his wickedness? The answer: 'And Yaakov told Rachel that he was her father's brother, and that he was Rivkah's son.' Meaning: when the tzaddik told the Oral Torah, he told it in such a way that 'the righteous walk in them, and sinners stumble in them.'
Scene 10 · LM I:12 §2 · paragraph §2.2
וְזֶה: כִּי אֲחִי אָבִיהָ הוּא – בְּרַמָּאוּת, בִּבְחִינַת: וּפשְׁעִים יִכָּשְׁלוּ בָם; וְכִי בֶן־רִבְקָה הוּא – הַכְּשֵׁרָה, וְזֶה בְּחִינַת: צַדִּיקִים יֵלְכוּ בָם.
EN (our paraphrase): 'That he was her father's brother', in trickery: that is 'sinners stumble in them.' 'And that he was Rivkah's son', the upright one: that is 'the righteous walk in them.'
Scene 11 · LM I:12 §2 · paragraph §2.3
וְלֹא עוֹד: וַתָּרָץ וַתַּגֵּד לְאָבִיהָ – הַיְנוּ זֹאת הַבְּחִינָה שֶׁל וּפֹשְׁעִים יִכָּשְׁלוּ בָם בָּא לוֹ בְּנָקֵל יוֹתֵר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה, כִּי כְּשֶׁאָדָם לוֹמֵד תּוֹרָה, נִכְנָס בּוֹ עַרְמִימִיּוּת.
EN (our paraphrase): Not only that, but 'she ran and told her father': this side, 'sinners stumble in them', comes to him more easily. As the Sages said on 'I, wisdom, dwell with cunning': when a person learns Torah, cunning enters him.
Scene 12 · LM I:12 §2 · paragraph §2.3
וְזֶה: וַתָּרָץ – כְּאָדָם שֶׁרָץ בִּמְהִירוּת וּבְנָקֵל; וַתַּגֵּד לְאָבִיהָ – שֶׁהַתּוֹרָה הִיא מַגֶּדֶת לְהַלַּמְדָן עַרְמִימִיּוּת. לְאָבִיהָ – שֶׁהָעַרְמִימִיּוּת בָּא בְּנָקֵל וּבִמְהִירוּת יוֹתֵר לָאָדָם, כִּי הַקְּדֻשָּׁה צָרִיךְ סִיּוּעַ מִלְּעֵלָּא, כְּמוֹ שֶׁאָמְרוּ: הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ; אֲבָל הָעַרְמִימִיּוּת פּוֹתְחִין – יֵשׁ לוֹ פְּתָחִים הַרְבֵּה וּבָא לוֹ בְנָקֵל:
EN (our paraphrase): That is 'she ran', like someone running quickly and easily. 'And told her father': the Torah tells the scholar cunning. 'Her father': cunning comes to a person more easily and quickly. For holiness needs help from Above, as they said, 'one who comes to purify himself is helped'; but for cunning, 'they open for him': it has many openings, and comes easily.
Part 3 — When Lavan Hears the News of Yaakov
Scene 2 · LM I:12 §3 · paragraph §3.1
וְאִם יִקְשֶׁה לְךָ: אִם הַתַּנָּא הָיָה צַדִּיק גָּמוּר, אֵיךְ בָּא זֶה הַדָּבָר, שֶׁאוֹמֵר תּוֹרָתוֹ שֶׁיָּכוֹל לִסְבֹּל שְׁנֵי מַשְׁמָעוּת: מַשְׁמָעוּת טוֹב, דְּהַיְנוּ צַדִּיקִים יֵלְכוּ בָם, וּמַשְׁמָעוּת לְהִפּוּךְ, דְּהַיְנוּ וּפשְׁעִים יִכָּשְׁלוּ בָם.
EN (our paraphrase): And if you ask: if the Tanna was a complete tzaddik, how could he say his teaching in a way that can carry two meanings, a good meaning, 'the righteous walk in them', and the opposite meaning, 'sinners stumble in them'?
Scene 3 · LM I:12 §3 · paragraph §3.2
אֲבָל דַּע, שֶׁהַתַּנָּא הָיָה צַדִּיק גָּמוּר, וְתוֹרָתוֹ זַכָּה מִבְּלִי פְּסֹלֶת, וּמַה שֶּׁנִּרְאָה בָּהּ מַשְׁמָעוּת עַרְמוּמִיּוּת, זֶה, כִּי כָּל הָעוֹלָם מְקַבְּלִים פַּרְנָסָתָם מִשְּׂמֹאלָהּ, כְּמוֹ שֶׁכָּתוּב: מִשְּׂמֹאלָהּ עשֶׁר וְכָבוֹד,
EN (our paraphrase): But know that the Tanna was a complete tzaddik, and his teaching was pure, without any dross. What looks like a cunning meaning in it comes because the whole world receives its livelihood from the left side, as it says: 'in her left hand are riches and honour.'
Scene 4 · LM I:12 §3 · paragraph §3.2
בִּשְׁבִיל זֶה נָפַל הַתַּנָּא בִּשְׁעַת אֲמִירַת תּוֹרָתוֹ לְאֵיזֶה שְׁגִיאָה דַּקָּה כְּחוּט הַשַּׂעֲרָה, לִבְחִינַת שְׂמֹאלָהּ, כְּדֵי שֶׁעַל־יְדֵי זוּ בְּחִינַת שְׂמֹאלָהּ יְקַבֵּל שֶׁפַע וּפַרְנָסָתוֹ לְעוֹלָם, וּלְהַמְשִׁיךְ לָהֶם עשֶׁר וְכָבוֹד, כְּמוֹ שֶׁכָּתוּב: מִשְּׂמֹאלָהּ עשֶׁר וְכָבוֹד, אֲבָל מִצַּד הַתַּנָּא אֵין נִפְתָּל וְעִקֵּשׁ.
EN (our paraphrase): For this reason, at the moment he said his teaching, the Tanna fell into a tiny oversight, fine as a hair, toward the left side, so that through this left side the world would receive its flow of blessing and livelihood, and he would draw riches and honour down to them. But on the Tanna's side there is nothing twisted or crooked.
Scene 6 · LM I:12 §3 · paragraph §3.3
וְעַל זֶה צָרִיךְ הַלַּמְדָן לֵידַע קֹדֶם לִמּוּדוֹ, שֶׁבְּשָׁעָה שֶׁיּוֹשֵׁב לִלְמֹד, הַצַּדִּיק שֶׁבְּגַן־עֵדֶן צַיֵּת לְקָלֵהּ, כְּמוֹ שֶׁכָּתוּב: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ,
EN (our paraphrase): So before he learns, the scholar must know that when he sits down to learn, the tzaddik in Gan Eden listens to his voice, as it says: 'You who dwell in the gardens, the companions listen to your voice.'
