הִקְשׁוּ: מִפְּנֵי מַה כְּשֶׁהָאָדָם מְבַקֵּשׁ פַּרְנָסָה, אֵין
Seeking Livelihood
Why does Heaven not give a person his livelihood the moment he asks, but only through means and toil? Because Israel's livelihood comes through the King, and a king's greatness comes through humility: first he is plain and small, then splendid. Our food is refined into blessings and prayers that become a crown for the King. Since livelihood comes through means, each at its own time, we see the King only in his beauty: 'You give them their food in its time.'
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הַמָּקוֹר · Original text
הִקְשׁוּ: מִפְּנֵי מַה כְּשֶׁהָאָדָם מְבַקֵּשׁ פַּרְנָסָה, אֵין נוֹתְנִין לוֹ תֵּכֶף מִן הַשָּׁמַיִם, כִּי־אִם עַל־יְדֵי סִבּוֹת, לְכָל אֶחָד לְפִי סִבָּתוֹ – שֶׁזֶּה צָרִיךְ לִזְרֹעַ תְּבוּאָה וְלַחֲרֹשׁ וְלִקְצֹר וְכוּ', וְזֶה צָרִיךְ לִנְסֹעַ וְלִמְצֹא צֹרֶךְ פַּרְנָסָתוֹ שָׁם, וְכַיּוֹצֵא בָּזֶה, וְלָמָּה לֹא נוֹתְנִין לוֹ תֵּכֶף, בְּשָׁעָה שֶׁמְּבַקֵּשׁ פַּרְנָסָתוֹ, מְזֻמָּן.
וְהַתֵּרוּץ: דַּע, שֶׁכָּל הַפַּרְנָסָה שֶׁל יִשְׂרָאֵל צְרִיכִין לְקַבֵּל עַל־יְדֵי הַמֶּלֶךְ, כְּמוֹ שֶׁכָּתוּב בְּמֶלֶךְ (דניאל ד׳:י״ז): אִילָנָא דִּי חֲזַיְתָ דִּי רְבָה וּתְקֵף וְכוּ' וּמָזוֹן לְכֹלָּא בָּהּ אַנְתְּ הוּא מַלְכָּא. וְעִקָּר הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה, בִּבְחִינַת (משלי ט״ו:ל״ג): וְלִפְנֵי כָבוֹד עֲנָוָה, שֶׁעִקָּר כְּבוֹד וּגְדֻלַּת הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה דַּיְקָא,
כִּי כֵן דֶּרֶךְ הַמַּלְכוּת בְּכָל פַּעַם, שֶׁצָּרִיךְ, שֶׁיַּקְדִּים עֲנָוָה לִכְבוֹדוֹ וּגְדֻלָּתוֹ, כְּמוֹ שֶׁבְּכָל יוֹם בְּשָׁעָה שֶׁקָּם מִמִּטָּתוֹ, שֶׁאֲזַי עֲדַיִן הוּא בְּקַטְנוּת, שֶׁמְּלֻבָּשׁ בְּמַלְבּוּשִׁים פְּשׁוּטִים, וְגַם פָּנָיו אֵינוֹ בְּצַחוּת וְזַכּוּת עֲדַיִן קֹדֶם הָרְחִיצָה, וְאַחַר־כָּךְ מְיַפֶּה עַצְמוֹ וּמִתְלַבֵּשׁ בְּבִגְדֵי כָּבוֹד, וּמִתְפַּשֵּׁט בִּגְדֻלָּתוֹ כְּדֶרֶךְ הַמֶּלֶךְ.
וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא כב:): מִפְּנֵי מָה לֹא נִמְשְׁכָה מַלְכוּתוֹ שֶׁל שָׁאוּל, מִפְּנֵי שֶׁלֹּא הָיָה בּוֹ שׁוּם דֹּפִי, כִּי אֵין מְמַנִּין פַּרְנָס עַל הַצִּבּוּר אֶלָּא־אִם־כֵּן קֻפָּה שֶׁל שְׁרָצִים תְּלוּיָה מֵאֲחוֹרָיו, שֶׁאִם תָּזוּחַ דַּעְתּוֹ עָלָיו, אוֹמְרִים לוֹ: כַּלֵּךְ מֵאַחֲרֶיךָ. כִּי עִקָּר הַמַּלְכוּת – עַל־יְדֵי עֲנָוָה כַּנַּ"ל, וְכָל מַה שֶּׁיֵּשׁ לְהַמֶּלֶךְ עֲנָוָה בְּיוֹתֵר, מִתְפַּשֵּׁט מַלְכוּתוֹ בְּיוֹתֵר כַּנַּ"ל.
וּכְשֶׁנִּמְשָׁךְ הַמָּזוֹן עַל־יְדֵי הַמֶּלֶךְ כַּנַּ"ל, נַעֲשֶׂה מִמֶּנּוּ בֵּרוּרִים, כְּגוֹן תְּבוּאָה, שֶׁהַרְבֵּה מִמֶּנָּה אוֹכְלִין בְּהֵמוֹת, וְאַחַר־כָּךְ מִתְבָּרֵר עוֹד, וְאוֹכְלִין מִמֶּנָּה עַכּוּ"ם, עַד שֶׁמִּתְבָּרֵר מִמֶּנָּה לְיִשְׂרָאֵל. וְגַם בְּהָאֲכִילָה יֵשׁ בֵּרוּרִים, עַד שֶׁמִּתְבָּרֵר וְנַעֲשִׂין מֵהֶם אִמְרֵי שֶׁפֶר, דְּהַיְנוּ בְּרָכוֹת שֶׁמְּבָרְכִין עֲלֵיהֶם תְּחִלָּה וָסוֹף, וּמִתְפַּלְּלִין וְעוֹבְדִין הַשֵּׁם יִתְבָּרַךְ בְּכֹחוֹת הָאֲכִילָה.
וְזֶה בְּחִינַת (בראשית מ״ט:כ׳-כ״א): מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ, נַפְתָּלִי אַיָּלָה שְׁלוּחָה הַנּוֹתֵן אִמְרֵי שָׁפֶר. שְׁמֵנָה לַחְמוֹ וְכוּ', דְּהַיְנוּ הַפַּרְנָסָה, שֶׁהִיא בְּחִינַת מַעֲדַנֵּי מֶלֶךְ, כִּי מְקַבְּלִין אוֹתָהּ עַל־יְדֵי הַמֶּלֶךְ, וְעַל־כֵּן תֵּכֶף כְּתִיב אַחֲרָיו: נַפְתָּלִי וְכוּ' הַנּוֹתֵן אִמְרֵי שָׁפֶר, דְּהַיְנוּ אִמְרֵי שָׁפֶר שֶׁל בְּרָכוֹת וּתְפִלּוֹת וְכַיּוֹצֵא, שֶׁנַּעֲשִׂין מִן הַבֵּרוּרִים שֶׁל מַעֲדַנֵּי מֶלֶךְ כַּנַּ"ל. וְאֵלּוּ הַבֵּרוּרִים הֵם בְּחִינַת קְטֹרֶת, כַּיָּדוּעַ, שֶׁקְּטֹרֶת הִיא בְּחִינַת בֵּרוּרִים.
וּמֵאֵלּוּ אִמְרֵי שָׁפֶר שֶׁנַּעֲשִׂין מִן מַעֲדַנֵּי מֶלֶךְ, נַעֲשֶׂה עֲטָרָה לְהַמֶּלֶךְ, וְגַם יְכוֹלִין לִרְאוֹת זֹאת הָעֲטָרָה. וְזֶהוּ בְּחִינַת (שיר השירים ג׳:י״א): צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ – הַיְנוּ לִרְאוֹת הָעֲטָרָה שֶׁל הַמֶּלֶךְ שֶׁנַּעֲשֶׂה בְּיוֹם חֲתֻנָּתוֹ. כִּי הִתְחַבְּרוּת שֶׁמִּתְחַבְּרִין הָאִמְרֵי שָׁפֶר עִם הַמֶּלֶךְ, זֶה בְּחִינַת חֲתֻנָּה, בִּבְחִינַת (משלי כ״ב:י״א): חֵן שְׂפָתָיו רֵעֵהוּ מֶלֶךְ; שֶׁחֵן הַשְּׂפָתִים, דְּהַיְנוּ הָאִמְרֵי שָׁפֶר, מִתְחַבְּרִין עִם הַמֶּלֶךְ בִּבְחִינַת רֵעוּת – וְזֶהוּ בְּיוֹם חֲתֻנָּתוֹ.
וְזֶהוּ: וּבְיוֹם שִׂמְחַת לִבּוֹ – זֶה בְּחִינַת קְטֹרֶת, בִּבְחִינַת (משלי כ״ז:ט׳): שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב; כִּי הַבֵּרוּרִים שֶׁמֵּהֶם נַעֲשֶׂה אִמְרֵי שָׁפֶר כַּנַּ"ל, שֶׁמֵּהֶם נַעֲשָׂה הָעֲטָרָה כַּנַּ"ל, הֵם בְּחִינַת קְטֹרֶת כַּנַּ"ל.
וְזֶהוּ: שֶׁעִטְּרָה לוֹ אִמּוֹ – הַיְנוּ בְּחִינַת חַוָּה, שֶׁהִיא הָיְתָה אֵם כָּל חָי (בראשית ג) כִּי חַוָּה – רָאשֵׁי־תֵבוֹת: הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים (תהלים קג), הַיְנוּ בְּחִינַת הָעֲטָרָה הַנַּ"ל, שֶׁנַּעֲשֶׂה עַל־יְדֵי בְּחִינַת: הַמַּשְׂבִּיעַ בַּטּוֹב עֶדְיֵךְ, דְּהַיְנוּ בְּחִינַת מַעֲדַנֵּי מֶלֶךְ כַּנַּ"ל. (וְהָעִקָּר חָסֵר).
וְהַכְּלָל – שֶׁצְּרִיכִין לִרְאוֹת אֶת הַמֶּלֶךְ, בִּבְחִינַת (ישעיהו ל״ג:י״ז): מֶלֶךְ בְּיָפְיוֹ תֶחֱזֶינָה עֵינֶךָ, דְּהַיְנוּ כְּשֶׁהוּא בְּיָפְיוֹ וּגְדֻלָּתוֹ, וְלֹא בִּשְׁעַת קַטְנּוּת. וְאִם הָיוּ נוֹתְנִין לוֹ פַּרְנָסָתוֹ תֵּכֶף וּמִיָּד, לֶחֶם מְזֻמָּן, הָיָה אֶפְשָׁר שֶׁיִּרְאֶה אֶת הַמֶּלֶךְ בִּשְׁעַת קַטְנוּת, כְּגוֹן בְּשָׁעָה שֶׁמַּקְטִין אֶת עַצְמוֹ וּמְחַשֵּׁב אֶת עַצְמוֹ שֶׁקֻּפָּה שֶׁל שְׁרָצִים תְּלוּיָה מֵאֲחוֹרָיו וְכַיּוֹצֵא כַּנַּ"ל,
אֲבָל עַכְשָׁו שֶׁנּוֹתְנִין הַפַּרְנָסָה עַל־יְדֵי סִבּוּבִים, נִמְצָא שֶׁבָּאָה בָּעִתִּים מְיֻחָדִים, כִּי לְכָל סִבָּה צְרִיכָה עֵת מְיֻחָד, עַד שֶׁתֵּצֵא הַפַּרְנָסָה אֵלָיו. וְעַל־כֵּן לֹא יָבוֹא לִרְאוֹת אֶת הַמֶּלֶךְ בְּקַטְנוּתוֹ, רַק בְּיָפְיוֹ כַּנַּ"ל, כִּי אֵין נוֹתְנִין לוֹ הַפַּרְנָסָה תֵּכֶף, רַק בְּעֵת מְיֻחָד, בְּאֹפֶן שֶׁלֹּא יִרְאֵהוּ רַק בְּיָפְיוֹ, בִּבְחִינַת: מֶלֶךְ בְּיָפְיוֹ וְכוּ'. כִּי עַל־יְדֵי הַפַּרְנָסָה רוֹאִין הַמֶּלֶךְ בָּעֲטָרָה כַּנַּ"ל.
וְזֶה הַסּוֹד מְרֻמָּז בַּפָּסוּק (תהילים קמ״ה:ט״ו-ט״ז): עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, פּוֹתֵחַ אֶת יָדֶךָ וְכוּ'. עֵינֵי כֹל וְכוּ' – זֶהוּ הַקֻּשְׁיָא הַנַּ"ל, הַיְנוּ: עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ, וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, דְּהַיְנוּ שֶׁמְּבַקְּשִׁין עַל פַּרְנָסָה, וְאֵין נוֹתְנִין תֵּכֶף, רַק בְּעִתּוֹ כַּנַּ"ל. וְהַתֵּרוּץ: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן (וְלֹא סִיֵּם):
Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan Tinyana, Torah sixteen. Why livelihood takes time.
Why doesn't Heaven give a person his livelihood the moment he asks? Why through ploughing, travel and toil?
Because livelihood comes through the King, and a king's greatness comes through humility: first small, then splendid.
Our food becomes blessings and prayers, a crown for the King; and because it comes in its time, we see the King only in his beauty.
As it says: You give them their food in its time.
Our own reflection: when parnassah comes slowly, trust its timing, and turn every meal into a blessing.
Explainer
Likutey Moharan Tinyana, Torah sixteen: a question asked on the road. Why does livelihood take time?
They asked: when a person asks for livelihood, why doesn't Heaven give it at once? Why must one sow and plough and harvest, or travel to find it?
Rebbe Nachman answers: all of Israel's livelihood comes through the King. And a king's greatness rests on humility, as it says: before honour comes humility.
So it is with a king every day. When he rises, he is still plain, in simple clothes, unwashed. Only afterwards does he dress in royal garments and appear in his greatness. Shaul's kingship did not last, the Sages say, because he had no flaw to keep him humble.
The food that comes through the King is refined, step by step, until it becomes 'imrei shefer', beautiful words: blessings before and after eating, and prayer and service with the strength of the food.
These refinements are like the incense, the ketores. And from these beautiful words a crown is made for the King: 'Go out and see King Shlomo, in the crown his mother made for him.'
Now the answer. We must see the King in his beauty, not in his smallness. If livelihood came instantly, we might see Him at a moment of smallness. But because it comes through means, each in its own time, we see Him only in his beauty, crowned.
That is the verse: the eyes of all look to You, and You give them their food in its time. The question; and the answer: You open Your hand, and satisfy every living thing.
Our own reflection: parnassah has its time. Meanwhile, every meal and every blessing is part of the King's crown.
Full shiur
— Part 1: Why Livelihood Takes Time —
Likutey Moharan Tinyana, Torah sixteen: they asked, why does livelihood take time? A shiur in two parts. Part one: the question, the way of a king, and food that becomes blessing.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah sixteen. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.
This Torah was said on the road, and it opens with a question. They asked: why is it that when a person asks for livelihood, Heaven does not give it to him at once, but only through means, each according to his means? This one must sow grain, plough and harvest; that one must travel and find his livelihood there, and so on. Why do they not give it to him ready, at once, the moment he asks for his livelihood?
Our explanation. The question is an honest one. If livelihood is from Hashem, and a person prays for it, why must it come through ploughing, trade and travel, step by step, and not at once?
And the answer: know, that all of Israel's livelihood must be received through the King, as is written of a king: 'The tree that you saw, which grew and was strong, with food for all in it: it is you, O king.' And kingship comes mainly through humility, as in 'before honour comes humility': the honour and greatness of kingship come precisely through humility.
For this is always the way of kingship: humility must come before honour and greatness. Every day, when the king rises from his bed, he is still in smallness, dressed in plain clothes, his face not yet bright and clean before washing. Afterwards he makes himself fine, dresses in garments of honour, and spreads out in his greatness, as a king does.
So the Sages said: why did Shaul's kingship not last? Because he had no flaw. For one does not appoint a leader over the community unless a basket of creeping things hangs behind him, so that if he grows proud, they can tell him: look behind you. For kingship comes mainly through humility, and the more humility the king has, the more his kingship spreads.
Our explanation, step by step. Every morning the king rises plain and small. Humility comes before honour. Only then does his kingship spread in splendour. Livelihood, which comes through the King, follows the same order.
When food is drawn down through the King, refinements come from it. Grain, for example: much of it is eaten by animals; then it is refined further and the nations eat of it, until it is refined for Israel. And in eating too there are refinements, until 'beautiful words' are made from it: the blessings said over food before and after, and prayer and serving Hashem with the strength of the food.
This is 'From Asher, his bread is rich, and he shall give the delicacies of a king. Naftali is a swift deer, who gives beautiful words.' 'His bread is rich': livelihood, the delicacies of a king, since it is received through the King. So right after it is written 'Naftali ... who gives beautiful words': words of blessing and prayer, made from the refinements of the king's delicacies. And these refinements are the incense, the ketores, for ketores is refinement, as is known.
Our explanation. Food comes down through the King. It is refined, step by step, until it rises again as blessing and prayer. Asher's bread becomes Naftali's beautiful words.
— Part 2: The King's Crown —
Part two: the King's crown, and the answer to the question.
And from these beautiful words, made from the king's delicacies, a crown is made for the King, and this crown can also be seen. This is 'Go out and see, daughters of Zion, King Shlomo, in the crown his mother made for him on his wedding day, and on the day of his heart's joy': to see the King's crown, made on the day of his wedding.
For the joining of the beautiful words with the King is called a wedding, as in 'the grace of his lips, the King is his friend': the grace of the lips, the beautiful words, joins with the King in friendship. That is 'on his wedding day'.
And 'on the day of his heart's joy' is the incense, as in 'oil and incense gladden the heart'. For the refinements from which the beautiful words are made, and from them the crown, are the level of incense, as above.
And 'which his mother made for him': this is Chavah, the mother of all life. Chavah is the first letters of 'who crowns you with kindness and mercy', the crown above, made through 'who satisfies your mouth with good', the king's delicacies, as above.
Our explanation, step by step. Food comes through the King. Through refinement it becomes blessings and prayers. And these become a crown for the King, which can be seen.
Now he gathers it all into the answer. The rule is: one must see the King, as in 'your eyes shall behold the King in his beauty', when He is in His beauty and greatness, and not at a time of smallness. If one's livelihood were given at once, ready bread, one might see the King at a time of smallness, such as when he makes himself small and thinks of himself as one with a basket of creeping things hanging behind him, as above.
But now that livelihood is given through means, it comes at particular times, for each means needs its own time until the livelihood reaches him. So he will not come to see the King in his smallness, only in his beauty; for they give him his livelihood not at once, but at a particular time, so that he sees Him only in His beauty. For through livelihood one sees the King in the crown, as above.
And this secret is hinted in the verse: 'The eyes of all look to You with hope, and You give them their food in its time; You open Your hand.' 'The eyes of all look to You, and You give them their food in its time': this is the question above: they ask for livelihood, and it is not given at once, only in its time. And the answer: 'You open Your hand, and satisfy every living thing with favour.'
