דַּע, כִּי יַעֲקֹב אָבִינוּ, כְּשֶׁשָּׁלַח אֶת בָּנָיו
The Shepherd's Melody
When Yaakov sent his sons to Yosef he sent with them a melody of the Land of Israel: 'take from the zimras ha'aretz', the song of the land. Every shepherd has his own melody, born from the song of the grasses where he grazes; with it he gives strength to the grasses so the flock can eat, and it guards the shepherd himself, sifting the human spirit from the animal spirit. A king holds the whole melody and through him all sustenance flows, while each minister holds only a part; so Yaakov sent the melody fitting a ruler like Yosef, and the gifts he sent were the measures of that melody.
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הַמָּקוֹר · Original text
דַּע, כִּי יַעֲקֹב אָבִינוּ, כְּשֶׁשָּׁלַח אֶת בָּנָיו עֲשֶׂרֶת הַשְּׁבָטִים לְיוֹסֵף, שָׁלַח עִמָּהֶם נִגּוּן שֶׁל אֶרֶץ־יִשְׂרָאֵל. וְזֶה סוֹד: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְכוּ' (בראשית מ״ג:י״א), בְּחִינַת זֶמֶר וְנִגּוּן, שֶׁשָּׁלַח עַל־יָדָם לְיוֹסֵף, וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י: מִזִּמְרַת – לְשׁוֹן זֶמֶר וְכוּ'.
כִּי דַּע, כִּי כָל רוֹעֶה וְרוֹעֶה יֵשׁ לוֹ נִגּוּן מְיֻחָד לְפִי הָעֲשָׂבִים וּלְפִי הַמָּקוֹם שֶׁהוּא רוֹעֶה שָׁם, כִּי כָל בְּהֵמָה וּבְהֵמָה יֵשׁ לָהּ עֵשֶׂב מְיֻחָד, שֶׁהִיא צְרִיכָה לְאָכְלוֹ. גַּם אֵינוֹ רוֹעֶה תָּמִיד בְּמָקוֹם אֶחָד. וּלְפִי הָעֲשָׂבִים וְהַמָּקוֹם שֶׁרוֹעֶה שָׁם, כֵּן יֵשׁ לוֹ נִגּוּן. כִּי כָל עֵשֶׂב וָעֵשֶׂב יֵשׁ לוֹ שִׁירָה שֶׁאוֹמֵר, שֶׁזֶּה בְּחִינַת פֶּרֶק שִׁירָה, וּמִשִּׁירַת הָעֲשָׂבִים נַעֲשֶׂה נִגּוּן שֶׁל הָרוֹעֶה.
וְזֶה סוֹד מַה שֶּׁכָּתוּב (שם ד): וַתֵּלֵד עָדָה אֶת יָבָל, הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה, וְשֵׁם אָחִיו יוּבָל, הוּא הָיָה אֲבִי כָּל תֹּפֵשׂ כִּנּוֹר וְעוּגָב. כִּי תֵּכֶף כְּשֶׁהָיָה בָּעוֹלָם רוֹעֵה מִקְנֶה, הָיָה תֵּכֶף כְּלֵי־זֶמֶר כַּנַּ"ל. וְעַל־כֵּן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁהָיָה יֹדֵעַ נַגֵּן (שמואל־א טז), עַל־כֵּן הָיָה רוֹעֶה (שם) כַּנַּ"ל. (גַּם מָצִינוּ בַּאֲבוֹת הָעוֹלָם כֻּלָּם, שֶׁהָיוּ רוֹעֵי מִקְנֶה).
וְזֶה בְּחִינַת (ישעיהו כ״ד:ט״ז): מִכְּנַף הָאָרֶץ זְמִירוֹת שָׁמַעְנוּ, הַיְנוּ שֶׁזְּמִירוֹת וְנִגּוּנִים יוֹצְאִים מִכְּנַף הָאָרֶץ, כִּי עַל־יְדֵי הָעֲשָׂבִים הַגְּדֵלִים בָּאָרֶץ נַעֲשֶׂה נִגּוּן כַּנַּ"ל. וְעַל־יְדֵי שֶׁהָרוֹעֶה יוֹדֵעַ הַנִּגּוּן, עַל־יְדֵי־זֶה הוּא נוֹתֵן כֹּחַ בְּהָעֲשָׂבִים, וַאֲזַי יֵשׁ לַבְּהֵמוֹת לֶאֱכֹל.
וְזֶה בְּחִינַת (שׁה"ש ב): הַנִּצָּנִים נִרְאוּ בָאָרֶץ, עֵת הַזָּמִיר הִגִּיעַ, הַיְנוּ שֶׁהַנִּצָּנִים גְּדֵלִים בָּאָרֶץ עַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן הַשַּׁיָּךְ לָהֶם כַּנַּ"ל. נִמְצָא שֶׁעַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן שֶׁהָרוֹעֶה יוֹדֵעַ, הוּא נוֹתֵן כֹּחַ בָּעֲשָׂבִים, וְיֵשׁ מִרְעֶה לַבְּהֵמוֹת.
גַּם הַנִּגּוּן הוּא טוֹבָה לְהָרוֹעֶה בְּעַצְמוֹ, כִּי מֵחֲמַת שֶׁהָרוֹעֶה הוּא תָּמִיד בֵּין בְּהֵמוֹת, הָיָה אֶפְשָׁר שֶׁיַּמְשִׁיכוּ וְיוֹרִידוּ אֶת הָרוֹעֶה מִבְּחִינַת רוּחַ הָאָדָם לְרוּחַ הַבַּהֲמִיּוּת, עַד שֶׁיִּרְעֶה הָרוֹעֶה אֶת עַצְמוֹ, בִּבְחִינַת (בראשית ל״ז:י״ב): וַיֵּלְכוּ לִרְעוֹת אֶת צֹאן אֲבִיהֶם וְכוּ', וּפֵרֵשׁ רַשִׁ"י: שֶׁהָלְכוּ לִרְעוֹת אֶת עַצְמָן.
וְעַל־יְדֵי הַנִּגּוּן נִצּוֹל מִזֶּה, כִּי הַנִּגּוּן הוּא הִתְבָּרְרוּת הָרוּחַ, שֶׁמְּבָרְרִין רוּחַ הָאָדָם מִן רוּחַ הַבְּהֵמָה, בִּבְחִינַת (קהלת ג׳:כ״א): מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה, וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה, כִּי זֶהוּ עִקָּר הַנִּגּוּן – לְלַקֵּט וּלְבָרֵר הָרוּחַ טוֹבָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְעַל־כֵּן עַל־יְדֵי הַנִּגּוּן נִצּוֹל מֵרוּחַ הַבַּהֲמִיּוּת, כִּי נִתְבָּרֵר רוּחַ הָאָדָם מֵרוּחַ הַבְּהֵמָה עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל:
וְיֵשׁ חִלּוּקִים רַבִּים בִּנְגִינָה, כִּי יֵשׁ נִגּוּן שָׁלֵם, וְיֵשׁ נִגּוּן שֶׁהוּא בְּכַמָּה בָּבוֹת, וִיכוֹלִים לְחַלְּקוֹ לְבָבוֹת וְעִנְיָנִים:
וְדַע, שֶׁהַמֶּלֶךְ יֵשׁ לוֹ כָּל הַנִּגּוּן כֻּלּוֹ בִּשְׁלֵמוּת, אֲבָל הַשָּׂרִים אֵין לָהֶם רַק אֵיזֶה חֵלֶק בַּנִּגּוּן, כָּל אֶחָד לְפִי מְקוֹמוֹ. וְעַל־כֵּן אָמַר דָּנִיֵּאל לִנְבוּכַדְנֶצַּר (דניאל ד׳:ט׳): אַנְתְּ הוּא אִילָנָא וְכוּ' וּמָזוֹן לְכֹלָּא בֵהּ. כִּי נְבוּכַדְנֶצַּר שֶׁהָיָה מֶלֶךְ וְיֵשׁ לוֹ כָּל הַנִּגּוּן, עַל כֵּן עַל־יָדוֹ נִמְשָׁךְ כָּל הַמָּזוֹן, כִּי הַמָּזוֹן נִמְשָׁךְ עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל.
וְעַל־כֵּן יַעֲקֹב אָבִינוּ, אַף שֶׁלֹּא הָיָה יוֹדֵעַ אָז שֶׁהוּא יוֹסֵף, רַק כְּפִי מַה שֶּׁסִּפְּרוּ לוֹ הַשְּׁבָטִים הַנְהָגוֹתָיו שֶׁל יוֹסֵף, שָׁלַח לוֹ נִגּוּן הַשַּׁיָּךְ לְשַׂר כְּמוֹתוֹ, כְּפִי מַה שֶּׁשָּׁמַע מִבָּנָיו דְּרָכָיו וְהַנְהָגוֹתָיו, כִּי יַעֲקֹב רָצָה לִפְעֹל אֶצְלוֹ עַל־יְדֵי הַנִּגּוּן מַה שֶּׁהָיָה צָרִיךְ, עַל־כֵּן שָׁלַח לוֹ אוֹתוֹ הַנִּגּוּן שֶׁל אֶרֶץ־יִשְׂרָאֵל.
וְזֶהוּ שֶׁאָמַר לְבָנָיו: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם; הַיְנוּ שֶׁיִּקְחוּ בְּחִינַת הַנִּגּוּן הַנַּ"ל, שֶׁהוּא בְּחִינַת זִמְרַת הָאָרֶץ כַּנַּ"ל, בַּכֵּלִים שֶׁלָּהֶם. וְהוֹרִידוּ לָאִישׁ מִנְחָה, מְעַט צֳרִי, מְעַט דְּבַשׁ, נְכֹאת וָלֹט, בָּטְנִים וּשְׁקֵדִים – הֵם בְּחִינַת מִשְׁקוֹלוֹת וּמִדּוֹת הַנִּגּוּן, כִּי הַנִּגּוּן נַעֲשֶׂה מִגִּדּוּלֵי הָאָרֶץ כַּנַּ"ל:
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 sixty three: the shepherd's melody.
Yaakov sent his sons to Yosef with a melody of the Land of Israel: take from the song of the land.
Every grass sings its own song, and from the song of the grasses the shepherd's melody is made.
With that melody he gives strength to the grasses, so the flock has pasture.
And the melody guards the shepherd himself, sifting the human spirit from the animal spirit.
A king holds the whole melody, and through him all sustenance flows. So Yaakov sent Yosef the melody of a ruler.
Our own reflection: the land is singing. Listen, and let your own song lift you above the animal in you.
Explainer
Likutey Moharan Tinyana, Torah sixty three. When Yaakov sent his sons down to Egypt, he told them: take from the zimras of the land in your vessels. Rashi says zimras is related to zemer, song. So along with the gifts, Yaakov sent a melody.
Every shepherd has his own melody. It depends on where he grazes and which grasses grow there, because each animal needs its own grass. And every grass sings a song of its own, as in Perek Shirah. Out of the song of the grasses, the shepherd's melody is made.
That is why the Torah puts Yaval, the first herdsman, next to his brother Yuval, the first musician: as soon as there were shepherds, there were instruments. And King David, who knew how to play, was a shepherd.
The song goes both ways. From the corner of the earth we hear songs, says Yeshayahu; and the blossoms appear when the time of song arrives. When the shepherd sings the melody, he gives strength back to the grasses, and the flock has pasture.
The melody also protects the shepherd. Living all day among animals, he could sink from a human spirit to an animal spirit, grazing only himself. But melody refines the spirit: it sifts the spirit of man that rises upward from the spirit of the animal that goes down.
There are complete melodies, and melodies made of parts. A king holds the whole melody, so through him sustenance flows to everyone, as Daniel told Nevuchadnetzar: you are the tree that holds food for all. Each minister holds only his part.
So Yaakov, hearing from his sons how this ruler behaved, sent him the melody that fits such a ruler, to move him with it. And the balm, honey, spices, pistachios and almonds were the weights and measures of that melody, for the melody grows from the land.
Some reflections of our own, not a quotation. Creation is singing all around you. When you feel pulled down, sing, and let the melody lift your spirit. And know that your song can strengthen those who depend on you.
Full shiur
— Part 1: The Shepherd's Melody —
Likutey Moharan Tinyana, Torah sixty three: take from the song of the land. A shiur in two parts. Part one: the shepherd's melody, and the song of the grasses.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah sixty three. 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.
Know that when our father Yaakov sent his sons, the ten tribes, to Yosef, he sent a melody of the Land of Israel along with them. This is the secret of 'take from the zimras of the land in your vessels': zimras means song and melody, which he sent to Yosef by their hands, as Rashi explains, mizimras is related to zemer, song.
Our explanation. On the simple level, Yaakov told his sons to bring the choicest produce of the land as a gift for the ruler of Egypt. But Rashi notes that the word zimras is related to zemer, song. Rebbe Nachman takes that seriously: together with the gifts, Yaakov sent a melody of the Land of Israel.
He explains why. For know that every single shepherd has a melody of his own, according to the grasses and the place where he grazes. Each animal has a particular grass it needs to eat, and he does not always graze in one place. So according to the grasses and the place where he pastures, so is his melody.
For every single grass has a song that it says, which is the idea of Perek Shirah, the chapter of song; and from the song of the grasses the shepherd's melody is made.
Our explanation. Perek Shirah is an ancient collection that gives each part of creation a verse it sings: the heavens, the sea, the birds, the trees and the grasses. Rebbe Nachman says the shepherd's melody is woven out of that silent song of the grasses where he grazes.
This is the secret of the verse: 'Adah bore Yaval; he was the father of those who dwell in tents with cattle. And his brother's name was Yuval; he was the father of all who play the harp and the flute.' As soon as there was a shepherd of cattle in the world, at once there were instruments of song. And so King David, peace be upon him, who knew how to play, was for that reason a shepherd. In a bracketed aside he adds: we find too that all the forefathers of the world were shepherds.
This is the meaning of 'from the corner of the earth we have heard songs': songs and melodies go out from the corner of the earth, for through the grasses that grow in the earth a melody is made. And because the shepherd knows the melody, through it he gives strength to the grasses, and then the animals have food to eat.
This is the meaning of 'the blossoms appeared in the land, the time of song has arrived': the blossoms grow in the land through the song and melody that belong to them. So through the song and melody the shepherd knows, he gives strength to the grasses, and there is pasture for the animals.
Our summary. It is a circle. Each grass sings its own song. From that song the shepherd's melody is made. When he sings it, he gives strength back to the grasses. And so the flock has pasture.
— Part 2: The Guarded Spirit, and the King's Whole Melody —
Part two: how the melody guards the shepherd's spirit, the king's whole melody, and Yaakov's gift to Yosef.
Back to section one. The melody is also good for the shepherd himself. Since he is always among animals, they could draw him down from the level of a human spirit to an animal spirit, until the shepherd ends up grazing himself; as in 'they went to graze their father's flock', where Rashi explains that they went to graze themselves.
Through the melody he is saved from this. For melody is the refining of the spirit, which sifts the human spirit from the animal spirit, as in 'who knows the spirit of man that rises upward, and the spirit of the animal that goes down below'. That is the essence of melody: to gather and sift out the good spirit, as explained elsewhere. So through the melody he is saved from the animal spirit, for the human spirit is sifted from the animal spirit by the melody.
Our explanation. In Hebrew, ruach means both spirit and breath, and a melody is breath given shape. Rebbe Nachman says singing sorts the breath: it gathers the good spirit and lifts it, the spirit of man that rises upward. So a shepherd living all day among animals is protected by his own song.
Section two. There are many differences in melody. There is a complete melody, and there is a melody made of several sections, which can be divided into sections and themes.
And know that the king has the entire melody in full, but the ministers have only some part of the melody, each according to his place. So Daniel said to Nevuchadnetzar, 'you are the tree, and in it is food for all'. For Nevuchadnetzar was a king and had the whole melody, so through him all the food was drawn, for food is drawn through melody.
Our explanation. Just as the shepherd's song brings food to his flock, a ruler's melody draws sustenance to the people under him. A king holds the melody whole, so through him food flows to everyone. A minister holds only the part that fits his place.
Section three. So our father Yaakov, though he did not yet know that this was Yosef, and knew only what the tribes had told him of his conduct, sent him the melody that belongs to a ruler like him, according to what he heard from his sons of his ways and conduct. For Yaakov wanted to achieve what was needed with him through the melody, so he sent him that melody of the Land of Israel.
That is what he told his sons: 'take from the song of the land in your vessels', meaning take that melody, the song of the land, in your vessels. 'And bring down to the man a gift: a little balm, a little honey, spices and lotus, pistachios and almonds': these are the weights and measures of the melody, for the melody is made from what grows in the land.
Our summary of the Torah. Yaakov sent a melody of the Land of Israel, fitted to a ruler like the one his sons described. He hoped to move that ruler's heart with it. And the produce he sent, balm, honey, spices, nuts and almonds, were the weights and measures of that melody, because the melody itself grows from the land.
Some reflections of our own, not a quotation. The world is full of quiet song; try to listen for it. When you feel dragged down to the level of an animal, sing, and let the melody lift your spirit. And remember that your melody, your prayer and joy, can give strength to those in your care.
This has been Likutey Moharan Tinyana, Torah sixty three.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 63, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.63
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Notes
Part 1, scene 8: The bracketed aside (the forefathers were all shepherds) is voiced but not shown.
Every on-screen quotation in the full shiur, by part
Part 1 — The Shepherd's Melody
Scene 3 · LM II:63 §1, on Bereishis 43:11 and Rashi · paragraph §1.1
דַּע, כִּי יַעֲקֹב אָבִינוּ, כְּשֶׁשָּׁלַח אֶת בָּנָיו עֲשֶׂרֶת הַשְּׁבָטִים לְיוֹסֵף, שָׁלַח עִמָּהֶם נִגּוּן שֶׁל אֶרֶץ־יִשְׂרָאֵל. וְזֶה סוֹד: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְכוּ', בְּחִינַת זֶמֶר וְנִגּוּן, שֶׁשָּׁלַח עַל־יָדָם לְיוֹסֵף, וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י: מִזִּמְרַת – לְשׁוֹן זֶמֶר וְכוּ'.
EN (our paraphrase): Know that when our father Yaakov sent his sons, the ten tribes, to Yosef, he sent a melody of the Land of Israel along with them. This is the secret of 'take from the zimras of the land in your vessels': zimras means song and melody, which he sent to Yosef by their hands, as Rashi explains, mizimras is related to zemer, song.
Scene 5 · LM II:63 §1 · paragraph §1.2
כִּי דַּע, כִּי כָל רוֹעֶה וְרוֹעֶה יֵשׁ לוֹ נִגּוּן מְיֻחָד לְפִי הָעֲשָׂבִים וּלְפִי הַמָּקוֹם שֶׁהוּא רוֹעֶה שָׁם, כִּי כָל בְּהֵמָה וּבְהֵמָה יֵשׁ לָהּ עֵשֶׂב מְיֻחָד, שֶׁהִיא צְרִיכָה לְאָכְלוֹ. גַּם אֵינוֹ רוֹעֶה תָּמִיד בְּמָקוֹם אֶחָד. וּלְפִי הָעֲשָׂבִים וְהַמָּקוֹם שֶׁרוֹעֶה שָׁם, כֵּן יֵשׁ לוֹ נִגּוּן.
EN (our paraphrase): For know that every single shepherd has a melody of his own, according to the grasses and the place where he grazes. Each animal has a particular grass it needs to eat, and he does not always graze in one place. So according to the grasses and the place where he pastures, so is his melody.
Scene 6 · LM II:63 §1 · paragraph §1.2
כִּי כָל עֵשֶׂב וָעֵשֶׂב יֵשׁ לוֹ שִׁירָה שֶׁאוֹמֵר, שֶׁזֶּה בְּחִינַת פֶּרֶק שִׁירָה, וּמִשִּׁירַת הָעֲשָׂבִים נַעֲשֶׂה נִגּוּן שֶׁל הָרוֹעֶה.
EN (our paraphrase): For every single grass has a song that it says, which is the idea of Perek Shirah, the chapter of song; and from the song of the grasses the shepherd's melody is made.
Scene 8 · LM II:63 §1, on Bereishis 4:20–21 and 1 Shmuel 16 · paragraph §1.3
וְזֶה סוֹד מַה שֶּׁכָּתוּב: וַתֵּלֵד עָדָה אֶת יָבָל, הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה, וְשֵׁם אָחִיו יוּבָל, הוּא הָיָה אֲבִי כָּל תֹּפֵשׂ כִּנּוֹר וְעוּגָב. כִּי תֵּכֶף כְּשֶׁהָיָה בָּעוֹלָם רוֹעֵה מִקְנֶה, הָיָה תֵּכֶף כְּלֵי־זֶמֶר כַּנַּ"ל. וְעַל־כֵּן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁהָיָה יֹדֵעַ נַגֵּן, עַל־כֵּן הָיָה רוֹעֶה כַּנַּ"ל.
EN (our paraphrase): This is the secret of the verse: 'Adah bore Yaval; he was the father of those who dwell in tents with cattle. And his brother's name was Yuval; he was the father of all who play the harp and the flute.' As soon as there was a shepherd of cattle in the world, at once there were instruments of song. And so King David, peace be upon him, who knew how to play, was for that reason a shepherd.
Scene 9 · LM II:63 §1, on Yeshayahu 24:16 · paragraph §1.4
וְזֶה בְּחִינַת: מִכְּנַף הָאָרֶץ זְמִירוֹת שָׁמַעְנוּ, הַיְנוּ שֶׁזְּמִירוֹת וְנִגּוּנִים יוֹצְאִים מִכְּנַף הָאָרֶץ, כִּי עַל־יְדֵי הָעֲשָׂבִים הַגְּדֵלִים בָּאָרֶץ נַעֲשֶׂה נִגּוּן כַּנַּ"ל. וְעַל־יְדֵי שֶׁהָרוֹעֶה יוֹדֵעַ הַנִּגּוּן, עַל־יְדֵי־זֶה הוּא נוֹתֵן כֹּחַ בְּהָעֲשָׂבִים, וַאֲזַי יֵשׁ לַבְּהֵמוֹת לֶאֱכֹל.
EN (our paraphrase): This is the meaning of 'from the corner of the earth we have heard songs': songs and melodies go out from the corner of the earth, for through the grasses that grow in the earth a melody is made. And because the shepherd knows the melody, through it he gives strength to the grasses, and then the animals have food to eat.
Scene 10 · LM II:63 §1, on Shir HaShirim 2:12 · paragraph §1.5
וְזֶה בְּחִינַת: הַנִּצָּנִים נִרְאוּ בָאָרֶץ, עֵת הַזָּמִיר הִגִּיעַ, הַיְנוּ שֶׁהַנִּצָּנִים גְּדֵלִים בָּאָרֶץ עַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן הַשַּׁיָּךְ לָהֶם כַּנַּ"ל. נִמְצָא שֶׁעַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן שֶׁהָרוֹעֶה יוֹדֵעַ, הוּא נוֹתֵן כֹּחַ בָּעֲשָׂבִים, וְיֵשׁ מִרְעֶה לַבְּהֵמוֹת.
EN (our paraphrase): This is the meaning of 'the blossoms appeared in the land, the time of song has arrived': the blossoms grow in the land through the song and melody that belong to them. So through the song and melody the shepherd knows, he gives strength to the grasses, and there is pasture for the animals.
Part 2 — The Guarded Spirit, and the King's Whole Melody
Scene 2 · LM II:63 §1, on Bereishis 37:12 and Rashi · paragraph §1.6
גַּם הַנִּגּוּן הוּא טוֹבָה לְהָרוֹעֶה בְּעַצְמוֹ, כִּי מֵחֲמַת שֶׁהָרוֹעֶה הוּא תָּמִיד בֵּין בְּהֵמוֹת, הָיָה אֶפְשָׁר שֶׁיַּמְשִׁיכוּ וְיוֹרִידוּ אֶת הָרוֹעֶה מִבְּחִינַת רוּחַ הָאָדָם לְרוּחַ הַבַּהֲמִיּוּת, עַד שֶׁיִּרְעֶה הָרוֹעֶה אֶת עַצְמוֹ, בִּבְחִינַת: וַיֵּלְכוּ לִרְעוֹת אֶת צֹאן אֲבִיהֶם וְכוּ', וּפֵרֵשׁ רַשִׁ"י: שֶׁהָלְכוּ לִרְעוֹת אֶת עַצְמָן.
EN (our paraphrase): The melody is also good for the shepherd himself. Since he is always among animals, they could draw him down from the level of a human spirit to an animal spirit, until the shepherd ends up grazing himself; as in 'they went to graze their father's flock', where Rashi explains that they went to graze themselves.
Scene 3 · LM II:63 §1, on Koheles 3:21 · paragraph §1.7
וְעַל־יְדֵי הַנִּגּוּן נִצּוֹל מִזֶּה, כִּי הַנִּגּוּן הוּא הִתְבָּרְרוּת הָרוּחַ, שֶׁמְּבָרְרִין רוּחַ הָאָדָם מִן רוּחַ הַבְּהֵמָה, בִּבְחִינַת: מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה, וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה, כִּי זֶהוּ עִקָּר הַנִּגּוּן – לְלַקֵּט וּלְבָרֵר הָרוּחַ טוֹבָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְעַל־כֵּן עַל־יְדֵי הַנִּגּוּן נִצּוֹל מֵרוּחַ הַבַּהֲמִיּוּת, כִּי נִתְבָּרֵר רוּחַ הָאָדָם מֵרוּחַ הַבְּהֵמָה עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל:
EN (our paraphrase): Through the melody he is saved from this. For melody is the refining of the spirit, which sifts the human spirit from the animal spirit, as in 'who knows the spirit of man that rises upward, and the spirit of the animal that goes down below'. That is the essence of melody: to gather and sift out the good spirit, as explained elsewhere. So through the melody he is saved from the animal spirit, for the human spirit is sifted from the animal spirit by the melody.
Scene 5 · LM II:63 §2 · paragraph §2.1
וְיֵשׁ חִלּוּקִים רַבִּים בִּנְגִינָה, כִּי יֵשׁ נִגּוּן שָׁלֵם, וְיֵשׁ נִגּוּן שֶׁהוּא בְּכַמָּה בָּבוֹת, וִיכוֹלִים לְחַלְּקוֹ לְבָבוֹת וְעִנְיָנִים:
EN (our paraphrase): There are many differences in melody. There is a complete melody, and there is a melody made of several sections, which can be divided into sections and themes.
Scene 6 · LM II:63 §2, on Daniel 4 · paragraph §2.2
וְדַע, שֶׁהַמֶּלֶךְ יֵשׁ לוֹ כָּל הַנִּגּוּן כֻּלּוֹ בִּשְׁלֵמוּת, אֲבָל הַשָּׂרִים אֵין לָהֶם רַק אֵיזֶה חֵלֶק בַּנִּגּוּן, כָּל אֶחָד לְפִי מְקוֹמוֹ. וְעַל־כֵּן אָמַר דָּנִיֵּאל לִנְבוּכַדְנֶצַּר: אַנְתְּ הוּא אִילָנָא וְכוּ' וּמָזוֹן לְכֹלָּא בֵהּ. כִּי נְבוּכַדְנֶצַּר שֶׁהָיָה מֶלֶךְ וְיֵשׁ לוֹ כָּל הַנִּגּוּן, עַל כֵּן עַל־יָדוֹ נִמְשָׁךְ כָּל הַמָּזוֹן, כִּי הַמָּזוֹן נִמְשָׁךְ עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל.
EN (our paraphrase): And know that the king has the entire melody in full, but the ministers have only some part of the melody, each according to his place. So Daniel said to Nevuchadnetzar, 'you are the tree, and in it is food for all'. For Nevuchadnetzar was a king and had the whole melody, so through him all the food was drawn, for food is drawn through melody.
Scene 8 · LM II:63 §3 · paragraph §3.1
וְעַל־כֵּן יַעֲקֹב אָבִינוּ, אַף שֶׁלֹּא הָיָה יוֹדֵעַ אָז שֶׁהוּא יוֹסֵף, רַק כְּפִי מַה שֶּׁסִּפְּרוּ לוֹ הַשְּׁבָטִים הַנְהָגוֹתָיו שֶׁל יוֹסֵף, שָׁלַח לוֹ נִגּוּן הַשַּׁיָּךְ לְשַׂר כְּמוֹתוֹ, כְּפִי מַה שֶּׁשָּׁמַע מִבָּנָיו דְּרָכָיו וְהַנְהָגוֹתָיו, כִּי יַעֲקֹב רָצָה לִפְעֹל אֶצְלוֹ עַל־יְדֵי הַנִּגּוּן מַה שֶּׁהָיָה צָרִיךְ, עַל־כֵּן שָׁלַח לוֹ אוֹתוֹ הַנִּגּוּן שֶׁל אֶרֶץ־יִשְׂרָאֵל.
EN (our paraphrase): So our father Yaakov, though he did not yet know that this was Yosef, and knew only what the tribes had told him of his conduct, sent him the melody that belongs to a ruler like him, according to what he heard from his sons of his ways and conduct. For Yaakov wanted to achieve what was needed with him through the melody, so he sent him that melody of the Land of Israel.
Scene 9 · LM II:63 §3, on Bereishis 43:11 · paragraph §3.2
וְזֶהוּ שֶׁאָמַר לְבָנָיו: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם; הַיְנוּ שֶׁיִּקְחוּ בְּחִינַת הַנִּגּוּן הַנַּ"ל, שֶׁהוּא בְּחִינַת זִמְרַת הָאָרֶץ כַּנַּ"ל, בַּכֵּלִים שֶׁלָּהֶם. וְהוֹרִידוּ לָאִישׁ מִנְחָה, מְעַט צֳרִי, מְעַט דְּבַשׁ, נְכֹאת וָלֹט, בָּטְנִים וּשְׁקֵדִים – הֵם בְּחִינַת מִשְׁקוֹלוֹת וּמִדּוֹת הַנִּגּוּן, כִּי הַנִּגּוּן נַעֲשֶׂה מִגִּדּוּלֵי הָאָרֶץ כַּנַּ"ל:
EN (our paraphrase): That is what he told his sons: 'take from the song of the land in your vessels', meaning take that melody, the song of the land, in your vessels. 'And bring down to the man a gift: a little balm, a little honey, spices and lotus, pistachios and almonds': these are the weights and measures of the melody, for the melody is made from what grows in the land.
Hebrew phrases in the Explainer
Scene 2 · §1.2: וּמִשִּׁירַת הָעֲשָׂבִים נַעֲשֶׂה נִגּוּן שֶׁל הָרוֹעֶה.
Scene 3 · §1.3: כִּי תֵּכֶף כְּשֶׁהָיָה בָּעוֹלָם רוֹעֵה מִקְנֶה, הָיָה תֵּכֶף כְּלֵי־זֶמֶר
Scene 4 · §1.5: הוּא נוֹתֵן כֹּחַ בָּעֲשָׂבִים, וְיֵשׁ מִרְעֶה לַבְּהֵמוֹת.
Scene 5 · §1.7: כִּי הַנִּגּוּן הוּא הִתְבָּרְרוּת הָרוּחַ,
Scene 6 · §2.2: שֶׁהַמֶּלֶךְ יֵשׁ לוֹ כָּל הַנִּגּוּן כֻּלּוֹ בִּשְׁלֵמוּת,
Scene 7 · §3.2: הֵם בְּחִינַת מִשְׁקוֹלוֹת וּמִדּוֹת הַנִּגּוּן,
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם
Scene 3 · §1.2: וּמִשִּׁירַת הָעֲשָׂבִים נַעֲשֶׂה נִגּוּן שֶׁל הָרוֹעֶה.
Scene 4 · §1.5: הוּא נוֹתֵן כֹּחַ בָּעֲשָׂבִים, וְיֵשׁ מִרְעֶה לַבְּהֵמוֹת.
Scene 5 · §1.7: כִּי נִתְבָּרֵר רוּחַ הָאָדָם מֵרוּחַ הַבְּהֵמָה עַל־יְדֵי הַנִּגּוּן
Scene 6 · §2.2: שֶׁהַמֶּלֶךְ יֵשׁ לוֹ כָּל הַנִּגּוּן כֻּלּוֹ בִּשְׁלֵמוּת,