Scene 7 · LM I:12 §3 · paragraph §3.4
וְזֶה: וַיְהִי כִשְׁמֹעַ לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ – הַיְנוּ, כְּשֶׁהַלַּמְדָן יוֹדֵעַ שֵׁמַע יַעֲקֹב, שֶׁיַּעֲקֹב בֶּן אֲחֹתוֹ, בְּחִינַת כַּשְׁרוּת, שֶׁלָּמַד וְאָמַר זֹאת הַתּוֹרָה בְּכַשְׁרוּת לִשְׁמָהּ, וְיַעֲקֹב, הַיְנוּ הַתַּנָּא, צַיֵּת לְקָלֵהּ.
EN (our paraphrase): This is 'When Lavan heard the news of Yaakov, his sister's son': when the scholar knows the 'news of Yaakov', that Yaakov is his sister's son, upright; that he learned and said this teaching uprightly, for its own sake; and that Yaakov, the Tanna, listens to his voice.
Scene 8 · LM I:12 §3 · paragraph §3.5
וַיָּרָץ לִקְרָאתוֹ – וּמְחַבֵּק וּמְנַשֵּׁק לוֹ, הַיְנוּ שֶׁעַל־יְדֵי לִמּוּדוֹ מִתְדַּבֵּק רוּחַ הַתַּנָּא בְּרוּחוֹ, זֶה בְּחִינַת נְשִׁיקִין; וַיְבִיאֵהוּ אֶל בֵּיתוֹ – שֶׁמֵּבִיא אֶת רוּחַ הַתַּנָּא לְתוֹךְ הַתּוֹרָה שֶׁלּוֹמֵד עַכְשָׁו, כִּי שָׁם בֵּיתוֹ, כְּמוֹ שֶׁכָּתוּב: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה.
EN (our paraphrase): 'He ran to meet him', and embraced him and kissed him: through his learning, the Tanna's spirit cleaves to his spirit, which is the kiss. 'And he brought him into his house': he brings the Tanna's spirit into the Torah he is learning now, for that is its home, as it says, 'Let the earth bring forth a living soul.'
Scene 9 · LM I:12 §3 · paragraph §3.6
וַיְסַפֵּר לְלָבָן – לְשׁוֹן סַפִּיר וָאוֹר, שֶׁרוּחַ הַתַּנָּא מֵאִיר לְהַלַּמְדָן וּמְבָאֵר לוֹ אֶת הַדְּבָרִים הָאֵלֶּה – פֵּרֵשׁ רַשִׁ"י: שֶׁלֹּא בָּא אֶלָּא מִתּוֹךְ אֹנֶס אָחִיו, שֶׁנָּטַל מִמֶּנּוּ מָמוֹנוֹ; פֵּרוּשׁ, שֶׁרוּחַ הַתַּנָּא מוֹדִיעַ לְהַלַּמְדָן, שֶׁלֹּא בָּא הַתַּנָּא לִבְחִינָה הַזֹּאת, שֶׁיִּסְבֹּל תּוֹרָתוֹ מַשְׁמָעוּת עַרְמִימִיּוּת, אֶלָּא מִתּוֹךְ אֹנֶס אָחִיו שֶׁנָּטַל מָמוֹנוֹ, כְּדֵי: בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד – כְּדֵי לְהַמְשִׁיךְ לָהֶם שֶׁפַע גַּשְׁמִיּוּת.
EN (our paraphrase): 'And he told Lavan', from the word sapir, sapphire and light: the Tanna's spirit shines for the scholar and explains to him 'all these things'. Rashi explains: that he came only because his brother forced him and took his money. Meaning, the Tanna's spirit lets the scholar know that the Tanna came to a teaching that can carry a cunning meaning only by force of 'his brother who took his money': 'in her left hand are riches and honour', to draw material blessing to the world.
Scene 10 · LM I:12 §3 · paragraph §3.7
כְּשֶׁיֵּדַע הַלַּמְדָן כָּל זֶה, יֹאמַר לָבָן: אַךְ עַצְמִי וּבְשָׂרִי אָתָּה, דְּהַיְנוּ שֶׁיִּתְקַשֵּׁר הַלַּמְדָן עִם הַתַּנָּא בְּהִתְקַשְּׁרוּת גָּדוֹל.
EN (our paraphrase): When the scholar knows all this, Lavan says, 'You are truly my bone and my flesh': the scholar binds himself to the Tanna with a great bond.
Scene 11 · LM I:12 §3 · paragraph §3.8
וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִים – וְיִתְיַשֵּׁב בַּדָּבָר עִם רוּחַ הַתַּנָּא, אֵיךְ לַחֲזֹר בִּתְשׁוּבָה, לְחַדֵּשׁ יָמָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, בִּבְחִינַת: תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי.
EN (our paraphrase): 'And he stayed with him a month of days': he settles himself together with the Tanna's spirit on how to return in teshuvah, to renew his days that passed in darkness, as in 'your youth is renewed like the eagle.'
Scene 12 · LM I:12 §3 · paragraph §3.9, §3.10
אֲבָל תַּלְמִיד־ חָכָם שֵׁד יְהוּדִי, אֵינוֹ רוֹאֶה כָּל אֵלֶּה וְאֵינוֹ שׁוֹמֵעַ שֵׁמַע בֶּן־ אֲחוֹתוֹ; וַיֹּאמֶר לוֹ אָחִי אַתָּה – שֶׁלָּבָן חוֹשֵׁב וְאוֹמֵר, שֶׁגַּם הַתַּנָּא לֹא אָמַר תּוֹרָתוֹ אֶלָּא בְּעַרְמִימִיּוּת, וְאֵין בָּהּ שׁוּם צַד כַּשְׁרוּת, וְחוֹשֵׁב שֶׁהוּא אָחִיו בְּרַמָּאוּת, שֶׁכֻּלּוֹ רַמָּאוּת, חַס וְשָׁלוֹם, וְאֵינוֹ רוֹצֶה לַחֲזֹר בִּתְשׁוּבָה, וְדוֹבֵר עַל צַדִּיק עָתָק בְּגַאֲוָה וָבוּז:
EN (our paraphrase): But the scholar who is a Jewish demon sees none of this, and does not hear the news of his sister's son. 'And he said to him, you are my brother': Lavan thinks and says that the Tanna too said his teaching only in cunning, with no uprightness in it at all. He thinks he is his brother in trickery, all trickery, Heaven forbid. So he does not want to return in teshuvah, and he speaks against the tzaddik with arrogance, pride and scorn.