Our explanation. The verse holds both question and answer. Food comes in its time, not at once. And yet You open Your hand and satisfy everyone, so that we see the King only in His beauty. The Rebbe did not finish explaining the answer.
Some reflections of our own, not a quotation. Parnassah has its time; trust it. Turn every meal into a blessing, for each blessing adds to the King's crown.
This has been Likutey Moharan Tinyana, Torah sixteen.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 16, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.16
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Notes
Part 2, scene 5: Here the text adds in brackets: 'the main part is missing.'
Part 2, scene 9: The text ends: 'and he did not finish.'
Every on-screen quotation in the full shiur, by part
Part 1 — Why Livelihood Takes Time
Scene 3 · LM II:16 §1 · paragraph §1.1
הִקְשׁוּ: מִפְּנֵי מַה כְּשֶׁהָאָדָם מְבַקֵּשׁ פַּרְנָסָה, אֵין נוֹתְנִין לוֹ תֵּכֶף מִן הַשָּׁמַיִם, כִּי־אִם עַל־יְדֵי סִבּוֹת, לְכָל אֶחָד לְפִי סִבָּתוֹ – שֶׁזֶּה צָרִיךְ לִזְרֹעַ תְּבוּאָה וְלַחֲרֹשׁ וְלִקְצֹר וְכוּ', וְזֶה צָרִיךְ לִנְסֹעַ וְלִמְצֹא צֹרֶךְ פַּרְנָסָתוֹ שָׁם, וְכַיּוֹצֵא בָּזֶה, וְלָמָּה לֹא נוֹתְנִין לוֹ תֵּכֶף, בְּשָׁעָה שֶׁמְּבַקֵּשׁ פַּרְנָסָתוֹ, מְזֻמָּן.
EN (our paraphrase): They asked: why is it that when a person asks for livelihood, Heaven does not give it to him at once, but only through means, each according to his means? This one must sow grain, plough and harvest; that one must travel and find his livelihood there, and so on. Why do they not give it to him ready, at once, the moment he asks for his livelihood?
Scene 5 · LM II:16 §1, on Daniel 4:17–19 and Mishlei 15:33 · paragraph §1.2
וְהַתֵּרוּץ: דַּע, שֶׁכָּל הַפַּרְנָסָה שֶׁל יִשְׂרָאֵל צְרִיכִין לְקַבֵּל עַל־יְדֵי הַמֶּלֶךְ, כְּמוֹ שֶׁכָּתוּב בְּמֶלֶךְ: אִילָנָא דִּי חֲזַיְתָ דִּי רְבָה וּתְקֵף וְכוּ' וּמָזוֹן לְכֹלָּא בָּהּ אַנְתְּ הוּא מַלְכָּא. וְעִקָּר הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה, בִּבְחִינַת: וְלִפְנֵי כָבוֹד עֲנָוָה, שֶׁעִקָּר כְּבוֹד וּגְדֻלַּת הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה דַּיְקָא,
EN (our paraphrase): And the answer: know, that all of Israel's livelihood must be received through the King, as is written of a king: 'The tree that you saw, which grew and was strong, with food for all in it: it is you, O king.' And kingship comes mainly through humility, as in 'before honour comes humility': the honour and greatness of kingship come precisely through humility.
Scene 6 · LM II:16 §1 · paragraph §1.3
כִּי כֵן דֶּרֶךְ הַמַּלְכוּת בְּכָל פַּעַם, שֶׁצָּרִיךְ, שֶׁיַּקְדִּים עֲנָוָה לִכְבוֹדוֹ וּגְדֻלָּתוֹ, כְּמוֹ שֶׁבְּכָל יוֹם בְּשָׁעָה שֶׁקָּם מִמִּטָּתוֹ, שֶׁאֲזַי עֲדַיִן הוּא בְּקַטְנוּת, שֶׁמְּלֻבָּשׁ בְּמַלְבּוּשִׁים פְּשׁוּטִים, וְגַם פָּנָיו אֵינוֹ בְּצַחוּת וְזַכּוּת עֲדַיִן קֹדֶם הָרְחִיצָה, וְאַחַר־כָּךְ מְיַפֶּה עַצְמוֹ וּמִתְלַבֵּשׁ בְּבִגְדֵי כָּבוֹד, וּמִתְפַּשֵּׁט בִּגְדֻלָּתוֹ כְּדֶרֶךְ הַמֶּלֶךְ.
EN (our paraphrase): For this is always the way of kingship: humility must come before honour and greatness. Every day, when the king rises from his bed, he is still in smallness, dressed in plain clothes, his face not yet bright and clean before washing. Afterwards he makes himself fine, dresses in garments of honour, and spreads out in his greatness, as a king does.
Scene 7 · LM II:16 §1, citing Yoma 22b · paragraph §1.4
וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִפְּנֵי מָה לֹא נִמְשְׁכָה מַלְכוּתוֹ שֶׁל שָׁאוּל, מִפְּנֵי שֶׁלֹּא הָיָה בּוֹ שׁוּם דֹּפִי, כִּי אֵין מְמַנִּין פַּרְנָס עַל הַצִּבּוּר אֶלָּא־אִם־כֵּן קֻפָּה שֶׁל שְׁרָצִים תְּלוּיָה מֵאֲחוֹרָיו, שֶׁאִם תָּזוּחַ דַּעְתּוֹ עָלָיו, אוֹמְרִים לוֹ: כַּלֵּךְ מֵאַחֲרֶיךָ. כִּי עִקָּר הַמַּלְכוּת – עַל־יְדֵי עֲנָוָה כַּנַּ"ל, וְכָל מַה שֶּׁיֵּשׁ לְהַמֶּלֶךְ עֲנָוָה בְּיוֹתֵר, מִתְפַּשֵּׁט מַלְכוּתוֹ בְּיוֹתֵר כַּנַּ"ל.
EN (our paraphrase): So the Sages said: why did Shaul's kingship not last? Because he had no flaw. For one does not appoint a leader over the community unless a basket of creeping things hangs behind him, so that if he grows proud, they can tell him: look behind you. For kingship comes mainly through humility, and the more humility the king has, the more his kingship spreads.
Scene 9 · LM II:16 §2 · paragraph §2.1
וּכְשֶׁנִּמְשָׁךְ הַמָּזוֹן עַל־יְדֵי הַמֶּלֶךְ כַּנַּ"ל, נַעֲשֶׂה מִמֶּנּוּ בֵּרוּרִים, כְּגוֹן תְּבוּאָה, שֶׁהַרְבֵּה מִמֶּנָּה אוֹכְלִין בְּהֵמוֹת, וְאַחַר־כָּךְ מִתְבָּרֵר עוֹד, וְאוֹכְלִין מִמֶּנָּה עַכּוּ"ם, עַד שֶׁמִּתְבָּרֵר מִמֶּנָּה לְיִשְׂרָאֵל. וְגַם בְּהָאֲכִילָה יֵשׁ בֵּרוּרִים, עַד שֶׁמִּתְבָּרֵר וְנַעֲשִׂין מֵהֶם אִמְרֵי שֶׁפֶר, דְּהַיְנוּ בְּרָכוֹת שֶׁמְּבָרְכִין עֲלֵיהֶם תְּחִלָּה וָסוֹף, וּמִתְפַּלְּלִין וְעוֹבְדִין הַשֵּׁם יִתְבָּרַךְ בְּכֹחוֹת הָאֲכִילָה.
EN (our paraphrase): When food is drawn down through the King, refinements come from it. Grain, for example: much of it is eaten by animals; then it is refined further and the nations eat of it, until it is refined for Israel. And in eating too there are refinements, until 'beautiful words' are made from it: the blessings said over food before and after, and prayer and serving Hashem with the strength of the food.
Scene 10 · LM II:16 §2, on Bereishis 49:20–21 · paragraph §2.2
וְזֶה בְּחִינַת: מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ, נַפְתָּלִי אַיָּלָה שְׁלוּחָה הַנּוֹתֵן אִמְרֵי שָׁפֶר. שְׁמֵנָה לַחְמוֹ וְכוּ', דְּהַיְנוּ הַפַּרְנָסָה, שֶׁהִיא בְּחִינַת מַעֲדַנֵּי מֶלֶךְ, כִּי מְקַבְּלִין אוֹתָהּ עַל־יְדֵי הַמֶּלֶךְ, וְעַל־כֵּן תֵּכֶף כְּתִיב אַחֲרָיו: נַפְתָּלִי וְכוּ' הַנּוֹתֵן אִמְרֵי שָׁפֶר, דְּהַיְנוּ אִמְרֵי שָׁפֶר שֶׁל בְּרָכוֹת וּתְפִלּוֹת וְכַיּוֹצֵא, שֶׁנַּעֲשִׂין מִן הַבֵּרוּרִים שֶׁל מַעֲדַנֵּי מֶלֶךְ כַּנַּ"ל. וְאֵלּוּ הַבֵּרוּרִים הֵם בְּחִינַת קְטֹרֶת, כַּיָּדוּעַ, שֶׁקְּטֹרֶת הִיא בְּחִינַת בֵּרוּרִים.
EN (our paraphrase): This is 'From Asher, his bread is rich, and he shall give the delicacies of a king. Naftali is a swift deer, who gives beautiful words.' 'His bread is rich': livelihood, the delicacies of a king, since it is received through the King. So right after it is written 'Naftali ... who gives beautiful words': words of blessing and prayer, made from the refinements of the king's delicacies. And these refinements are the incense, the ketores, for ketores is refinement, as is known.
Part 2 — The King's Crown
Scene 2 · LM II:16 §2, on Shir HaShirim 3:11 · paragraph §2.3
וּמֵאֵלּוּ אִמְרֵי שָׁפֶר שֶׁנַּעֲשִׂין מִן מַעֲדַנֵּי מֶלֶךְ, נַעֲשֶׂה עֲטָרָה לְהַמֶּלֶךְ, וְגַם יְכוֹלִין לִרְאוֹת זֹאת הָעֲטָרָה. וְזֶהוּ בְּחִינַת: צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ
EN (our paraphrase): And from these beautiful words, made from the king's delicacies, a crown is made for the King, and this crown can also be seen. This is 'Go out and see, daughters of Zion, King Shlomo, in the crown his mother made for him on his wedding day, and on the day of his heart's joy': to see the King's crown, made on the day of his wedding.
Scene 3 · LM II:16 §2, on Mishlei 22:11 · paragraph §2.3
כִּי הִתְחַבְּרוּת שֶׁמִּתְחַבְּרִין הָאִמְרֵי שָׁפֶר עִם הַמֶּלֶךְ, זֶה בְּחִינַת חֲתֻנָּה, בִּבְחִינַת: חֵן שְׂפָתָיו רֵעֵהוּ מֶלֶךְ; שֶׁחֵן הַשְּׂפָתִים, דְּהַיְנוּ הָאִמְרֵי שָׁפֶר, מִתְחַבְּרִין עִם הַמֶּלֶךְ בִּבְחִינַת רֵעוּת – וְזֶהוּ בְּיוֹם חֲתֻנָּתוֹ.
EN (our paraphrase): For the joining of the beautiful words with the King is called a wedding, as in 'the grace of his lips, the King is his friend': the grace of the lips, the beautiful words, joins with the King in friendship. That is 'on his wedding day'.
Scene 4 · LM II:16 §2, on Mishlei 27:9 · paragraph §2.4
וְזֶהוּ: וּבְיוֹם שִׂמְחַת לִבּוֹ – זֶה בְּחִינַת קְטֹרֶת, בִּבְחִינַת: שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב; כִּי הַבֵּרוּרִים שֶׁמֵּהֶם נַעֲשֶׂה אִמְרֵי שָׁפֶר כַּנַּ"ל, שֶׁמֵּהֶם נַעֲשָׂה הָעֲטָרָה כַּנַּ"ל, הֵם בְּחִינַת קְטֹרֶת כַּנַּ"ל.
EN (our paraphrase): And 'on the day of his heart's joy' is the incense, as in 'oil and incense gladden the heart'. For the refinements from which the beautiful words are made, and from them the crown, are the level of incense, as above.
Scene 5 · LM II:16 §2, on Bereishis 3:20 and Tehillim 103:4–5 · paragraph §2.5
וְזֶהוּ: שֶׁעִטְּרָה לוֹ אִמּוֹ – הַיְנוּ בְּחִינַת חַוָּה, שֶׁהִיא הָיְתָה אֵם כָּל חָי כִּי חַוָּה – רָאשֵׁי־תֵבוֹת: הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים, הַיְנוּ בְּחִינַת הָעֲטָרָה הַנַּ"ל, שֶׁנַּעֲשֶׂה עַל־יְדֵי בְּחִינַת: הַמַּשְׂבִּיעַ בַּטּוֹב עֶדְיֵךְ, דְּהַיְנוּ בְּחִינַת מַעֲדַנֵּי מֶלֶךְ כַּנַּ"ל.
EN (our paraphrase): And 'which his mother made for him': this is Chavah, the mother of all life. Chavah is the first letters of 'who crowns you with kindness and mercy', the crown above, made through 'who satisfies your mouth with good', the king's delicacies, as above.
Scene 7 · LM II:16 §3, on Yeshayahu 33:17 · paragraph §3.1
וְהַכְּלָל – שֶׁצְּרִיכִין לִרְאוֹת אֶת הַמֶּלֶךְ, בִּבְחִינַת: מֶלֶךְ בְּיָפְיוֹ תֶחֱזֶינָה עֵינֶךָ, דְּהַיְנוּ כְּשֶׁהוּא בְּיָפְיוֹ וּגְדֻלָּתוֹ, וְלֹא בִּשְׁעַת קַטְנּוּת. וְאִם הָיוּ נוֹתְנִין לוֹ פַּרְנָסָתוֹ תֵּכֶף וּמִיָּד, לֶחֶם מְזֻמָּן, הָיָה אֶפְשָׁר שֶׁיִּרְאֶה אֶת הַמֶּלֶךְ בִּשְׁעַת קַטְנוּת, כְּגוֹן בְּשָׁעָה שֶׁמַּקְטִין אֶת עַצְמוֹ וּמְחַשֵּׁב אֶת עַצְמוֹ שֶׁקֻּפָּה שֶׁל שְׁרָצִים תְּלוּיָה מֵאֲחוֹרָיו וְכַיּוֹצֵא כַּנַּ"ל,
EN (our paraphrase): The rule is: one must see the King, as in 'your eyes shall behold the King in his beauty', when He is in His beauty and greatness, and not at a time of smallness. If one's livelihood were given at once, ready bread, one might see the King at a time of smallness, such as when he makes himself small and thinks of himself as one with a basket of creeping things hanging behind him, as above.
Scene 8 · LM II:16 §3 · paragraph §3.2
אֲבָל עַכְשָׁו שֶׁנּוֹתְנִין הַפַּרְנָסָה עַל־יְדֵי סִבּוּבִים, נִמְצָא שֶׁבָּאָה בָּעִתִּים מְיֻחָדִים, כִּי לְכָל סִבָּה צְרִיכָה עֵת מְיֻחָד, עַד שֶׁתֵּצֵא הַפַּרְנָסָה אֵלָיו. וְעַל־כֵּן לֹא יָבוֹא לִרְאוֹת אֶת הַמֶּלֶךְ בְּקַטְנוּתוֹ, רַק בְּיָפְיוֹ כַּנַּ"ל, כִּי אֵין נוֹתְנִין לוֹ הַפַּרְנָסָה תֵּכֶף, רַק בְּעֵת מְיֻחָד, בְּאֹפֶן שֶׁלֹּא יִרְאֵהוּ רַק בְּיָפְיוֹ, בִּבְחִינַת: מֶלֶךְ בְּיָפְיוֹ וְכוּ'. כִּי עַל־יְדֵי הַפַּרְנָסָה רוֹאִין הַמֶּלֶךְ בָּעֲטָרָה כַּנַּ"ל.
EN (our paraphrase): But now that livelihood is given through means, it comes at particular times, for each means needs its own time until the livelihood reaches him. So he will not come to see the King in his smallness, only in his beauty; for they give him his livelihood not at once, but at a particular time, so that he sees Him only in His beauty. For through livelihood one sees the King in the crown, as above.
Scene 9 · LM II:16 §3, on Tehillim 145:15–16 · paragraph §3.3
וְזֶה הַסּוֹד מְרֻמָּז בַּפָּסוּק: עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, פּוֹתֵחַ אֶת יָדֶךָ וְכוּ'. עֵינֵי כֹל וְכוּ' – זֶהוּ הַקֻּשְׁיָא הַנַּ"ל, הַיְנוּ: עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ, וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ, דְּהַיְנוּ שֶׁמְּבַקְּשִׁין עַל פַּרְנָסָה, וְאֵין נוֹתְנִין תֵּכֶף, רַק בְּעִתּוֹ כַּנַּ"ל. וְהַתֵּרוּץ: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן:
EN (our paraphrase): And this secret is hinted in the verse: 'The eyes of all look to You with hope, and You give them their food in its time; You open Your hand.' 'The eyes of all look to You, and You give them their food in its time': this is the question above: they ask for livelihood, and it is not given at once, only in its time. And the answer: 'You open Your hand, and satisfy every living thing with favour.'
Hebrew phrases in the Explainer
Scene 2 · §1.1: מִפְּנֵי מַה כְּשֶׁהָאָדָם מְבַקֵּשׁ פַּרְנָסָה, אֵין נוֹתְנִין לוֹ תֵּכֶף מִן הַשָּׁמַיִם,
Scene 3 · §1.2: וְלִפְנֵי כָבוֹד עֲנָוָה,
Scene 4 · §1.3: בְּשָׁעָה שֶׁקָּם מִמִּטָּתוֹ, שֶׁאֲזַי עֲדַיִן הוּא בְּקַטְנוּת,
Scene 5 · §2.1: אִמְרֵי שֶׁפֶר, דְּהַיְנוּ בְּרָכוֹת שֶׁמְּבָרְכִין עֲלֵיהֶם תְּחִלָּה וָסוֹף,
Scene 6 · §2.3: נַעֲשֶׂה עֲטָרָה לְהַמֶּלֶךְ,
Scene 7 · §3.1: מֶלֶךְ בְּיָפְיוֹ תֶחֱזֶינָה עֵינֶךָ,
Scene 8 · §3.3: וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ,
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: מִפְּנֵי מַה כְּשֶׁהָאָדָם מְבַקֵּשׁ פַּרְנָסָה, אֵין נוֹתְנִין לוֹ תֵּכֶף מִן הַשָּׁמַיִם,
Scene 3 · §1.2: וְעִקָּר הַמַּלְכוּת הוּא עַל־יְדֵי עֲנָוָה,
Scene 4 · §3.1: מֶלֶךְ בְּיָפְיוֹ תֶחֱזֶינָה עֵינֶךָ,
Scene 5 · §3.3: וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ,