דַּע, כִּי יֵשׁ מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל וְיֵשׁ
Minds of the Land of Israel
There are minds of the Land of Israel and minds of outside the Land; a blemish in Hashem's honor cuts the mind off from its root, and minds that cannot agree are the source of strife. The world was created for honor, and those in the King's palace raise all honor back to Hashem. Tzedakah opens the heart as a vessel for the supernal pleasantness; then honor is revealed and the clashing minds fall into pleasantness and are healed. Fortunate is one who feels the sweetness of the Torah.
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הַמָּקוֹר · Original text
דַּע, כִּי יֵשׁ מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל וְיֵשׁ מֹחִין שֶׁל חוּץ־לָאָרֶץ.
וְגַם הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הֵם מְקַבְּלִים וְיוֹנְקִים גַם־כֵּן מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל. כִּי עִקָּר הַמֹּחַ וְהַחָכְמָה הִיא בְּאֶרֶץ־יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּמִּדְרָשׁ (ב"ר פ' ט"ז): אֵין חָכְמָה כְּחָכְמַת אֶרֶץ־יִשְׂרָאֵל וְכוּ'.
וְכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ חֵלֶק בְּאֶרֶץ־יִשְׂרָאֵל, וְכָל אֶחָד כְּפִי חֶלְקוֹ שֶׁיֵּשׁ לוֹ בְּאֶרֶץ־יִשְׂרָאֵל כֵּן הוּא מְקַבֵּל וְיוֹנֵק מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל. נִמְצָא שֶׁכָּל הַמֹּחִין הֵם בְּחִינַת מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, כִּי כֻּלָּם מְקַבְּלִים מִשָּׁם, כִּי שָׁם בְּאֶרֶץ־יִשְׂרָאֵל עִקָּר הַמֹּחַ וְהַחָכְמָה כַּנַּ"ל.
אֲבָל אַף־עַל־פִּי־כֵן יֵשׁ מֹחִין שֶׁל חוּץ לָאָרֶץ, וְזֶה נַעֲשֶׂה עַל־יְדֵי פְּגַם הַכָּבוֹד, חַס וְשָׁלוֹם. שֶׁמִּי שֶׁפּוֹגֵם, חַס וְשָׁלוֹם, בִּכְבוֹד הַשֵּׁם יִתְבָּרַךְ, אֲזַי עַל־יְדֵי פְּגַם הַכָּבוֹד שֶׁל הַשֵּׁם יִתְבָּרַךְ אֵין יְכוֹלִין לְקַבֵּל וְלִינֹק מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, וּכְפִי הַפְּגָם שֶׁפּוֹגֵם בִּכְבוֹד הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ־כֵן אֵינוֹ יָכוֹל לְקַבֵּל וְלִינֹק מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, וַאֲזַי נִשְׁאָרִין הַמֹּחִין בִּבְחִינַת מֹחִין שֶׁל חוּץ־לָאָרֶץ מַמָּשׁ. וּכְשֶׁהַמֹּחִין הֵם בְּחִינַת מֹחִין שֶׁל חוּץ־לָאָרֶץ, אֲזַי אֵין יְכוֹלִין לְהַשְׁווֹת דַּעְתָּן יַחַד.
וְזֶהוּ בְּחִינַת הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם, כִּי מֹחִין שֶׁל חוּץ־לָאָרֶץ אֵין יְכוֹלִין לְהַשְׁווֹת עַצְמָן יַחַד. אֲבָל הָיָה רָאוּי שֶׁלֹּא יִהְיֶה מַחֲלֹקֶת כִּי־אִם בְּחוּץ־לָאָרֶץ, וּבֶאֱמֶת אָנוּ רוֹאִין שֶׁגַּם בְּאֶרֶץ־יִשְׂרָאֵל יֵשׁ מַחֲלֹקֶת:
אַךְ דַּע, כִּי אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, שֶׁנַּעֲשׂוּ עַל־יְדֵי פְּגַם הַכָּבוֹד כַּנַּ"ל, הֵם מְבַקְּשִׁים לְעַצְמָן תִּקּוּן. וְהַתִּקּוּן שֶׁל אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הוּא בְּעֵת שֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הִתְגַּלּוּת הַכָּבוֹד, אָז הוּא זְמַן תִּקּוּנָם שֶׁל אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ.
כִּי כָּבוֹד הוּא תִּקּוּן הָעוֹלָם, כִּי כָל הָעוֹלָם נִבְרָא בִּשְׁבִיל הַכָּבוֹד, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ג:ז׳): לִכְבוֹדִי בְּרָאתִיו וְכוּ' (יומא לח), הַיְנוּ בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ. כִּי יֵשׁ כָּבוֹד פְּרָטִי לְכָל מַאֲמָר וּמַאֲמָר שֶׁל הָעֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם, אֲשֶׁר בִּשְׁבִיל אוֹתוֹ הַכָּבוֹד הָיָה זֶה הַמַּאֲמָר, שֶׁעַל־יָדוֹ נִבְרָא חֵלֶק פְּלוֹנִי מֵהַבְּרִיאָה.
נִמְצָא שֶׁכָּל מַאֲמָר וּמַאֲמָר יֵשׁ לוֹ כָּבוֹד מְיֻחָד, שֶׁבִּשְׁבִיל זֶה הַכָּבוֹד הָיָה אוֹתוֹ הַמַּאֲמָר. כִּי זֶה הַמַּאֲמָר, שֶׁבּוֹ נִבְרָא חֵלֶק פְּלוֹנִי מֵהַבְּרִיאָה, הָיָה בִּשְׁבִיל כָּבוֹד זֶה, כְּדֵי שֶׁיַּגִּיעַ כָּבוֹד זֶה לְהַשֵּׁם יִתְבָּרַךְ, וְכֵן מַאֲמָר אַחֵר, שֶׁבּוֹ נִבְרָא חֵלֶק אַחֵר מֵהַבְּרִיאָה, הָיָה בִּשְׁבִיל כָּבוֹד אַחֵר, שֶׁיַּגִּיעַ אוֹתוֹ הַכָּבוֹד לְהַשֵּׁם יִתְבָּרַךְ, וְכֵן כָּל הַמַּאֲמָרוֹת, כֻּלָּם הָיוּ רַק בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר בִּשְׁבִיל זֶה נִבְרָא הָעוֹלָם, כַּנַּ"ל:
וְעַל־כֵּן כְּשֶׁאֶחָד מִיִּשְׂרָאֵל זוֹכֶה לִרְאוֹת בְּעַצְמוֹ אֵיזֶה הִתְגַּלּוּת הַכָּבוֹד, הַיְנוּ כְּשֶׁיֵּשׁ לוֹ אֵיזֶה כָּבוֹד, אֲזַי הוּא צָרִיךְ לֵידַע מֵאֵיזֶה מַאֲמָר נִתְהַוָּה זֶה הַכָּבוֹד, אֲשֶׁר בִּשְׁבִיל זֶה הַכָּבוֹד הָיָה אוֹתוֹ הַמַּאֲמָר, שֶׁעַל־יָדוֹ נִבְרָא חֵלֶק מֵהַבְּרִיאָה כַּנַּ"ל.
וּבְוַדַּאי לָאו כָּל אָדָם זוֹכֶה לָזֶה, לְהַרְגִּישׁ בְּעַצְמוֹ הִתְגַּלּוּת כְּבוֹד הַשֵּׁם יִתְבָּרַךְ. אֲבָל אֵלּוּ שֶׁהֵם בְּהֵיכָלָא דְּמַלְכָּא, כְּשֶׁיֵּשׁ לָהֶם אֵיזֶה כָּבוֹד, אֲזַי אֵין לוֹקְחִין לְעַצְמָן כְּלָל מִן הַכָּבוֹד, רַק הֵם מַעֲלִין כָּל הַכָּבוֹד לְהַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁיִּתְגַּדֵּל וְיִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, כְּדֵי שֶׁיִּהְיֶה עַל־יְדֵי־זֶה תִּקּוּן הָעוֹלָם כַּנַּ"ל. וְהֵם מְבִינִים בְּהַכָּבוֹד מֵאֵיזֶה מַאֲמָר נִתְהַוָּה זֶה הַכָּבוֹד, אֲשֶׁר בִּשְׁבִיל זֶה הַכָּבוֹד הָיָה אוֹתוֹ הַמַּאֲמָר שֶׁעַל־יָדוֹ נִבְרָא חֵלֶק מֵהַבְּרִיאָה כַּנַּ"ל.
וְזֶה בְּחִינַת (תהילים כ״ט:ט׳): וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד, הַיְנוּ שֶׁאֵצֶל אֵלּוּ שֶׁהֵם בְּהֵיכָלָא דְּמַלְכָּא, הַכָּבוֹד הוּא כֻּלּוֹ אוֹמֵר, הַיְנוּ כֻּלּוֹ מַאֲמָר, כִּי הַכָּבוֹד שֶׁיֵּשׁ לָהֶם הוּא כֻּלּוֹ רַק בִּשְׁבִיל הַמַּאֲמָר, שֶׁנִּתְהַוָּה בִּשְׁבִיל זֶה הַכָּבוֹד, אֲשֶׁר עַל־יָדוֹ נִבְרָא חֵלֶק מֵהַבְּרִיאָה כַּנַּ"ל:
וְזֶה בְּחִינַת: וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ (דניאל א׳:ד׳). כֹּחַ זֶה בְּחִינַת כ"ח אַתְוָן דְּמַעֲשֵׂה בְרֵאשִׁית (ת"ז תי' יח), בְּחִינַת עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם. הַיְנוּ שֶׁאֵלּוּ שֶׁהֵם בְּהֵיכָלָא דְּמַלְכָּא, הֵם מְגַלִּין וּמְאִירִין כ"ח אַתְוָן הַנַּ"ל עַל־יְדֵי הַכָּבוֹד כַּנַּ"ל,
וְזֶהוּ: וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד וְכוּ' – לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא, הַיְנוּ כֹּחַ מַמָּשׁ, כִּי בְּוַדַּאי צָרִיךְ שֶׁיִּהְיֶה לָהֶם כֹּחַ וּגְבוּרָה לַעֲמֹד בָּזֶה, שֶׁיִּזְכּוּ לִהְיוֹת בְּהֵיכָלָא דְמַלְכָּא, אֲשֶׁר שָׁם הַכָּבוֹד הוּא כֻּלּוֹ אוֹמֵר, בְּחִינַת כ"ח אַתְוָן דְּמַעֲשֵׂה בְרֵאשִׁית כַּנַּ"ל:
וְעִקָּר הַכָּבוֹד שֶׁל הַשֵּׁם יִתְבָּרַךְ נִתְגַּלֶּה רַק עַל־יְדֵי הָאָדָם. כִּי הָאָדָם הוּא תַּכְלִית כָּל הַנִּבְרָאִים, כִּי עִקָּר הַבְּרִיאָה הָיְתָה בִּשְׁבִיל הָאָדָם. כִּי עִקָּר הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ הוּא עַל־יְדֵי הָאָדָם.