Part 4 — Raising the Shechinah: Embrace, Kiss and Wisdom
Scene 2 · LM I:12 §4 · paragraph §4.1
וְדַע, שֶׁזֶּה מְכֻוָּן מֵאֵת הַשֵּׁם יִתְבָּרַךְ, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַפִּיל אֵיזֶה צַדִּיק גָּדוֹל בְּפִיו שֶׁל הַלַּמְדָן, הַיְנוּ הַלַּמְדָן דּוֹבֵר רָעוֹת עַל הַצַּדִּיק, כְּדֵי שֶׁהַצַּדִּיק יִקַּח הַתּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ הַשְּׁכִינָה, מֵהַגָּלוּת שֶׁבְּפֶה הַלַּמְדָן, וּמַעֲלֶה אוֹתָהּ לְשָׁרְשָׁהּ מִמַּדְרֵגָה לְמַדְרֵגָה: מִתְּחִלָּה לִבְחִינַת חִבּוּק, וְאַחַר־כָּךְ לִבְחִינַת נִשּׁוּק, וְאַחַר־כָּךְ לִבְחִינַת זִוּוּג.
EN (our paraphrase): Know that this is intended by Hashem: the Holy One, blessed be He, puts some great tzaddik into the scholar's mouth, so that the scholar speaks badly of him. This is so that the tzaddik will take the Oral Torah, the Shechinah, out of its exile in the scholar's mouth, and raise it to its root, level by level: first to chibuk, the embrace; then to nishuk, the kiss; and then to zivug, full union.
Scene 4 · LM I:12 §4 · paragraph §4.2
כְּמוֹ שֶׁכָּתוּב: אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן – בִּתְחִלָּה הִיא יְרֻקָּה כַּחֲבַצֶּלֶת, כְּמוֹ שֶׁאָמְרוּ: אֶסְתֵּר יְרַקְרֹקֶת הָיְתָה.
EN (our paraphrase): As it says, 'I am the rose of Sharon': at first she is green like a rose, as the Sages said, 'Esther was greenish.'
Scene 5 · LM I:12 §4 · paragraph §4.3, §4.4
וְזֶה בְּחִינַת חִבּוּק – וִימִינוֹ תְּחַבְּקֵנִי – כִּי הַשִּׂמְחָה בָּא מֵהַלֵּב, כְּמוֹ שֶׁכָּתוּב: נָתַתָּה שִׂמְחָה בְלִבִּי; וְהַלֵּב הוּא בִּינָה, שֶׁשָּׁם יַיִן הַמְשַׂמֵּחַ, שֶׁהוּא עָלְמָא סְתִימָא, בְּחִינַת: וְיַיִן יְשַׂמַּח לְבַב.
EN (our paraphrase): And this is chibuk, the embrace: 'and His right hand embraces me.' For joy comes from the heart, as it says, 'You have put joy in my heart.' And the heart is Binah, where the wine that gladdens is found, the hidden world, as in 'wine gladdens the heart.'
Scene 6 · LM I:12 §4 · paragraph §4.5
וְהַצַּדִּיק שֶׁנּוֹפֵל לְתוֹךְ פֶּה הַלַּמְדָן, שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו עָתָק, וְהוּא מֵבִין שֶׁאֵלּוּ הַדְּבָרִים שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו הֵם צֵרוּפִים מֵאוֹתִיּוֹת שֶׁבַּתּוֹרָה שֶׁבְּעַל־פֶּה, וּמֵבִין מֵאֵיזֶה הֲלָכוֹת נַעֲשׂוּ הַדִּבּוּרִים אֵלּוּ, וּמְקַבֵּל אוֹתָם בְּשִׂמְחָה וּבְאַהֲבָה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הַנֶּעֱלָבִים וְכוּ', שְׂמֵחִים בְּיִסּוּרִים וְעוֹשִׂים מֵאַהֲבָה.
EN (our paraphrase): And the tzaddik who falls into the scholar's mouth, the one the scholar speaks against, understands that these words spoken against him are combinations of letters from the Oral Torah. He understands from which halachos these words were made, and he accepts them with joy and love, as the Sages said: 'those who are insulted and do not insult back, who act out of love and rejoice in suffering.'
Scene 7 · LM I:12 §4 · paragraph §4.6
וְאַהֲבָה, שֶׁהַצַּדִּיק מְקַבֵּל אֶת הַחֶרְפָּה בְּאַהֲבָה, זֶה בְּחִינַת חִבּוּק – וִימִינוֹ תְּחַבְּקֵנִי; וְעַל־יְדֵי הַשִּׂמְחָה שֶׁשָּׂמֵחַ בַּיִּסּוּרִין, הוּא מַעֲלֶה לִבְחִינַת אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן, לִבְחִינַת לֵב, כְּמוֹ שֶׁכָּתוּב: נָתַתָּה שִׂמְחָה בְלִבִּי; וְאָז הוּא בִּבְחִינַת: צוּר לְבָבִי; שֶׁבִּבְחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה הַנִּקְרֵאת צוּר, כַּמּוּבָא בַּתִּקּוּנִים: אִלְמָלֵא לֹא הִכָּה משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אֶת הַצּוּר, לֹא הָיוּ צְרִיכִין לִטְרֹחַ כָּל־כָּךְ בַּתּוֹרָה שֶׁבְּעַל־פֶּה.
EN (our paraphrase): And love, the tzaddik accepting the disgrace with love, is chibuk, 'and His right hand embraces me'. Through the joy with which he rejoices in suffering, he raises her to 'I am the rose of Sharon', to the heart, as it says, 'You have put joy in my heart.' Then she is 'the rock of my heart', for the Oral Torah is called a rock, as the Tikkunim bring: had Moshe Rabbeinu not struck the rock, we would not need to toil so hard in the Oral Torah.
Scene 8 · LM I:12 §4 · paragraph §4.7
וְזֶה בְּחִינַת: וַיָּרֶק אֶת חֲנִיכָיו – שֶׁאַבְרָהָם הוּא בְּחִינַת יָמִין, בְּחִינַת חִבּוּק; וַיָּרֶק זֶה בְּחִינַת קַו הַיָּרֹק, שֶׁנִּמְשָׁךְ מִבִּינָה וּמַקִּיף אֶת כָּל הָעוֹלָם, וַחֲנִיכָיו זֶה בְּחִינַת חֲסָדִים, כַּמּוּבָא בַּמִּדְרָשׁ: לְשׁוֹן חֲנִיכָתוֹ, שֶׁשְּׁמָן אַבְרָהָם, כִּשְׁמוֹ. הַיְנוּ שֶׁקַּו הַיָּרֹק, מִבְּחִינַת: אֲנִי חֲבַצֶּלֶת, בְּחִינַת אֶסְתֵּר יְרַקְרֹקֶת, זֹאת עֲלִיָּה יֵשׁ לַשְּׁכִינָה עַל־יְדֵי חִבּוּק יָמִין.
EN (our paraphrase): This is 'he armed (vayarek) his trained men': Avraham is the right side, the embrace. Vayarek is the green line, the kav yarok, which comes from Binah and surrounds the whole world; and his trained men are the kindnesses, as the Midrash brings, named Avraham like him. So the green line, 'I am the rose', 'Esther was greenish', is the rise the Shechinah has through the embrace of the right.
Scene 10 · LM I:12 §4 · paragraph §4.8
וְעִקַּר בִּנְיָנָהּ עַל־יְדֵי חָכְמָה, שֶׁאָז רְאוּיָה לְזִוּוּג, כְּמוֹ שֶׁכָּתוּב: וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי אַךְ לֹא בַת אִמִּי וְכוּ', וְאָז: וַתְּהִי לִי לְאִשָּׁה – שֶׁאָז הִיא רְאוּיָה לְזִוּוּג. כַּמּוּבָא בַּזֹּהַר אֱמֹר, דַּף ק: רַבִּי אַבָּא שָׁלַח לֵהּ לְרַבִּי שִׁמְעוֹן. אָמַר: אֵימָתַי זִוּוּגָא דִּכְנֶסֶת־יִשְׂרָאֵל בְּמַלְכָּא קַדִּישָׁא. שָׁלַח לֵהּ: וְגַם אָמְנָה וְכוּ' עַיֵּן שָׁם.
EN (our paraphrase): Her main building is through Chochmah, wisdom, for then she is ready for zivug, union, as it says, 'and indeed she is my sister, my father's daughter, but not my mother's daughter', and then, 'she became my wife': then she is ready for union. As the Zohar brings: Rabbi Abba sent to Rabbi Shimon, asking when Knesses Yisrael is united with the Holy King, and he answered with this same verse; see there.
Scene 11 · LM I:12 §4 · paragraph §4.9
וְאִיתָא בְּפֵרוּשׁ סִפְרָא דִּצְנִיעוּתָא, שֶׁהַנְּשִׁיקִין הוּא עַל־יְדֵי הַחָכְמָה. כְּשֶׁנִּתְעוֹרְרִים הַשְּׂפָתַיִם עֶלְיוֹנִים, שֶׁהֵן נֶצַח וָהוֹד עֶלְיוֹנִים, לִבְחִינַת זִוּוּג, לִבְחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא,
EN (our paraphrase): And it is brought in a commentary on the Sifra diTzniusa that the kisses come through wisdom: when the upper lips, the upper Netzach and Hod, are stirred to union, to spirit cleaving to spirit,
Scene 12 · LM I:12 §4 · paragraph §4.10
נִמְצָא, כְּשֶׁהַצַּדִּיק מַשְׂכִּיל בְּחָכְמָתוֹ וְיוֹדֵעַ מֵאֵיזֶה צֵרוּפִין שֶׁל תּוֹרָה שֶׁבְּעַל־פֶּה נַעֲשֶׂה אֵלּוּ הַצֵּרוּפִין שֶׁהַלַּמְדָן דּוֹבֵר עָלָיו, וְהַצַּדִּיק לוֹמֵד אֵלּוּ הַצֵּרוּפִין וְעוֹשֶׂה מֵהֶם צֵרוּף הֲלָכָה שֶׁהָיָה מִקֹּדֶם שֶׁנִּתְקַלְקֵל, כְּשֶׁיֵּשׁ לוֹ זֹאת הַחָכְמָה, אֲזַי עַל־יְדֵי הַחָכְמָה הַזֹּאת הַשְּׁכִינָה הִיא מִבְּחִינוֹת: שׁוֹשַׁנַּת הָעֲמָקִים, מִבְּחִינַת נְשִׁיקִין, בְּחִינַת: שִׂפְתוֹתָיו שׁוֹשַׁנִּים, בְּחִינַת אִתְדַּבְּקוּת רוּחָא בְּרוּחָא,
EN (our paraphrase): So when the tzaddik understands with his wisdom from which combinations of the Oral Torah the scholar's words against him were made, and he studies those combinations and makes of them again the halachah they were before they were spoiled, then through this wisdom the Shechinah becomes 'the rose of the valleys', the kiss, 'his lips are roses', spirit cleaving to spirit,
Scene 13 · LM I:12 §4 · paragraph §4.11
שֶׁהַשְּׁכִינָה בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא – בֵּין צַדִּיק עֶלְיוֹן, שֶׁהוּא הַתַּנָּא שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה וְעַכְשָׁו מַשְׁפִּיעַ בָּהּ, וּבֵין צַדִּיק הַתַּחְתּוֹן, הַלּוֹמֵד לְהַתּוֹרָה וּמַעֲלֶה לְהַשְּׁכִינָה מַיִּין נוּקְבִין, כְּדֵי שֶׁתִּתְדַּבֵּק.
EN (our paraphrase): for the Shechinah rests between two tzaddikim: between the upper tzaddik, the Tanna who brought this teaching and now pours his influence into it, and the lower tzaddik, who learns it and raises mayin nukvin, the stirring from below, to the Shechinah, so that she may be joined above.
Scene 14 · LM I:12 §4 · paragraph §4.12
וְזֶה: שִׂפְתוֹתָיו שׁוֹשַׁנִּים – עַל־יְדֵי בְּחִינַת נְשִׁיקִין, נֹטְפוֹת מוֹר עֹבֵר, לְשׁוֹן מֵעֵבֶר לְעֵבֶר, הַיְנוּ שֶׁנּוֹטֵף לְהַשְּׁכִינָה רֵיחַ טוֹב מִשְּׁנֵי עֲבָרִים, מִצַּדִּיק עֶלְיוֹן וּמִצַּדִּיק תַּחְתּוֹן, וְזֶה: הַדּוּדָאִים נָתְנוּ רֵיחַ – שֶׁשְּׁנֵי דּוֹדִים, הַיְנוּ שְׁנֵי הַצַּדִּיקִים, נָתְנוּ רֵיחַ:
EN (our paraphrase): This is 'his lips are roses': through the kiss, 'they drip flowing myrrh', from side to side; a sweet fragrance drips onto the Shechinah from both sides, from the upper tzaddik and from the lower tzaddik. And this is 'the dudaim gave fragrance': the two dodim, the two beloved ones, the two tzaddikim, gave fragrance.
Part 5 — Hurmiz Son of Lilis on the Wall
Scene 2 · Bava Basra 73a, as quoted in LM I:12 · paragraph §5.1
וְזֶה שֶׁאָמַר רַבָּה בַּר בַּר־חָנָה: לְדִידִי חָזֵי לִי הוּרְמִיז בַּר לִילִיתָא, דַּהֲוָה קָא רָהֵט אַקּוּפָא דְּשׁוּרָא דְּמָחוֹזָא, וּרְהֵט פָּרָשָׁא כִּי רָכֵב סוּסַיָּא מִתַּתָּאֵי, וְלָא יָכִיל לֵהּ.
EN (our paraphrase): And this is what Rabbah bar bar Chanah said: 'I myself saw Hurmiz son of Lilis running along the top of the wall of Mechoza, and a horseman galloping below on his horse could not catch him.'
Scene 3 · Bava Basra 73a, as quoted in LM I:12 · paragraph §5.1
זִמְנָא חֲדָא הֲוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא, וְקָיְמִין אַתְּרֵי גִּשְׁרֵי דְּדוֹנַג, וְשַׁוֵר מֵהַאי לְהַאי וּמֵהַאי לְהַאי, וּנְקַט תְּרֵי כָּסָא דְּחַמְרָא בִּידֵהּ וּמוֹרֵק מֵהַאי לְהַאי, וְלָא נָטְפִי מִנַּיְהוּ נַטְפָא לְאַרְעָא. וְאוֹתוֹ הַיּוֹם יַעֲלוּ שָׁמַיִם יֵרְדוּ תְּהוֹמוֹת הֲוָה, וְשִׁמְעֵת מַלְכוּתָא וּקְטַלֵהּ:
EN (our paraphrase): 'Once they saddled two mules for him, standing on two bridges of the Donag, and he leapt from one to the other and back again. He held two cups of wine in his hand and poured from one to the other, and not a drop fell to the ground. And that day was the day of they rise to the heavens, they go down to the depths. The government heard of it, and killed him.'
Scene 5 · LM I:12 §5 · paragraph §5.2, §5.3
לְדִידִי חָזֵי לִי הוּרְמִיז, פֵּרֵשׁ רַשִׁ"י: שֵׁד הוּא. בַּר לִילִיתָא – זֶה תַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין, וְזֶה: בַּר לִילִיתָא, כַּמּוּבָא בַּמִּדְרָשׁ: אֵיךְ יָדַע משֶׁה בֵּין יוֹם לְלַיְלָה כְּשֶׁהָיָה בָּרָקִיעַ, וּמוּבָא, כְּשֶׁלָּמַד עִמּוֹ תּוֹרָה שֶׁבְּעַל־פֶּה, יָדַע שֶׁהוּא לַיְלָה, וְזֶה בַּר לִילִיתָא – שֶׁעִקַּר הַלַּמְדָן מִתּוֹרָה שֶׁבְּעַל־פֶּה.
EN (our paraphrase): 'I myself saw Hurmiz': Rashi explains, he is a demon. 'Son of Lilis': this is the scholar who is a Jewish demon. That is 'son of Lilis', as the Midrash brings: how did Moshe know day from night when he was in the firmament? It is brought that when he was taught the Oral Torah, he knew it was night, laylah. So he is the 'son of Lilis', for a scholar is mainly a scholar through the Oral Torah.
Scene 6 · LM I:12 §5 · paragraph §5.4
וַהֲוָה רָהֵט אַקּוּפָא דְּשׁוּרָא – זֶה צַדִּיק הַדּוֹר, שֶׁתַּלְמִיד־חָכָם שֵׁד יְהוּדָאִין רוֹדֵף אֶת הַצַּדִּיק הַדּוֹר, שֶׁנִּמְשַׁל לְחוֹמָה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: תַּלְמִיד־חָכָם אֵין צָרִיךְ לִנְטִירוּתָא, עַיֵּן שָׁם.
EN (our paraphrase): 'Running along the top of the wall': this is the tzaddik of the generation. The scholar who is a Jewish demon pursues the tzaddik of the generation, who is likened to a wall, as the Sages said: a Torah scholar needs no guard; see there.
Scene 7 · LM I:12 §5 · paragraph §5.5
וּרְהֵט פָּרָשָׁא – פֵּרֵשׁ רַשִׁ"י: לְפִי תֻּמּוֹ. פָּרָשָׁא זֶה הַתַּנָּא, שֶׁחִדֵּשׁ זֹאת הַתּוֹרָה, וּפֵרְשָׁהּ אוֹתָהּ יָפֶה, וְהוֹצִיא לָאוֹר תַּעֲלוּמָה, גַּם אוֹתוֹ רוֹדֵף, אֲבָל לְפִי תֻּמּוֹ, כִּי תַּלְמִיד־חָכָם שֵׁד יְהוּדִי אֵינוֹ מְכַוֵּן לִרְדֹּף אֶת הַתַּנָּא, וְזֹאת הָרְדִיפָה נַעֲשֶׂה מִמֵּילָא.
EN (our paraphrase): 'And a horseman, parasha, ran': Rashi explains, innocently. The parasha is the Tanna who brought this teaching and explained it, perashah, well, bringing hidden things to light. The scholar chases him too, but innocently, for the scholar-demon does not mean to pursue the Tanna; this pursuit happens by itself.
Scene 8 · LM I:12 §5 · paragraph §5.6
כִּי רָכֵב סוּסַיָּא מִתַּתָּאֵי – כִּי הַלַּמְדָן, עַל־יְדֵי שֶׁלּוֹמֵד תּוֹרַת הַתַּנָּא, עַל־יְדֵי־זֶה מַחֲזִיר נַפְשׁוֹ שֶׁל הַתַּנָּא לְתוֹךְ גּוּפוֹ שֶׁל הַתַּנָּא הַחֲזָרַת נֶפֶשׁ לַגּוּף, כְּמוֹ רְכִיבַת הַסּוּס, שֶׁהַסּוּס טְפֵלָה לוֹ. וְזֶה מִתַּתָּאֵי – כִּי הַתַּחְתּוֹנִים גּוֹרְמִים בְּלִמּוּדָם לְהַרְכִּיב נֶפֶשׁ הַתַּנָּא עַל סוּסוֹ, עַל גּוּפוֹ, כְּמוֹ שֶׁכָּתוּב: שִׂפְתוֹתָיו דּוֹבְבוֹת וְכוּ'. אֲבָל:
EN (our paraphrase): 'When he rides a horse below': by learning the Tanna's teaching, the scholar returns the Tanna's soul into his body. The return of the soul to the body is like riding a horse, where the horse is secondary to the rider. That is 'below': those below, through their learning, cause the Tanna's soul to ride its horse, its body, as it says, 'his lips move'. But:
Scene 9 · LM I:12 §5 · paragraph §5.7
וְלֹא יָכִיל לוֹ – שֶׁהַתַּנָּא לֹא יָכוֹל לִסְבֹּל נְשִׁיקָתוֹ, כִּי נְבֵלָה טוֹבָה הֵימֶנּוּ, וְנֶעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא, וְהַתַּנָּא בּוֹרֵחַ מִמֶּנּוּ. וְאִם יִקְשֶׁה לְךָ: אֵיךְ הוּא אֵינוֹ מַחֲזִיר תּוֹרָתוֹ שֶׁל הַתַּנָּא לַלַּמְדָן לְמוּטָב, וְאַדְּרַבָּא, שֶׁנִּתּוֹסֵף לוֹ גַּדְלוּת בְּיוֹתֵר, וְאֵיךְ בָּא זֶה, שֶׁמִּתּוֹרָה הַקְּדוֹשָׁה שֶׁל הַתַּנָּא יָכוֹל הַלַּמְדָן לְהִכָּשֵׁל. וְתֵרֵץ עַל זֶה:
EN (our paraphrase): 'He could not catch him': the Tanna cannot bear his kiss, for a carcass is better than he, and 'the kisses of an enemy are burdensome', so the Tanna runs from him. And if you ask: why does the Tanna's teaching not turn the scholar toward good? On the contrary, he grows even prouder. How can a scholar stumble through the Tanna's holy Torah? The answer is:
Scene 11 · LM I:12 §5 · paragraph §5.8
זִמְנָא חֲדָא הָוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא – כִּי לִפְעָמִים הַתַּנָּא נוֹפֵל לְאֵיזֶה שְׁגִיאָה דַּקָּה מִן הַדַּקָּה, כְּדֵי שֶׁעַל־יְדֵי־זֶה יַמְשִׁיךְ לָעוֹלָם תַּרְתֵּי חִיּוּתָא,
EN (our paraphrase): 'Once they saddled for him two mules', tartei chiyusa: for sometimes the Tanna falls into some oversight, finer than fine, so that through it he will draw two kinds of life into the world.
Scene 12 · LM I:12 §5 · paragraph §5.9
כִּי יֵשׁ שְׁנֵי מִינֵי חִיּוּת: חִיּוּת רוּחָנִי – אֹרֶךְ יָמִים בִּימִינָהּ, וְחִיּוּת גַּשְׁמִי – בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד. וְהַתַּנָּא מֵחֲמַת דְּבֵקוּתוֹ הָעֲצוּמָה בַּחִיּוּת הָרוּחָנִי, אֵינוֹ מַתִּיר אֶת עַצְמוֹ, חַס וְשָׁלוֹם, מִכָּל וָכֹל מֵחִיּוּת הָרוּחָנִי, וּמֵחֲמַת שֶׁהוּא נָפַל לִבְחִינַת הַלִּמּוּד שֶׁלֹּא לִשְׁמָהּ בִּשְׁבִיל חִיּוּת גַּשְׁמִי.
EN (our paraphrase): For there are two kinds of life: spiritual life, 'length of days in her right hand', and material life, 'in her left hand, riches and honour'. Because of his tremendous cleaving to spiritual life, the Tanna does not, Heaven forbid, let go of spiritual life completely; and because he fell into learning not for its own sake, for the sake of material life:
Part 6 — Bridges of Wax, Cups of Wine, and the Verse Decoded
Scene 2 · LM I:12 §5 · paragraph §5.10
קָיְמִין אַתְּרֵי גִּשְׁרֵי דְּדוֹנַג, וְשַׁוֵּר מֵהַאי לְהַאי – כְּמוֹ אָדָם שֶׁעוֹמֵד עַל גֶּשֶׁר שֶׁל שַׁעֲוָה וְאֵינוֹ יָכוֹל לַעֲמֹד, קוֹפֵץ עַל גֶּשֶׁר הַשֵּׁנִי, וּמֵחֲמַת שֶׁגַּם הַשֵּׁנִי שֶׁל שַׁעֲוָה, קוֹפֵץ עַל הָרִאשׁוֹנָה – קוֹפֵץ מֵהַאי לְהַאי.
EN (our paraphrase): 'Standing on two bridges of wax, donag, he leapt from one to the other': like a man standing on a bridge of wax who cannot stay standing, so he leaps to the second bridge; and since the second is also wax, he leaps back to the first, leaping from one to the other.
Scene 3 · LM I:12 §5 · paragraph §5.10
כֵּן הַתַּנָּא, עִקַּר לִמּוּדוֹ תָּמִיד לִשְׁמָהּ, וּמֵחֲמַת שֶׁצָּרִיךְ לְהַמְשִׁיךְ חִיּוּת גַּשְׁמִי לָעוֹלָם, מַפִּילִין אוֹתוֹ לְלִמּוּד שֶׁלֹּא לִשְׁמָהּ, אֲזַי נוֹטְלִין מִמֶּנּוּ לִמּוּד בְּחִינַת לִשְׁמָהּ, וְשׁוֹוֵר מִלִּשְׁמָהּ לְשֶׁלֹּא לִשְׁמָהּ, וּמֵחֲמַת קְדֻשָּׁתוֹ וּפְרִישׁוּתוֹ, שׁוֹוֵר וְקוֹפֵץ מִשֶּׁלֹּא לִשְׁמָהּ לְלִשְׁמָהּ, כִּי זֹאת הַבְּחִינָה אֶצְלוֹ כְּמוֹ גֶּשֶׁר שֶׁל דּוֹנַג, שֶׁאֵין יְכוֹלִים לַעֲמֹד עָלָיו.
EN (our paraphrase): So too the Tanna: his learning is essentially always for its own sake. But because he has to draw material life into the world, he is made to fall into learning not for its own sake; the 'for its own sake' is taken from him, and he leaps from lishmah to not lishmah. Then, because of his holiness and separation, he leaps from not lishmah back to lishmah, for to him that place is like a bridge of wax that cannot be stood on.
Scene 4 · LM I:12 §5 · paragraph §5.10
שׁוֹוֵר לְתוֹךְ לִשְׁמָהּ, וּמִלִּשְׁמָהּ, מֵחֲמַת הֶכְרֵחַ לְטוֹבַת הָעוֹלָם, שׁוֹוֵר מֵהַגֶּשֶׁר הַזֹּאת, שֶׁהוּא אֶצְלוֹ עַכְשָׁו כְּמוֹ גֶּשֶׁר שֶׁל דּוֹנַג, וְשׁוֹוֵר מִזֶּה לָזֶה וּמִזֶּה לָזֶה, וְעַל־יְדֵי־זֶה יֵשׁ בְּתוֹרָתוֹ בְּחִינַת: וּפֹשְׁעִים יִכָּשְׁלוּ בָם. הַתִּקּוּן לְכָל הַנַּ"ל.
EN (our paraphrase): He leaps into lishmah, and then from lishmah, because the good of the world requires it, he leaps from that bridge, which for him at that moment is also like a bridge of wax; back and forth, from one to the other. Through this his Torah has the aspect of 'sinners stumble in them.' This is the repair for all the above.
Scene 6 · LM I:12 §5 · paragraph §5.11
וְנָקִיט תְּרֵי כָּסָא דְּחַמְרָא בִּידֵהּ – כִּי יֵשׁ שְׁנֵי בְּחִינַת יַיִן, בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, בְּחִינַת יֵין מַלְכוּת רָב, וּבְחִינַת בִּינָה – לִבָּא, שִׂמְחַת הַלֵּב, וְיַיִן יְשַׂמַּח לְבַב, גַּם הוּא בְּחִינַת יַיִן.
EN (our paraphrase): 'And he held two cups of wine in his hand': for there are two kinds of wine. One is the Oral Torah, 'royal wine in abundance'; the other is Binah, the heart, the joy of the heart, 'wine gladdens the heart', which is also wine.
Scene 7 · LM I:12 §5 · paragraph §5.12
וּמוֹרֵק מֵהַאי לְהַאי – שֶׁיַּמְשִׁיךְ קַו יָרֹק מֵהַאי, בִּבְחִינַת וַיָּרֶק אֶת חֲנִיכָיו כַּנַּ"ל. וְזֶה חִבּוּק – שֶׁיְּקַבֵּל בְּאַהֲבָה אֶת הָרְדִיפָה וְיִשְׂמַח בַּיִּסּוּרִין – עַל־יְדֵי־זֶה הַשְּׁכִינָה, שֶׁהוּא תּוֹרָה שֶׁבְּעַל־פֶּה, הִיא בִּבְחִינַת חִבּוּק, בִּבְחִינַת: אֲנִי חֲבַצֶּלֶת, יְרֻקָּה כַּחֲבַצֶּלֶת, שֶׁיִּהְיֶה הַחִבּוּק בִּשְׁלֵמוּת. וְזֶה:
EN (our paraphrase): 'And poured, morek, from one to the other': he draws the green line, kav yarok, from one, as in 'he armed, vayarek, his trained men', as above. This is the embrace: to accept the persecution with love and rejoice in the suffering. Through this the Shechinah, the Oral Torah, is in the embrace, 'I am the rose', 'green like a rose', so that the embrace is complete. And this is:
Scene 8 · LM I:12 §5 · paragraph §5.13
וְלָא נָטְפָא מִנַּיְהוּ לְאַרְעָא. וְאוֹתוֹ הַיּוֹם יַעֲלוּ שָׁמַיִם יֵרְדוּ תְּהוֹמוֹת הֲוָה – הַיְנוּ, שֶׁהַשְּׁכִינָה יָשְׁבָה בֵּין תְּרֵין צַדִּיקַיָּא: צַדִּיק עֶלְיוֹן – זֶה בְּחִינַת יַעֲלוּ שָׁמַיִם; יֵרְדוּ תְהוֹמוֹת – זֶה בְּחִינַת צַדִּיק תַּחְתּוֹן, זֶה בְּחִינַת נְשִׁיקִין, בְּחִינַת: נֹטְפוֹת מוֹר עֹבֵר כַּנַּ"ל. וְעַל־יְדֵי מַה נַעֲשֵׂית בְּחִינַת נְשִׁיקִין, בְּחִינַת: נֹטְפוֹת מוֹר עֹבֵר, עַל־יְדֵי הַחָכְמָה כַּנַּ"ל. וְזֶה:
EN (our paraphrase): 'And not a drop fell to the ground. And that day was the day of they rise to the heavens, they go down to the depths': the Shechinah sat between two tzaddikim. The upper tzaddik is 'they rise to the heavens'; 'they go down to the depths' is the lower tzaddik. This is the kiss, 'dripping flowing myrrh', as above. And how is the kiss, 'dripping flowing myrrh', made? Through wisdom, as above. And this is:
Scene 9 · LM I:12 §5 · paragraph §5.14
וּשְׁמַע מַלְכוּתָא וּקְטַלֵהּ – הַיְנוּ שֶׁיַּשְׂכִּיל וְיִשְׁמַע אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה, הַנִּקְרָא מַלְכוּת־פֶּה, וְיַשְׂכִּיל מִצֵּרוּפָיו הַיּוֹצְאִים מִתַּלְמִיד־חָכָם שֵׁד יְהוּדִי, יִשְׁמַע וְיַשְׂכִּיל בְּשָׁעָה שֶׁשּׁוֹמֵעַ הַחֵרוּפִין וְהַגִּדּוּפִים הַיּוֹצְאִים מִפֶּה תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, יִשְׁמַע תּוֹרָה שֶׁבְּעַל־פֶּה, עַל־יְדֵי־זֶה
EN (our paraphrase): 'And the government, malchusa, heard and killed him': he will understand and hear the Oral Torah, called Malchus, the mouth, and understand it from the combinations that come out of the scholar-demon. When he hears the abuse and insults coming from that scholar's mouth, he will hear in them the Oral Torah. Through this:
Scene 10 · LM I:12 §5 · paragraph §5.15
קְטַלֵהּ – כִּי עִקַּר חִיּוּת שֶׁל הַקְּלִפּוֹת וְהַשֵּׁדִין אֵינָם אֶלָּא מִנִּיצוֹצֵי הַשְּׁכִינָה, כָּל זְמַן שֶׁהִיא אֵינָהּ בִּשְׁלֵמוּת וְיֵשׁ לָהּ אֵיזֶה חִסָּרוֹן, אֲזַי יֵשׁ לָהֶם חִיּוּת. כְּשֶׁמַּעֲלִין אוֹתָהּ לִבְחִינַת חָכְמָה, שֶׁשָּׁם עִקַּר בִּנְיָנָהּ, וּכְשֶׁנִּבְנֵית בִּשְׁלֵמוּת, עַל־יְדֵי־זֶה וּקְטַלֵהּ לְשֵׁד יְהוּדִי:
EN (our paraphrase): 'He killed him': for the whole life of the husks and demons comes only from sparks of the Shechinah. As long as she is not complete and has some lack, they have life. When she is raised to Chochmah, where her main building is, and she is built completely, through this 'he killed' the Jewish demon.
Scene 12 · LM I:12 §6 · paragraph §6.1, §6.2, §6.3
וְזֶה פֵּרוּשׁ: תְּהִלָּה לְדָוִד. תְּהִלָּה לְשׁוֹן עִרְבּוּב, כְּמוֹ שֶׁכָּתוּב: וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה. דָּוִד זֶה בְּחִינַת תּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ, כְּשֶׁהַתּוֹרָה שֶׁבְּעַל־פֶּה נוֹפֶלֶת וְנִתְעַרְבֵּב לְצֵרוּפִים אֲחֵרִים כַּנַּ"ל –
EN (our paraphrase): And this is the meaning of 'A praise, tehillah, of David'. Tehillah means mixing and confusion, as it says, 'and He finds confusion, toholah, in His angels.' David is the Oral Torah: when the Oral Torah falls and is mixed into other combinations, as above.
Scene 13 · LM I:12 §6 · paragraph §6.4, §6.5, §6.6
אֲרוֹמִמְךָ אֱלֹקַי הַמֶּלֶךְ, הִתְרוֹמְמוּת שֶׁלָּהּ עַל־יְדֵי אֱלֹקַי, בְּחִינַת חֶסֶד קֵל כָּל הַיּוֹם; הַמֶּלֶךְ, לִבְחִינַת: בִּינָה – לִבָּא, שֶׁהַלֵּב בַּנֶּפֶשׁ כְּמֶּלֶךְ בַּמִּלְחָמָה. וַאֲבָרְכָה שִׁמְךָ – הַיְנוּ אַחַר־כָּךְ מַעֲלֶה אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה לִבְחִינַת חָכְמָה כַּנַּ"ל, הַנִּקְרָא בָּרוּךְ, עַל שֵׁם רִבּוּי דְּבִרְכָאָן, כִּי הַחָכְמָה הִיא מְקוֹר הַבְּרָכָה:
EN (our paraphrase): 'I will exalt You, my Elokai, the King': her rising is through 'Elokai', which is 'the kindness of Kel is all day long'. 'The King': she rises to Binah, the heart, for the heart in the soul is like a king in battle. 'And I will bless Your Name': afterwards he raises the Oral Torah to Chochmah, as above, which is called 'blessed' because of its many blessings, for wisdom is the source of blessing.
Hebrew phrases in the Explainer
Scene 2 · §1.1: תְּהִלָּה לְדָוִד, אֲרוֹמִמְךָ וְכוּ':
Scene 3 · §1.2: מַה שֶּׁאָנוּ רוֹאִים, שֶׁעַל־פִּי הָרֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, וְדוֹבְרִים עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז,
Scene 4 · §1.3: כִּי יֵשׁ בְּחִינַת יַעֲקֹב וְלָבָן;
Scene 5 · §1.5: וּכְשֶׁלּוֹמֵד בְּלֹא דַּעַת, נִקְרָא לָבָן, עַל שֵׁם עַרְמִימִיּוּת שֶׁנִּכְנָס בּוֹ,
Scene 6 · §1.6: וְתוֹרָה שֶׁבְּעַל־פֶּה הַיְנוּ שְׁכִינְתָּא,
Scene 7 · §1.7: וּנְשִׁיקִין זֶה בְּחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא,
Scene 8 · §1.11: וַיִּשַּׁק יַעֲקֹב לְרָחֵל, וַיִּשָּׂא קוֹלוֹ וַיֵּבְךְּ
Scene 9 · §1.13: וְעוֹד, שֶׁלִּפְעָמִים הַלַּמְדָן אוֹמֵר אֵיזֶה חִדּוּשׁ בְּשֵׁם עַצְמוֹ, וְלֹא בְּשֵׁם הַתַּנָּא,
Scene 10 · §2.1: צַדִּיקִים יֵלְכוּ בָם וּפשְׁעִים יִכָּשְׁלוּ בָם.
Scene 11 · §3.2: אֲבָל דַּע, שֶׁהַתַּנָּא הָיָה צַדִּיק גָּמוּר, וְתוֹרָתוֹ זַכָּה מִבְּלִי פְּסֹלֶת,
Scene 12 · §3.3: הַצַּדִּיק שֶׁבְּגַן־עֵדֶן צַיֵּת לְקָלֵהּ,
Scene 13 · §3.10: וַיֹּאמֶר לוֹ אָחִי אַתָּה – שֶׁלָּבָן חוֹשֵׁב וְאוֹמֵר, שֶׁגַּם הַתַּנָּא לֹא אָמַר תּוֹרָתוֹ אֶלָּא בְּעַרְמִימִיּוּת,
Scene 14 · §4.1: שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַפִּיל אֵיזֶה צַדִּיק גָּדוֹל בְּפִיו שֶׁל הַלַּמְדָן,
Scene 15 · §4.5: וּמְקַבֵּל אוֹתָם בְּשִׂמְחָה וּבְאַהֲבָה,
Scene 16 · §4.11: שֶׁהַשְּׁכִינָה בֵּין תְּרֵין צַדִּיקַיָּא יָתְבָא
Scene 17 · §5.1: לְדִידִי חָזֵי לִי הוּרְמִיז בַּר לִילִיתָא, דַּהֲוָה קָא רָהֵט אַקּוּפָא דְּשׁוּרָא דְּמָחוֹזָא,
Scene 18 · §5.4: וַהֲוָה רָהֵט אַקּוּפָא דְּשׁוּרָא – זֶה צַדִּיק הַדּוֹר,
Scene 19 · §5.8: זִמְנָא חֲדָא הָוֵי מְסָרְגִין לֵהּ תַּרְתֵּי חִיּוּתָא
Scene 20 · §5.15: כִּי עִקַּר חִיּוּת שֶׁל הַקְּלִפּוֹת וְהַשֵּׁדִין אֵינָם אֶלָּא מִנִּיצוֹצֵי הַשְּׁכִינָה,
Scene 21 · §6.6: וַאֲבָרְכָה שִׁמְךָ – הַיְנוּ אַחַר־כָּךְ מַעֲלֶה אֶת הַתּוֹרָה שֶׁבְּעַל־פֶּה לִבְחִינַת חָכְמָה
Hebrew phrases in the 1-minute recap
Scene 2 · §1.2: מַה שֶּׁאָנוּ רוֹאִים, שֶׁעַל־פִּי הָרֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, וְדוֹבְרִים עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז,
Scene 3 · §1.6: וּכְשֶׁהַשְּׁכִינָה, הַנִּקְרָא תּוֹרָה שֶׁבְּעַל־פֶּה, בָּאָה בְּתוֹךְ תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, זֶה נִקְרָא גָּלוּת הַשְּׁכִינָה,
Scene 4 · §1.9: נִמְצָא, כְּשֶׁלּוֹמְדִין אֵיזֶה הֲלָכָה שֶׁחִדְּשׁוּ הַתַּנָּאִים, עַל־יְדֵי־זֶה נִתְדַּבֵּק רוּחַ הַתַּנָּא עִם רוּחַ הַלּוֹמֵד,
Scene 5 · §4.5: וּמְקַבֵּל אוֹתָם בְּשִׂמְחָה וּבְאַהֲבָה,
Scene 6 · §5.15: כְּשֶׁמַּעֲלִין אוֹתָהּ לִבְחִינַת חָכְמָה, שֶׁשָּׁם עִקַּר בִּנְיָנָהּ, וּכְשֶׁנִּבְנֵית בִּשְׁלֵמוּת,