וְעַל־כֵּן עַל־יְדֵי הַהוֹלָדָה, כְּשֶׁנּוֹלָדִין וְנִתְרַבִּין בְּנֵי־אָדָם בְּיוֹתֵר, עַל־יְדֵי־זֶה נִתְגַּלֶּה כְּבוֹדוֹ בְּיוֹתֵר, כִּי עִקָּר הִתְגַּלּוּת הַכָּבוֹד – עַל־יְדֵי בְּנֵי־אָדָם, כַּנַּ"ל:
וְדַע, כִּי מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל הֵם בְּחִינַת נֹעַם, וּמֹחִין שֶׁל חוּץ־לָאָרֶץ הֵם בְּחִינַת חוֹבְלִים, כְּמוֹ שֶׁכָּתוּב (זכריה י״א:ז׳): לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין כד): נֹעַם – אֵלּוּ תַּלְמִידֵי־חֲכָמִים שֶׁבְּאֶרֶץ־יִשְׁרָאֵל, שֶׁמַּנְעִימִים זֶה לָזֶה בַּהֲלָכָה, חֹבְלִים – אֵלּוּ תַּלְמִידֵי־חֲכָמִים שֶׁבְּחוּץ־לָאָרֶץ, שֶׁחוֹבְלִים זֶה לָזֶה בַּהֲלָכָה.
וְעִקָּר הַהוֹלָדָה הוּא עַל־יְדֵי בְּחִינַת נֹעַם הָעֶלְיוֹן, כִּי מִנֹּעַם הָעֶלְיוֹן נִתְעוֹרְרִין שַׁלְהוֹבִין דִּרְחִימוּתָא, אֲשֶׁר עַל־יָדָם בָּא הַהוֹלָדָה, בִּבְחִינַת (שמואל־ב א): נָעַמְתָּ לִּי מְאֹד, נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים; שֶׁעַל־יְדֵי נֹעַם הָעֶלְיוֹן מִתְעוֹרֵר הָאַהֲבָה, בְּחִינַת שַׁלְהוֹבִין דִּרְחִימוּתָא, שֶׁעַל־יָדָם הַהוֹלָדָה:
וְנֹעַם הָעֶלְיוֹן שׁוֹפֵעַ תָּמִיד, אֲבָל צְרִיכִין כְּלִי לְקַבֵּל עַל־יָדוֹ שֶׁפַע נֹעַם הָעֶלְיוֹן. וְדַע, שֶׁעַל־יְדֵי צְדָקָה נַעֲשֶׂה הַכְּלִי לְקַבֵּל עַל־יָדָהּ מִנֹּעַם הָעֶלְיוֹן שַׁלְהוֹבִין דִּרְחִימוּתָא, כִּי צְדָקָה הִיא נְדִיבוּת לֵב, כְּמוֹ שֶׁכָּתוּב (שמות כ״ה:ב׳): מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי; וּנְדִיבוּת לֵב, הַיְנוּ שֶׁנִּפְתָּח וְנִתְנַדֵּב הַלֵּב, וְעַל־יְדֵי־זֶה נִפְתָּחִין שְׁבִילִין דְּלִבָּא, וְנַעֲשִׂין כְּלִי לְקַבֵּל שַׁלְהוֹבִין דִּרְחִימוּתָא, שֶׁנִּמְשָׁכִין מִנֹּעַם הָעֶלְיוֹן כַּנַּ"ל.
וְיֵשׁ צְדָקָה שֶׁל אֶרֶץ־יִשְׂרָאֵל, וְיֵשׁ צְדָקָה שֶׁל חוּץ־לָאָרֶץ, וְעִקָּר הוּא הַצְּדָקָה שֶׁל אֶרֶץ־יִשְׂרָאֵל, שֶׁעַל־יָדָהּ נַעֲשֶׂה כְּלִי לְקַבֵּל מִנֹּעַם הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה הַהוֹלָדָה כַּנַּ"ל. וְזֶה בְּחִינַת (הושע י׳:י״ב): זִרְעוּ לָכֶם לִצְדָקָה, כִּי עִקָּר הַהוֹלָדָה – עַל־יְדֵי צְדָקָה כַּנַּ"ל.
וְזֶה בְּחִינַת (בראשית ל״ז:ב׳): אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, הַיְנוּ שֶׁעִקָּר הַהוֹלָדָה – עַל־יְדֵי יַעֲקֹב וְיוֹסֵף, כִּי יַעֲקֹב הוּא בְּחִינַת צְדָקָה, כְּמוֹ שֶׁכָּתוּב (תהילים צ״ט:ד׳): מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתָּה עָשִׂיתָ, וְעִקָּר הַהוֹלָדָה – עַל־יְדֵי צְדָקָה כַּנַּ"ל, (שֶׁהִיא הַכְּלִי לְקַבֵּל הַשְׁפָּעַת נֹעַם הָעֶלְיוֹן כַּנַּ"ל, וְיוֹסֵף הוּא בְּחִינַת נֹעַם, כְּמוֹ שֶׁמְּבֹאָר לְקַמָּן):
וְעַל־יְדֵי הַהוֹלָדָה, דְּהַיְנוּ שֶׁנּוֹלָדִין וְנִתְרַבִּין בְּנֵי־אָדָם, עַל־יְדֵי־זֶה נִתְגַּלֶּה כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל. וְזֶה בְּחִינַת (שם כב): כָּל זֶרַע יַעֲקֹב כַּבְּדוּהוּ; כִּי עַל־יְדֵי הַהוֹלָדָה, שֶׁנַּעֲשָׂה עַל־יְדֵי בְּחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת צְדָקָה כַּנַּ"ל, עַל־יְדֵי־זֶה: כַּבְּדוּהוּ, כִּי עַל־יְדֵי־זֶה נִתְרַבֶּה כְּבוֹדוֹ יִתְבָּרַךְ, כַּנַּ"ל:
וַאֲזַי כְּשֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן עַל־יְדֵי הַכְּלִי הַנַּעֲשֶׂה עַל־יְדֵי צְדָקָה בִּשְׁבִיל הַהוֹלָדָה כַּנַּ"ל, וְגַם בְּחִינַת הַנֹּעַם הָעֶלְיוֹן שֶׁהוּא הַמֹּחִין, מְקַבֵּל וְנִשְׁפָּע עוֹד מִלְּמַעְלָה יוֹתֵר, כַּיָּדוּעַ, אֲזַי אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, שֶׁהֵם בְּחִינַת חוֹבְלִים, הֵם נוֹפְלִים גַם־כֵּן בְּאֵלּוּ הַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, שֶׁהֵם בְּחִינַת נֹעַם, כְּדֵי לְהִתְתַּקֵּן עַל־יְדֵי־זֶה, כִּי אָז הוּא זְמַן תִּקּוּנָם שֶׁל אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ. כִּי עִקָּר פְּגַם וְקִלְקוּל הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הוּא עַל־יְדֵי פְּגַם הַכָּבוֹד, שֶׁעַל־יְדֵי־זֶה אֵינָם יְכוֹלִים לִינֹק מִמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל, וַאֲזַי הֵם בְּחִינַת מֹחִין שֶׁל חוּץ־לָאָרֶץ מַמָּשׁ, וְזֶהוּ קִלְקוּלָם כַּנַּ"ל.
וְזֶה בְּחִינַת (משלי י״ג:י״ג): בָּז לְדָבָר יֵחָבֶל לוֹ. בָּז לְדָבָר, הַיְנוּ בִּזְיוֹנוֹת, הֵפֶךְ הַכָּבוֹד, עַל־יְדֵי־זֶה: יֵחָבֶל לוֹ, הַיְנוּ מֹחִין שֶׁל חוּץ־לָאָרֶץ שֶׁהֵם בְּחִינַת חוֹבְלִים, כִּי עַל־יְדֵי פְּגַם הַכָּבוֹד נִשְׁאָרִין הַמֹּחִין בִּבְחִינַת חוֹבְלִים, שֶׁהֵם מֹחִין שֶׁל חוּץ־לָאָרֶץ כַּנַּ"ל. נִמְצָא שֶׁעִקָּר קִלְקוּל הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הוּא עַל־יְדֵי פְּגַם הַכָּבוֹד,
וְעַל־כֵּן בְּעֵת שֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן עַל־יְדֵי הַכְּלִי שֶׁל צְדָקָה בִּשְׁבִיל הוֹלָדָה, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הִתְגַּלּוּת הַכָּבוֹד כַּנַּ"ל, אָז הוּא זְמַן תִּקּוּנָם שֶׁל הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, כִּי מֵאַחַר שֶׁנִּתְעוֹרֵר בְּחִינַת הִתְגַּלּוּת הַכָּבוֹד, עַל־יְדֵי־זֶה הֵם יְכוֹלִין לְהִתְתַּקֵּן, כִּי עִקָּר הַקִּלְקוּל שֶׁלָּהֶם הָיָה עַל־יְדֵי פְּגַם הַכָּבוֹד כַּנַּ"ל. וְעַל־כֵּן בְּעֵת שֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן בִּשְׁבִיל הוֹלָדָה כַּנַּ"ל, אָז בָּאִים הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ שֶׁהֵם בְּחִינַת חוֹבְלִים, וְנוֹפְלִים בְּמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל שֶׁהֵם בְּחִינַת נֹעַם, כְּדֵי לְהִתְתַּקֵּן עַל־יְדֵי־זֶה כַּנַּ"ל.
וְזֶה (תהילים ט״ז:ו׳): חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים – חֲבָלִים, הַיְנוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ שֶׁהֵם בְּחִינַת חוֹבְלִים, הֵם נוֹפְלִים בַּנְּעִימִים, הַיְנוּ בְּמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל שֶׁהֵם בְּחִינַת נֹעַם כַּנַּ"ל, כְּדֵי לְהִתְתַּקֵּן עַל־יְדֵי־זֶה כַּנַּ"ל.
וְזֶהוּ: אַף נַחֲלָת שָׁפְרָה עָלָי. נַחֲלָת – זֶה בְּחִינַת יַעֲקֹב, בְּחִינַת (דברים ל״ב:ט׳): יַעֲקֹב חֶבֶל נַחֲלָתוֹ, בְּחִינַת צְדָקָה. שָׁפְרָה – זֶה בְּחִינַת יוֹסֵף, בְּחִינַת (בראשית ל״ט:ו׳): וַיְהִי יוֹסֵף יְפֵה תֹאַר וְכוּ', וִיפֵה תֹאַר זֶה בְּחִינַת יְפֵה תֹאַר, הַנֶּאֱמַר בְּדָוִד, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צג:): אִישׁ תֹּאַר, שֶׁמַּרְאֶה פָּנִים בַּהֲלָכָה, הַיְנוּ בְּחִינַת מֹחִין, בְּחִינַת נֹעַם, שֶׁמַּנְעִימִים בַּהֲלָכָה כַּנַּ"ל. וְעַל־יְדֵי שְׁתֵּי בְּחִינוֹת אֵלּוּ, יַעֲקֹב וְיוֹסֵף, שֶׁהֵם בְּחִינַת נַחֲלָת שָׁפְרָה, עַל־יְדֵי־זֶה נַעֲשָׂה הַהוֹלָדָה, שֶׁאָז הַחוֹבְלִים נוֹפְלִים בַּנְּעִימִים כַּנַּ"ל.
וְזֶה: יַעֲקֹב חֶבֶל נַחֲלָתוֹ. חֶבֶל זֶה בְּחִינַת חוֹבְלִים הַנַּ"ל, שֶׁנִּתְתַּקְּנִים עַל־יְדֵי בְּחִינַת יַעֲקֹב, בְּחִינַת צְדָקָה, שֶׁעַל־יָדָהּ הַהוֹלָדָה, שֶׁעַל־יְדֵי־זֶה נִתְתַּקְּנִים הַחוֹבְלִים, שֶׁהֵם הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ כַּנַּ"ל.
וְזֶה בְּחִינַת חֶבְלֵי לֵדָה, בְּחִינַת חוֹבְלִים הַנַּ"ל, שֶׁנִּתְתַּקְּנִים עַל־יְדֵי הַלֵּדָה כַּנַּ"ל. גַּם זֶהוּ בְּחִינַת שָׁפְרָה הַנַּ"ל, בְּחִינַת שָׁפִיר וְשִׁלְיָא, בְּחִינַת הוֹלָדָה וְכַנַּ"ל:
וּמֵחֲמַת שֶׁהַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, שֶׁהֵם בְּחִינַת חוֹבְלִים, שֶׁחוֹבְלִים זֶה לָזֶה בַּהֲלָכָה, כִּי אֵינָם יְכוֹלִים לְהַשְׁווֹת דַּעְתָּן יַחַד כַּנַּ"ל, הֵם נוֹפְלִים בְּמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל שֶׁהֵם בְּחִינַת נֹעַם, כְּדֵי לְהִתְתַּקֵּן כַּנַּ"ל. עַל־כֵּן לִפְעָמִים כְּשֶׁפּוֹגְמִים הַרְבֵּה, חַס וְשָׁלוֹם, אֲזַי אֵינָם יְכוֹלִין לְהִתְתַּקֵּן, אַדְּרַבָּא, גּוֹרְמִים פְּגָם גַּם לְהַמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, וַאֲזַי גַּם הַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל אֵינָם יְכוֹלִים לְהַשְׁווֹת עַצְמָן, כִּי נִפְגְּמוּ, חַס וְשָׁלוֹם, עַל־יְדֵי הַמֹּחִין הַפְּגוּמִים שֶׁל חוּץ־לָאָרֶץ, שֶׁנָּפְלוּ לְתוֹכָם כַּנַּ"ל. וְזֶהוּ בְּחִינַת הַמַּחֲלֹקֶת שֶׁיֵּשׁ בְּאֶרֶץ־יִשְׂרָאֵל גַם־כֵּן:
וּכְלַל הַדְּבָרִים – כִּי כָל הַנִּבְרָאִים וְכָל הַהוֹלָדוֹת, כֻּלָּם הֵם רַק בִּשְׁבִיל הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ. וְעִקָּר הַהוֹלָדָה – עַל־יְדֵי הַצְּדָקָה, שֶׁעַל־יָדָהּ נַעֲשֶׂה כְּלִי לְקַבֵּל מִנֹּעַם הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הַהוֹלָדָה, וְעַל־יְדֵי־זֶה נִתְגַּלֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ כַּנַּ"ל.
וְזֶה אוֹתִיּוֹת תְּרוּמָה הֵם סוֹפֵי־תֵבוֹת: לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ (תהילים כ״ז:ד׳-ה׳), כִּי תְּרוּמָה, הַיְנוּ צְדָקָה שֶׁהִיא נְדִיבוּת לֵב, בְּחִינַת: מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי, עַל־יָדָהּ נַעֲשֶׂה כְּלִי לְקַבֵּל מִנֹּעַם ה', שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ, שֶׁהוּא בְּחִינַת: וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד.
וְזֶהוּ: לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ – סוֹפֵי־תֵבוֹת: "תְּרוּמָה" כַּנַּ"ל.
וְזֶה בְּחִינַת הַשִּׁירָה, בְּחִינַת (שמואל־ב כג): נְעִים זְמִרוֹת יִשְׂרָאֵל: (וְלֹא גִּלָּה יוֹתֵר):
אַשְׁרֵי הַזּוֹכֶה לְהַרְגִּישׁ נְעִימוּת הַתּוֹרָה. כִּי יֵשׁ נְעִימוּת בַּתּוֹרָה, וְזֶהוּ הָעִקָּר, לִזְכּוֹת לְהַרְגִּישׁ הַנְּעִימוּת שֶׁיֵּשׁ בְּהַתּוֹרָה:
(דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבֹתֶיהָ שָׁלוֹם (משלי ג׳:י״ז) נִרְאֶה לִי):
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 seventy-one. The minds of the Land of Israel.
The root of all wisdom is in the Land of Israel, and every Jew's mind draws from there, according to his portion in the Land.
When Hashem's honor is blemished, the mind is cut off from its root, and minds can no longer agree. That is the root of strife.
The whole world was created for Hashem's honor, and those who stand in the King's palace raise every honor back up to Him.
Tzedakah opens the heart and becomes a vessel for the pleasantness from above. Then honor is revealed, and the clashing minds fall into pleasantness and are healed.
Our own reflection: give with an open heart, and look for the sweetness in the Torah.
Explainer
Likutey Moharan Tinyana, Torah seventy-one: the minds of the Land of Israel. Why do people argue, and what heals a mind that cannot agree? Rebbe Nachman answers with three words: honor, tzedakah, and pleasantness.
Rebbe Nachman begins: there are minds of the Land of Israel, and minds of outside the Land. Mochin, minds, means our powers of understanding. The root of all wisdom is in the Land of Israel, as the Midrash says: there is no wisdom like the wisdom of the Land of Israel. Every Jew has a portion in the Land, and his mind draws from there according to that portion.
So how do minds of outside the Land come about? Through a blemish in Hashem's honor. Whoever blemishes Hashem's honor is cut off, to that degree, from drawing on the minds of the Land of Israel. And minds cut off from their root cannot bring their views together. This is the root of all strife in the world. But then, the Rebbe asks, why is there strife in the Land of Israel too? Hold that question; he answers it near the end.
These clashing minds are themselves asking to be repaired, and their repair comes through a revealing of honor. For the whole world was created for the sake of honor, as the verse says: for My honor I created him. Each of the Ten Utterances of creation was spoken for its own particular honor, so that this honor would reach Hashem.
Now, what should a person do when he is given some honor? He should know which utterance of creation that honor comes from. Those who stand in the King's palace take none of the honor for themselves. They raise all of it up to Hashem, and so the world is repaired. This is the verse: and in His palace, all of it says honor. For them, honor is entirely an utterance, a word of creation sent back to its source.
The verse in Daniel speaks of those who have strength, koach, to stand in the King's palace. Koach, the Rebbe says, has the value twenty-eight: the twenty-eight letters of the work of creation, which are the Ten Utterances. The people of the palace make these letters shine through the honor they return. And in its plain meaning, it takes real strength to stand in such a place.
Honor is revealed mainly through man, for man is the purpose of creation. So when more people are born, Hashem's honor is revealed all the more. Then the Rebbe gives two names. The minds of the Land of Israel are noam, pleasantness; the minds outside are chovlim, those who wound. As the prophet says: one I called Pleasantness, and one I called Ropes. Our Sages explain: the scholars of the Land are pleasant to one another in halacha, and those outside wound one another in halacha.
That pleasantness from above flows always, and it is what awakens love and brings new life. But it needs a vessel. The vessel is tzedakah. Tzedakah is generosity of heart, as with the Mishkan: take an offering from every man whose heart moves him. When the heart opens and gives, its pathways open, and they become a vessel for the pleasantness from above. In the Rebbe's language, Yaakov is tzedakah, the vessel, and Yosef is pleasantness.
Now it all comes together. When tzedakah makes the vessel and the pleasantness flows, honor is revealed. And since the clashing minds were damaged only by a blemish in honor, now is their time of repair. They fall into the minds of the Land of Israel, the pleasant ones, and are healed there. This is the verse: ropes have fallen for me in pleasant places. Chavalim, ropes, are the wounding minds, and ne'imim are the pleasant ones.
And here is the answer to the question from the start. Sometimes the minds that fall in are too damaged to be healed. Then, instead of being repaired, they damage the minds of the Land as well, and those minds too cannot agree. This is why strife can be found even in the Land of Israel.
Rebbe Nachman sums up: everything was created for Hashem's honor, and tzedakah is the vessel through which that honor grows. He finds it hinted in a verse: the final letters of to behold the pleasantness of Hashem and to visit in His palace spell terumah, an offering, which is tzedakah. And he ends: fortunate is the one who merits to feel the sweetness of the Torah. That is the main thing.
Our own reflection: when honor comes your way, send it back up to Hashem. Give tzedakah with an open heart. And look for the sweetness in your learning.
Full shiur
— Part 1: Two Kinds of Minds —
Likutey Moharan Tinyana, Torah seventy-one: the minds of the Land of Israel. A shiur in four parts. Part one: two kinds of minds, and the honor for which the world was created.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah seventy-one. 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.
Rebbe Nachman opens: Know: there are minds of the Land of Israel, and there are minds of outside the Land.
He explains: And the minds of outside the Land also receive and draw their nourishment from the minds of the Land of Israel. For the root of intellect and wisdom is in the Land of Israel, as our Sages said in the Midrash: there is no wisdom like the wisdom of the Land of Israel.
Every Jew has a portion in the Land of Israel, and according to the portion he has there, so does he receive and draw from its minds. It follows that all minds are really minds of the Land of Israel, since they all receive from there, for the root of intellect and wisdom is there.
Our explanation. Mochin means minds, a person's powers of understanding. Rebbe Nachman teaches that their true root is in the Land of Israel. Wherever a Jew lives, his mind draws from there, each according to his own portion in the Land.
But he continues: Even so, there are minds of outside the Land, and this comes about through a blemish in honor, Heaven forbid. Whoever blemishes the honor of Hashem cannot receive from the minds of the Land of Israel; as much as he blemishes Hashem's honor, so much is he unable to draw from them. Then the minds remain truly minds of outside the Land. And when minds are of outside the Land, people cannot bring their views together.
This is the strife that exists in the world, for minds of outside the Land cannot agree with one another. By rights there should be strife only outside the Land; yet in truth we see that there is strife in the Land of Israel too.
Our explanation. Here is the chain: when Hashem's honor is blemished, the mind is cut off from its root in the Land of Israel. A mind cut off from its root cannot settle together with others, and that is where strife comes from. The Rebbe already raises a question: why then is there strife in the Land itself? He will answer it near the end.
Now a turn: But know: these minds of outside the Land, made through the blemish of honor, are themselves asking for their repair. Their repair comes at the time when the supernal pleasantness flows, which brings about a revealing of honor. That is the time of their repair.
Why honor? For honor is the repair of the world, since the whole world was created only for the sake of honor, as it is written: for My honor I created him, that is, for the honor of Hashem. Each one of the Ten Utterances with which the world was created has its own particular honor; for that honor the utterance was spoken, and through it that part of creation came to be.
So each utterance has its own special honor. The utterance through which one part of creation came about was spoken for the sake of one honor, so that this honor would reach Hashem; another utterance, creating another part, was for another honor. And so all the utterances were only for the honor of Hashem, and for this the world was created.
Our explanation, step by step. The world was made with ten utterances. Each utterance was spoken for the sake of a particular honor, so that this honor would reach Hashem. When honor is revealed, the world is repaired, and so are the minds that were cut off. Next we will see who reveals that honor.
— Part 2: Those Who Stand in the King's Palace —
Part two: those who stand in the King's palace, and the two names, Pleasantness and Ropes.
Rebbe Nachman continues: Therefore, when a Jew merits to see some revealing of honor in himself, that is, when he is given some honor, he must know from which utterance this honor came into being: the utterance that was spoken for its sake, through which a part of creation was made.
Certainly not everyone merits to feel within himself a revealing of Hashem's honor. But those who are in the King's palace, when they receive some honor, take none of it for themselves at all. They raise all the honor up to Hashem, so that His honor grows and is exalted, and through this the world is repaired. And they understand from which utterance that honor came into being.
This is the meaning of: and in His palace, all of it says honor. For those in the King's palace, honor is entirely saying, entirely an utterance: the honor they have is wholly for the sake of the utterance that came about for this honor, through which a part of creation was made.
Our explanation. Most of us, when honored, feel it as something that belongs to us. The Rebbe describes the people of the palace, who take none of it. They see each honor as coming from a particular word of creation, and they send it back up to Hashem. In their hands, honor becomes a repair of the world.
He brings a verse from Daniel: This is the meaning of: and who have the strength to stand in the King's palace. Strength, koach, is the twenty-eight letters, koach, of the work of creation, as the Tikkunei Zohar says, which are the Ten Utterances with which the world was created. Those in the King's palace reveal and illuminate these twenty-eight letters through honor. Koach, kaf and ches, has the numerical value twenty-eight.
And in its plain meaning, who have strength to stand means actual strength. For surely they need strength and might to stand firm in this, to merit to be in the King's palace, where honor is entirely an utterance, the twenty-eight letters of creation.
Now a new point: The main revealing of Hashem's honor comes only through man. For man is the purpose of all creatures; creation was made mainly for man's sake, because the main revealing of His honor is through man.
Therefore, through birth, when more and more people are born and multiply, His honor is revealed all the more, since the main revealing of honor is through people.
Our explanation. Honor needs someone to recognise it, and that is man. So every new soul born into the world is another way for Hashem's honor to be revealed. This is why the Rebbe now speaks of birth: it is part of the great story of honor.
And know: the minds of the Land of Israel are Pleasantness, and the minds of outside the Land are Ropes, those who wound, as it is written: one I called Pleasantness, and one I called Ropes. Our Sages taught: Pleasantness is the Torah scholars of the Land of Israel, who are pleasant to one another in halacha; Ropes are the Torah scholars outside the Land, who wound one another in halacha.
He continues: The main cause of birth is the supernal pleasantness. From it are awakened flames of love, and through them birth comes about, as in the verse: you were very pleasant to me; your love was more wondrous to me than the love of women. Through the supernal pleasantness, love is awakened, and through it, birth.
Our explanation. Two words carry the rest of this Torah. Noam, pleasantness, is the mind of the Land of Israel, where scholars sweeten each other's words. Chovlim, from the root of wounding, is the mind outside the Land, where views clash. And the same pleasantness from above is what awakens love and brings new life into the world.
— Part 3: Tzedakah, the Vessel for Pleasantness —
Part three: tzedakah, the vessel that receives the pleasantness from above, and how the clashing minds are healed.
Rebbe Nachman continues: The supernal pleasantness flows constantly, but a vessel is needed to receive it. And know: through tzedakah the vessel is made to receive flames of love from the supernal pleasantness. For tzedakah is generosity of heart, as it is written: from every man whose heart moves him, you shall take My offering. When the heart is generous, its pathways open, and they become a vessel to receive the flames of love that flow from the supernal pleasantness.
There is tzedakah of the Land of Israel and tzedakah of outside the Land, and the main one is tzedakah of the Land of Israel, through which the vessel is made to receive from the supernal pleasantness, which brings birth. This is: sow for yourselves with tzedakah, for birth comes mainly through tzedakah.
This is: these are the generations of Yaakov, Yosef. Birth comes mainly through Yaakov and Yosef. Yaakov is tzedakah, as it is written: justice and tzedakah in Yaakov You have made; and birth comes through tzedakah, the vessel that receives the flow of supernal pleasantness. And Yosef is pleasantness, as will be explained later.
Our explanation. The flow from above never stops; what is missing is a vessel. Tzedakah is that vessel, because giving opens the heart, and an open heart can receive what a closed heart cannot. In the Rebbe's language, Yaakov stands for tzedakah, the vessel, and Yosef for pleasantness, what fills it.
And through birth, when people are born and multiply, His honor is revealed all the more. This is: all the seed of Yaakov, honor Him. For through birth, which comes through the aspect of Yaakov, tzedakah, His honor grows.
Now it comes together: Then, when the supernal pleasantness flows through the vessel made by tzedakah for the sake of birth, and that pleasantness, which is the minds, receives still more from above, then the minds of outside the Land, the wounders, also fall into the minds of the Land of Israel, which are pleasantness, in order to be repaired there. For that is the time of their repair.
For the whole blemish and damage of the minds outside the Land comes through the blemish of honor, which keeps them from drawing from the minds of the Land of Israel; then they are truly minds of outside the Land, and that is their damage.
This is: one who scorns a word will be wounded by it. Scorning a word is disgrace, the opposite of honor; through it, he will be wounded, that is, the minds of outside the Land, the wounders. For through the blemish of honor the minds remain wounders. So the main damage of these minds comes through the blemish of honor.
Therefore, when the supernal pleasantness flows through the vessel of tzedakah for the sake of birth, bringing a revealing of honor, that is the time of repair for the minds outside the Land. Since a revealing of honor has been awakened, they can be repaired, for their whole damage came through the blemish of honor. So at that time the wounders come and fall into the minds of the Land of Israel, the pleasantness, to be repaired.
Our explanation, step by step. When honor is blemished, the mind is cut off from its root, and minds clash. Tzedakah makes a vessel, and the pleasantness from above flows into it. That brings a revealing of honor, and at that moment the clashing minds fall into the pleasant ones and are healed.
— Part 4: Ropes Fallen in Pleasant Places —
Part four: ropes have fallen for me in pleasant places, strife even in the Land, and the sweetness of the Torah.
Rebbe Nachman reads a verse: This is: ropes have fallen for me in pleasant places. Ropes are the minds of outside the Land, the wounders; they fall into pleasant places, the minds of the Land of Israel, which are pleasantness, in order to be repaired.
The verse goes on: And this is: indeed, a beautiful inheritance is mine. Inheritance is Yaakov, as in: Yaakov is the rope of His inheritance, which is tzedakah. Beautiful is Yosef, as in: and Yosef was beautiful of form; and beautiful of form is also said of David.
Our Sages expounded a man of form as one who shows a face in halacha, that is, minds, pleasantness, sweetening one another in halacha. Through these two aspects, Yaakov and Yosef, the beautiful inheritance, birth comes about, and then the wounders fall into pleasantness.
And this is: Yaakov is the rope, chevel, of His inheritance. Chevel is the wounders, repaired through Yaakov, tzedakah, which brings birth; through that the wounders, the minds of outside the Land, are repaired. This is also the pangs, chevlei, of birth: the wounders, repaired through birth. And beautiful, shifrah, also hints at birth itself.
Our explanation. The Rebbe reads the verse as a picture of healing. Chavalim, ropes, sounds like chovlim, minds that wound one another. Ne'imim, pleasant places, are the minds of the Land of Israel. When honor is revealed, the clashing minds fall into the pleasant ones, and there they are repaired.
Now the answer to the question from the beginning: Because the minds of outside the Land, the wounders, who wound one another in halacha since they cannot bring their views together, fall into the minds of the Land of Israel, the pleasantness, in order to be repaired,
therefore sometimes, when they are greatly blemished, Heaven forbid, they cannot be repaired. On the contrary, they bring a blemish also to the minds of the Land of Israel, and then the minds of the Land too cannot agree, because they were damaged by the blemished minds from outside that fell into them. This is the strife that exists in the Land of Israel too.
Our explanation. Strife belongs outside the Land, but the clashing minds come to the Land to be healed. When their damage is too great, instead of being healed, they damage the minds there too. That is why strife can be found even in the Land of Israel.
Rebbe Nachman sums up: The rule of it all: all creatures and all births exist only for the revealing of His honor. And birth comes mainly through tzedakah, which makes the vessel to receive from the supernal pleasantness; through it birth comes about, and through that His honor is revealed and grows.
This is why the final letters of: to behold the pleasantness of Hashem and to visit in His palace, spell terumah. Terumah is tzedakah, generosity of heart, as in: from every man whose heart moves him, you shall take My offering, My terumah. Through it a vessel is made to receive the pleasantness of Hashem, which draws down the revealing of His honor: and in His palace, all of it says honor.
This is: to behold the pleasantness of Hashem and to visit in His palace, whose final letters spell terumah. And this is the aspect of song, the sweet singer of Israel. And the text notes that he revealed no more on this.
And a last word: Fortunate is the one who merits to feel the sweetness of the Torah. For there is sweetness in the Torah, and this is the main thing: to merit to feel the sweetness in the Torah. The compiler adds, in brackets: it seems to me this is the verse, its ways are ways of pleasantness, and all its paths are peace.
Some reflections of our own, not a quotation. When you are honored, send it back up to Hashem. Give tzedakah with an open heart; it makes a vessel for blessing. And look for the sweetness in your learning, because that is the main thing.
This has been Likutey Moharan Tinyana, Torah seventy-one. Da ki yesh mochin.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 71, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.71
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 4, scene 12: In brackets in the text: and he revealed no more.
Part 4, scene 13: Bracketed in the text: 'Its ways are ways of pleasantness, and all its paths are peace' (Mishlei 3:17) – it seems to me.
Every on-screen quotation in the full shiur, by part
Part 1 — Two Kinds of Minds
Scene 3 · LM II:71 §1 · paragraph §1.1
דַּע, כִּי יֵשׁ מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל וְיֵשׁ מֹחִין שֶׁל חוּץ־לָאָרֶץ.
EN (our paraphrase): Know: there are minds of the Land of Israel, and there are minds of outside the Land.
Scene 4 · LM II:71 §1, on Bereishis Rabbah 16 · paragraph §1.2
וְגַם הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הֵם מְקַבְּלִים וְיוֹנְקִים גַם־כֵּן מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל. כִּי עִקָּר הַמֹּחַ וְהַחָכְמָה הִיא בְּאֶרֶץ־יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּמִּדְרָשׁ: אֵין חָכְמָה כְּחָכְמַת אֶרֶץ־יִשְׂרָאֵל וְכוּ'.
EN (our paraphrase): And the minds of outside the Land also receive and draw their nourishment from the minds of the Land of Israel. For the root of intellect and wisdom is in the Land of Israel, as our Sages said in the Midrash: there is no wisdom like the wisdom of the Land of Israel.
Scene 5 · LM II:71 §1 · paragraph §1.3
וְכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ חֵלֶק בְּאֶרֶץ־יִשְׂרָאֵל, וְכָל אֶחָד כְּפִי חֶלְקוֹ שֶׁיֵּשׁ לוֹ בְּאֶרֶץ־יִשְׂרָאֵל כֵּן הוּא מְקַבֵּל וְיוֹנֵק מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל. נִמְצָא שֶׁכָּל הַמֹּחִין הֵם בְּחִינַת מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, כִּי כֻּלָּם מְקַבְּלִים מִשָּׁם, כִּי שָׁם בְּאֶרֶץ־יִשְׂרָאֵל עִקָּר הַמֹּחַ וְהַחָכְמָה כַּנַּ"ל.
EN (our paraphrase): Every Jew has a portion in the Land of Israel, and according to the portion he has there, so does he receive and draw from its minds. It follows that all minds are really minds of the Land of Israel, since they all receive from there, for the root of intellect and wisdom is there.
Scene 7 · LM II:71 §1 · paragraph §1.4
אֲבָל אַף־עַל־פִּי־כֵן יֵשׁ מֹחִין שֶׁל חוּץ לָאָרֶץ, וְזֶה נַעֲשֶׂה עַל־יְדֵי פְּגַם הַכָּבוֹד, חַס וְשָׁלוֹם. שֶׁמִּי שֶׁפּוֹגֵם, חַס וְשָׁלוֹם, בִּכְבוֹד הַשֵּׁם יִתְבָּרַךְ, אֲזַי עַל־יְדֵי פְּגַם הַכָּבוֹד שֶׁל הַשֵּׁם יִתְבָּרַךְ אֵין יְכוֹלִין לְקַבֵּל וְלִינֹק מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, וּכְפִי הַפְּגָם שֶׁפּוֹגֵם בִּכְבוֹד הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ־כֵן אֵינוֹ יָכוֹל לְקַבֵּל וְלִינֹק מֵהַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, וַאֲזַי נִשְׁאָרִין הַמֹּחִין בִּבְחִינַת מֹחִין שֶׁל חוּץ־לָאָרֶץ מַמָּשׁ. וּכְשֶׁהַמֹּחִין הֵם בְּחִינַת מֹחִין שֶׁל חוּץ־לָאָרֶץ, אֲזַי אֵין יְכוֹלִין לְהַשְׁווֹת דַּעְתָּן יַחַד.
EN (our paraphrase): Even so, there are minds of outside the Land, and this comes about through a blemish in honor, Heaven forbid. Whoever blemishes the honor of Hashem cannot receive from the minds of the Land of Israel; as much as he blemishes Hashem's honor, so much is he unable to draw from them. Then the minds remain truly minds of outside the Land. And when minds are of outside the Land, people cannot bring their views together.
Scene 8 · LM II:71 §1 · paragraph §1.5
וְזֶהוּ בְּחִינַת הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם, כִּי מֹחִין שֶׁל חוּץ־לָאָרֶץ אֵין יְכוֹלִין לְהַשְׁווֹת עַצְמָן יַחַד. אֲבָל הָיָה רָאוּי שֶׁלֹּא יִהְיֶה מַחֲלֹקֶת כִּי־אִם בְּחוּץ־לָאָרֶץ, וּבֶאֱמֶת אָנוּ רוֹאִין שֶׁגַּם בְּאֶרֶץ־יִשְׂרָאֵל יֵשׁ מַחֲלֹקֶת:
EN (our paraphrase): This is the strife that exists in the world, for minds of outside the Land cannot agree with one another. By rights there should be strife only outside the Land; yet in truth we see that there is strife in the Land of Israel too.
Scene 10 · LM II:71 §2 · paragraph §2.1
אַךְ דַּע, כִּי אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, שֶׁנַּעֲשׂוּ עַל־יְדֵי פְּגַם הַכָּבוֹד כַּנַּ"ל, הֵם מְבַקְּשִׁים לְעַצְמָן תִּקּוּן. וְהַתִּקּוּן שֶׁל אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הוּא בְּעֵת שֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הִתְגַּלּוּת הַכָּבוֹד, אָז הוּא זְמַן תִּקּוּנָם שֶׁל אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ.
EN (our paraphrase): But know: these minds of outside the Land, made through the blemish of honor, are themselves asking for their repair. Their repair comes at the time when the supernal pleasantness flows, which brings about a revealing of honor. That is the time of their repair.
Scene 11 · LM II:71 §2, on Yeshayahu 43:7 · paragraph §2.2
כִּי כָּבוֹד הוּא תִּקּוּן הָעוֹלָם, כִּי כָל הָעוֹלָם נִבְרָא בִּשְׁבִיל הַכָּבוֹד, כְּמוֹ שֶׁכָּתוּב: לִכְבוֹדִי בְּרָאתִיו וְכוּ', הַיְנוּ בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ. כִּי יֵשׁ כָּבוֹד פְּרָטִי לְכָל מַאֲמָר וּמַאֲמָר שֶׁל הָעֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם, אֲשֶׁר בִּשְׁבִיל אוֹתוֹ הַכָּבוֹד הָיָה זֶה הַמַּאֲמָר, שֶׁעַל־יָדוֹ נִבְרָא חֵלֶק פְּלוֹנִי מֵהַבְּרִיאָה.
EN (our paraphrase): For honor is the repair of the world, since the whole world was created only for the sake of honor, as it is written: for My honor I created him, that is, for the honor of Hashem. Each one of the Ten Utterances with which the world was created has its own particular honor; for that honor the utterance was spoken, and through it that part of creation came to be.
Scene 12 · LM II:71 §2 · paragraph §2.3
נִמְצָא שֶׁכָּל מַאֲמָר וּמַאֲמָר יֵשׁ לוֹ כָּבוֹד מְיֻחָד, שֶׁבִּשְׁבִיל זֶה הַכָּבוֹד הָיָה אוֹתוֹ הַמַּאֲמָר. כִּי זֶה הַמַּאֲמָר, שֶׁבּוֹ נִבְרָא חֵלֶק פְּלוֹנִי מֵהַבְּרִיאָה, הָיָה בִּשְׁבִיל כָּבוֹד זֶה, כְּדֵי שֶׁיַּגִּיעַ כָּבוֹד זֶה לְהַשֵּׁם יִתְבָּרַךְ, וְכֵן מַאֲמָר אַחֵר, שֶׁבּוֹ נִבְרָא חֵלֶק אַחֵר מֵהַבְּרִיאָה, הָיָה בִּשְׁבִיל כָּבוֹד אַחֵר, שֶׁיַּגִּיעַ אוֹתוֹ הַכָּבוֹד לְהַשֵּׁם יִתְבָּרַךְ, וְכֵן כָּל הַמַּאֲמָרוֹת, כֻּלָּם הָיוּ רַק בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר בִּשְׁבִיל זֶה נִבְרָא הָעוֹלָם, כַּנַּ"ל:
EN (our paraphrase): So each utterance has its own special honor. The utterance through which one part of creation came about was spoken for the sake of one honor, so that this honor would reach Hashem; another utterance, creating another part, was for another honor. And so all the utterances were only for the honor of Hashem, and for this the world was created.
Part 2 — Those Who Stand in the King's Palace
Scene 2 · LM II:71 §3 · paragraph §3.1
וְעַל־כֵּן כְּשֶׁאֶחָד מִיִּשְׂרָאֵל זוֹכֶה לִרְאוֹת בְּעַצְמוֹ אֵיזֶה הִתְגַּלּוּת הַכָּבוֹד, הַיְנוּ כְּשֶׁיֵּשׁ לוֹ אֵיזֶה כָּבוֹד, אֲזַי הוּא צָרִיךְ לֵידַע מֵאֵיזֶה מַאֲמָר נִתְהַוָּה זֶה הַכָּבוֹד, אֲשֶׁר בִּשְׁבִיל זֶה הַכָּבוֹד הָיָה אוֹתוֹ הַמַּאֲמָר, שֶׁעַל־יָדוֹ נִבְרָא חֵלֶק מֵהַבְּרִיאָה כַּנַּ"ל.
EN (our paraphrase): Therefore, when a Jew merits to see some revealing of honor in himself, that is, when he is given some honor, he must know from which utterance this honor came into being: the utterance that was spoken for its sake, through which a part of creation was made.
Scene 3 · LM II:71 §3 · paragraph §3.2
וּבְוַדַּאי לָאו כָּל אָדָם זוֹכֶה לָזֶה, לְהַרְגִּישׁ בְּעַצְמוֹ הִתְגַּלּוּת כְּבוֹד הַשֵּׁם יִתְבָּרַךְ. אֲבָל אֵלּוּ שֶׁהֵם בְּהֵיכָלָא דְּמַלְכָּא, כְּשֶׁיֵּשׁ לָהֶם אֵיזֶה כָּבוֹד, אֲזַי אֵין לוֹקְחִין לְעַצְמָן כְּלָל מִן הַכָּבוֹד, רַק הֵם מַעֲלִין כָּל הַכָּבוֹד לְהַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁיִּתְגַּדֵּל וְיִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, כְּדֵי שֶׁיִּהְיֶה עַל־יְדֵי־זֶה תִּקּוּן הָעוֹלָם כַּנַּ"ל. וְהֵם מְבִינִים בְּהַכָּבוֹד מֵאֵיזֶה מַאֲמָר נִתְהַוָּה זֶה הַכָּבוֹד, אֲשֶׁר בִּשְׁבִיל זֶה הַכָּבוֹד הָיָה אוֹתוֹ הַמַּאֲמָר שֶׁעַל־יָדוֹ נִבְרָא חֵלֶק מֵהַבְּרִיאָה כַּנַּ"ל.
EN (our paraphrase): Certainly not everyone merits to feel within himself a revealing of Hashem's honor. But those who are in the King's palace, when they receive some honor, take none of it for themselves at all. They raise all the honor up to Hashem, so that His honor grows and is exalted, and through this the world is repaired. And they understand from which utterance that honor came into being.
Scene 4 · LM II:71 §3, on Tehillim 29:9 · paragraph §3.3
וְזֶה בְּחִינַת: וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד, הַיְנוּ שֶׁאֵצֶל אֵלּוּ שֶׁהֵם בְּהֵיכָלָא דְּמַלְכָּא, הַכָּבוֹד הוּא כֻּלּוֹ אוֹמֵר, הַיְנוּ כֻּלּוֹ מַאֲמָר, כִּי הַכָּבוֹד שֶׁיֵּשׁ לָהֶם הוּא כֻּלּוֹ רַק בִּשְׁבִיל הַמַּאֲמָר, שֶׁנִּתְהַוָּה בִּשְׁבִיל זֶה הַכָּבוֹד, אֲשֶׁר עַל־יָדוֹ נִבְרָא חֵלֶק מֵהַבְּרִיאָה כַּנַּ"ל:
EN (our paraphrase): This is the meaning of: and in His palace, all of it says honor. For those in the King's palace, honor is entirely saying, entirely an utterance: the honor they have is wholly for the sake of the utterance that came about for this honor, through which a part of creation was made.
Scene 6 · LM II:71 §4, on Daniel 1:4 and Tikkunei Zohar · paragraph §4.1
וְזֶה בְּחִינַת: וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ. כֹּחַ זֶה בְּחִינַת כ"ח אַתְוָן דְּמַעֲשֵׂה בְרֵאשִׁית, בְּחִינַת עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם. הַיְנוּ שֶׁאֵלּוּ שֶׁהֵם בְּהֵיכָלָא דְּמַלְכָּא, הֵם מְגַלִּין וּמְאִירִין כ"ח אַתְוָן הַנַּ"ל עַל־יְדֵי הַכָּבוֹד כַּנַּ"ל,
EN (our paraphrase): This is the meaning of: and who have the strength to stand in the King's palace. Strength, koach, is the twenty-eight letters, koach, of the work of creation, as the Tikkunei Zohar says, which are the Ten Utterances with which the world was created. Those in the King's palace reveal and illuminate these twenty-eight letters through honor.
Scene 7 · LM II:71 §4 · paragraph §4.2
וְזֶהוּ: וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד וְכוּ' – לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא, הַיְנוּ כֹּחַ מַמָּשׁ, כִּי בְּוַדַּאי צָרִיךְ שֶׁיִּהְיֶה לָהֶם כֹּחַ וּגְבוּרָה לַעֲמֹד בָּזֶה, שֶׁיִּזְכּוּ לִהְיוֹת בְּהֵיכָלָא דְמַלְכָּא, אֲשֶׁר שָׁם הַכָּבוֹד הוּא כֻּלּוֹ אוֹמֵר, בְּחִינַת כ"ח אַתְוָן דְּמַעֲשֵׂה בְרֵאשִׁית כַּנַּ"ל:
EN (our paraphrase): And in its plain meaning, who have strength to stand means actual strength. For surely they need strength and might to stand firm in this, to merit to be in the King's palace, where honor is entirely an utterance, the twenty-eight letters of creation.
Scene 8 · LM II:71 §5 · paragraph §5.1
וְעִקָּר הַכָּבוֹד שֶׁל הַשֵּׁם יִתְבָּרַךְ נִתְגַּלֶּה רַק עַל־יְדֵי הָאָדָם. כִּי הָאָדָם הוּא תַּכְלִית כָּל הַנִּבְרָאִים, כִּי עִקָּר הַבְּרִיאָה הָיְתָה בִּשְׁבִיל הָאָדָם. כִּי עִקָּר הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ הוּא עַל־יְדֵי הָאָדָם.
EN (our paraphrase): The main revealing of Hashem's honor comes only through man. For man is the purpose of all creatures; creation was made mainly for man's sake, because the main revealing of His honor is through man.
Scene 9 · LM II:71 §5 · paragraph §5.2
וְעַל־כֵּן עַל־יְדֵי הַהוֹלָדָה, כְּשֶׁנּוֹלָדִין וְנִתְרַבִּין בְּנֵי־אָדָם בְּיוֹתֵר, עַל־יְדֵי־זֶה נִתְגַּלֶּה כְּבוֹדוֹ בְּיוֹתֵר, כִּי עִקָּר הִתְגַּלּוּת הַכָּבוֹד – עַל־יְדֵי בְּנֵי־אָדָם, כַּנַּ"ל:
EN (our paraphrase): Therefore, through birth, when more and more people are born and multiply, His honor is revealed all the more, since the main revealing of honor is through people.
Scene 11 · LM II:71 §6, on Zecharia 11:7 and Sanhedrin 24a · paragraph §6.1
וְדַע, כִּי מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל הֵם בְּחִינַת נֹעַם, וּמֹחִין שֶׁל חוּץ־לָאָרֶץ הֵם בְּחִינַת חוֹבְלִים, כְּמוֹ שֶׁכָּתוּב: לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: נֹעַם – אֵלּוּ תַּלְמִידֵי־חֲכָמִים שֶׁבְּאֶרֶץ־יִשְׁרָאֵל, שֶׁמַּנְעִימִים זֶה לָזֶה בַּהֲלָכָה, חֹבְלִים – אֵלּוּ תַּלְמִידֵי־חֲכָמִים שֶׁבְּחוּץ־לָאָרֶץ, שֶׁחוֹבְלִים זֶה לָזֶה בַּהֲלָכָה.
EN (our paraphrase): And know: the minds of the Land of Israel are Pleasantness, and the minds of outside the Land are Ropes, those who wound, as it is written: one I called Pleasantness, and one I called Ropes. Our Sages taught: Pleasantness is the Torah scholars of the Land of Israel, who are pleasant to one another in halacha; Ropes are the Torah scholars outside the Land, who wound one another in halacha.
Scene 12 · LM II:71 §6, on Shmuel II 1:26 · paragraph §6.2
וְעִקָּר הַהוֹלָדָה הוּא עַל־יְדֵי בְּחִינַת נֹעַם הָעֶלְיוֹן, כִּי מִנֹּעַם הָעֶלְיוֹן נִתְעוֹרְרִין שַׁלְהוֹבִין דִּרְחִימוּתָא, אֲשֶׁר עַל־יָדָם בָּא הַהוֹלָדָה, בִּבְחִינַת: נָעַמְתָּ לִּי מְאֹד, נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים; שֶׁעַל־יְדֵי נֹעַם הָעֶלְיוֹן מִתְעוֹרֵר הָאַהֲבָה, בְּחִינַת שַׁלְהוֹבִין דִּרְחִימוּתָא, שֶׁעַל־יָדָם הַהוֹלָדָה:
EN (our paraphrase): The main cause of birth is the supernal pleasantness. From it are awakened flames of love, and through them birth comes about, as in the verse: you were very pleasant to me; your love was more wondrous to me than the love of women. Through the supernal pleasantness, love is awakened, and through it, birth.
Part 3 — Tzedakah, the Vessel for Pleasantness
Scene 2 · LM II:71 §7, on Shemos 25:2 · paragraph §7.1
וְנֹעַם הָעֶלְיוֹן שׁוֹפֵעַ תָּמִיד, אֲבָל צְרִיכִין כְּלִי לְקַבֵּל עַל־יָדוֹ שֶׁפַע נֹעַם הָעֶלְיוֹן. וְדַע, שֶׁעַל־יְדֵי צְדָקָה נַעֲשֶׂה הַכְּלִי לְקַבֵּל עַל־יָדָהּ מִנֹּעַם הָעֶלְיוֹן שַׁלְהוֹבִין דִּרְחִימוּתָא, כִּי צְדָקָה הִיא נְדִיבוּת לֵב, כְּמוֹ שֶׁכָּתוּב: מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי; וּנְדִיבוּת לֵב, הַיְנוּ שֶׁנִּפְתָּח וְנִתְנַדֵּב הַלֵּב, וְעַל־יְדֵי־זֶה נִפְתָּחִין שְׁבִילִין דְּלִבָּא, וְנַעֲשִׂין כְּלִי לְקַבֵּל שַׁלְהוֹבִין דִּרְחִימוּתָא, שֶׁנִּמְשָׁכִין מִנֹּעַם הָעֶלְיוֹן כַּנַּ"ל.
EN (our paraphrase): The supernal pleasantness flows constantly, but a vessel is needed to receive it. And know: through tzedakah the vessel is made to receive flames of love from the supernal pleasantness. For tzedakah is generosity of heart, as it is written: from every man whose heart moves him, you shall take My offering. When the heart is generous, its pathways open, and they become a vessel to receive the flames of love that flow from the supernal pleasantness.
Scene 3 · LM II:71 §7, on Hoshea 10:12 · paragraph §7.2
וְיֵשׁ צְדָקָה שֶׁל אֶרֶץ־יִשְׂרָאֵל, וְיֵשׁ צְדָקָה שֶׁל חוּץ־לָאָרֶץ, וְעִקָּר הוּא הַצְּדָקָה שֶׁל אֶרֶץ־יִשְׂרָאֵל, שֶׁעַל־יָדָהּ נַעֲשֶׂה כְּלִי לְקַבֵּל מִנֹּעַם הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה הַהוֹלָדָה כַּנַּ"ל. וְזֶה בְּחִינַת: זִרְעוּ לָכֶם לִצְדָקָה, כִּי עִקָּר הַהוֹלָדָה – עַל־יְדֵי צְדָקָה כַּנַּ"ל.
EN (our paraphrase): There is tzedakah of the Land of Israel and tzedakah of outside the Land, and the main one is tzedakah of the Land of Israel, through which the vessel is made to receive from the supernal pleasantness, which brings birth. This is: sow for yourselves with tzedakah, for birth comes mainly through tzedakah.
Scene 4 · LM II:71 §7, on Bereishis 37:2 and Tehillim 99:4 · paragraph §7.3
וְזֶה בְּחִינַת: אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, הַיְנוּ שֶׁעִקָּר הַהוֹלָדָה – עַל־יְדֵי יַעֲקֹב וְיוֹסֵף, כִּי יַעֲקֹב הוּא בְּחִינַת צְדָקָה, כְּמוֹ שֶׁכָּתוּב: מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתָּה עָשִׂיתָ, וְעִקָּר הַהוֹלָדָה – עַל־יְדֵי צְדָקָה כַּנַּ"ל, שֶׁהִיא הַכְּלִי לְקַבֵּל הַשְׁפָּעַת נֹעַם הָעֶלְיוֹן כַּנַּ"ל, וְיוֹסֵף הוּא בְּחִינַת נֹעַם, כְּמוֹ שֶׁמְּבֹאָר לְקַמָּן:
EN (our paraphrase): This is: these are the generations of Yaakov, Yosef. Birth comes mainly through Yaakov and Yosef. Yaakov is tzedakah, as it is written: justice and tzedakah in Yaakov You have made; and birth comes through tzedakah, the vessel that receives the flow of supernal pleasantness. And Yosef is pleasantness, as will be explained later.
Scene 6 · LM II:71 §8, on Tehillim 22:24 · paragraph §8.1
וְעַל־יְדֵי הַהוֹלָדָה, דְּהַיְנוּ שֶׁנּוֹלָדִין וְנִתְרַבִּין בְּנֵי־אָדָם, עַל־יְדֵי־זֶה נִתְגַּלֶּה כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל. וְזֶה בְּחִינַת: כָּל זֶרַע יַעֲקֹב כַּבְּדוּהוּ; כִּי עַל־יְדֵי הַהוֹלָדָה, שֶׁנַּעֲשָׂה עַל־יְדֵי בְּחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת צְדָקָה כַּנַּ"ל, עַל־יְדֵי־זֶה: כַּבְּדוּהוּ, כִּי עַל־יְדֵי־זֶה נִתְרַבֶּה כְּבוֹדוֹ יִתְבָּרַךְ, כַּנַּ"ל:
EN (our paraphrase): And through birth, when people are born and multiply, His honor is revealed all the more. This is: all the seed of Yaakov, honor Him. For through birth, which comes through the aspect of Yaakov, tzedakah, His honor grows.
Scene 7 · LM II:71 §9 · paragraph §9.1
וַאֲזַי כְּשֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן עַל־יְדֵי הַכְּלִי הַנַּעֲשֶׂה עַל־יְדֵי צְדָקָה בִּשְׁבִיל הַהוֹלָדָה כַּנַּ"ל, וְגַם בְּחִינַת הַנֹּעַם הָעֶלְיוֹן שֶׁהוּא הַמֹּחִין, מְקַבֵּל וְנִשְׁפָּע עוֹד מִלְּמַעְלָה יוֹתֵר, כַּיָּדוּעַ, אֲזַי אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, שֶׁהֵם בְּחִינַת חוֹבְלִים, הֵם נוֹפְלִים גַם־כֵּן בְּאֵלּוּ הַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, שֶׁהֵם בְּחִינַת נֹעַם, כְּדֵי לְהִתְתַּקֵּן עַל־יְדֵי־זֶה, כִּי אָז הוּא זְמַן תִּקּוּנָם שֶׁל אֵלּוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ.
EN (our paraphrase): Then, when the supernal pleasantness flows through the vessel made by tzedakah for the sake of birth, and that pleasantness, which is the minds, receives still more from above, then the minds of outside the Land, the wounders, also fall into the minds of the Land of Israel, which are pleasantness, in order to be repaired there. For that is the time of their repair.
Scene 8 · LM II:71 §9 · paragraph §9.1
כִּי עִקָּר פְּגַם וְקִלְקוּל הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הוּא עַל־יְדֵי פְּגַם הַכָּבוֹד, שֶׁעַל־יְדֵי־זֶה אֵינָם יְכוֹלִים לִינֹק מִמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל, וַאֲזַי הֵם בְּחִינַת מֹחִין שֶׁל חוּץ־לָאָרֶץ מַמָּשׁ, וְזֶהוּ קִלְקוּלָם כַּנַּ"ל.
EN (our paraphrase): For the whole blemish and damage of the minds outside the Land comes through the blemish of honor, which keeps them from drawing from the minds of the Land of Israel; then they are truly minds of outside the Land, and that is their damage.
Scene 9 · LM II:71 §9, on Mishlei 13:13 · paragraph §9.2
וְזֶה בְּחִינַת: בָּז לְדָבָר יֵחָבֶל לוֹ. בָּז לְדָבָר, הַיְנוּ בִּזְיוֹנוֹת, הֵפֶךְ הַכָּבוֹד, עַל־יְדֵי־זֶה: יֵחָבֶל לוֹ, הַיְנוּ מֹחִין שֶׁל חוּץ־לָאָרֶץ שֶׁהֵם בְּחִינַת חוֹבְלִים, כִּי עַל־יְדֵי פְּגַם הַכָּבוֹד נִשְׁאָרִין הַמֹּחִין בִּבְחִינַת חוֹבְלִים, שֶׁהֵם מֹחִין שֶׁל חוּץ־לָאָרֶץ כַּנַּ"ל. נִמְצָא שֶׁעִקָּר קִלְקוּל הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ הוּא עַל־יְדֵי פְּגַם הַכָּבוֹד,
EN (our paraphrase): This is: one who scorns a word will be wounded by it. Scorning a word is disgrace, the opposite of honor; through it, he will be wounded, that is, the minds of outside the Land, the wounders. For through the blemish of honor the minds remain wounders. So the main damage of these minds comes through the blemish of honor.
Scene 10 · LM II:71 §9 · paragraph §9.3
וְעַל־כֵּן בְּעֵת שֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן עַל־יְדֵי הַכְּלִי שֶׁל צְדָקָה בִּשְׁבִיל הוֹלָדָה, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הִתְגַּלּוּת הַכָּבוֹד כַּנַּ"ל, אָז הוּא זְמַן תִּקּוּנָם שֶׁל הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, כִּי מֵאַחַר שֶׁנִּתְעוֹרֵר בְּחִינַת הִתְגַּלּוּת הַכָּבוֹד, עַל־יְדֵי־זֶה הֵם יְכוֹלִין לְהִתְתַּקֵּן, כִּי עִקָּר הַקִּלְקוּל שֶׁלָּהֶם הָיָה עַל־יְדֵי פְּגַם הַכָּבוֹד כַּנַּ"ל. וְעַל־כֵּן בְּעֵת שֶׁשּׁוֹפֵעַ נֹעַם הָעֶלְיוֹן בִּשְׁבִיל הוֹלָדָה כַּנַּ"ל, אָז בָּאִים הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ שֶׁהֵם בְּחִינַת חוֹבְלִים, וְנוֹפְלִים בְּמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל שֶׁהֵם בְּחִינַת נֹעַם, כְּדֵי לְהִתְתַּקֵּן עַל־יְדֵי־זֶה כַּנַּ"ל.
EN (our paraphrase): Therefore, when the supernal pleasantness flows through the vessel of tzedakah for the sake of birth, bringing a revealing of honor, that is the time of repair for the minds outside the Land. Since a revealing of honor has been awakened, they can be repaired, for their whole damage came through the blemish of honor. So at that time the wounders come and fall into the minds of the Land of Israel, the pleasantness, to be repaired.
Part 4 — Ropes Fallen in Pleasant Places
Scene 2 · LM II:71 §10, on Tehillim 16:6 · paragraph §10.1
וְזֶה: חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים – חֲבָלִים, הַיְנוּ הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ שֶׁהֵם בְּחִינַת חוֹבְלִים, הֵם נוֹפְלִים בַּנְּעִימִים, הַיְנוּ בְּמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל שֶׁהֵם בְּחִינַת נֹעַם כַּנַּ"ל, כְּדֵי לְהִתְתַּקֵּן עַל־יְדֵי־זֶה כַּנַּ"ל.
EN (our paraphrase): This is: ropes have fallen for me in pleasant places. Ropes are the minds of outside the Land, the wounders; they fall into pleasant places, the minds of the Land of Israel, which are pleasantness, in order to be repaired.
Scene 3 · LM II:71 §10, on Devarim 32:9 and Bereishis 39:6 · paragraph §10.2
וְזֶהוּ: אַף נַחֲלָת שָׁפְרָה עָלָי. נַחֲלָת – זֶה בְּחִינַת יַעֲקֹב, בְּחִינַת: יַעֲקֹב חֶבֶל נַחֲלָתוֹ, בְּחִינַת צְדָקָה. שָׁפְרָה – זֶה בְּחִינַת יוֹסֵף, בְּחִינַת: וַיְהִי יוֹסֵף יְפֵה תֹאַר וְכוּ', וִיפֵה תֹאַר זֶה בְּחִינַת יְפֵה תֹאַר, הַנֶּאֱמַר בְּדָוִד,
EN (our paraphrase): And this is: indeed, a beautiful inheritance is mine. Inheritance is Yaakov, as in: Yaakov is the rope of His inheritance, which is tzedakah. Beautiful is Yosef, as in: and Yosef was beautiful of form; and beautiful of form is also said of David.
Scene 4 · LM II:71 §10, on Sanhedrin 93b · paragraph §10.2
וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אִישׁ תֹּאַר, שֶׁמַּרְאֶה פָּנִים בַּהֲלָכָה, הַיְנוּ בְּחִינַת מֹחִין, בְּחִינַת נֹעַם, שֶׁמַּנְעִימִים בַּהֲלָכָה כַּנַּ"ל. וְעַל־יְדֵי שְׁתֵּי בְּחִינוֹת אֵלּוּ, יַעֲקֹב וְיוֹסֵף, שֶׁהֵם בְּחִינַת נַחֲלָת שָׁפְרָה, עַל־יְדֵי־זֶה נַעֲשָׂה הַהוֹלָדָה, שֶׁאָז הַחוֹבְלִים נוֹפְלִים בַּנְּעִימִים כַּנַּ"ל.
EN (our paraphrase): Our Sages expounded a man of form as one who shows a face in halacha, that is, minds, pleasantness, sweetening one another in halacha. Through these two aspects, Yaakov and Yosef, the beautiful inheritance, birth comes about, and then the wounders fall into pleasantness.
Scene 5 · LM II:71 §10 · paragraph §10.3, §10.4
וְזֶה: יַעֲקֹב חֶבֶל נַחֲלָתוֹ. חֶבֶל זֶה בְּחִינַת חוֹבְלִים הַנַּ"ל, שֶׁנִּתְתַּקְּנִים עַל־יְדֵי בְּחִינַת יַעֲקֹב, בְּחִינַת צְדָקָה, שֶׁעַל־יָדָהּ הַהוֹלָדָה, שֶׁעַל־יְדֵי־זֶה נִתְתַּקְּנִים הַחוֹבְלִים, שֶׁהֵם הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ כַּנַּ"ל. וְזֶה בְּחִינַת חֶבְלֵי לֵדָה, בְּחִינַת חוֹבְלִים הַנַּ"ל, שֶׁנִּתְתַּקְּנִים עַל־יְדֵי הַלֵּדָה כַּנַּ"ל. גַּם זֶהוּ בְּחִינַת שָׁפְרָה הַנַּ"ל, בְּחִינַת שָׁפִיר וְשִׁלְיָא, בְּחִינַת הוֹלָדָה וְכַנַּ"ל:
EN (our paraphrase): And this is: Yaakov is the rope, chevel, of His inheritance. Chevel is the wounders, repaired through Yaakov, tzedakah, which brings birth; through that the wounders, the minds of outside the Land, are repaired. This is also the pangs, chevlei, of birth: the wounders, repaired through birth. And beautiful, shifrah, also hints at birth itself.
Scene 7 · LM II:71 §11 · paragraph §11.1
וּמֵחֲמַת שֶׁהַמֹּחִין שֶׁל חוּץ־לָאָרֶץ, שֶׁהֵם בְּחִינַת חוֹבְלִים, שֶׁחוֹבְלִים זֶה לָזֶה בַּהֲלָכָה, כִּי אֵינָם יְכוֹלִים לְהַשְׁווֹת דַּעְתָּן יַחַד כַּנַּ"ל, הֵם נוֹפְלִים בְּמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל שֶׁהֵם בְּחִינַת נֹעַם, כְּדֵי לְהִתְתַּקֵּן
EN (our paraphrase): Because the minds of outside the Land, the wounders, who wound one another in halacha since they cannot bring their views together, fall into the minds of the Land of Israel, the pleasantness, in order to be repaired,
Scene 8 · LM II:71 §11 · paragraph §11.1
עַל־כֵּן לִפְעָמִים כְּשֶׁפּוֹגְמִים הַרְבֵּה, חַס וְשָׁלוֹם, אֲזַי אֵינָם יְכוֹלִין לְהִתְתַּקֵּן, אַדְּרַבָּא, גּוֹרְמִים פְּגָם גַּם לְהַמֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל, וַאֲזַי גַּם הַמֹּחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל אֵינָם יְכוֹלִים לְהַשְׁווֹת עַצְמָן, כִּי נִפְגְּמוּ, חַס וְשָׁלוֹם, עַל־יְדֵי הַמֹּחִין הַפְּגוּמִים שֶׁל חוּץ־לָאָרֶץ, שֶׁנָּפְלוּ לְתוֹכָם כַּנַּ"ל. וְזֶהוּ בְּחִינַת הַמַּחֲלֹקֶת שֶׁיֵּשׁ בְּאֶרֶץ־יִשְׂרָאֵל גַם־כֵּן:
EN (our paraphrase): therefore sometimes, when they are greatly blemished, Heaven forbid, they cannot be repaired. On the contrary, they bring a blemish also to the minds of the Land of Israel, and then the minds of the Land too cannot agree, because they were damaged by the blemished minds from outside that fell into them. This is the strife that exists in the Land of Israel too.
Scene 10 · LM II:71 §12 · paragraph §12.1
וּכְלַל הַדְּבָרִים – כִּי כָל הַנִּבְרָאִים וְכָל הַהוֹלָדוֹת, כֻּלָּם הֵם רַק בִּשְׁבִיל הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ. וְעִקָּר הַהוֹלָדָה – עַל־יְדֵי הַצְּדָקָה, שֶׁעַל־יָדָהּ נַעֲשֶׂה כְּלִי לְקַבֵּל מִנֹּעַם הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הַהוֹלָדָה, וְעַל־יְדֵי־זֶה נִתְגַּלֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ כַּנַּ"ל.
EN (our paraphrase): The rule of it all: all creatures and all births exist only for the revealing of His honor. And birth comes mainly through tzedakah, which makes the vessel to receive from the supernal pleasantness; through it birth comes about, and through that His honor is revealed and grows.
Scene 11 · LM II:71 §12, on Tehillim 27:4 · paragraph §12.2
וְזֶה אוֹתִיּוֹת תְּרוּמָה הֵם סוֹפֵי־תֵבוֹת: לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ, כִּי תְּרוּמָה, הַיְנוּ צְדָקָה שֶׁהִיא נְדִיבוּת לֵב, בְּחִינַת: מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי, עַל־יָדָהּ נַעֲשֶׂה כְּלִי לְקַבֵּל מִנֹּעַם ה', שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ הִתְגַּלּוּת כְּבוֹדוֹ יִתְבָּרַךְ, שֶׁהוּא בְּחִינַת: וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד.
EN (our paraphrase): This is why the final letters of: to behold the pleasantness of Hashem and to visit in His palace, spell terumah. Terumah is tzedakah, generosity of heart, as in: from every man whose heart moves him, you shall take My offering, My terumah. Through it a vessel is made to receive the pleasantness of Hashem, which draws down the revealing of His honor: and in His palace, all of it says honor.
Scene 12 · LM II:71 §12 · paragraph §12.3, §12.4
וְזֶהוּ: לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ – סוֹפֵי־תֵבוֹת: "תְּרוּמָה" כַּנַּ"ל. וְזֶה בְּחִינַת הַשִּׁירָה, בְּחִינַת: נְעִים זְמִרוֹת יִשְׂרָאֵל:
EN (our paraphrase): This is: to behold the pleasantness of Hashem and to visit in His palace, whose final letters spell terumah. And this is the aspect of song, the sweet singer of Israel.
Scene 13 · LM II:71 §12 · paragraph §12.5, §12.6
אַשְׁרֵי הַזּוֹכֶה לְהַרְגִּישׁ נְעִימוּת הַתּוֹרָה. כִּי יֵשׁ נְעִימוּת בַּתּוֹרָה, וְזֶהוּ הָעִקָּר, לִזְכּוֹת לְהַרְגִּישׁ הַנְּעִימוּת שֶׁיֵּשׁ בְּהַתּוֹרָה: נִרְאֶה לִי:
EN (our paraphrase): Fortunate is the one who merits to feel the sweetness of the Torah. For there is sweetness in the Torah, and this is the main thing: to merit to feel the sweetness in the Torah.
Hebrew phrases in the Explainer
Scene 2 · §1.1: דַּע, כִּי יֵשׁ מֹחִין שֶׁל אֶרֶץ־יִשְׂרָאֵל וְיֵשׁ מֹחִין שֶׁל חוּץ־לָאָרֶץ.
Scene 3 · §1.4: אֲזַי אֵין יְכוֹלִין לְהַשְׁווֹת דַּעְתָּן יַחַד.
Scene 4 · §2.2: כָל הָעוֹלָם נִבְרָא בִּשְׁבִיל הַכָּבוֹד,
Scene 5 · §3.3: וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד,
Scene 6 · §4.1: וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ.
Scene 7 · §6.1: לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים.
Scene 8 · §7.1: שֶׁעַל־יְדֵי צְדָקָה נַעֲשֶׂה הַכְּלִי
Scene 9 · §10.1: חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים
Scene 10 · §11.1: וְזֶהוּ בְּחִינַת הַמַּחֲלֹקֶת שֶׁיֵּשׁ בְּאֶרֶץ־יִשְׂרָאֵל גַם־כֵּן:
Scene 11 · §12.5: אַשְׁרֵי הַזּוֹכֶה לְהַרְגִּישׁ נְעִימוּת הַתּוֹרָה.
Hebrew phrases in the 1-minute recap
Scene 2 · §1.3: וְכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ חֵלֶק בְּאֶרֶץ־יִשְׂרָאֵל,
Scene 3 · §1.5: וְזֶהוּ בְּחִינַת הַמַּחֲלֹקֶת שֶׁיֵּשׁ בָּעוֹלָם,
Scene 4 · §3.2: רַק הֵם מַעֲלִין כָּל הַכָּבוֹד לְהַשֵּׁם יִתְבָּרַךְ,
Scene 5 · §10.1: חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים