דַּע, שֶׁלִּרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת
The Gaze of the True Tzaddik
Just being seen by the true tzaddik, the all-embracing mind of the generation, kindles a person's mind and brings him greatness, and true greatness is lowliness. So Moshe gave each Jew his place by his look alone, a look that depends on great holiness. The Torah such a leader draws brings shame, even before a mitzvah; shame brings teshuvah, which is life, and revives the lowliness of Moshe hidden in every limb. The sign of a true tzaddik is that one leaves him humbler, and we must ask Hashem for true humility.
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- Part 1: Just Being Seen by the Tzaddik ▶ Play⬇ 7.2 MB
- Part 2: Sparks of the Mind ▶ Play⬇ 8.4 MB
- Part 3: And You Shall See ▶ Play⬇ 7.1 MB
- Part 4: The Spirit of Elokim and the Holy Leader ▶ Play⬇ 10.3 MB
- Part 5: Shame Before the King ▶ Play⬇ 7.6 MB
- Part 6: The Lowliness of Moshe Within Us ▶ Play⬇ 7.0 MB
- Part 7: The Well That Princes Dug ▶ Play⬇ 7.9 MB
- Part 8: Yisro, and True Lowliness ▶ Play⬇ 11.1 MB
הַמָּקוֹר · Original text
דַּע, שֶׁלִּרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת הוּא גַם־כֵּן דָּבָר גָּדוֹל מְאֹד. בְּוַדַּאי כְּשֶׁזּוֹכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה, הוּא מַעְלָה יְתֵרָה, אֲבָל גַּם כְּשֶׁאֵין שׁוֹמְעִין תּוֹרָה, הָרְאִיָּה לְבַד, שֶׁזּוֹכִין לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק, הוּא גַם־כֵּן טוֹב מְאֹד.
כִּי עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק, עַל־יְדֵי־זֶה מְקַבְּלִין גְּדֻלָּה. וְעִקָּר הַגְּדֻלָּה הִיא שִׁפְלוּת, כְּמוֹ שֶׁמָּצִינוּ אֵצֶל הַשֵּׁם יִתְבָּרַךְ: כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ (מגילה לא), כִּי עִקָּר הַגְּדֻלָּה הִיא שִׁפְלוּת. וְעִקָּר הַתְּחִיָּה לֶעָתִיד, שֶׁיַּעַמְדוּ בִּתְחִיָּה וְיִחְיוּ חַיִּים נִצְחִיִּים, עִקָּר מַה שֶּׁיִּהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה הוּא הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי הַשִּׁפְלוּת שֶׁל כָּל אֶחָד וְאֶחָד יִהְיֶה נִחְיֶה לֶעָתִיד, וְיָקוּם בִּתְחִיָּה, בִּבְחִינַת (ישעיהו כ״ו:י״ט): הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ה): מִי שֶׁנַּעֲשֶׂה שָׁכֵן לֶעָפָר בְּחַיָּיו. כִּי עִקָּר הַתְּקוּמָה בִּתְחִיָּה יִהְיֶה רַק לְהַשִּׁפְלוּת, שֶׁהַשִּׁפְלוּת שֶׁל כָּל אֶחָד וְאֶחָד יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה לֶעָתִיד.
כִּי תַּעֲנוּג עוֹלָם הַבָּא אִי אֶפְשָׁר לָנוּ לְהַשִּׂיג עַכְשָׁו, וְזֶה מֵחֲמַת שֶׁאָנוּ עַכְשָׁו בִּגְבוּל, וְכָל דָּבָר שֶׁיֵּשׁ לוֹ גְּבוּל אִי אֶפְשָׁר לוֹ לְהַשִּׂיג תַּעֲנוּג עוֹלָם הַבָּא הָרוּחָנִי. וְעַל־כֵּן גַּם עֹנֶג שַׁבָּת, שֶׁהוּא מֵעֵין עוֹלָם הַבָּא, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קיח): כָּל הַמְעַנֵּג אֶת הַשַּׁבָּת, נוֹתְנִין לוֹ נַחֲלָה בְּלִי מְצָרִים; הַיְנוּ בְּלִי גְּבוּל, כִּי עֹנֶג שַׁבָּת שֶׁהוּא מֵעֵין עוֹלָם הַבָּא, הוּא בְּחִינַת בִּלְתִּי גְּבוּל.
וְעַל־כֵּן עִקַּר חַיִּים נִצְחִיִּים שֶׁל לֶעָתִיד לָבוֹא, בְּחִינַת תַּעֲנוּג עוֹלָם הַבָּא, יִהְיֶה רַק לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד. כִּי שִׁפְלוּת וַעֲנִיווּת הוּא בְּחִינַת בִּלְתִּי גְּבוּל, כִּי הוּא בְּחִינַת אַיִן מַמָּשׁ, וְאֵין לוֹ שׁוּם גְּבוּל, מֵחֲמַת שֶׁהוּא בְּתַכְלִית הָעֲנִיווּת, וְעִקַּר חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא הוּא רַק בִּבְחִינַת בִּלְתִּי גְּבוּל כַּנַּ"ל. וְעַל־כֵּן שַׁבָּת שֶׁהוּא מֵעֵין עוֹלָם הַבָּא, נֶאֱמַר בּוֹ: טוֹעֲמֶיהָ חַיִּים זָכוּ, כִּי מִי שֶׁטּוֹעֵם טַעַם עֹנֶג שַׁבָּת, זוֹכֶה לְחַיִּים, בְּחִינַת חַיִּים נִצְחִיִּים, כַּנַּ"ל:
וְדַע, שֶׁכָּל אֶחָד וְאֶחָד לְפִי הִתְנוֹצְצוּת הַמֹּחִין שֶׁלּוֹ כֵּן זוֹכֶה לְקַבֵּל גְּדֻלָּה, בִּבְחִינַת (שה"ש ו): מֶלֶךְ אָסוּר בָּרְהָטִים – בִּרְהִיטֵי מֹחִין (סוף התיקונים תי' ו' דף ה). הַיְנוּ שֶׁבְּחִינַת הַמַּלְכוּת, דְּהַיְנוּ גְּדֻלָּה, הוּא אָסוּר וְקָשׁוּר בִּרְהִיטֵי מֹחִין, שֶׁלְּפִי הִתְנוֹצְצוּת הַמֹּחִין כֵּן מְקַבֵּל גְּדֻלָּה.
וְהַמֹּחִין וְהַדַּעַת הֵם בְּחִינַת בִּנְיַן בֵּית־הַמִּקְדָּשׁ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לג): כָּל מִי שֶׁיֵּשׁ בּוֹ דֵּעָה, כְּאִלּוּ נִבְנֶה בֵּית־הַמִּקְדָּשׁ בְּיָמָיו, כִּי דֵּעָה נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, וּבֵית־הַמִּקְדָּשׁ נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת וְכוּ'; וְעַל־כֵּן כָּל אֶחָד כְּפִי מֹחוֹ וְדַעְתּוֹ וּכְּפִי שֶׁהוּא מַכְנִיס עַצְמוֹ בְּתוֹךְ הַדַּעַת, כָּל מַה שֶּׁהוּא עוֹסֵק יוֹתֵר לְהַגְדִּיל מֹחוֹ וְדַעְתּוֹ, כֵּן הוּא עוֹסֵק בְּבִנְיַן בֵּית־הַמִּקְדָּשׁ, כִּי עִקָּר בְּחִינַת בִּנְיַן בֵּית־הַמִּקְדָּשׁ הוּא הַדַּעַת כַּנַּ"ל.
וְיֵשׁ מִי שֶׁיֵּשׁ לוֹ מֹחַ מָהִיר וְחָרִיף, וְהוּא עוֹסֵק תָּמִיד לְהַגְדִּיל מֹחוֹ וְדַעְתּוֹ, שֶׁזֶּהוּ בְּחִינַת עוֹסֵק בְּבִנְיַן בֵּית־הַמִּקְדָּשׁ, וּכְפִי הַגְדָּלַת דַּעְתּוֹ וּמֹחוֹ כֵּן זוֹכֶה לְקַבֵּל גְּדֻלָּה. וְזֶה בְּחִינַת (משלי כ״ב:כ״ט): חָזִית אִישׁ מָהִיר בִּמְלַאכְתּוֹ, לִפְנֵי מְלָכִים יִתְיַצָּב. אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה בְּחִינַת מִי שֶׁיֵּשׁ לוֹ מֹחַ מָהִיר וְחָרִיף כַּנַּ"ל, שֶׁהוּא בְּחִינַת מָהִיר בִּמְלַאכְתּוֹ, הַיְנוּ בִּמְלֶאכֶת בִּנְיַן בֵּית־הַמִּקְדָּשׁ, כִּי מְלֶאכֶת בִּנְיַן בֵּית־הַמִּקְדָּשׁ הוּא כְּפִי מֹחוֹ כַּנַּ"ל, וְעַל־יְדֵי־זֶה: לִפְנֵי מְלָכִים יִתְיַצָּב, הַיְנוּ שֶׁזּוֹכֶה לִגְדֻלָּה, בְּחִינַת מַלְכוּת, כִּי הַגְּדֻלָּה הִיא כְּפִי הִתְנוֹצְצוּת הַמֹּחַ, בִּבְחִינַת: מֶלֶךְ אָסוּר בָּרְהָטִים, כַּנַּ"ל:
וְיֵשׁ מֹחַ כְּלָלִי וְיֵשׁ מֹחִין פְּרָטִים, וְכָל הַמֹּחִין הַפְּרָטִים הֵם מְקַבְּלִין מִמֹּחַ הַכּוֹלֵל, שֶׁהוּא חֲכַם הַדּוֹר. וְזֶהוּ מַעֲלַת הַזּוֹכֶה לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת, שֶׁהוּא חֲכַם הַדּוֹר, בְּחִינַת חָכָם הַכּוֹלֵל כַּנַּ"ל. כִּי עַל־יְדֵי שֶׁזֶּה הֶחָכָם הַכּוֹלֵל רוֹאֶה אוֹתוֹ וּמִסְתַּכֵּל בּוֹ, עַל־יְדֵי־זֶה מִתְנוֹצֵץ מֹחוֹ, וְעַל־יְדֵי שֶׁמִּתְנוֹצֵץ מֹחוֹ, עַל־יְדֵי־זֶה מְקַבֵּל גְּדֻלָּה, כִּי עִקָּר הַגְּדֻלָּה הִיא עַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחַ כַּנַּ"ל, כִּי עֵינַיִם עַל־שֵׁם הַחָכְמָה נֶאֱמַר, כְּמוֹ שֶׁכָּתוּב (בראשית ג׳:ז׳): וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם, וּפֵרֵשׁ רַשִׁ"י: עַל־שֵׁם הַחָכְמָה נֶאֱמַר.
וְעַל־כֵּן עַל־יְדֵי שֶׁזֶּה הֶחָכָם, שֶׁהוּא מֹחַ הַכּוֹלֵל, מִסְתַּכֵּל בּוֹ, עַל־יְדֵי־זֶה מֵאִיר בּוֹ חָכְמָה וּמֹחִין, וּמִתְנוֹצֵץ מֹחוֹ, וְעַל־יְדֵי־זֶה מְקַבֵּל גְּדֻלָּה כַּנַּ"ל. כִּי כָל אֶחָד וְאֶחָד יֵשׁ לוֹ אֵיזֶה מֹחַ וָדַעַת לְפִי מַדְרֵגָתוֹ. אֲבָל הַמֹּחַ וְהַדַּעַת שֶׁל כָּל אֶחָד וְאֶחָד הוּא מֻנַּח בְּקַטְנוּת, וְאֵינוֹ מִתְנוֹצֵץ, וְעַל־יְדֵי שֶׁמִּסְתַּכֵּל בּוֹ הֶחָכָם הַדּוֹר, שֶׁהוּא מֹחַ הַכּוֹלֵל, עַל־יְדֵי־זֶה מִתְנוֹצֵץ מֹחוֹ שֶׁל כָּל אֶחָד וְאֶחָד כְּפִי מַדְרֵגַת מֹחוֹ, וְעַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחַ מְקַבֵּל כָּל אֶחָד גְּדֻלָּה כְּפִי מַדְרֵגַת מֹחוֹ, כִּי עִקָּר הַגְּדֻלָּה הִיא עַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחַ כַּנַּ"ל:
וְעַל־כֵּן מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁהוּא הָיָה הַדַּעַת הַכּוֹלֵל שֶׁל כָּל יִשְׂרָאֵל, עַל־כֵּן עַל יְדֵי רְאִיָּתוֹ לְבַד, שֶׁהָיָה מִסְתַּכֵּל בְּתוֹךְ כָּל אֶחָד וְאֶחָד, עַל־יְדֵי־זֶה הָיָה יָכוֹל לְחַלֵּק הַגְּדֻלָּה וְהַשְּׂרָרָה לְכָל אֶחָד וְאֶחָד כָּרָאוּי לוֹ לְפִי מַדְרֵגַת מֹחוֹ.
וְזֶה בְּחִינַת (שמות י"ח): וְאַתָּה תֶחֱזֶה מִכָּל הָעָם, וְשַׂמְתָּ עֲלֵיהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת וְכוּ'. וְאַתָּה תֶחֱזֶה דַּיְקָא, כִּי עַל־יְדֵי הָרְאִיָּה לְבַד שֶׁל מֹשֶׁה רַבֵּנוּ, שֶׁהָיָה רוֹאֶה וּמִסְתַּכֵּל בְּכָל אֶחָד וְאֶחָד, הָיָה מִתְנוֹצֵץ מֹחוֹ שֶׁל כָּל אֶחָד, וְעַל־יְדֵי־זֶה קִבֵּל כָּל אֶחָד וְאֶחָד גְּדֻלָּה וּשְׂרָרָה כְּפִי עֶרְכּוֹ, כְּפִי הָרָאוּי לוֹ לְפִי מַדְרֵגַת מֹחוֹ, דְּהַיְנוּ בְּחִינַת שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְכוּ'.
וְזֶהוּ: וְאַתָּה תֶחֱזֶה וְכוּ' וְשַׂמְתָּ עֲלֵיהֶם שָׂרֵי אֲלָפִים וְכוּ', כִּי עַל־יְדֵי שֶׁיֶּחֱזֶה מֹשֶׁה וְיִסְתַּכֵּל בָּעָם, עַל־יְדֵי־זֶה בְּעַצְמוֹ הוּא מֵשִׂים אוֹתָם שָׂרֵי אֲלָפִים וְכוּ', כִּי עַל־יְדֵי הִסְתַּכְּלוּתוֹ בָּהֶם מְקַבֵּל כָּל אֶחָד גְּדֻלָּתוֹ, עַל־יְדֵי הִתְנוֹצְצוּת מֹחוֹ שֶׁמִּתְנוֹצֵץ עַל־יְדֵי הַהִסְתַּכְּלוּת שֶׁמִּסְתַּכֵּל בּוֹ חֲכַם הַדּוֹר, בְּחִינַת מֹשֶׁה כַּנַּ"ל.
וְגַם מֹשֶׁה הָיָה יָכוֹל לְצַוּוֹת, שֶׁזֶּה יִהְיֶה שַׂר־אֶלֶף וְזֶה שַׂר־מֵאָה וְכוּ', כִּי עַל־יְדֵי הִסְתַּכְּלוּתוֹ בָּהֶם הָיָה יוֹדֵעַ הַגְּדֻלָּה הַמַּגִּיעַ לְכָל אֶחָד וְאֶחָד, כִּי עַל־יְדֵי הִסְתַּכְּלוּתוֹ הָיָה יוֹדֵעַ הִתְנוֹצְצוּת הַמֹּחַ שֶׁל כָּל אֶחָד, אֲשֶׁר כְּפִי הִתְנוֹצְצוּת הַמֹּחַ כֵּן מַגִּיעַ לוֹ גְּדֻלָּה כַּנַּ"ל:
וַאֲזַי כְּשֶׁמְּקַבֵּל כָּל אֶחָד גְּדֻלָּה כְּפִי הָרָאוּי לוֹ בֶּאֱמֶת לְפִי מַדְרֵגַת מֹחוֹ, עַל־יְדֵי שֶׁיֵּשׁ מַנְהִיג אֲמִתִּי בְּחִינַת מֹשֶׁה, שֶׁיָּכוֹל לְחַלֵּק הַגְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד, אֲזַי יוֹדֵעַ כָּל אֶחָד מֵהַשָּׂרִים וְהַמַּנְהִיגִים שֶׁל יִשְׂרָאֵל לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא כְּפִי הָרָאוּי לוֹ לְפִי מַדְרֵגַת מֹחוֹ, לֹא פָּחוֹת וְלֹא יוֹתֵר. כִּי מֵאַחַר שֶׁכָּל אֶחָד עוֹמֵד עַל מְקוֹמוֹ הָרָאוּי לוֹ בֶּאֱמֶת, דְּהַיְנוּ שֶׁיֵּשׁ לוֹ שְׂרָרָה וּגְדֻלָּה כְּפִי הָרָאוּי לוֹ בֶּאֱמֶת כַּנַּ"ל, עַל־כֵּן כָּל אֶחָד יוֹדֵעַ לְפִי גְּדֻלָּתוֹ וְהִתְמַנּוּתוֹ אֵיךְ וְכַמָּה הוּא צָרִיךְ לְחַדֵּשׁ בַּתּוֹרָה, וּבִּפְנֵי כַּמָּה אֲנָשִׁים הוּא צָרִיךְ לוֹמַר תּוֹרָה, כִּי זֶה שֶׁמְּמֻנֶּה עַל אֶלֶף מִיִּשְׂרָאֵל, דְּהַיְנוּ שַׂר־הָאֶלֶף, הוּא צָרִיךְ לוֹמַר תּוֹרָה בִּפְנֵי אֶלֶף אֲנָשִׁים, וְכֵן כֻּלָּם:
כִּי יֵשׁ בְּחִינַת רוּחַ בְּכָל אֶחָד וְאֶחָד, וְהַמַּנְהִיג הָאֲמִתִּי שֶׁל כָּל יִשְׂרָאֵל, דְּהַיְנוּ בְּחִינַת מֹשֶׁה, הוּא בְּחִינַת רוּחַ הַכּוֹלֵל, בְּחִינַת (במדבר כז): אִישׁ אֲשֶׁר רוּחַ בּוֹ, וּפֵרֵשׁ רַשִׁ"י: שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד וְאֶחָד. כִּי הַמַּנְהִיג הָאֲמִתִּי הוּא בְּחִינַת רוּחַ הַכּוֹלֵל, שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד כָּל רוּחַ וָרוּחַ, כִּי כֻלָּם מְקַבְּלִים מִמֶּנּוּ, כִּי הוּא בְּחִינַת רוּחַ הַכּוֹלֵל, בְּחִינַת (יחזקאל לז): כֹּה אָמַר ה' מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ.
וְרוּחַ הַזֶּה הוּא בְּחִינַת רוּחַ אֱלֹקִים, שֶׁהוּא בְּעַצְמוֹ בְּחִינַת הַמֹּחִין, בִּבְחִינַת (שמות לא): וָאֲמַלֵּא אוֹתוֹ רוּחַ אֱלֹקִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה, דְּהַיְנוּ בְּחִינַת הַמֹּחִין, שֶׁהֵם בְּחִינַת מְלֶאכֶת בִּנְיַן בֵּית־הַמִּקְדָּשׁ כַּנַּ"ל.
וְכָל אֶחָד לְפִי בְּחִינַת הָרוּחַ אֱלֹקִים שֶׁיֵּשׁ בּוֹ שֶׁהוּא בְּחִינַת רוּחַ־הַקֹּדֶשׁ, רוּחַ נְבוּאָה, כְּמוֹ־כֵן הוּא זוֹכֶה לְחַדֵּשׁ בַּתּוֹרָה, כִּי זֶה הָרוּחַ אֱלֹקִים, הוּא שׁוֹרֶה עַל פְּנֵי הַתּוֹרָה, בִּבְחִינַת (בראשית א): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, הַיְנוּ עַל־פְּנֵי הַתּוֹרָה שֶׁנִּקְרֵאת מַיִם, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. עַל־כֵּן עַל־יְדֵי הָרוּחַ אֱלֹקִים הַזֶּה זוֹכִין לְחַדֵּשׁ בַּתּוֹרָה, כִּי הָרוּחַ אֱלֹקִים שׁוֹרֶה עַל פְּנֵי הַתּוֹרָה כַּנַּ"ל.
עַל־כֵּן עַל־יְדֵי הַמַּנְהִיג הָאֲמִתִּי שֶׁהוּא בְּחִינַת מֹשֶׁה, בְּחִינַת דַּעַת הַכּוֹלֵל, בְּחִינַת רוּחַ הַכּוֹלֵל, שֶׁעַל־יָדוֹ מִתְנוֹצֵץ מֹחוֹ שֶׁל כָּל אֶחָד, שֶׁזֶּהוּ בְּעַצְמוֹ בְּחִינַת רוּחַ אֱלֹקִים שֶׁמַּמְשִׁיךְ לְכָל אֶחָד, כִּי הָרוּחַ אֱלֹקִים הוּא בְּעַצְמוֹ הַמֹּחִין כַּנַּ"ל. עַל־כֵּן עַל־יְדֵי־זֶה נִמְשָׁךְ לְכָל אֶחָד חִדּוּשִׁין דְּאוֹרַיְתָא, כִּי הַחִדּוּשִׁין דְּאוֹרַיְתָא הֵם עַל־יְדֵי בְּחִינַת הָרוּחַ אֱלֹקִים, שֶׁהוּא שׁוֹרֶה עַל פְּנֵי הַתּוֹרָה כַּנַּ"ל, שֶׁהוּא בְּעַצְמוֹ בְּחִינַת הַמֹּחִין, שֶׁכָּל זֶה נִמְשָׁךְ מֵהַמַּנְהִיג, בְּחִינַת מֹשֶׁה, שֶׁהוּא דַּעַת הַכּוֹלֵל, רוּחַ הַכּוֹלֵל, כַּנַּ"ל:
אֲבָל זֶה הַמַּנְהִיג צָרִיךְ שֶׁיִּהְיֶה פָּרוּשׁ גָּדוֹל בִּקְדֻשָּׁה גְדוֹלָה, וְאָז דַּוְקָא הוּא יָכוֹל לִהְיוֹת מַנְהִיג יִשְׂרָאֵל, כִּי עַל־יְדֵי פְּרִישׁוּתוֹ וּקְדֻשָּׁתוֹ הַגְּדוֹלָה, הוּא יָכוֹל לַחֲזוֹת וּלְהִסְתַּכֵּל בְּכָל אֶחָד מִיִּשְׂרָאֵל, וְלַחֲלֹק הַגְּדֻלָּה לְכָל אֶחָד עַל־יְדֵי הַהִסְתַּכְּלוּת לְבַד, בִּבְחִינַת: וְאַתָּה תֶחֱזֶה כַּנַּ"ל, כִּי הִסְתַּכְּלוּת הַזֹּאת הִיא תְּלוּיָה בִּקְדֻשָּׁה וּפְרִישׁוּת גָּדוֹל. וְעַל־כֵּן מֹשֶׁה רַבֵּנוּ, שֶׁהָיָה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל מְאֹד עַל־פִּי הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (דברים ה׳:כ״ח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי – עַל־כֵּן הָיָה יָכוֹל לַחֲזוֹת וּלְהִסְתַּכֵּל בְּיִשְׂרָאֵל, וּלְחַלֵּק לָהֶם הַגְּדֻלָּה עַל־יְדֵי־זֶה.
וְזֶהוּ: וְאַתָּה תֶחֱזֶה – אַתָּה דַּיְקָא, כִּי רַק מֹשֶׁה שֶׁהָיָה פָּרוּשׁ גָּדוֹל מְאֹד בִּקְדֻשָּׁה גְּדוֹלָה, זוֹכֶה לַהִסְתַּכְּלוּת הַזֹּאת, כִּי הִסְתַּכְּלוּת הַזֹּאת, בְּחִינַת וְאַתָּה תֶחֱזֶה, הִיא תְּלוּיָה רַק בִּקְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה זֹאת.
וְזֶה בְּחִינַת (מלכים־א כב): וְהַזֹּנוֹת רָחָצוּ, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין לט:): לְמָרֵק שְׁתֵּי חֶזְיוֹנוֹת. הַיְנוּ, שֶׁכְּפִי מַה שֶּׁרוֹחֲצִין עַצְמָן מִתַּאֲוָה זֹאת, בְּחִינַת: וְהַזֹּנוֹת רָחָצוּ, דְּהַיְנוּ שֶׁרוֹחֲצִין עַצְמָן מִתַּאֲוָה זוֹ, כְּמוֹ־כֵן הוּא מְמָרֵק וּמְצַחְצֵחַ שְׁתֵּי חֶזְיוֹנוֹת, בְּחִינַת: וְאַתָּה תֶחֱזֶה, בְּחִינַת: חָזִית אִישׁ מָהִיר בִּמְלַאכְתּוֹ וְכוּ', דְּהַיְנוּ בְּחִינַת הִסְתַּכְּלוּת הַנַּ"ל. כִּי עִקָּר הִסְתַּכְּלוּת הַנַּ"ל הִיא עַל־יְדֵי קְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה זוֹ כַּנַּ"ל. כִּי תַּאֲוָה הַזֹּאת הִיא בְּחִינַת פְּגַם הָעֵינַיִם, כְּמוֹ שֶׁכָּתוּב (במדבר ט״ו:ל״ט): וְלֹא תָתוּרוּ וְכוּ' וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם.
וְעַל־כֵּן צָרִיךְ לְקַדֵּשׁ עַצְמוֹ בְּיוֹתֵר בִּפְרִישׁוּת גָּדוֹל מִזֹּאת הַתַּאֲוָה, וְאָז יֵשׁ לוֹ עֵינַיִם זַכִּים לַחֲזוֹת וּלְהִסְתַּכֵּל וְלִתֵּן הַגְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד כַּנַּ"ל, וְאָז דַּוְקָא הוּא יָכוֹל לִהְיוֹת מַנְהִיג יִשְׂרָאֵל כַּנַּ"ל.
וּכְשֶׁאֵין לְיִשְׂרָאֵל מַנְהִיג וּמַשְׁגִּיחַ כָּזֶה, בֶּאֱמֶת כָּל הָעוֹלָם מְעֹרָב וּמְבֻלְבָּל, וְכָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם, נוֹטֵל, כְּמוֹ שֶׁמִּתְנַהֵג עַכְשָׁו, בַּעֲווֹנוֹתֵינוּ הָרַבִּים. כִּי יִשְׂרָאֵל צְרִיכִין שֶׁיִּהְיֶה עֲלֵיהֶם מַשְׁגִּיחַ, שֶׁיַּשְׁגִּיחַ וְיִרְאֶה בָּהֶם שֶׁיַּעֲמֹד כָּל אֶחָד עַל מְקוֹמוֹ הָרָאוּי לוֹ בֶּאֱמֶת, וְהַמַּשְׁגִּיחַ הַזֶּה יִהְיֶה פָּרוּשׁ וְקָדוֹשׁ גָּדוֹל, בִּבְחִינַת קְדֻשַּׁת וּפְרִישׁוּת מֹשֶׁה, וְאָז יָכוֹל לְהַנְהִיג אֶת יִשְׂרָאֵל לִתֵּן לְכָל אֶחָד גְּדֻלָּה כָּרָאוּי לוֹ עַל־יְדֵי הַהִסְתַּכְּלוּת לְבַד כַּנַּ"ל:
וְעַל־יְדֵי־זֶה נַעֲשֶׂה תְּשׁוּבָה, כִּי עִקָּר הַתְּשׁוּבָה הִיא עַל־יְדֵי הַבּוּשָׁה, וְעַל־יְדֵי־זֶה הַמַּנְהִיג בְּחִינַת מֹשֶׁה, שֶׁהוּא מִסְתַּכֵּל בְּכָל אֶחָד וְאֶחָד, וּמִתְנוֹצֵץ מֹחוֹ, וְזוֹכֶה לְבֵאוּרֵי הַתּוֹרָה, דְּהַיְנוּ לְחִדּוּשִׁין דְּאוֹרַיְתָא, עַל־יְדֵי־זֶה נִמְשָׁךְ בּוּשָׁה עַל כָּל אֶחָד וְאֶחָד,
וְאֲזַי רוֹאֶה כָּל אֶחָד אֶת בָּשְׁתּוֹ וּכְלִמָּתוֹ. כִּי עֲבֵרָה הִיא בְּוַדַּאי בּוּשָׁה גְּדוֹלָה, כִּי עֲבֵרָה אֵינָהּ רְאוּיָה כְּלָל לְיִשְׂרָאֵל, וּבְוַדַּאי אֵין נָאֶה כְּלָל לְיִשְׂרָאֵל שֶׁיִּהְיֶה לוֹ עֲבֵרָה, חַס וְשָׁלוֹם.
אֲבָל גַּם מִצְוָה, כְּשֶׁרוֹצִין לַעֲשׂוֹת אֵיזֶה מִצְוָה, רָאוּי שֶׁיִּהְיֶה לוֹ גַם־כֵּן בּוּשָׁה גְּדוֹלָה, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּזְכֶּה לַעֲשׂוֹת הַמִּצְוָה, וְאֵיךְ יָעִיז פָּנָיו לִכָּנֵס בְּהֵיכַל הַמֶּלֶךְ לַעֲשׂוֹת מִצְוָה. וִישַׁעֵר בְּדַעְתּוֹ לִפְנֵי מִי הוּא עוֹשֶׂה הַמִּצְוָה, וְגַם גֹּדֶל מַעֲלַת הַמִּצְוָה בְּעַצְמָהּ, כִּי הַמִּצְוָה בְּעַצְמָהּ יְקָרָה מְאֹד אֲשֶׁר אֵין לְשַׁעֵר, וּבְוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, כְּשֶׁיִּסְתַּכֵּל עַל עַצְמוֹ וְיִרְאֶה שֶׁהוּא רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, וְאֵין לוֹ שׁוּם זְכוּת שֶׁיִּזְכֶּה לַעֲשׂוֹת מִצְוָה;
וְאִם הָיָה לְהָאָדָם בּוּשָׁה, הָיָה מִתְבַּיֵּשׁ אֲפִלּוּ לִקַּח הַמַּאֲכָל לְהוֹשִׁיטוֹ לְפִיו, כִּי מָאן דְּאָכֵל דְּלָאו דִּילֵהּ בָּהִית לְאִסְתַּכּוּלֵי בְּאַפֵּהּ (ירושלמי פ"א דערלה), וּמֵאַחַר שֶׁאֵין לוֹ שׁוּם זְכוּת שֶׁיִּהְיֶה לוֹ אֹכֶל, אִם־כֵּן הוּא אָכֵל דְּלָאו דִּילֵהּ וּבָהִית לְאִסְתַּכּוּלֵי בְּאַפֵּהּ, עַל־כֵּן בְּוַדַּאי יֵשׁ לוֹ לְהִתְבַּיֵּשׁ אֲפִלּוּ לְהוֹשִׁיט הַמַּאֲכָל לְפִיו.
אֲבָל עִקָּר הַבּוּשָׁה נִמְשָׁךְ עַל־יְדֵי הַמַּנְהִיג הַנַּ"ל, בְּחִינַת מֹשֶׁה, שֶׁמַּמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה לְכָל אֶחָד, עַל־יְדֵי־זֶה נִמְשָׁךְ בּוּשָׁה עַל כָּל אֶחָד, כְּמוֹ שֶׁבִּשְׁעַת מַתַּן־תּוֹרָה, שֶׁהִמְשִׁיךְ מֹשֶׁה הַתּוֹרָה לְיִשְׂרָאֵל, נֶאֱמַר שָׁם (שמות כ׳:י״ז): וּלְבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (נדרים כ): זֶה הַבּוּשָׁה, וְזֶהוּ: לְבִלְתִּי תֶחֱטָאוּ, דְּהַיְנוּ שֶׁיִּהְיֶה לָהֶם בּוּשָׁה לִבְלִי לַעֲשׂוֹת חֵטְא וְעָווֹן, חַס וְשָׁלוֹם.
וְגַם אֲפִלּוּ לְבִלְתִּי תֶחֱטָאוּ, לִבְלִי לַעֲשׂוֹת עֲבֵרָה, צָרִיךְ שֶׁיִּהְיֶה גַם־כֵּן יִרְאָתוֹ עַל פָּנָיו, דְּהַיְנוּ בּוּשָׁה, כִּי אֲפִלּוּ כְּשֶׁעוֹשִׂין מִצְוָה צָרִיךְ שֶׁיִּהְיֶה לוֹ גַם־כֵּן בּוּשָׁה גְּדוֹלָה כַּנַּ"ל, כִּי אֵיךְ בָּאִים לַחֲטֹף הַתְּפִלִּין, שֶׁהֵם כִּתְרֵי דְּמַלְכָּא, וְלַהֲנִיחָם פִּתְאֹם עַל הָרֹאשׁ. בְּוַדַּאי רָאוּי שֶׁיִּהְיֶה לוֹ בּוּשָׁה גְּדוֹלָה, כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, וְזֹאת הַבּוּשָׁה נִמְשֶׁכֶת עַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה עַל־יְדֵי הַמַּנְהִיג הַנַּ"ל, כְּמוֹ שֶׁהָיָה בִּשְׁעַת מַתַּן־תּוֹרָה כַּנַּ"ל.
וְעַל־כֵּן בִּשְׁעַת מַתַּן־תּוֹרָה זָכוּ כָּל יִשְׂרָאֵל לִבְחִינַת קְדֻשָּׁה וּפְרִישׁוּת, כְּמוֹ שֶׁכָּתוּב (שמות י״ט:ט״ו): הֱיוּ נְכוֹנִים לִשְׁלֹשֶׁת יָמִים, אַל תִּגְשׁוּ אֶל אִשָּׁה; כִּי כֻלָּם נִתְקַדְּשׁוּ בִּבְחִינַת פְּרִישׁוּת עַל־יְדֵי מֹשֶׁה, שֶׁהָיָה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל, שֶׁהִמְשִׁיךְ לָהֶם אֶת הַתּוֹרָה עַל־יְדֵי־זֶה כַּנַּ"ל, וְעַל־כֵּן נִמְשָׁךְ עֲלֵיהֶם קְדֻשָּׁה וּפְרִישׁוּת גַם־כֵּן.
וּכְשֶׁזּוֹכִין לְבוּשָׁה, אֲזַי רוֹאֶה כָּל אֶחָד אֶת רִחוּקוֹ מֵהַשֵּׁם יִתְבָּרַךְ, אֵיךְ הוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ, וְנוֹפֵל עָלָיו בּוּשָׁה גְּדוֹלָה, וְעַל־יְדֵי הַבּוּשָׁה עוֹשִׂין תְּשׁוּבָה, כִּי עִקָּר הַתְּשׁוּבָה – עַל־יְדֵי הַבּוּשָׁה, וּתְשׁוּבָה הוּא בְּחִינַת חַיִּים, בְּחִינַת (יחזקאל יח): וְהָשִׁיבוּ וִחְיוּ, בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, בְּחִינַת שַׁבָּת, בְּחִינַת: טוֹעֲמֶיהָ חַיִּים זָכוּ.
וְזֶה: בְּרֵאשִׁית – יְרֵא בֹּשֶׁת, יְרֵא שַׁבָּת (ת"ז תי' ז ותי' ט). כִּי הַיִּרְאָה וְהַבּוּשָׁה, דְּהַיְנוּ בְּחִינַת תְּשׁוּבָה, הוּא בְּחִינַת שַׁבָּת, בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא כַּנַּ"ל. וְעִקָּר הַחַיִּים הוּא לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי הַשִּׁפְלוּת שֶׁל כָּל אֶחָד הוּא יִהְיֶה נִחְיֶה, וְיָקוּם בִּתְחִיָּה כַּנַּ"ל. וְעַל־כֵּן עַל־יְדֵי הַתְּשׁוּבָה שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, עַל־יְדֵי־זֶה חוֹזֵר וְנִחְיֶה, וְקָם בִּתְחִיָּה הַשִּׁפְלוּת שֶׁל מֹשֶׁה רַבֵּנוּ, שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל, בְּכָל אֵיבָר וְאֵיבָר.
כִּי דַּע, שֶׁיֵּשׁ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל בְּחִינַת הַשִּׁפְלוּת שֶׁל מֹשֶׁה בְּכָל אֵיבָר וְאֵיבָר, וְזֶה זָכוּ יִשְׂרָאֵל בְּמַעֲמַד הַר סִינַי, שֶׁאָז הִמְשִׁיךְ מֹשֶׁה הַשִּׁפְלוּת שֶׁלּוֹ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, בְּכָל אֵיבָר וְאֵיבָר; אֲבָל אוֹתוֹ הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁהוּא מֻשְׁרָשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל, הוּא מֻנָּח וְשׁוֹכֵב אֵצֶל כָּל אֶחָד וְאֶחָד בִּבְחִינַת שְׁכִיבָה וּמִיתָה, כִּי זֹאת הַשִּׁפְלוּת נִתְעַלֵּם אֵצֶל כָּל אֶחָד, וְאֵינוֹ מִתְעוֹרֵר וּמִתְגַּלֶּה אֶצְלוֹ.
אֲבָל עַל־יְדֵי הַתְּשׁוּבָה, שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, שֶׁעַל־יְדֵי־זֶה נִחְיֶה הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי עִקָּר הַתְּחִיָּה הוּא לְהַשִּׁפְלוּת, כִּי הַשִּׁפְלוּת יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה כַּנַּ"ל, עַל־יְדֵי־זֶה חוֹזֵר וְנִחְיֶה הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁהוּא מֻשְׁרָשׁ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל בְּכָל אֵיבָר, שֶׁמִּקֹּדֶם הָיָה מֻנָּח וְשׁוֹכֵב זֹאת הַשִּׁפְלוּת בְּהֶעְלֵם וְאִתְכַּסְיָא אֶצְלוֹ, בִּבְחִינַת מִיתָה, וְעַכְשָׁו חוֹזֵר וְנֵעוֹר וְנִחְיֶה אוֹתוֹ הַשִּׁפְלוּת עַל־יְדֵי הַתְּשׁוּבָה, שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא כַּנַּ"ל.
כִּי עִקָּר הַחַיִּים נִצְחִיִּים, בְּחִינַת תְּחִיָּה שֶׁיִּהְיֶה לֶעָתִיד, יִהְיֶה רַק לְהַשִּׁפְלוּת, כִּי הַשִּׁפְלוּת שֶׁל כָּל אֶחָד יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה כַּנַּ"ל, וַאֲזַי כְּשֶׁנִּחְיֶה הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, בְּחִינַת שִׁפְלוּת שֶׁל מֹשֶׁה שֶׁיֵּשׁ בְּכָל אֵיבָר וְאֵיבָר כַּנַּ"ל, אֲזַי רוֹאֶה וּמַרְגִּישׁ כָּל אֶחָד שִׁפְלוּתוֹ, מֵאַחַר שֶׁחָזַר וְנִחְיֶה וְנִתְגַּלֶּה אֶצְלוֹ בְּחִינַת הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁיֵּשׁ בְּכָל אֵיבָר וְאֵיבָר כַּנַּ"ל :
וְזֶה פֵּרוּשׁ: בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה (במדבר כ״א:י״ח).
בְּאֵר זֶה בְּחִינַת בֵּאוּרֵי הַתּוֹרָה, שֶׁזּוֹכִין הַשָּׂרִים שֶׁל יִשְׂרָאֵל, עַל־יְדֵי שֶׁמִּסְתַּכֵּל בָּהֶם בְּחִינַת מֹשֶׁה, שֶׁעַל־יְדֵי־זֶה מְקַבֵּל כָּל אֶחָד אֶת גְּדֻלָּתוֹ כָּרָאוּי לוֹ, שֶׁעַל־יְדֵי־זֶה הֵם זוֹכִין לְבֵאוּרֵי הַתּוֹרָה, בְּחִינַת חִדּוּשִׁין דְּאוֹרַיְתָא כַּנַּ"ל. וְעַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה זוֹכִין לְבוּשָׁה וּתְשׁוּבָה כַּנַּ"ל,
וְזֶהוּ: בְּאֵר חֲפָרוּהָ שָׂרִים.
חֲפָרוּהָ – זֶה בְּחִינַת בּוּשָׁה, כְּמוֹ שֶׁכָּתוּב (ישעיהו כ״ד:כ״ג): וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה, כִּי עַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה הַנַּ"ל, בְּחִינוֹת בְּאֵר, זוֹכִין לְבוּשָׁה כַּנַּ"ל, וְזֶהוּ:
חֲפָרוּהָ שָׂרִים, הַיְנוּ שָׂרִים הַנַּ"ל, בְּחִינַת שָׂרֵי־אֲלָפִים שָׂרֵי־מֵאוֹת וְכוּ' כַּנַּ"ל. וְזֶה:
כָּרוּהָ נְדִיבֵי הָעָם – נְדִיבֵי הָעָם זֶה בְּחִינַת תְּשׁוּבָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י עַל פָּסוּק (שופטים ה׳:ב׳): בְּהִתְנַדֵּב עָם – בְּהִתְנַדֵּב לִבָּם לִתְשׁוּבָה. וְזֶהוּ:
בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם. מְחֹקֵק – דָּא מֹשֶׁה, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב טו). גַּם מְחֹקֵק בְּגִימַטְרִיָּא רַמַ"ח, הַיְנוּ בְּחִינוֹת הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁמְּלֻבָּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל בְּרַמַ"ח אֵיבָרָיו, בְּכָל אֵיבָר וְאֵיבָר כַּנַּ"ל. בְּמִשְׁעֲנֹתָם – זֶה בְּחִינַת תְּחִיָּה, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים סח) עַל פָּסוּק: וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ – עֲתִידִין צַדִּיקִים שֶׁיְּחַיּוּ מֵתִים וְכוּ'. וְזֶהוּ: בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם, הַיְנוּ שֶׁיִּהְיֶה נִחְיֶה הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁיֵּשׁ בְּכָל הָרַמַ"ח אֵיבָרִים שֶׁל כָּל אֶחָד וְאֶחָד, עַל־יְדֵי הַתְּשׁוּבָה כַּנַּ"ל. וְזֶהוּ:
וּמִמִּדְבָּר מַתָּנָה – מִדְבָּר הַיְנוּ שִׁפְלוּת, שֶׁמֵּשִׂים עַצְמוֹ כַּמִּדְבָּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עירובין נד) – עַל־יְדֵי־זֶה: מַתָּנָה, הַיְנוּ שַׁבָּת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת י:): מַתָּנָה טוֹבָה יֵשׁ לִי בְּבֵית גְּנָזַי וְשַׁבָּת שְׁמָהּ. כִּי עִקָּר תַּעֲנוּג עוֹלָם הַבָּא, בְּחִינַת שַׁבָּת, בְּחִינַת חַיִּים נִצְחִיִּים, יִהְיֶה רַק לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד כַּנַּ"ל:
וְזֶה שֶׁכָּתוּב: סֶלַע יִשְׁכֹּן וְיִתְלֹנָן (איוב ל״ט:כ״ח). סֶלַע זֶה הַבְּאֵר, בְּחִינַת בֵּאוּרֵי הַתּוֹרָה, בְּחִינַת: בְּאֵר חֲפָרוּהָ שָׂרִים כַּנַּ"ל. וְזֶהוּ:
מִשָּׁם חָפַר אֹכֶל – בְּחִינַת בּוּשָׁה כַּנַּ"ל. כִּי עַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה עַל־יְדֵי־זֶה זוֹכֶה לְבוּשָׁה כַּנַּ"ל. וְזֶהוּ: מִשָּׁם חָפַר אֹכֶל, כִּי הוּא מִתְבַּיֵּשׁ לְהוֹשִׁיט הָאֹכֶל לְפִיו עַל־יְדֵי הַבּוּשָׁה שֶׁבָּאָה אֵלָיו כַּנַּ"ל. וְזֶהוּ:
לְמֵרָחוֹק עֵינָיו יַבִּיטוּ – הַיְנוּ שֶׁרוֹאֶה וּמַבִּיט אֵיךְ הוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל:
וְעַל־כֵּן יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, כִּי מֹשֶׁה הָיָה חֲתָנוֹ, וְיָדַע יִתְרוֹ גֹּדֶל קְדֻשָּׁתוֹ וּפְרִישׁוּתוֹ, וְעַל־כֵּן הוּא דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה. וְאַתָּה דַּיְקָא, כִּי יָדַע יִתְרוֹ בְּגֹדֶל קְדֻשָּׁתוֹ, שֶׁהוּא יָכוֹל לַחֲזוֹת וּלְהִסְתַּכֵּל עַל כָּל אֶחָד, וּלְחַלֵּק לָהֶם הַגְּדֻלָּה וְהַשְּׂרָרָה עַל־יְדֵי הִסְתַּכְּלוּת לְבַד כַּנַּ"ל.
גַם יִתְרוֹ הָיָה גֵּר, וְהַגֵּרִים בָּאִים מִקְּדֻשַּׁת הַזִּוּוּג שֶׁל הַצַּדִּיקִים, כְּמוֹ שֶׁכָּתוּב (בראשית י״ב:ה׳): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, וְאִיתָא (בזוהר שלח לך דף קסח): שֶׁאַבְרָהָם וְשָׂרָה בְּעֵת שֶׁהָיוּ עֲקָרִים הוֹלִידוּ מִזִּוּוּגָם נַפְשׁוֹת הַגֵּרִים . וְעַל־כֵּן יִתְרוֹ שֶׁהָיָה גֵּר, שֶׁהוּא בָּא מִקְּדֻשַּׁת הַזִּוּוּג שֶׁל צַדִּיקִים, עַל־כֵּן הוּא יוֹדֵעַ גֹּדֶל יְקָר קְדֻשַּׁת הַצַּדִּיקִים, שֶׁלְּגֹדֶל קְדֻשָּׁתָם נַעֲשֶׂה מִזִּוּוּגָם נַפְשׁוֹת הַגֵּרִים, מִכָּל־שֶׁכֵּן קְדֻשַּׁת פְּרִישׁוּתָם, וְעַל־כֵּן הוּא יוֹדֵעַ, שֶׁלְּגֹדֶל קְדֻשַּׁת וּפְרִישׁוּת מֹשֶׁה הוּא יָכוֹל לַחֲזוֹת בָּעָם, וְעַל־יְדֵי רְאִיָּתוֹ לְבַד יִתֵּן לָהֶם הַגְּדֻלָּה כַּנַּ"ל. וְעַל־כֵּן יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה וְכוּ', כַּנַּ"ל.
וְזֶה אוֹתִיּוֹת יִתְרוֹ – סוֹפֵי־תֵבוֹת: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ (דניאל י״ב:ב׳), כִּי יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, כַּנַּ"ל, וְעַל־יְדֵי בְּחִינַת וְאַתָּה תֶחֱזֶה, עַל־יְדֵי־זֶה זוֹכִין לִגְדֻלָּה וְזוֹכִין לְבֵאוּרֵי הַתּוֹרָה, וְעַל־יְדֵי־זֶה בָּאִין לְבוּשָׁה וּתְשׁוּבָה. וְעַל־יְדֵי הַתְּשׁוּבָה, שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים, חוֹזֵר וְנִחְיֶה הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי עִקָּר הַתְּחִיָּה הוּא לְהַשִּׁפְלוּת, בִּבְחִינַת: הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, כַּנַּ"ל.
וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי יִתְרוֹ דַּיְקָא, כִּי יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, שֶׁעַל־יְדֵי־זֶה נַעֲשִׂין כָּל הַבְּחִינוֹת הַנַּ"ל. וְעַל־כֵּן מְרֻמָּז בְּאוֹתִיּוֹת יִתְרוֹ: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ, שֶׁהוּא סוֹפֵי־תֵבוֹת יִתְרוֹ, כִּי עַל־יְדֵי יִתְרוֹ, שֶׁאָמַר: וְאַתָּה תֶחֱזֶה, עַל־יְדֵי־זֶה נִמְשָׁךְ בְּחִינַת חַיִּים, בְּחִינַת תְּחִיָּה, בְּחִינַת: הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, בְּחִינַת: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ, מִיְּשֵׁנֵי אַדְמַת עָפָר דַּיְקָא, הַיְנוּ בְּחִינַת שִׁפְלוּת כַּנַּ"ל.
וְזֶה (ישעיהו ד׳:ג׳): וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֶר לוֹ. וְהַנּוֹתָר בִּירוּשָׁלַיִם – זֶה בְּחִינַת יִתְרוֹ, עַל־יָדוֹ דַּיְקָא: קָדוֹשׁ יֵאָמֶר לוֹ – לְהַצַּדִּיק. כִּי יִתְרוֹ, שֶׁהוּא גֵּר, הוּא יוֹדֵעַ קְדֻשַּׁת הַצַּדִּיק כַּנַּ"ל, וְעַל־כֵּן אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, מֵחֲמַת שֶׁיָּדַע קְדֻשָּׁתוֹ כַּנַּ"ל, וְזֶה בְּחִינַת: קָדוֹשׁ יֵאָמֶר לוֹ כַּנַּ"ל:
וּכְלַל הַיּוֹצֵא מִכָּל הַנַּ"ל, שֶׁמִּי שֶׁבָּא אֵצֶל צַדִּיק אֲמִתִּי וְשׁוֹמֵעַ מִפִּיו תּוֹרָה, רָאוּי שֶׁיֻּמְשַׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת גָּדוֹל מְאֹד. וְזֶה סִימָן שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי, כְּשֶׁנִּמְשָׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת עַל־יְדֵי שֶׁשָּׁמַע מִפִּיו אֵיזֶה דְבַר תּוֹרָה, כִּי עַל־יְדֵי הַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק הָאֲמִתִּי, עַל־יְדֵי־זֶה נִמְשָׁךְ בּוּשָׁה, כְּמוֹ שֶׁהָיָה בִּשְׁעַת מַתַּן־תּוֹרָה כַּנַּ"ל.
וְעַל־יְדֵי הַבּוּשָׁה, דְּהַיְנוּ תְּשׁוּבָה, עַל־יְדֵי זֶה נִחְיֶה הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁיֵּשׁ בְּכָל אֶחָד בְּכָל אֵיבָר וְאֵיבָר, וְאָז מְחֻיָּב שֶׁיַּרְגִּישׁ כָּל אֶחָד שִׁפְלוּתוֹ בֶּאֱמֶת. אֲבָל מִי שֶׁהוּא בָּא אֵצֶל אֵיזֶה מְפֻרְסָם, וְשׁוֹמֵעַ מִפִּיו תּוֹרָה, וּבָא עָלָיו גַּדְלוּת עַל־יְדֵי זֶה וְכוּ' (הַהֵפֶךְ מוּבָן מִמֵּילָא).
אֲבָל אֵין אָנוּ יוֹדְעִים כְּלָל מַהוּ שִׁפְלוּת אֲמִתִּי, כִּי בְּוַדַּאי אֵין זֶה תַּכְלִית שֶׁיִּהְיֶה שָׁפָל וְנִבְזֶה וְעָצֵל, שֶׁקּוֹרִין רֹעַ־מַזָּל (וּבְלַעַ"ז: שְׁלֵים־מַזְלְנִיק). כִּי הַשִּׁפְלוּת הוּא עִקָּר הַחַיִּים שֶׁל כָּל אֵיבָר וְאֵיבָר, וְהוּא כָּל תַּעֲנוּג עוֹלָם הַבָּא כַּנַּ"ל, וּבְוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁל עוֹלָם הַבָּא, שֶׁיִּהְיֶה נִבְזֶה וְעָצֵל וְכוּ', חַס וְשָׁלוֹם. עַל־כֵּן צְרִיכִין רַק לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיַּעֲזֹר לִזְכּוֹת לַעֲנִיווּת וְשִׁפְלוּת אֲמִתִּי, שֶׁהוּא עִקָּר הַחַיִּים וְעִקָּר הַתַּעֲנוּג שֶׁל עוֹלָם הַבָּא 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 seventy-two. The gaze of the true tzaddik.
Just to be seen with the true tzaddik is a very great thing. His look kindles a person's mind, and with it comes greatness.
So Moshe Rabbeinu, by looking alone, gave each person his true place, and each one could bring his own new Torah.
Such a look needs great holiness and pure eyes. And the Torah it brings draws shame: a person sees how far he is from Hashem, and returns.
Teshuvah is life. It wakes the lowliness of Moshe, hidden in every limb of every Jew. For true greatness is lowliness, and only lowliness lives forever.
Our own reflection: true Torah leaves us humbler, and more alive. Ask Hashem for real humility.
Explainer
Likutey Moharan Tinyana, Torah seventy-two: the gaze of the true tzaddik. What happens to a person who is simply seen by a true tzaddik, even without hearing a word of Torah?
Rebbe Nachman opens with a surprising statement. To hear Torah from a true tzaddik is of course a great thing. But even without hearing anything, just being there, being seen together with the tzaddik, is very good. Why? Because through it a person receives greatness. And then the Rebbe tells us what greatness really is.
True greatness is lowliness. The Gemara says: wherever you find the greatness of Hashem, there you find His humility. And this lowliness is what will rise at the revival of the dead. 'Awake and sing, you who dwell in the dust': the Sages explain, one who made himself a neighbor of the dust in his lifetime.
Why lowliness? Because in this world we live within limits, and nothing with limits can grasp the delight of the World to Come. Shabbos is a taste of that world, and the Sages say that whoever delights in Shabbos receives an inheritance without boundaries. Lowliness, too, is without limit. One who is truly humble is like nothing, and nothing has no edges. So only humility can hold eternal life. Of Shabbos it is said: those who taste it merit life.
Next: greatness follows the mind. Each person receives greatness according to how his mind shines. 'A king bound in the tresses', the Tikkunim read: bound in the runnings of the mind. And the mind, da'as, is the building of the Beis HaMikdash. The Gemara says that whoever has da'as, it is as if the Mikdash was built in his days. So whoever works to grow his understanding is building the Mikdash, and he receives greatness, like the man quick in his work who will stand before kings.
Now the key. There is one general mind and many individual minds. The individual minds all receive from the general mind, which is the sage of the generation, the true tzaddik. Each of us has some mind, but it lies in smallness and does not shine. When the true tzaddik looks at a person, his mind lights up, and with it comes greatness. Why through the eyes? Because eyes stand for wisdom, as Rashi says on 'the eyes of both of them were opened'.
This was the power of Moshe Rabbeinu, the all-embracing understanding of all Israel. Yisro told him: 'and you shall see, from all the people, and place over them captains of thousands, captains of hundreds.' The Rebbe reads it precisely. Moshe's seeing itself appointed them. His look kindled each person's mind, and so he knew exactly what greatness belonged to each one, a captain of a thousand or a captain of a hundred. And Moshe could even command it: this one a captain of a thousand, that one of a hundred, because his look told him the shining of each mind.
And when everyone stands in his true place, Torah flows. Each leader knows how much new Torah he must bring, no less and no more, and before how many people he must teach. The captain of a thousand teaches Torah before a thousand. When the true leader gives out the places, nobody takes too much and nobody holds back.
Section six adds the language of spirit. Every Jew has a spirit, and the true leader is the all-embracing spirit, 'a man in whom there is spirit', who knows how to meet each person's spirit. This is the spirit of Elokim, which is the mind itself, and it hovers over the face of the Torah, as 'the spirit of Elokim hovered over the face of the waters'. Torah is called water. So when the leader kindles your mind, the spirit of Elokim reaches you, and new Torah opens.
But such a look has a condition. The leader must be greatly separated, in great holiness, above all from the physical desire the Torah guards most carefully. That desire blemishes the eyes; the Torah warns, 'do not stray after your hearts and after your eyes'. Only pure eyes can truly see another person. Moshe was separated by Hashem's own word, 'and you, stand here with Me', and so he could see. Without such a leader, the Rebbe says, the world is confused, and whoever wants a title simply takes it.
Now the turn to teshuvah. The Torah that the leader draws brings shame, and teshuvah comes mainly through shame. A sin is surely a great shame; it does not suit a Jew at all. But the Rebbe goes further. Even for a mitzvah one should feel shame. What merit do I have? How can I dare enter the King's palace to do a mitzvah? How do we snatch up the tefillin, the crowns of the King, and simply put them on our head?
If a person had real shame, he would hesitate even to lift food to his mouth. The Yerushalmi says that one who eats what is not his own is ashamed to look at the giver. And what have we earned? This shame comes through the leader's Torah, just as at Sinai: 'so that His awe be on your faces, that you not sin', which the Sages explain as shame. And at Sinai, through Moshe's holiness, the whole people was sanctified too.
Then a wonderful secret. In every Jew, in every limb, there is the lowliness of Moshe. He planted it in each of us at Mount Sinai. But it lies hidden, as if asleep, as if dead. When shame brings a person to teshuvah, and teshuvah is life, a taste of the World to Come, that hidden lowliness comes back to life. Then a person truly sees and feels his own smallness. The Tikkunim even read the word B'reishis as yarei boshes, fearing shame, and yarei Shabbos.
All this, the Rebbe finds in the song of the well: 'a well that princes dug, that the nobles of the people carved, with the lawgiver, with their staffs; and from the wilderness, a gift.' The well, be'er, is bei'ur, explanation of Torah, which the princes Moshe appointed merit. 'Dug' means shame, as in 'the moon will be abashed'. The nobles are teshuvah. The lawgiver is Moshe, and mechokek equals two hundred and forty-eight, his lowliness in every limb. Their staffs are the revival. And from the wilderness, a gift: one who makes himself lowly like a wilderness receives Shabbos, the good gift from Hashem's treasure house.
A verse in Iyov says the same. 'On a rock it dwells': the rock is the well of Torah. 'From there it searches out food': shame, the hesitation to lift food to one's mouth. 'Its eyes look from afar': he sees how far he is from Hashem.
And why was it Yisro who said to Moshe, 'and you shall see'? Because he was a convert, and the souls of converts come from the holiness of tzaddikim, like the souls Avraham and Sarah made in Charan. So he knew how great Moshe's holiness was, and that his look could give greatness. His name is even hinted in the last letters of 'mi'yeshenei admas afar yakitzu': those who sleep in the dust will awake. The revival of the lowly. And Yeshayahu says, 'whoever is left in Yerushalayim, holy will be said of him': the one who is left is Yisro, who recognized the holiness of the tzaddik and declared it.
The Rebbe ends with a rule. One who comes to a true tzaddik and hears Torah from him should leave with great shame and lowliness. That is the sign that he was with a true tzaddik. If someone goes to a famous figure and comes away proud, the opposite is understood. But do not mistake lowliness for gloom. True lowliness is not being a despised, lazy shlimazel. It is the life of every limb and the delight of the World to Come. We do not really know what it is, so we ask Hashem to help us find it.
Our own reflection: notice what a shiur leaves in you. Real Torah makes us humbler and more alive, never gloomy. And before your next mitzvah, pause for a moment: you are entering the King's palace.
Full shiur
— Part 1: Just Being Seen by the Tzaddik —
Likutey Moharan Tinyana, Torah seventy-two: the gaze of the true tzaddik. A shiur in eight parts. Part one: just being seen with the tzaddik, and why true greatness is lowliness.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah seventy-two. 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 that to see yourself with the true tzaddik is also a very great thing. Of course, when one merits to hear Torah from his mouth, that is an added level. But even when one does not hear Torah, the seeing alone, being seen together with the tzaddik, is also very good.
Our explanation. The phrase is unusual: to see oneself with the tzaddik. It means simply to be there, in his presence, where he sees you and you see him. As the Torah goes on, we will learn that the power lies above all in the tzaddik's own gaze, when he looks at a person.
Why is it so good? He explains, and brings the Gemara in Megillah: For by seeing yourself with the tzaddik, you receive greatness. And the essence of greatness is lowliness, as we find with Hashem Himself: wherever you find the greatness of the Holy One, blessed be He, there you find His humility.
He goes on: For the essence of greatness is lowliness. And the main revival in the future, when the dead will rise and live eternal life: what will truly come alive and rise is each person's lowliness. Each one's lowliness will live again and rise, as in 'Awake and sing, you who dwell in the dust', which our Sages explain: one who made himself a neighbor of the dust in his lifetime. The rising at the revival will be only for lowliness.
Our explanation. Here are the two pillars of the whole Torah. Real greatness is not the opposite of humility; it is humility. And of everything a person is, what will rise and live at the revival of the dead is his lowliness. Keep these two in mind; the Rebbe will come back to them at the very end.
Why only lowliness? He explains: For we cannot grasp the delight of the World to Come now, because now we are within limits, and anything that has a limit cannot grasp the spiritual delight of the World to Come. That is why our Sages said of the delight of Shabbos, a taste of the World to Come: whoever delights in Shabbos is given an inheritance without boundaries. That is, without limit, for the delight of Shabbos is beyond limit.
And so: Therefore the eternal life of the future, the delight of the World to Come, will be only for each person's lowliness. For lowliness and humility are beyond limit: they are truly nothingness, with no limit at all, being utter humility. And eternal life is only in what is beyond limit. That is why it is said of Shabbos, a taste of the World to Come: those who taste it merit life. Whoever tastes the delight of Shabbos merits eternal life.
Our explanation. Why lowliness? Because anything with edges, anything that is 'something', cannot hold what is endless. Only one who makes himself truly nothing has no edges at all, and so only humility can receive the endless delight of the World to Come. Shabbos gives a taste of it already now: an inheritance without boundaries.
Our summary of the first section. Simply being seen with the true tzaddik brings a person greatness. True greatness is lowliness. And lowliness, which has no limit, is what will rise and live forever, like the endless delight of Shabbos. In the next part: how the tzaddik's gaze gives greatness, through the mind.
— Part 2: Sparks of the Mind —
Part two: the sparks of the mind, and building the Beis HaMikdash.
Section two: And know that each person receives greatness according to the shining of his mind, as in 'a king bound in the tresses', which the Tikkunim read: bound in the runnings of the mind. That is, kingship, which is greatness, is bound and tied to the runnings of the mind: as the mind shines, so one receives greatness.
Our explanation. The Rebbe's word is hisnotzetzus, sparkling: the mind lighting up. A person's greatness is tied to it. It is not only how much a person knows; it is how alive and bright his understanding has become.
And he brings the Gemara in Berachos: The mind and understanding are the building of the Beis HaMikdash, as our Sages said: whoever has understanding, it is as if the Beis HaMikdash was built in his days.
He continues: For understanding is set between two holy Names, and the Beis HaMikdash is set between two Names. So each person, according to his mind and understanding, and as much as he brings himself into understanding: the more he works to enlarge his mind, the more he is working on building the Beis HaMikdash. For the essence of building the Beis HaMikdash is understanding.
Our explanation. The Gemara links da'as, understanding, with the Beis HaMikdash. So the Rebbe says that whoever works to deepen his understanding of Torah and of Hashem is, in a real sense, at work on the building of the Mikdash.
Then: There is one who has a quick and sharp mind, and he is always working to enlarge his mind and understanding, which is working on the building of the Beis HaMikdash. And according to how much he enlarges his understanding and mind, so he merits greatness.
He brings a verse from Mishlei, twenty-two: Do you see a man quick in his work? He will stand before kings.
He explains the verse: 'A man quick in his work' is one with a quick, sharp mind. He is quick in his work: the work of building the Beis HaMikdash, which goes according to his mind. And through this, 'he will stand before kings': he merits greatness, kingship. For greatness follows the shining of the mind, as in 'a king bound in the tresses'.
Section three brings the key: There is a general mind and there are individual minds, and all the individual minds receive from the general mind, which is the sage of the generation. And this is the virtue of one who merits to see himself with the true tzaddik, who is the sage of the generation, the all-embracing mind.
He continues: For when this all-embracing sage sees him and looks at him, his mind is kindled. And when his mind is kindled, he receives greatness, for greatness comes mainly through the shining of the mind. For eyes refer to wisdom, as it is written, 'and the eyes of both of them were opened', and Rashi explains: this is said of wisdom.
Our explanation. Think of one great light and many small lamps. The tzaddik of the generation is the general mind, and every one of us has a small individual mind that draws from his. When he looks at someone, that look is itself wisdom, because eyes stand for wisdom, and it lights up the small mind of the one he sees.
And so: So when this sage, the all-embracing mind, looks at him, wisdom and mind shine into him, his mind sparkles, and through this he receives greatness. For each and every person has some mind and understanding according to his level.
He adds: But each person's mind and understanding lies in smallness and does not shine. When the sage of the generation, the all-embracing mind, looks at him, each person's mind is kindled according to its level, and through the shining of the mind each one receives greatness according to the level of his mind.
Our summary of sections two and three. Greatness follows the sparkle of the mind. Growing in understanding is building the Beis HaMikdash. And every small mind lies asleep until the sage of the generation, the all-embracing mind, looks at it and wakes it. In the next part, the Rebbe shows this in Moshe Rabbeinu.
— Part 3: And You Shall See —
Part three: v'atah sechezeh, and you shall see. How Moshe gave each person his greatness.
Section four: Therefore Moshe Rabbeinu, peace be upon him, who was the all-embracing understanding of all Israel, could, through his seeing alone, as he looked into each and every one, give out greatness and authority to each one as fitted him, according to the level of his mind.
Our explanation. Now the general mind from section three has a name: Moshe Rabbeinu. He was the da'as, the understanding, of the whole people, and every individual mind drew from his. So when he looked into a person, he did not see a stranger; he saw a part of his own understanding, and he could tell exactly how much greatness belonged to that person.
This is Yisro's advice to Moshe, in Shemos, eighteen: And you shall see from among all the people, and place over them captains of thousands, captains of hundreds.
The Rebbe reads it closely: 'And you shall see', precisely. For through Moshe Rabbeinu's seeing alone, as he saw and looked at each and every one, each one's mind was kindled, and through this each one received greatness and authority according to his worth, as fitting for him by the level of his mind: captains of thousands, captains of hundreds, and so on.
He continues: And this is: 'And you shall see, and place over them captains of thousands'. By Moshe seeing and looking at the people, that itself makes them captains of thousands. Through his looking at them, each one receives his greatness, through the kindling of his mind, which is kindled by the looking of the sage of the generation, Moshe.
And more: And Moshe could also command: this one shall be a captain of a thousand, and that one a captain of a hundred. For by looking at them he knew the greatness due to each one, because by his looking he knew how each one's mind shines, and the greatness due to a person follows the shining of his mind.
Our explanation. Yisro said: you shall see. The Rebbe reads it precisely. Moshe did not only choose leaders by looking; his very look made them leaders. Seeing each person, he lit up that person's mind, and so he knew exactly what greatness belonged to him, no more and no less.
Section five shows what follows: And then, when each one receives greatness truly as fits him, by the level of his mind, because there is a true leader like Moshe who can give each one greatness by looking alone, then each of the officers and leaders of Israel knows how to bring new insights in Torah as fits him, by the level of his mind, no less and no more.
He explains: For since each one stands in his true place, with authority and greatness truly as fits him, each knows by his greatness and appointment how and how much he must innovate in Torah, and before how many people he must speak words of Torah. The one appointed over a thousand of Israel, the captain of a thousand, must teach Torah before a thousand people, and so with all of them.
Our explanation. When everyone stands in his true place, Torah flows in the right measure. Each leader knows how much new Torah is his to bring, and to how many people. The captain of a thousand teaches a thousand. Nobody grabs more than is his, and nobody holds back what is his to give.
Our summary of sections four and five. Moshe was the all-embracing understanding of Israel. His look alone kindled each person's mind and gave each his true greatness. And then each one, in his true place, brought his own share of new Torah. In the next part: the spirit of Elokim, and why such a leader must be holy.
— Part 4: The Spirit of Elokim and the Holy Leader —
Part four: the spirit that hovers over the Torah, and the holiness of the true leader.
Section six: For there is an aspect of spirit in each and every one, and the true leader of all Israel, Moshe, is the all-embracing spirit, as in 'a man in whom there is spirit', which Rashi explains: one who knows how to go along with the spirit of each and every one.
He continues: For the true leader is the all-embracing spirit, who knows how to go along with every single spirit, since they all receive from him, for he is the all-embracing spirit, as in: 'Thus says Hashem: from the four winds, come, O spirit.'
And he brings the verse said of Betzalel, who built the Mishkan: And this spirit is the spirit of Elokim, which is itself the mind, as in 'I filled him with the spirit of Elokim, in wisdom, in understanding, in knowledge and in all craftsmanship': that is, the mind, which is the work of building the Beis HaMikdash, as above.
Then: And each person, according to the spirit of Elokim within him, which is the holy spirit, a spirit of prophecy, so he merits to bring new insights in Torah. For this spirit of Elokim rests upon the face of the Torah, as in 'and the spirit of Elokim hovered over the face of the waters', that is, over the Torah, which is called water, as our Sages taught. So through this spirit of Elokim one merits new insights in Torah.
And he gathers it together: So through the true leader, Moshe, the all-embracing understanding and spirit, each person's mind is kindled; and that is itself the spirit of Elokim he draws to each one, for the spirit of Elokim is the mind. Therefore new Torah insights flow to each person, for they come through the spirit of Elokim that rests on the face of the Torah. And all of this is drawn from the leader, Moshe, the all-embracing understanding and spirit.
Our explanation. Mind, spirit and Torah are one chain here. Every Jew has a spirit, and the true leader is the spirit of them all, able to meet each person where he is. That spirit is the spirit of Elokim, which is the mind itself, and it hovers over the waters of Torah. When the leader kindles your mind, new Torah opens to you.
Section seven gives the condition: But this leader must be greatly separated, in great holiness, and only then can he be the leader of Israel. For through his separation and great holiness he can gaze and look at each one of Israel, and give out greatness to each one by looking alone, as in 'and you shall see', for this kind of looking depends on holiness and great separation.
He continues: And so Moshe Rabbeinu, who was holy and greatly separated by Hashem's own word, as it is written, 'and you, stand here with Me': he could gaze and look into Israel, and give them greatness through it.
And so: And this is: 'And you shall see': you, precisely. For only Moshe, who was greatly separated in great holiness, merits this kind of looking. For this looking, 'and you shall see', depends only on holiness and separation from this desire.
He explains: V'hazonos rachatzu; and our Sages explained: to wash clean two visions.
He explains: That is: as much as a person washes himself clean of this desire, so he polishes and brightens the 'two visions': 'and you shall see', and 'do you see a man quick in his work', the looking we spoke of. For this looking comes mainly through holiness and separation from this desire, because this desire is a blemish of the eyes, as it is written, 'do not stray after your hearts and after your eyes'.
Our explanation. The Rebbe is speaking of the physical desire that the Torah guards most carefully, and he ties it to the eyes. Eyes that are kept pure become clear enough to truly see another person, to see his mind and his rightful place. That is why the true leader must be so holy: his whole power is in his look.
And so: Therefore one must sanctify himself all the more, with great separation from this desire. Then he has pure eyes to gaze and look, and to give greatness to each one as fits him by his looking alone. And only then can he be the leader of Israel.
Then a sharp observation: And when Israel has no such leader and overseer, truly the whole world is mixed up and confused, and whoever wants to take the name takes it, as it goes on now, because of our many sins.
He continues: For Israel needs an overseer who will watch and see that each one stands in his true place. And this overseer must be greatly separated and holy, with the holiness and separation of Moshe. Then he can lead Israel, giving each one greatness as fits him by looking alone.
Our summary of sections six and seven. The true leader is the spirit of all Israel, the spirit of Elokim that hovers over the Torah, and through him each person's mind and Torah open. His power to see depends on great holiness and pure eyes. Without such an overseer the world is confused, and titles go to whoever grabs them. In the next part: how all this brings a person to shame, and to teshuvah.
— Part 5: Shame Before the King —
Part five: teshuvah through shame, even when doing a mitzvah.
Section eight, the longest, turns to teshuvah: And through this comes teshuvah, for teshuvah comes mainly through shame. Through the leader, Moshe, who looks at each one, his mind is kindled and he merits explanations of Torah, new insights; and through this, shame is drawn onto each one. Then each person sees his shame and disgrace. For a sin is surely a great shame: a sin does not fit a Jew at all, and it is surely not becoming for a Jew to have a sin, Heaven forbid.
Then he goes further: But even with a mitzvah: when one wants to do some mitzvah, he should also feel great shame. What merit does he have, that he should be worthy of doing the mitzvah? And how can he be so bold as to enter the palace of the King to do a mitzvah?
He continues: Let him consider before Whom he is doing the mitzvah, and also the greatness of the mitzvah itself, which is precious beyond measure. Surely great shame should fall on him when he comes to do some mitzvah, when he looks at himself and sees that he is very far from Hashem, and has no merit at all to be worthy of doing a mitzvah.
And he brings the Yerushalmi: If a person had shame, he would be ashamed even to lift food to his mouth. For 'one who eats what is not his own is ashamed to look at the giver's face'. Since he has no merit that he should have food, he is eating what is not his own, and is ashamed to look at the giver's face. So surely he should be ashamed even to lift food to his mouth.
Our explanation. This shame is not self-hatred or despair. It is the feeling of someone who suddenly realizes he is standing before the King. Even a mitzvah, even a piece of bread, is a gift he did not earn. The Rebbe calls this shame the root of teshuvah.
Where does it come from? But shame is drawn mainly through the leader, Moshe, who draws explanations of Torah to each one; through this shame is drawn onto each one. As at the giving of the Torah, when Moshe drew the Torah down to Israel, it says there: 'so that His awe be upon your faces, that you not sin.'
He continues, with the Gemara in Nedarim: And our Sages explained: this is shame. And this is 'that you not sin': that they should have shame, so as not to commit sin and transgression, Heaven forbid.
And more: And even beyond 'that you not sin', beyond not doing a transgression, His awe must also be upon one's face, that is, shame. For even when doing a mitzvah one needs great shame, as above. How do we come to snatch up the tefillin, the crowns of the King, and suddenly place them on our head?
He continues: Surely one should feel great shame when he comes to do some mitzvah. And this shame is drawn through explanations of Torah, through the leader, as it was at the giving of the Torah.
And so: So at the giving of the Torah all Israel merited holiness and separation, as it is written, 'be ready for three days; do not come near a woman'. For they were all sanctified with separation through Moshe, who was holy and greatly separated, and drew the Torah to them through this; so holiness and separation were drawn onto them too.
Our explanation. Sinai is the model. When Moshe brought the Torah down, it brought awe upon their faces, which the Sages call shame, and it brought holiness to the whole people. Every time a true leader draws Torah to us, something of Sinai happens again.
Our summary so far. The Torah the leader brings draws shame onto each person: not only shame over sin, but awe before every mitzvah, and even before eating. Just as at Sinai, it comes with holiness. In the next part: how this shame becomes teshuvah, and brings back to life the lowliness of Moshe hidden in every Jew.
— Part 6: The Lowliness of Moshe Within Us —
Part six: teshuvah brings back to life the lowliness of Moshe within every Jew.
The Rebbe continues: And when one merits shame, each person sees his distance from Hashem, how very far he is from Him, and great shame falls on him. Through shame one does teshuvah, for teshuvah comes mainly through shame. And teshuvah is life, as in 'return and live': the eternal life of the World to Come, Shabbos, as in 'those who taste it merit life'.
Then a hint from the very first word of the Torah: And this is 'B'reishis': its letters spell yarei boshes, fearing shame, and yarei Shabbos, fearing Shabbos, as the Tikkunim say. For awe and shame, which are teshuvah, are Shabbos, the eternal life of the World to Come.
Our explanation. The very first word of the Torah, B'reishis, holds the letters of yarei boshes and yarei Shabbos. Awe and shame stand at the opening of the Torah, and they lead to Shabbos, a taste of eternal life. Shame here is not an ending; it is the doorway through which a person returns to Hashem and begins to live.
He continues: And the essence of life is for each person's lowliness, for each one's lowliness will live and rise at the revival. Therefore through teshuvah, the eternal life of the World to Come, the lowliness of Moshe Rabbeinu, which is in each one of Israel, in every single limb, comes back to life and rises again.
And now a great secret: For know: in each and every Jew there is the lowliness of Moshe, in every single limb. Israel merited this at the standing at Mount Sinai, when Moshe drew his lowliness into each one of Israel, into every limb. But that lowliness of Moshe, rooted in each Jew, lies with each one as if asleep, as if dead. It is hidden in each person, and does not awaken or reveal itself in him.
Our explanation. This is a remarkable teaching. Every Jew carries something of Moshe's own humility, placed in him at Sinai, in every limb. Usually it lies dormant, like something asleep or dead, and we do not feel it. Teshuvah is what wakes it.
He explains: But through teshuvah, the eternal life of the World to Come, through which each one's lowliness lives, for the revival is mainly for lowliness, the lowliness of Moshe rooted in each Jew, in every limb, comes back to life. Before, this lowliness lay hidden and covered in him, as if dead; now it wakes and lives again through teshuvah, which is the eternal life of the World to Come.
And so: For eternal life, the revival that will be in the future, will be only for lowliness, as each one's lowliness will live and rise again. And when each one's lowliness comes to life, the lowliness of Moshe in every limb, then each person sees and feels his own lowliness, since the lowliness of Moshe has come back to life and been revealed in him.
Our explanation. Now the circle closes back to section one. Lowliness is what lives forever. Teshuvah is a taste of that eternal life, a kind of revival already now. So when a person returns to Hashem, the hidden humility of Moshe inside him comes alive, and he begins to really feel how small he is before Hashem.
Our summary of section eight. The leader's Torah lets a person see how far he is, and that brings shame. Shame brings teshuvah, and teshuvah is life, a taste of Shabbos and the World to Come. And that life revives the lowliness of Moshe planted in every limb. In the next part, the Rebbe finds all of this in the song of the well.
— Part 7: The Well That Princes Dug —
Part seven: the song of the well. A well that princes dug, and the rock where the eagle dwells.
Section nine explains a verse from the song Israel sang in the desert, in Bamidbar, twenty-one: A well that princes dug, that the nobles of the people carved out, with the lawgiver, with their staffs; and from the wilderness, a gift.
The Rebbe explains: The well is the explanations of Torah that the princes of Israel merit when Moshe looks at them. Through this each one receives his rightful greatness, and through it they merit explanations of Torah, new insights. And through explanations of Torah they merit shame and teshuvah. And this is 'a well that princes dug'.
Our explanation. Be'er, a well, shares its letters with bei'ur, an explanation. A true explanation of Torah is like a well: it is dug, and then living water rises from below. The princes, the leaders Moshe appointed by his look, are the ones who dig it.
He continues word by word: 'Dug it', chafaruha, is shame, as it is written, 'and the moon will be abashed, v'chafrah, and the sun ashamed'. For through these explanations of Torah, the well, one merits shame. And this is 'princes dug it': the princes spoken of above, captains of thousands and captains of hundreds.
Next: 'The nobles of the people carved it': the nobles of the people are teshuvah, as Rashi explains on the verse 'when the people offered themselves willingly': when their hearts offered themselves to teshuvah.
Then: 'With the lawgiver, with their staffs': the lawgiver, mechokek, is Moshe, as our Sages taught. And mechokek has the numerical value of two hundred and forty-eight: the lowliness of Moshe, clothed in each Jew in his two hundred and forty-eight limbs, in every single limb.
He continues, with the Gemara in Pesachim: 'With their staffs' is the revival, as our Sages taught on the verse 'each man with his staff in his hand': in the future the tzaddikim will revive the dead. So 'with the lawgiver, with their staffs' means that the lowliness of Moshe in all two hundred and forty-eight limbs of each person will come back to life, through teshuvah.
And the end of the verse: 'And from the wilderness, a gift': the wilderness is lowliness, one who makes himself like a wilderness, as our Sages said. Through this comes 'a gift', which is Shabbos, as our Sages said: 'I have a good gift in My treasure house, and Shabbos is its name.' For the main delight of the World to Come, Shabbos, eternal life, will be only for each person's lowliness.
Our summary of the verse. The well is explanations of Torah. Dug and carved mean shame and teshuvah. With the lawgiver, with their staffs: Moshe's lowliness in every limb, brought back to life. And from the wilderness, a gift: one who makes himself lowly like the wilderness receives the gift of Shabbos and the World to Come.
Section ten brings a verse from Iyov, about the eagle: And this is what is written, 'On a rock it dwells and lodges'. The rock is the well, explanations of Torah, as in 'a well that princes dug'.
The verse continues: 'From there it searches out food' is shame, for through explanations of Torah one merits shame. 'From there it searches out food': he is ashamed to lift food to his mouth, because of the shame that came to him. 'Its eyes look from afar': he sees and looks at how far he is from Hashem.
Our explanation. The same word, chafar, dig, appears again: from there it digs out food. The Rebbe reads it as shame, the shame that makes a person hesitate even to eat. And its eyes look from afar: the clear sight of how far one is from Hashem, which is where teshuvah begins. In the next part: why it was Yisro who said 'and you shall see'.
— Part 8: Yisro, and True Lowliness —
Part eight: why Yisro said 'and you shall see', and what true lowliness is.
Section eleven returns to Yisro: That is why it was Yisro, precisely, who said to Moshe, 'and you shall see'. For Moshe was his son-in-law, and Yisro knew how great his holiness and separation were. So it was he who said to Moshe, 'and you shall see': you, precisely. For Yisro knew that in his great holiness Moshe could gaze and look at each one, and give them greatness and authority by looking alone.
And a second reason: Also, Yisro was a convert, and converts come from the holiness of the union of tzaddikim, as it is written, 'and the souls they made in Charan'. And the Zohar says that Avraham and Sarah, while still childless, brought forth through their holy union the souls of converts.
He continues: So Yisro, a convert who came from the holiness of the tzaddikim's union, knew how precious the holiness of tzaddikim is: so great that the souls of converts are made from their union, and all the more so the holiness of their separation. So he knew that, by Moshe's great holiness and separation, he could look at the people and give them greatness by seeing alone. That is why it was Yisro who said, 'and you shall see'.
Then a hint in his name, from a verse in Daniel: And the letters of Yisro are the final letters of 'many of those who sleep in the dusty earth will awake'. For Yisro precisely said to Moshe, 'and you shall see', and through this one merits greatness and explanations of Torah, and through that comes to shame and teshuvah. And through teshuvah, eternal life, each one's lowliness comes back to life, for the revival is mainly for lowliness, as in 'awake and sing, you who dwell in the dust'.
He continues: All this comes about through Yisro precisely, for he said to Moshe, 'and you shall see', through which all these things happen. So it is hinted in the letters of Yisro: 'many of those who sleep in the dusty earth will awake', whose final letters spell Yisro. Through Yisro, who said 'and you shall see', life is drawn, the revival: 'those who sleep in the dusty earth', precisely, which is lowliness.
Our explanation. It took Yisro, the convert, to see Moshe clearly. A soul that itself came from the holiness of tzaddikim knows how great that holiness is. So he was the one to say: you, Moshe, can see. And his very name, hidden in the last letters of the words in Daniel, points to the revival of those who lie in the dust: the lowly.
And a verse in Yeshayahu: And this is: 'Whoever remains in Tziyon, and is left in Yerushalayim, holy will be said of him'. 'Who is left in Yerushalayim' is Yisro; through him precisely, 'holy will be said of him', of the tzaddik. For Yisro, a convert, knows the holiness of the tzaddik, so he said to Moshe 'and you shall see', because he knew his holiness. And this is 'holy will be said of him'.
Section twelve, the conclusion: The rule that comes out of all this: one who comes to a true tzaddik and hears Torah from his mouth should have very great shame and lowliness drawn onto him. And this is the sign that he was with a true tzaddik: when shame and lowliness come upon him from hearing some word of Torah from him. For through the Torah that the true tzaddik draws down, shame is drawn, as at the giving of the Torah.
He continues: And through shame, which is teshuvah, the lowliness of Moshe in each person, in every limb, comes back to life, and then each one must truly feel his lowliness. But one who goes to some famous figure and hears Torah from him, and becomes proud through it, and so on... The Rebbe leaves it there, adding in brackets: the opposite is understood by itself.
Our explanation. Here is a clear sign. After real Torah from a true tzaddik, a person walks away feeling his distance and his smallness, and somehow more alive. If what he takes away is pride, something is wrong. The Rebbe gives us the test, and does not spell out the opposite.
And the last words: But we do not know at all what true lowliness is. Surely the goal is not to be lowly, despised and lazy, what people call a shlimazel. For lowliness is the very life of every limb, and it is all the delight of the World to Come, and surely the goal of the World to Come is not to be despised and lazy, Heaven forbid. So we must simply ask Hashem to help us merit true humility and lowliness, the essence of life and of the delight of the World to Come.
Let us review the whole path. Being seen by the true tzaddik, the all-embracing mind, kindles a person's mind. A kindled mind brings greatness, a true place, and new Torah. That look depends on great holiness and pure eyes, like Moshe's. The Torah he draws brings shame, even before a mitzvah, and shame brings teshuvah, which is life. Teshuvah revives the lowliness of Moshe in every limb, the lowliness that lives forever. And since we do not know what true lowliness is, we ask Hashem to give it to us.
Some reflections of our own, not a quotation. Notice what a shiur leaves in you: real Torah makes us humbler and more alive. Before your next mitzvah, pause for a moment: you are entering the King's palace. And ask Hashem for true humility, which is life and joy, not gloom.
This has been Likutey Moharan Tinyana, Torah seventy-two.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 72, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.72
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Every on-screen quotation in the full shiur, by part
Part 1 — Just Being Seen by the Tzaddik
Scene 3 · LM II:72 §1 · paragraph §1.1
דַּע, שֶׁלִּרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת הוּא גַם־כֵּן דָּבָר גָּדוֹל מְאֹד. בְּוַדַּאי כְּשֶׁזּוֹכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה, הוּא מַעְלָה יְתֵרָה, אֲבָל גַּם כְּשֶׁאֵין שׁוֹמְעִין תּוֹרָה, הָרְאִיָּה לְבַד, שֶׁזּוֹכִין לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק, הוּא גַם־כֵּן טוֹב מְאֹד.
EN (our paraphrase): Know that to see yourself with the true tzaddik is also a very great thing. Of course, when one merits to hear Torah from his mouth, that is an added level. But even when one does not hear Torah, the seeing alone, being seen together with the tzaddik, is also very good.
Scene 5 · LM II:72 §1 · paragraph §1.2
כִּי עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק, עַל־יְדֵי־זֶה מְקַבְּלִין גְּדֻלָּה. וְעִקָּר הַגְּדֻלָּה הִיא שִׁפְלוּת, כְּמוֹ שֶׁמָּצִינוּ אֵצֶל הַשֵּׁם יִתְבָּרַךְ: כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ,
EN (our paraphrase): For by seeing yourself with the tzaddik, you receive greatness. And the essence of greatness is lowliness, as we find with Hashem Himself: wherever you find the greatness of the Holy One, blessed be He, there you find His humility.
Scene 6 · LM II:72 §1 · paragraph §1.2
כִּי עִקָּר הַגְּדֻלָּה הִיא שִׁפְלוּת. וְעִקָּר הַתְּחִיָּה לֶעָתִיד, שֶׁיַּעַמְדוּ בִּתְחִיָּה וְיִחְיוּ חַיִּים נִצְחִיִּים, עִקָּר מַה שֶּׁיִּהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה הוּא הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי הַשִּׁפְלוּת שֶׁל כָּל אֶחָד וְאֶחָד יִהְיֶה נִחְיֶה לֶעָתִיד, וְיָקוּם בִּתְחִיָּה, בִּבְחִינַת: הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִי שֶׁנַּעֲשֶׂה שָׁכֵן לֶעָפָר בְּחַיָּיו. כִּי עִקָּר הַתְּקוּמָה בִּתְחִיָּה יִהְיֶה רַק לְהַשִּׁפְלוּת, שֶׁהַשִּׁפְלוּת שֶׁל כָּל אֶחָד וְאֶחָד יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה לֶעָתִיד.
EN (our paraphrase): For the essence of greatness is lowliness. And the main revival in the future, when the dead will rise and live eternal life: what will truly come alive and rise is each person's lowliness. Each one's lowliness will live again and rise, as in 'Awake and sing, you who dwell in the dust', which our Sages explain: one who made himself a neighbor of the dust in his lifetime. The rising at the revival will be only for lowliness.
Scene 8 · LM II:72 §1 · paragraph §1.3
כִּי תַּעֲנוּג עוֹלָם הַבָּא אִי אֶפְשָׁר לָנוּ לְהַשִּׂיג עַכְשָׁו, וְזֶה מֵחֲמַת שֶׁאָנוּ עַכְשָׁו בִּגְבוּל, וְכָל דָּבָר שֶׁיֵּשׁ לוֹ גְּבוּל אִי אֶפְשָׁר לוֹ לְהַשִּׂיג תַּעֲנוּג עוֹלָם הַבָּא הָרוּחָנִי. וְעַל־כֵּן גַּם עֹנֶג שַׁבָּת, שֶׁהוּא מֵעֵין עוֹלָם הַבָּא, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל הַמְעַנֵּג אֶת הַשַּׁבָּת, נוֹתְנִין לוֹ נַחֲלָה בְּלִי מְצָרִים; הַיְנוּ בְּלִי גְּבוּל, כִּי עֹנֶג שַׁבָּת שֶׁהוּא מֵעֵין עוֹלָם הַבָּא, הוּא בְּחִינַת בִּלְתִּי גְּבוּל.
EN (our paraphrase): For we cannot grasp the delight of the World to Come now, because now we are within limits, and anything that has a limit cannot grasp the spiritual delight of the World to Come. That is why our Sages said of the delight of Shabbos, a taste of the World to Come: whoever delights in Shabbos is given an inheritance without boundaries. That is, without limit, for the delight of Shabbos is beyond limit.
Scene 9 · LM II:72 §1 · paragraph §1.4
וְעַל־כֵּן עִקַּר חַיִּים נִצְחִיִּים שֶׁל לֶעָתִיד לָבוֹא, בְּחִינַת תַּעֲנוּג עוֹלָם הַבָּא, יִהְיֶה רַק לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד. כִּי שִׁפְלוּת וַעֲנִיווּת הוּא בְּחִינַת בִּלְתִּי גְּבוּל, כִּי הוּא בְּחִינַת אַיִן מַמָּשׁ, וְאֵין לוֹ שׁוּם גְּבוּל, מֵחֲמַת שֶׁהוּא בְּתַכְלִית הָעֲנִיווּת, וְעִקַּר חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא הוּא רַק בִּבְחִינַת בִּלְתִּי גְּבוּל כַּנַּ"ל. וְעַל־כֵּן שַׁבָּת שֶׁהוּא מֵעֵין עוֹלָם הַבָּא, נֶאֱמַר בּוֹ: טוֹעֲמֶיהָ חַיִּים זָכוּ, כִּי מִי שֶׁטּוֹעֵם טַעַם עֹנֶג שַׁבָּת, זוֹכֶה לְחַיִּים, בְּחִינַת חַיִּים נִצְחִיִּים, כַּנַּ"ל:
EN (our paraphrase): Therefore the eternal life of the future, the delight of the World to Come, will be only for each person's lowliness. For lowliness and humility are beyond limit: they are truly nothingness, with no limit at all, being utter humility. And eternal life is only in what is beyond limit. That is why it is said of Shabbos, a taste of the World to Come: those who taste it merit life. Whoever tastes the delight of Shabbos merits eternal life.
Part 2 — Sparks of the Mind
Scene 2 · LM II:72 §2 · paragraph §2.1
וְדַע, שֶׁכָּל אֶחָד וְאֶחָד לְפִי הִתְנוֹצְצוּת הַמֹּחִין שֶׁלּוֹ כֵּן זוֹכֶה לְקַבֵּל גְּדֻלָּה, בִּבְחִינַת: מֶלֶךְ אָסוּר בָּרְהָטִים – בִּרְהִיטֵי מֹחִין. הַיְנוּ שֶׁבְּחִינַת הַמַּלְכוּת, דְּהַיְנוּ גְּדֻלָּה, הוּא אָסוּר וְקָשׁוּר בִּרְהִיטֵי מֹחִין, שֶׁלְּפִי הִתְנוֹצְצוּת הַמֹּחִין כֵּן מְקַבֵּל גְּדֻלָּה.
EN (our paraphrase): And know that each person receives greatness according to the shining of his mind, as in 'a king bound in the tresses', which the Tikkunim read: bound in the runnings of the mind. That is, kingship, which is greatness, is bound and tied to the runnings of the mind: as the mind shines, so one receives greatness.
Scene 4 · LM II:72 §2 · paragraph §2.2
וְהַמֹּחִין וְהַדַּעַת הֵם בְּחִינַת בִּנְיַן בֵּית־הַמִּקְדָּשׁ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל מִי שֶׁיֵּשׁ בּוֹ דֵּעָה, כְּאִלּוּ נִבְנֶה בֵּית־הַמִּקְדָּשׁ בְּיָמָיו,
EN (our paraphrase): The mind and understanding are the building of the Beis HaMikdash, as our Sages said: whoever has understanding, it is as if the Beis HaMikdash was built in his days.
Scene 5 · LM II:72 §2 · paragraph §2.2
כִּי דֵּעָה נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, וּבֵית־הַמִּקְדָּשׁ נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת וְכוּ'; וְעַל־כֵּן כָּל אֶחָד כְּפִי מֹחוֹ וְדַעְתּוֹ וּכְּפִי שֶׁהוּא מַכְנִיס עַצְמוֹ בְּתוֹךְ הַדַּעַת, כָּל מַה שֶּׁהוּא עוֹסֵק יוֹתֵר לְהַגְדִּיל מֹחוֹ וְדַעְתּוֹ, כֵּן הוּא עוֹסֵק בְּבִנְיַן בֵּית־הַמִּקְדָּשׁ, כִּי עִקָּר בְּחִינַת בִּנְיַן בֵּית־הַמִּקְדָּשׁ הוּא הַדַּעַת כַּנַּ"ל.
EN (our paraphrase): For understanding is set between two holy Names, and the Beis HaMikdash is set between two Names. So each person, according to his mind and understanding, and as much as he brings himself into understanding: the more he works to enlarge his mind, the more he is working on building the Beis HaMikdash. For the essence of building the Beis HaMikdash is understanding.
Scene 7 · LM II:72 §2 · paragraph §2.3
וְיֵשׁ מִי שֶׁיֵּשׁ לוֹ מֹחַ מָהִיר וְחָרִיף, וְהוּא עוֹסֵק תָּמִיד לְהַגְדִּיל מֹחוֹ וְדַעְתּוֹ, שֶׁזֶּהוּ בְּחִינַת עוֹסֵק בְּבִנְיַן בֵּית־הַמִּקְדָּשׁ, וּכְפִי הַגְדָּלַת דַּעְתּוֹ וּמֹחוֹ כֵּן זוֹכֶה לְקַבֵּל גְּדֻלָּה.
EN (our paraphrase): There is one who has a quick and sharp mind, and he is always working to enlarge his mind and understanding, which is working on the building of the Beis HaMikdash. And according to how much he enlarges his understanding and mind, so he merits greatness.
Scene 8 · Mishlei 22:29, as quoted in LM II:72 §2 · paragraph §2.3
חָזִית אִישׁ מָהִיר בִּמְלַאכְתּוֹ, לִפְנֵי מְלָכִים יִתְיַצָּב.
EN (our paraphrase): Do you see a man quick in his work? He will stand before kings.
Scene 9 · LM II:72 §2 · paragraph §2.3
אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה בְּחִינַת מִי שֶׁיֵּשׁ לוֹ מֹחַ מָהִיר וְחָרִיף כַּנַּ"ל, שֶׁהוּא בְּחִינַת מָהִיר בִּמְלַאכְתּוֹ, הַיְנוּ בִּמְלֶאכֶת בִּנְיַן בֵּית־הַמִּקְדָּשׁ, כִּי מְלֶאכֶת בִּנְיַן בֵּית־הַמִּקְדָּשׁ הוּא כְּפִי מֹחוֹ כַּנַּ"ל, וְעַל־יְדֵי־זֶה: לִפְנֵי מְלָכִים יִתְיַצָּב, הַיְנוּ שֶׁזּוֹכֶה לִגְדֻלָּה, בְּחִינַת מַלְכוּת, כִּי הַגְּדֻלָּה הִיא כְּפִי הִתְנוֹצְצוּת הַמֹּחַ, בִּבְחִינַת: מֶלֶךְ אָסוּר בָּרְהָטִים, כַּנַּ"ל:
EN (our paraphrase): 'A man quick in his work' is one with a quick, sharp mind. He is quick in his work: the work of building the Beis HaMikdash, which goes according to his mind. And through this, 'he will stand before kings': he merits greatness, kingship. For greatness follows the shining of the mind, as in 'a king bound in the tresses'.
Scene 10 · LM II:72 §3 · paragraph §3.1
וְיֵשׁ מֹחַ כְּלָלִי וְיֵשׁ מֹחִין פְּרָטִים, וְכָל הַמֹּחִין הַפְּרָטִים הֵם מְקַבְּלִין מִמֹּחַ הַכּוֹלֵל, שֶׁהוּא חֲכַם הַדּוֹר. וְזֶהוּ מַעֲלַת הַזּוֹכֶה לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת, שֶׁהוּא חֲכַם הַדּוֹר, בְּחִינַת חָכָם הַכּוֹלֵל
EN (our paraphrase): There is a general mind and there are individual minds, and all the individual minds receive from the general mind, which is the sage of the generation. And this is the virtue of one who merits to see himself with the true tzaddik, who is the sage of the generation, the all-embracing mind.
Scene 11 · LM II:72 §3 · paragraph §3.1
כִּי עַל־יְדֵי שֶׁזֶּה הֶחָכָם הַכּוֹלֵל רוֹאֶה אוֹתוֹ וּמִסְתַּכֵּל בּוֹ, עַל־יְדֵי־זֶה מִתְנוֹצֵץ מֹחוֹ, וְעַל־יְדֵי שֶׁמִּתְנוֹצֵץ מֹחוֹ, עַל־יְדֵי־זֶה מְקַבֵּל גְּדֻלָּה, כִּי עִקָּר הַגְּדֻלָּה הִיא עַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחַ כַּנַּ"ל, כִּי עֵינַיִם עַל־שֵׁם הַחָכְמָה נֶאֱמַר, כְּמוֹ שֶׁכָּתוּב: וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם, וּפֵרֵשׁ רַשִׁ"י: עַל־שֵׁם הַחָכְמָה נֶאֱמַר.
EN (our paraphrase): For when this all-embracing sage sees him and looks at him, his mind is kindled. And when his mind is kindled, he receives greatness, for greatness comes mainly through the shining of the mind. For eyes refer to wisdom, as it is written, 'and the eyes of both of them were opened', and Rashi explains: this is said of wisdom.
Scene 13 · LM II:72 §3 · paragraph §3.2
וְעַל־כֵּן עַל־יְדֵי שֶׁזֶּה הֶחָכָם, שֶׁהוּא מֹחַ הַכּוֹלֵל, מִסְתַּכֵּל בּוֹ, עַל־יְדֵי־זֶה מֵאִיר בּוֹ חָכְמָה וּמֹחִין, וּמִתְנוֹצֵץ מֹחוֹ, וְעַל־יְדֵי־זֶה מְקַבֵּל גְּדֻלָּה כַּנַּ"ל. כִּי כָל אֶחָד וְאֶחָד יֵשׁ לוֹ אֵיזֶה מֹחַ וָדַעַת לְפִי מַדְרֵגָתוֹ.
EN (our paraphrase): So when this sage, the all-embracing mind, looks at him, wisdom and mind shine into him, his mind sparkles, and through this he receives greatness. For each and every person has some mind and understanding according to his level.
Scene 14 · LM II:72 §3 · paragraph §3.2
אֲבָל הַמֹּחַ וְהַדַּעַת שֶׁל כָּל אֶחָד וְאֶחָד הוּא מֻנַּח בְּקַטְנוּת, וְאֵינוֹ מִתְנוֹצֵץ, וְעַל־יְדֵי שֶׁמִּסְתַּכֵּל בּוֹ הֶחָכָם הַדּוֹר, שֶׁהוּא מֹחַ הַכּוֹלֵל, עַל־יְדֵי־זֶה מִתְנוֹצֵץ מֹחוֹ שֶׁל כָּל אֶחָד וְאֶחָד כְּפִי מַדְרֵגַת מֹחוֹ, וְעַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחַ מְקַבֵּל כָּל אֶחָד גְּדֻלָּה כְּפִי מַדְרֵגַת מֹחוֹ, כִּי עִקָּר הַגְּדֻלָּה הִיא עַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחַ כַּנַּ"ל:
EN (our paraphrase): But each person's mind and understanding lies in smallness and does not shine. When the sage of the generation, the all-embracing mind, looks at him, each person's mind is kindled according to its level, and through the shining of the mind each one receives greatness according to the level of his mind.
Part 3 — And You Shall See
Scene 2 · LM II:72 §4 · paragraph §4.1
וְעַל־כֵּן מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁהוּא הָיָה הַדַּעַת הַכּוֹלֵל שֶׁל כָּל יִשְׂרָאֵל, עַל־כֵּן עַל יְדֵי רְאִיָּתוֹ לְבַד, שֶׁהָיָה מִסְתַּכֵּל בְּתוֹךְ כָּל אֶחָד וְאֶחָד, עַל־יְדֵי־זֶה הָיָה יָכוֹל לְחַלֵּק הַגְּדֻלָּה וְהַשְּׂרָרָה לְכָל אֶחָד וְאֶחָד כָּרָאוּי לוֹ לְפִי מַדְרֵגַת מֹחוֹ.
EN (our paraphrase): Therefore Moshe Rabbeinu, peace be upon him, who was the all-embracing understanding of all Israel, could, through his seeing alone, as he looked into each and every one, give out greatness and authority to each one as fitted him, according to the level of his mind.
Scene 4 · Shemos 18:21, as quoted in LM II:72 §4 · paragraph §4.2
וְאַתָּה תֶחֱזֶה מִכָּל הָעָם, וְשַׂמְתָּ עֲלֵיהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת
EN (our paraphrase): And you shall see from among all the people, and place over them captains of thousands, captains of hundreds.
Scene 5 · LM II:72 §4 · paragraph §4.2
וְאַתָּה תֶחֱזֶה דַּיְקָא, כִּי עַל־יְדֵי הָרְאִיָּה לְבַד שֶׁל מֹשֶׁה רַבֵּנוּ, שֶׁהָיָה רוֹאֶה וּמִסְתַּכֵּל בְּכָל אֶחָד וְאֶחָד, הָיָה מִתְנוֹצֵץ מֹחוֹ שֶׁל כָּל אֶחָד, וְעַל־יְדֵי־זֶה קִבֵּל כָּל אֶחָד וְאֶחָד גְּדֻלָּה וּשְׂרָרָה כְּפִי עֶרְכּוֹ, כְּפִי הָרָאוּי לוֹ לְפִי מַדְרֵגַת מֹחוֹ, דְּהַיְנוּ בְּחִינַת שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְכוּ'.
EN (our paraphrase): 'And you shall see', precisely. For through Moshe Rabbeinu's seeing alone, as he saw and looked at each and every one, each one's mind was kindled, and through this each one received greatness and authority according to his worth, as fitting for him by the level of his mind: captains of thousands, captains of hundreds, and so on.
Scene 6 · LM II:72 §4 · paragraph §4.3
וְזֶהוּ: וְאַתָּה תֶחֱזֶה וְכוּ' וְשַׂמְתָּ עֲלֵיהֶם שָׂרֵי אֲלָפִים וְכוּ', כִּי עַל־יְדֵי שֶׁיֶּחֱזֶה מֹשֶׁה וְיִסְתַּכֵּל בָּעָם, עַל־יְדֵי־זֶה בְּעַצְמוֹ הוּא מֵשִׂים אוֹתָם שָׂרֵי אֲלָפִים וְכוּ', כִּי עַל־יְדֵי הִסְתַּכְּלוּתוֹ בָּהֶם מְקַבֵּל כָּל אֶחָד גְּדֻלָּתוֹ, עַל־יְדֵי הִתְנוֹצְצוּת מֹחוֹ שֶׁמִּתְנוֹצֵץ עַל־יְדֵי הַהִסְתַּכְּלוּת שֶׁמִּסְתַּכֵּל בּוֹ חֲכַם הַדּוֹר, בְּחִינַת מֹשֶׁה כַּנַּ"ל.
EN (our paraphrase): And this is: 'And you shall see, and place over them captains of thousands'. By Moshe seeing and looking at the people, that itself makes them captains of thousands. Through his looking at them, each one receives his greatness, through the kindling of his mind, which is kindled by the looking of the sage of the generation, Moshe.
Scene 7 · LM II:72 §4 · paragraph §4.4
וְגַם מֹשֶׁה הָיָה יָכוֹל לְצַוּוֹת, שֶׁזֶּה יִהְיֶה שַׂר־אֶלֶף וְזֶה שַׂר־מֵאָה וְכוּ', כִּי עַל־יְדֵי הִסְתַּכְּלוּתוֹ בָּהֶם הָיָה יוֹדֵעַ הַגְּדֻלָּה הַמַּגִּיעַ לְכָל אֶחָד וְאֶחָד, כִּי עַל־יְדֵי הִסְתַּכְּלוּתוֹ הָיָה יוֹדֵעַ הִתְנוֹצְצוּת הַמֹּחַ שֶׁל כָּל אֶחָד, אֲשֶׁר כְּפִי הִתְנוֹצְצוּת הַמֹּחַ כֵּן מַגִּיעַ לוֹ גְּדֻלָּה כַּנַּ"ל:
EN (our paraphrase): And Moshe could also command: this one shall be a captain of a thousand, and that one a captain of a hundred. For by looking at them he knew the greatness due to each one, because by his looking he knew how each one's mind shines, and the greatness due to a person follows the shining of his mind.
Scene 9 · LM II:72 §5 · paragraph §5.1
וַאֲזַי כְּשֶׁמְּקַבֵּל כָּל אֶחָד גְּדֻלָּה כְּפִי הָרָאוּי לוֹ בֶּאֱמֶת לְפִי מַדְרֵגַת מֹחוֹ, עַל־יְדֵי שֶׁיֵּשׁ מַנְהִיג אֲמִתִּי בְּחִינַת מֹשֶׁה, שֶׁיָּכוֹל לְחַלֵּק הַגְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד, אֲזַי יוֹדֵעַ כָּל אֶחָד מֵהַשָּׂרִים וְהַמַּנְהִיגִים שֶׁל יִשְׂרָאֵל לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא כְּפִי הָרָאוּי לוֹ לְפִי מַדְרֵגַת מֹחוֹ, לֹא פָּחוֹת וְלֹא יוֹתֵר.
EN (our paraphrase): And then, when each one receives greatness truly as fits him, by the level of his mind, because there is a true leader like Moshe who can give each one greatness by looking alone, then each of the officers and leaders of Israel knows how to bring new insights in Torah as fits him, by the level of his mind, no less and no more.
Scene 10 · LM II:72 §5 · paragraph §5.1
כִּי מֵאַחַר שֶׁכָּל אֶחָד עוֹמֵד עַל מְקוֹמוֹ הָרָאוּי לוֹ בֶּאֱמֶת, דְּהַיְנוּ שֶׁיֵּשׁ לוֹ שְׂרָרָה וּגְדֻלָּה כְּפִי הָרָאוּי לוֹ בֶּאֱמֶת כַּנַּ"ל, עַל־כֵּן כָּל אֶחָד יוֹדֵעַ לְפִי גְּדֻלָּתוֹ וְהִתְמַנּוּתוֹ אֵיךְ וְכַמָּה הוּא צָרִיךְ לְחַדֵּשׁ בַּתּוֹרָה, וּבִּפְנֵי כַּמָּה אֲנָשִׁים הוּא צָרִיךְ לוֹמַר תּוֹרָה, כִּי זֶה שֶׁמְּמֻנֶּה עַל אֶלֶף מִיִּשְׂרָאֵל, דְּהַיְנוּ שַׂר־הָאֶלֶף, הוּא צָרִיךְ לוֹמַר תּוֹרָה בִּפְנֵי אֶלֶף אֲנָשִׁים, וְכֵן כֻּלָּם:
EN (our paraphrase): For since each one stands in his true place, with authority and greatness truly as fits him, each knows by his greatness and appointment how and how much he must innovate in Torah, and before how many people he must speak words of Torah. The one appointed over a thousand of Israel, the captain of a thousand, must teach Torah before a thousand people, and so with all of them.
Part 4 — The Spirit of Elokim and the Holy Leader
Scene 2 · LM II:72 §6 · paragraph §6.1
כִּי יֵשׁ בְּחִינַת רוּחַ בְּכָל אֶחָד וְאֶחָד, וְהַמַּנְהִיג הָאֲמִתִּי שֶׁל כָּל יִשְׂרָאֵל, דְּהַיְנוּ בְּחִינַת מֹשֶׁה, הוּא בְּחִינַת רוּחַ הַכּוֹלֵל, בְּחִינַת: אִישׁ אֲשֶׁר רוּחַ בּוֹ, וּפֵרֵשׁ רַשִׁ"י: שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד וְאֶחָד.
EN (our paraphrase): For there is an aspect of spirit in each and every one, and the true leader of all Israel, Moshe, is the all-embracing spirit, as in 'a man in whom there is spirit', which Rashi explains: one who knows how to go along with the spirit of each and every one.
Scene 3 · LM II:72 §6 · paragraph §6.1
כִּי הַמַּנְהִיג הָאֲמִתִּי הוּא בְּחִינַת רוּחַ הַכּוֹלֵל, שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד כָּל רוּחַ וָרוּחַ, כִּי כֻלָּם מְקַבְּלִים מִמֶּנּוּ, כִּי הוּא בְּחִינַת רוּחַ הַכּוֹלֵל, בְּחִינַת: כֹּה אָמַר ה' מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ.
EN (our paraphrase): For the true leader is the all-embracing spirit, who knows how to go along with every single spirit, since they all receive from him, for he is the all-embracing spirit, as in: 'Thus says Hashem: from the four winds, come, O spirit.'
Scene 4 · LM II:72 §6 · paragraph §6.2
וְרוּחַ הַזֶּה הוּא בְּחִינַת רוּחַ אֱלֹקִים, שֶׁהוּא בְּעַצְמוֹ בְּחִינַת הַמֹּחִין, בִּבְחִינַת: וָאֲמַלֵּא אוֹתוֹ רוּחַ אֱלֹקִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה, דְּהַיְנוּ בְּחִינַת הַמֹּחִין, שֶׁהֵם בְּחִינַת מְלֶאכֶת בִּנְיַן בֵּית־הַמִּקְדָּשׁ כַּנַּ"ל.
EN (our paraphrase): And this spirit is the spirit of Elokim, which is itself the mind, as in 'I filled him with the spirit of Elokim, in wisdom, in understanding, in knowledge and in all craftsmanship': that is, the mind, which is the work of building the Beis HaMikdash, as above.
Scene 5 · LM II:72 §6 · paragraph §6.3
וְכָל אֶחָד לְפִי בְּחִינַת הָרוּחַ אֱלֹקִים שֶׁיֵּשׁ בּוֹ שֶׁהוּא בְּחִינַת רוּחַ־הַקֹּדֶשׁ, רוּחַ נְבוּאָה, כְּמוֹ־כֵן הוּא זוֹכֶה לְחַדֵּשׁ בַּתּוֹרָה, כִּי זֶה הָרוּחַ אֱלֹקִים, הוּא שׁוֹרֶה עַל פְּנֵי הַתּוֹרָה, בִּבְחִינַת: וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, הַיְנוּ עַל־פְּנֵי הַתּוֹרָה שֶׁנִּקְרֵאת מַיִם, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. עַל־כֵּן עַל־יְדֵי הָרוּחַ אֱלֹקִים הַזֶּה זוֹכִין לְחַדֵּשׁ בַּתּוֹרָה, כִּי הָרוּחַ אֱלֹקִים שׁוֹרֶה עַל פְּנֵי הַתּוֹרָה כַּנַּ"ל.
EN (our paraphrase): And each person, according to the spirit of Elokim within him, which is the holy spirit, a spirit of prophecy, so he merits to bring new insights in Torah. For this spirit of Elokim rests upon the face of the Torah, as in 'and the spirit of Elokim hovered over the face of the waters', that is, over the Torah, which is called water, as our Sages taught. So through this spirit of Elokim one merits new insights in Torah.
Scene 6 · LM II:72 §6 · paragraph §6.4
עַל־כֵּן עַל־יְדֵי הַמַּנְהִיג הָאֲמִתִּי שֶׁהוּא בְּחִינַת מֹשֶׁה, בְּחִינַת דַּעַת הַכּוֹלֵל, בְּחִינַת רוּחַ הַכּוֹלֵל, שֶׁעַל־יָדוֹ מִתְנוֹצֵץ מֹחוֹ שֶׁל כָּל אֶחָד, שֶׁזֶּהוּ בְּעַצְמוֹ בְּחִינַת רוּחַ אֱלֹקִים שֶׁמַּמְשִׁיךְ לְכָל אֶחָד, כִּי הָרוּחַ אֱלֹקִים הוּא בְּעַצְמוֹ הַמֹּחִין כַּנַּ"ל. עַל־כֵּן עַל־יְדֵי־זֶה נִמְשָׁךְ לְכָל אֶחָד חִדּוּשִׁין דְּאוֹרַיְתָא, כִּי הַחִדּוּשִׁין דְּאוֹרַיְתָא הֵם עַל־יְדֵי בְּחִינַת הָרוּחַ אֱלֹקִים, שֶׁהוּא שׁוֹרֶה עַל פְּנֵי הַתּוֹרָה כַּנַּ"ל, שֶׁהוּא בְּעַצְמוֹ בְּחִינַת הַמֹּחִין, שֶׁכָּל זֶה נִמְשָׁךְ מֵהַמַּנְהִיג, בְּחִינַת מֹשֶׁה, שֶׁהוּא דַּעַת הַכּוֹלֵל, רוּחַ הַכּוֹלֵל, כַּנַּ"ל:
EN (our paraphrase): So through the true leader, Moshe, the all-embracing understanding and spirit, each person's mind is kindled; and that is itself the spirit of Elokim he draws to each one, for the spirit of Elokim is the mind. Therefore new Torah insights flow to each person, for they come through the spirit of Elokim that rests on the face of the Torah. And all of this is drawn from the leader, Moshe, the all-embracing understanding and spirit.
Scene 8 · LM II:72 §7 · paragraph §7.1
אֲבָל זֶה הַמַּנְהִיג צָרִיךְ שֶׁיִּהְיֶה פָּרוּשׁ גָּדוֹל בִּקְדֻשָּׁה גְדוֹלָה, וְאָז דַּוְקָא הוּא יָכוֹל לִהְיוֹת מַנְהִיג יִשְׂרָאֵל, כִּי עַל־יְדֵי פְּרִישׁוּתוֹ וּקְדֻשָּׁתוֹ הַגְּדוֹלָה, הוּא יָכוֹל לַחֲזוֹת וּלְהִסְתַּכֵּל בְּכָל אֶחָד מִיִּשְׂרָאֵל, וְלַחֲלֹק הַגְּדֻלָּה לְכָל אֶחָד עַל־יְדֵי הַהִסְתַּכְּלוּת לְבַד, בִּבְחִינַת: וְאַתָּה תֶחֱזֶה כַּנַּ"ל, כִּי הִסְתַּכְּלוּת הַזֹּאת הִיא תְּלוּיָה בִּקְדֻשָּׁה וּפְרִישׁוּת גָּדוֹל.
EN (our paraphrase): But this leader must be greatly separated, in great holiness, and only then can he be the leader of Israel. For through his separation and great holiness he can gaze and look at each one of Israel, and give out greatness to each one by looking alone, as in 'and you shall see', for this kind of looking depends on holiness and great separation.
Scene 9 · LM II:72 §7 · paragraph §7.1
מֹשֶׁה רַבֵּנוּ, שֶׁהָיָה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל מְאֹד עַל־פִּי הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב: וְאַתָּה פֹּה עֲמֹד עִמָּדִי – עַל־כֵּן הָיָה יָכוֹל לַחֲזוֹת וּלְהִסְתַּכֵּל בְּיִשְׂרָאֵל, וּלְחַלֵּק לָהֶם הַגְּדֻלָּה עַל־יְדֵי־זֶה.
EN (our paraphrase): And so Moshe Rabbeinu, who was holy and greatly separated by Hashem's own word, as it is written, 'and you, stand here with Me': he could gaze and look into Israel, and give them greatness through it.
Scene 10 · LM II:72 §7 · paragraph §7.2
וְזֶהוּ: וְאַתָּה תֶחֱזֶה – אַתָּה דַּיְקָא, כִּי רַק מֹשֶׁה שֶׁהָיָה פָּרוּשׁ גָּדוֹל מְאֹד בִּקְדֻשָּׁה גְּדוֹלָה, זוֹכֶה לַהִסְתַּכְּלוּת הַזֹּאת, כִּי הִסְתַּכְּלוּת הַזֹּאת, בְּחִינַת וְאַתָּה תֶחֱזֶה, הִיא תְּלוּיָה רַק בִּקְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה זֹאת.
EN (our paraphrase): And this is: 'And you shall see': you, precisely. For only Moshe, who was greatly separated in great holiness, merits this kind of looking. For this looking, 'and you shall see', depends only on holiness and separation from this desire.
Scene 11 · Melachim I 22:38 and Sanhedrin 39b, as quoted in LM II:72 §7 · paragraph §7.3
וְזֶה בְּחִינַת: וְהַזֹּנוֹת רָחָצוּ, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לְמָרֵק שְׁתֵּי חֶזְיוֹנוֹת.
EN (our paraphrase): V'hazonos rachatzu; and our Sages explained: to wash clean two visions.
Scene 12 · LM II:72 §7 · paragraph §7.3
הַיְנוּ, שֶׁכְּפִי מַה שֶּׁרוֹחֲצִין עַצְמָן מִתַּאֲוָה זֹאת, בְּחִינַת: וְהַזֹּנוֹת רָחָצוּ, דְּהַיְנוּ שֶׁרוֹחֲצִין עַצְמָן מִתַּאֲוָה זוֹ, כְּמוֹ־כֵן הוּא מְמָרֵק וּמְצַחְצֵחַ שְׁתֵּי חֶזְיוֹנוֹת, בְּחִינַת: וְאַתָּה תֶחֱזֶה, בְּחִינַת: חָזִית אִישׁ מָהִיר בִּמְלַאכְתּוֹ וְכוּ', דְּהַיְנוּ בְּחִינַת הִסְתַּכְּלוּת הַנַּ"ל. כִּי עִקָּר הִסְתַּכְּלוּת הַנַּ"ל הִיא עַל־יְדֵי קְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה זוֹ כַּנַּ"ל. כִּי תַּאֲוָה הַזֹּאת הִיא בְּחִינַת פְּגַם הָעֵינַיִם, כְּמוֹ שֶׁכָּתוּב: וְלֹא תָתוּרוּ וְכוּ' וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם.
EN (our paraphrase): That is: as much as a person washes himself clean of this desire, so he polishes and brightens the 'two visions': 'and you shall see', and 'do you see a man quick in his work', the looking we spoke of. For this looking comes mainly through holiness and separation from this desire, because this desire is a blemish of the eyes, as it is written, 'do not stray after your hearts and after your eyes'.
Scene 14 · LM II:72 §7 · paragraph §7.4
וְעַל־כֵּן צָרִיךְ לְקַדֵּשׁ עַצְמוֹ בְּיוֹתֵר בִּפְרִישׁוּת גָּדוֹל מִזֹּאת הַתַּאֲוָה, וְאָז יֵשׁ לוֹ עֵינַיִם זַכִּים לַחֲזוֹת וּלְהִסְתַּכֵּל וְלִתֵּן הַגְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד כַּנַּ"ל, וְאָז דַּוְקָא הוּא יָכוֹל לִהְיוֹת מַנְהִיג יִשְׂרָאֵל כַּנַּ"ל.
EN (our paraphrase): Therefore one must sanctify himself all the more, with great separation from this desire. Then he has pure eyes to gaze and look, and to give greatness to each one as fits him by his looking alone. And only then can he be the leader of Israel.
Scene 15 · LM II:72 §7 · paragraph §7.5
וּכְשֶׁאֵין לְיִשְׂרָאֵל מַנְהִיג וּמַשְׁגִּיחַ כָּזֶה, בֶּאֱמֶת כָּל הָעוֹלָם מְעֹרָב וּמְבֻלְבָּל, וְכָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם, נוֹטֵל, כְּמוֹ שֶׁמִּתְנַהֵג עַכְשָׁו, בַּעֲווֹנוֹתֵינוּ הָרַבִּים.
EN (our paraphrase): And when Israel has no such leader and overseer, truly the whole world is mixed up and confused, and whoever wants to take the name takes it, as it goes on now, because of our many sins.
Scene 16 · LM II:72 §7 · paragraph §7.5
כִּי יִשְׂרָאֵל צְרִיכִין שֶׁיִּהְיֶה עֲלֵיהֶם מַשְׁגִּיחַ, שֶׁיַּשְׁגִּיחַ וְיִרְאֶה בָּהֶם שֶׁיַּעֲמֹד כָּל אֶחָד עַל מְקוֹמוֹ הָרָאוּי לוֹ בֶּאֱמֶת, וְהַמַּשְׁגִּיחַ הַזֶּה יִהְיֶה פָּרוּשׁ וְקָדוֹשׁ גָּדוֹל, בִּבְחִינַת קְדֻשַּׁת וּפְרִישׁוּת מֹשֶׁה, וְאָז יָכוֹל לְהַנְהִיג אֶת יִשְׂרָאֵל לִתֵּן לְכָל אֶחָד גְּדֻלָּה כָּרָאוּי לוֹ עַל־יְדֵי הַהִסְתַּכְּלוּת לְבַד כַּנַּ"ל:
EN (our paraphrase): For Israel needs an overseer who will watch and see that each one stands in his true place. And this overseer must be greatly separated and holy, with the holiness and separation of Moshe. Then he can lead Israel, giving each one greatness as fits him by looking alone.
Part 5 — Shame Before the King
Scene 2 · LM II:72 §8 · paragraph §8.1, §8.2
וְעַל־יְדֵי־זֶה נַעֲשֶׂה תְּשׁוּבָה, כִּי עִקָּר הַתְּשׁוּבָה הִיא עַל־יְדֵי הַבּוּשָׁה, וְעַל־יְדֵי־זֶה הַמַּנְהִיג בְּחִינַת מֹשֶׁה, שֶׁהוּא מִסְתַּכֵּל בְּכָל אֶחָד וְאֶחָד, וּמִתְנוֹצֵץ מֹחוֹ, וְזוֹכֶה לְבֵאוּרֵי הַתּוֹרָה, דְּהַיְנוּ לְחִדּוּשִׁין דְּאוֹרַיְתָא, עַל־יְדֵי־זֶה נִמְשָׁךְ בּוּשָׁה עַל כָּל אֶחָד וְאֶחָד, וְאֲזַי רוֹאֶה כָּל אֶחָד אֶת בָּשְׁתּוֹ וּכְלִמָּתוֹ. כִּי עֲבֵרָה הִיא בְּוַדַּאי בּוּשָׁה גְּדוֹלָה, כִּי עֲבֵרָה אֵינָהּ רְאוּיָה כְּלָל לְיִשְׂרָאֵל, וּבְוַדַּאי אֵין נָאֶה כְּלָל לְיִשְׂרָאֵל שֶׁיִּהְיֶה לוֹ עֲבֵרָה, חַס וְשָׁלוֹם.
EN (our paraphrase): And through this comes teshuvah, for teshuvah comes mainly through shame. Through the leader, Moshe, who looks at each one, his mind is kindled and he merits explanations of Torah, new insights; and through this, shame is drawn onto each one. Then each person sees his shame and disgrace. For a sin is surely a great shame: a sin does not fit a Jew at all, and it is surely not becoming for a Jew to have a sin, Heaven forbid.
Scene 3 · LM II:72 §8 · paragraph §8.3
אֲבָל גַּם מִצְוָה, כְּשֶׁרוֹצִין לַעֲשׂוֹת אֵיזֶה מִצְוָה, רָאוּי שֶׁיִּהְיֶה לוֹ גַם־כֵּן בּוּשָׁה גְּדוֹלָה, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּזְכֶּה לַעֲשׂוֹת הַמִּצְוָה, וְאֵיךְ יָעִיז פָּנָיו לִכָּנֵס בְּהֵיכַל הַמֶּלֶךְ לַעֲשׂוֹת מִצְוָה.
EN (our paraphrase): But even with a mitzvah: when one wants to do some mitzvah, he should also feel great shame. What merit does he have, that he should be worthy of doing the mitzvah? And how can he be so bold as to enter the palace of the King to do a mitzvah?
Scene 4 · LM II:72 §8 · paragraph §8.3
וִישַׁעֵר בְּדַעְתּוֹ לִפְנֵי מִי הוּא עוֹשֶׂה הַמִּצְוָה, וְגַם גֹּדֶל מַעֲלַת הַמִּצְוָה בְּעַצְמָהּ, כִּי הַמִּצְוָה בְּעַצְמָהּ יְקָרָה מְאֹד אֲשֶׁר אֵין לְשַׁעֵר, וּבְוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, כְּשֶׁיִּסְתַּכֵּל עַל עַצְמוֹ וְיִרְאֶה שֶׁהוּא רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, וְאֵין לוֹ שׁוּם זְכוּת שֶׁיִּזְכֶּה לַעֲשׂוֹת מִצְוָה;
EN (our paraphrase): Let him consider before Whom he is doing the mitzvah, and also the greatness of the mitzvah itself, which is precious beyond measure. Surely great shame should fall on him when he comes to do some mitzvah, when he looks at himself and sees that he is very far from Hashem, and has no merit at all to be worthy of doing a mitzvah.
Scene 5 · LM II:72 §8 · paragraph §8.4
וְאִם הָיָה לְהָאָדָם בּוּשָׁה, הָיָה מִתְבַּיֵּשׁ אֲפִלּוּ לִקַּח הַמַּאֲכָל לְהוֹשִׁיטוֹ לְפִיו, כִּי מָאן דְּאָכֵל דְּלָאו דִּילֵהּ בָּהִית לְאִסְתַּכּוּלֵי בְּאַפֵּהּ, וּמֵאַחַר שֶׁאֵין לוֹ שׁוּם זְכוּת שֶׁיִּהְיֶה לוֹ אֹכֶל, אִם־כֵּן הוּא אָכֵל דְּלָאו דִּילֵהּ וּבָהִית לְאִסְתַּכּוּלֵי בְּאַפֵּהּ, עַל־כֵּן בְּוַדַּאי יֵשׁ לוֹ לְהִתְבַּיֵּשׁ אֲפִלּוּ לְהוֹשִׁיט הַמַּאֲכָל לְפִיו.
EN (our paraphrase): If a person had shame, he would be ashamed even to lift food to his mouth. For 'one who eats what is not his own is ashamed to look at the giver's face'. Since he has no merit that he should have food, he is eating what is not his own, and is ashamed to look at the giver's face. So surely he should be ashamed even to lift food to his mouth.
Scene 7 · LM II:72 §8 · paragraph §8.5
אֲבָל עִקָּר הַבּוּשָׁה נִמְשָׁךְ עַל־יְדֵי הַמַּנְהִיג הַנַּ"ל, בְּחִינַת מֹשֶׁה, שֶׁמַּמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה לְכָל אֶחָד, עַל־יְדֵי־זֶה נִמְשָׁךְ בּוּשָׁה עַל כָּל אֶחָד, כְּמוֹ שֶׁבִּשְׁעַת מַתַּן־תּוֹרָה, שֶׁהִמְשִׁיךְ מֹשֶׁה הַתּוֹרָה לְיִשְׂרָאֵל, נֶאֱמַר שָׁם: וּלְבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ,
EN (our paraphrase): But shame is drawn mainly through the leader, Moshe, who draws explanations of Torah to each one; through this shame is drawn onto each one. As at the giving of the Torah, when Moshe drew the Torah down to Israel, it says there: 'so that His awe be upon your faces, that you not sin.'
Scene 8 · LM II:72 §8 · paragraph §8.5
וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: זֶה הַבּוּשָׁה, וְזֶהוּ: לְבִלְתִּי תֶחֱטָאוּ, דְּהַיְנוּ שֶׁיִּהְיֶה לָהֶם בּוּשָׁה לִבְלִי לַעֲשׂוֹת חֵטְא וְעָווֹן, חַס וְשָׁלוֹם.
EN (our paraphrase): And our Sages explained: this is shame. And this is 'that you not sin': that they should have shame, so as not to commit sin and transgression, Heaven forbid.
Scene 9 · LM II:72 §8 · paragraph §8.6
וְגַם אֲפִלּוּ לְבִלְתִּי תֶחֱטָאוּ, לִבְלִי לַעֲשׂוֹת עֲבֵרָה, צָרִיךְ שֶׁיִּהְיֶה גַם־כֵּן יִרְאָתוֹ עַל פָּנָיו, דְּהַיְנוּ בּוּשָׁה, כִּי אֲפִלּוּ כְּשֶׁעוֹשִׂין מִצְוָה צָרִיךְ שֶׁיִּהְיֶה לוֹ גַם־כֵּן בּוּשָׁה גְּדוֹלָה כַּנַּ"ל, כִּי אֵיךְ בָּאִים לַחֲטֹף הַתְּפִלִּין, שֶׁהֵם כִּתְרֵי דְּמַלְכָּא, וְלַהֲנִיחָם פִּתְאֹם עַל הָרֹאשׁ.
EN (our paraphrase): And even beyond 'that you not sin', beyond not doing a transgression, His awe must also be upon one's face, that is, shame. For even when doing a mitzvah one needs great shame, as above. How do we come to snatch up the tefillin, the crowns of the King, and suddenly place them on our head?
Scene 10 · LM II:72 §8 · paragraph §8.6
בְּוַדַּאי רָאוּי שֶׁיִּהְיֶה לוֹ בּוּשָׁה גְּדוֹלָה, כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, וְזֹאת הַבּוּשָׁה נִמְשֶׁכֶת עַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה עַל־יְדֵי הַמַּנְהִיג הַנַּ"ל, כְּמוֹ שֶׁהָיָה בִּשְׁעַת מַתַּן־תּוֹרָה כַּנַּ"ל.
EN (our paraphrase): Surely one should feel great shame when he comes to do some mitzvah. And this shame is drawn through explanations of Torah, through the leader, as it was at the giving of the Torah.
Scene 11 · LM II:72 §8 · paragraph §8.7
וְעַל־כֵּן בִּשְׁעַת מַתַּן־תּוֹרָה זָכוּ כָּל יִשְׂרָאֵל לִבְחִינַת קְדֻשָּׁה וּפְרִישׁוּת, כְּמוֹ שֶׁכָּתוּב: הֱיוּ נְכוֹנִים לִשְׁלֹשֶׁת יָמִים, אַל תִּגְשׁוּ אֶל אִשָּׁה; כִּי כֻלָּם נִתְקַדְּשׁוּ בִּבְחִינַת פְּרִישׁוּת עַל־יְדֵי מֹשֶׁה, שֶׁהָיָה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל, שֶׁהִמְשִׁיךְ לָהֶם אֶת הַתּוֹרָה עַל־יְדֵי־זֶה כַּנַּ"ל, וְעַל־כֵּן נִמְשָׁךְ עֲלֵיהֶם קְדֻשָּׁה וּפְרִישׁוּת גַם־כֵּן.
EN (our paraphrase): So at the giving of the Torah all Israel merited holiness and separation, as it is written, 'be ready for three days; do not come near a woman'. For they were all sanctified with separation through Moshe, who was holy and greatly separated, and drew the Torah to them through this; so holiness and separation were drawn onto them too.
Part 6 — The Lowliness of Moshe Within Us
Scene 2 · LM II:72 §8 · paragraph §8.8
וּכְשֶׁזּוֹכִין לְבוּשָׁה, אֲזַי רוֹאֶה כָּל אֶחָד אֶת רִחוּקוֹ מֵהַשֵּׁם יִתְבָּרַךְ, אֵיךְ הוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ, וְנוֹפֵל עָלָיו בּוּשָׁה גְּדוֹלָה, וְעַל־יְדֵי הַבּוּשָׁה עוֹשִׂין תְּשׁוּבָה, כִּי עִקָּר הַתְּשׁוּבָה – עַל־יְדֵי הַבּוּשָׁה, וּתְשׁוּבָה הוּא בְּחִינַת חַיִּים, בְּחִינַת: וְהָשִׁיבוּ וִחְיוּ, בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, בְּחִינַת שַׁבָּת, בְּחִינַת: טוֹעֲמֶיהָ חַיִּים זָכוּ.
EN (our paraphrase): And when one merits shame, each person sees his distance from Hashem, how very far he is from Him, and great shame falls on him. Through shame one does teshuvah, for teshuvah comes mainly through shame. And teshuvah is life, as in 'return and live': the eternal life of the World to Come, Shabbos, as in 'those who taste it merit life'.
Scene 3 · LM II:72 §8 · paragraph §8.9
וְזֶה: בְּרֵאשִׁית – יְרֵא בֹּשֶׁת, יְרֵא שַׁבָּת. כִּי הַיִּרְאָה וְהַבּוּשָׁה, דְּהַיְנוּ בְּחִינַת תְּשׁוּבָה, הוּא בְּחִינַת שַׁבָּת, בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא
EN (our paraphrase): And this is 'B'reishis': its letters spell yarei boshes, fearing shame, and yarei Shabbos, fearing Shabbos, as the Tikkunim say. For awe and shame, which are teshuvah, are Shabbos, the eternal life of the World to Come.
Scene 5 · LM II:72 §8 · paragraph §8.9
וְעִקָּר הַחַיִּים הוּא לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי הַשִּׁפְלוּת שֶׁל כָּל אֶחָד הוּא יִהְיֶה נִחְיֶה, וְיָקוּם בִּתְחִיָּה כַּנַּ"ל. וְעַל־כֵּן עַל־יְדֵי הַתְּשׁוּבָה שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, עַל־יְדֵי־זֶה חוֹזֵר וְנִחְיֶה, וְקָם בִּתְחִיָּה הַשִּׁפְלוּת שֶׁל מֹשֶׁה רַבֵּנוּ, שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל, בְּכָל אֵיבָר וְאֵיבָר.
EN (our paraphrase): And the essence of life is for each person's lowliness, for each one's lowliness will live and rise at the revival. Therefore through teshuvah, the eternal life of the World to Come, the lowliness of Moshe Rabbeinu, which is in each one of Israel, in every single limb, comes back to life and rises again.
Scene 6 · LM II:72 §8 · paragraph §8.10
כִּי דַּע, שֶׁיֵּשׁ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל בְּחִינַת הַשִּׁפְלוּת שֶׁל מֹשֶׁה בְּכָל אֵיבָר וְאֵיבָר, וְזֶה זָכוּ יִשְׂרָאֵל בְּמַעֲמַד הַר סִינַי, שֶׁאָז הִמְשִׁיךְ מֹשֶׁה הַשִּׁפְלוּת שֶׁלּוֹ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, בְּכָל אֵיבָר וְאֵיבָר; אֲבָל אוֹתוֹ הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁהוּא מֻשְׁרָשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל, הוּא מֻנָּח וְשׁוֹכֵב אֵצֶל כָּל אֶחָד וְאֶחָד בִּבְחִינַת שְׁכִיבָה וּמִיתָה, כִּי זֹאת הַשִּׁפְלוּת נִתְעַלֵּם אֵצֶל כָּל אֶחָד, וְאֵינוֹ מִתְעוֹרֵר וּמִתְגַּלֶּה אֶצְלוֹ.
EN (our paraphrase): For know: in each and every Jew there is the lowliness of Moshe, in every single limb. Israel merited this at the standing at Mount Sinai, when Moshe drew his lowliness into each one of Israel, into every limb. But that lowliness of Moshe, rooted in each Jew, lies with each one as if asleep, as if dead. It is hidden in each person, and does not awaken or reveal itself in him.
Scene 8 · LM II:72 §8 · paragraph §8.11
אֲבָל עַל־יְדֵי הַתְּשׁוּבָה, שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, שֶׁעַל־יְדֵי־זֶה נִחְיֶה הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי עִקָּר הַתְּחִיָּה הוּא לְהַשִּׁפְלוּת, כִּי הַשִּׁפְלוּת יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה כַּנַּ"ל, עַל־יְדֵי־זֶה חוֹזֵר וְנִחְיֶה הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁהוּא מֻשְׁרָשׁ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל בְּכָל אֵיבָר, שֶׁמִּקֹּדֶם הָיָה מֻנָּח וְשׁוֹכֵב זֹאת הַשִּׁפְלוּת בְּהֶעְלֵם וְאִתְכַּסְיָא אֶצְלוֹ, בִּבְחִינַת מִיתָה, וְעַכְשָׁו חוֹזֵר וְנֵעוֹר וְנִחְיֶה אוֹתוֹ הַשִּׁפְלוּת עַל־יְדֵי הַתְּשׁוּבָה, שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא כַּנַּ"ל.
EN (our paraphrase): But through teshuvah, the eternal life of the World to Come, through which each one's lowliness lives, for the revival is mainly for lowliness, the lowliness of Moshe rooted in each Jew, in every limb, comes back to life. Before, this lowliness lay hidden and covered in him, as if dead; now it wakes and lives again through teshuvah, which is the eternal life of the World to Come.
Scene 9 · LM II:72 §8 · paragraph §8.12
כִּי עִקָּר הַחַיִּים נִצְחִיִּים, בְּחִינַת תְּחִיָּה שֶׁיִּהְיֶה לֶעָתִיד, יִהְיֶה רַק לְהַשִּׁפְלוּת, כִּי הַשִּׁפְלוּת שֶׁל כָּל אֶחָד יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה כַּנַּ"ל, וַאֲזַי כְּשֶׁנִּחְיֶה הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, בְּחִינַת שִׁפְלוּת שֶׁל מֹשֶׁה שֶׁיֵּשׁ בְּכָל אֵיבָר וְאֵיבָר כַּנַּ"ל, אֲזַי רוֹאֶה וּמַרְגִּישׁ כָּל אֶחָד שִׁפְלוּתוֹ, מֵאַחַר שֶׁחָזַר וְנִחְיֶה וְנִתְגַּלֶּה אֶצְלוֹ בְּחִינַת הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁיֵּשׁ בְּכָל אֵיבָר וְאֵיבָר כַּנַּ"ל:
EN (our paraphrase): For eternal life, the revival that will be in the future, will be only for lowliness, as each one's lowliness will live and rise again. And when each one's lowliness comes to life, the lowliness of Moshe in every limb, then each person sees and feels his own lowliness, since the lowliness of Moshe has come back to life and been revealed in him.
Part 7 — The Well That Princes Dug
Scene 2 · Bamidbar 21:18, as quoted in LM II:72 §9 · paragraph §9.1
וְזֶה פֵּרוּשׁ: בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה.
EN (our paraphrase): A well that princes dug, that the nobles of the people carved out, with the lawgiver, with their staffs; and from the wilderness, a gift.
Scene 3 · LM II:72 §9 · paragraph §9.2, §9.3
בְּאֵר זֶה בְּחִינַת בֵּאוּרֵי הַתּוֹרָה, שֶׁזּוֹכִין הַשָּׂרִים שֶׁל יִשְׂרָאֵל, עַל־יְדֵי שֶׁמִּסְתַּכֵּל בָּהֶם בְּחִינַת מֹשֶׁה, שֶׁעַל־יְדֵי־זֶה מְקַבֵּל כָּל אֶחָד אֶת גְּדֻלָּתוֹ כָּרָאוּי לוֹ, שֶׁעַל־יְדֵי־זֶה הֵם זוֹכִין לְבֵאוּרֵי הַתּוֹרָה, בְּחִינַת חִדּוּשִׁין דְּאוֹרַיְתָא כַּנַּ"ל. וְעַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה זוֹכִין לְבוּשָׁה וּתְשׁוּבָה כַּנַּ"ל, וְזֶהוּ: בְּאֵר חֲפָרוּהָ שָׂרִים.
EN (our paraphrase): The well is the explanations of Torah that the princes of Israel merit when Moshe looks at them. Through this each one receives his rightful greatness, and through it they merit explanations of Torah, new insights. And through explanations of Torah they merit shame and teshuvah. And this is 'a well that princes dug'.
Scene 5 · LM II:72 §9 · paragraph §9.4, §9.5
חֲפָרוּהָ – זֶה בְּחִינַת בּוּשָׁה, כְּמוֹ שֶׁכָּתוּב: וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה, כִּי עַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה הַנַּ"ל, בְּחִינוֹת בְּאֵר, זוֹכִין לְבוּשָׁה כַּנַּ"ל, וְזֶהוּ: חֲפָרוּהָ שָׂרִים, הַיְנוּ שָׂרִים הַנַּ"ל, בְּחִינַת שָׂרֵי־אֲלָפִים שָׂרֵי־מֵאוֹת וְכוּ' כַּנַּ"ל. וְזֶה:
EN (our paraphrase): 'Dug it', chafaruha, is shame, as it is written, 'and the moon will be abashed, v'chafrah, and the sun ashamed'. For through these explanations of Torah, the well, one merits shame. And this is 'princes dug it': the princes spoken of above, captains of thousands and captains of hundreds.
Scene 6 · LM II:72 §9 · paragraph §9.6
כָּרוּהָ נְדִיבֵי הָעָם – נְדִיבֵי הָעָם זֶה בְּחִינַת תְּשׁוּבָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י עַל פָּסוּק: בְּהִתְנַדֵּב עָם – בְּהִתְנַדֵּב לִבָּם לִתְשׁוּבָה. וְזֶהוּ:
EN (our paraphrase): 'The nobles of the people carved it': the nobles of the people are teshuvah, as Rashi explains on the verse 'when the people offered themselves willingly': when their hearts offered themselves to teshuvah.
Scene 7 · LM II:72 §9 · paragraph §9.7
בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם. מְחֹקֵק – דָּא מֹשֶׁה, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. גַּם מְחֹקֵק בְּגִימַטְרִיָּא רַמַ"ח, הַיְנוּ בְּחִינוֹת הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁמְּלֻבָּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל בְּרַמַ"ח אֵיבָרָיו, בְּכָל אֵיבָר וְאֵיבָר
EN (our paraphrase): 'With the lawgiver, with their staffs': the lawgiver, mechokek, is Moshe, as our Sages taught. And mechokek has the numerical value of two hundred and forty-eight: the lowliness of Moshe, clothed in each Jew in his two hundred and forty-eight limbs, in every single limb.
Scene 8 · LM II:72 §9 · paragraph §9.7
בְּמִשְׁעֲנֹתָם – זֶה בְּחִינַת תְּחִיָּה, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה עַל פָּסוּק: וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ – עֲתִידִין צַדִּיקִים שֶׁיְּחַיּוּ מֵתִים וְכוּ'. וְזֶהוּ: בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם, הַיְנוּ שֶׁיִּהְיֶה נִחְיֶה הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁיֵּשׁ בְּכָל הָרַמַ"ח אֵיבָרִים שֶׁל כָּל אֶחָד וְאֶחָד, עַל־יְדֵי הַתְּשׁוּבָה כַּנַּ"ל. וְזֶהוּ:
EN (our paraphrase): 'With their staffs' is the revival, as our Sages taught on the verse 'each man with his staff in his hand': in the future the tzaddikim will revive the dead. So 'with the lawgiver, with their staffs' means that the lowliness of Moshe in all two hundred and forty-eight limbs of each person will come back to life, through teshuvah.
Scene 9 · LM II:72 §9 · paragraph §9.8
וּמִמִּדְבָּר מַתָּנָה – מִדְבָּר הַיְנוּ שִׁפְלוּת, שֶׁמֵּשִׂים עַצְמוֹ כַּמִּדְבָּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה – עַל־יְדֵי־זֶה: מַתָּנָה, הַיְנוּ שַׁבָּת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מַתָּנָה טוֹבָה יֵשׁ לִי בְּבֵית גְּנָזַי וְשַׁבָּת שְׁמָהּ. כִּי עִקָּר תַּעֲנוּג עוֹלָם הַבָּא, בְּחִינַת שַׁבָּת, בְּחִינַת חַיִּים נִצְחִיִּים, יִהְיֶה רַק לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד כַּנַּ"ל:
EN (our paraphrase): 'And from the wilderness, a gift': the wilderness is lowliness, one who makes himself like a wilderness, as our Sages said. Through this comes 'a gift', which is Shabbos, as our Sages said: 'I have a good gift in My treasure house, and Shabbos is its name.' For the main delight of the World to Come, Shabbos, eternal life, will be only for each person's lowliness.
Scene 11 · LM II:72 §10 · paragraph §10.1
וְזֶה שֶׁכָּתוּב: סֶלַע יִשְׁכֹּן וְיִתְלֹנָן. סֶלַע זֶה הַבְּאֵר, בְּחִינַת בֵּאוּרֵי הַתּוֹרָה, בְּחִינַת: בְּאֵר חֲפָרוּהָ שָׂרִים כַּנַּ"ל. וְזֶהוּ:
EN (our paraphrase): And this is what is written, 'On a rock it dwells and lodges'. The rock is the well, explanations of Torah, as in 'a well that princes dug'.
Scene 12 · LM II:72 §10 · paragraph §10.2, §10.3
מִשָּׁם חָפַר אֹכֶל – בְּחִינַת בּוּשָׁה כַּנַּ"ל. כִּי עַל־יְדֵי בֵּאוּרֵי הַתּוֹרָה עַל־יְדֵי־זֶה זוֹכֶה לְבוּשָׁה כַּנַּ"ל. וְזֶהוּ: מִשָּׁם חָפַר אֹכֶל, כִּי הוּא מִתְבַּיֵּשׁ לְהוֹשִׁיט הָאֹכֶל לְפִיו עַל־יְדֵי הַבּוּשָׁה שֶׁבָּאָה אֵלָיו כַּנַּ"ל. וְזֶהוּ: לְמֵרָחוֹק עֵינָיו יַבִּיטוּ – הַיְנוּ שֶׁרוֹאֶה וּמַבִּיט אֵיךְ הוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל:
EN (our paraphrase): 'From there it searches out food' is shame, for through explanations of Torah one merits shame. 'From there it searches out food': he is ashamed to lift food to his mouth, because of the shame that came to him. 'Its eyes look from afar': he sees and looks at how far he is from Hashem.
Part 8 — Yisro, and True Lowliness
Scene 2 · LM II:72 §11 · paragraph §11.1
וְעַל־כֵּן יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, כִּי מֹשֶׁה הָיָה חֲתָנוֹ, וְיָדַע יִתְרוֹ גֹּדֶל קְדֻשָּׁתוֹ וּפְרִישׁוּתוֹ, וְעַל־כֵּן הוּא דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה. וְאַתָּה דַּיְקָא, כִּי יָדַע יִתְרוֹ בְּגֹדֶל קְדֻשָּׁתוֹ, שֶׁהוּא יָכוֹל לַחֲזוֹת וּלְהִסְתַּכֵּל עַל כָּל אֶחָד, וּלְחַלֵּק לָהֶם הַגְּדֻלָּה וְהַשְּׂרָרָה עַל־יְדֵי הִסְתַּכְּלוּת לְבַד כַּנַּ"ל.
EN (our paraphrase): That is why it was Yisro, precisely, who said to Moshe, 'and you shall see'. For Moshe was his son-in-law, and Yisro knew how great his holiness and separation were. So it was he who said to Moshe, 'and you shall see': you, precisely. For Yisro knew that in his great holiness Moshe could gaze and look at each one, and give them greatness and authority by looking alone.
Scene 3 · LM II:72 §11 · paragraph §11.2
גַם יִתְרוֹ הָיָה גֵּר, וְהַגֵּרִים בָּאִים מִקְּדֻשַּׁת הַזִּוּוּג שֶׁל הַצַּדִּיקִים, כְּמוֹ שֶׁכָּתוּב: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, וְאִיתָא: שֶׁאַבְרָהָם וְשָׂרָה בְּעֵת שֶׁהָיוּ עֲקָרִים הוֹלִידוּ מִזִּוּוּגָם נַפְשׁוֹת הַגֵּרִים.
EN (our paraphrase): Also, Yisro was a convert, and converts come from the holiness of the union of tzaddikim, as it is written, 'and the souls they made in Charan'. And the Zohar says that Avraham and Sarah, while still childless, brought forth through their holy union the souls of converts.
Scene 4 · LM II:72 §11 · paragraph §11.2
וְעַל־כֵּן יִתְרוֹ שֶׁהָיָה גֵּר, שֶׁהוּא בָּא מִקְּדֻשַּׁת הַזִּוּוּג שֶׁל צַדִּיקִים, עַל־כֵּן הוּא יוֹדֵעַ גֹּדֶל יְקָר קְדֻשַּׁת הַצַּדִּיקִים, שֶׁלְּגֹדֶל קְדֻשָּׁתָם נַעֲשֶׂה מִזִּוּוּגָם נַפְשׁוֹת הַגֵּרִים, מִכָּל־שֶׁכֵּן קְדֻשַּׁת פְּרִישׁוּתָם, וְעַל־כֵּן הוּא יוֹדֵעַ, שֶׁלְּגֹדֶל קְדֻשַּׁת וּפְרִישׁוּת מֹשֶׁה הוּא יָכוֹל לַחֲזוֹת בָּעָם, וְעַל־יְדֵי רְאִיָּתוֹ לְבַד יִתֵּן לָהֶם הַגְּדֻלָּה כַּנַּ"ל. וְעַל־כֵּן יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה וְכוּ', כַּנַּ"ל.
EN (our paraphrase): So Yisro, a convert who came from the holiness of the tzaddikim's union, knew how precious the holiness of tzaddikim is: so great that the souls of converts are made from their union, and all the more so the holiness of their separation. So he knew that, by Moshe's great holiness and separation, he could look at the people and give them greatness by seeing alone. That is why it was Yisro who said, 'and you shall see'.
Scene 5 · LM II:72 §11 · paragraph §11.3
וְזֶה אוֹתִיּוֹת יִתְרוֹ – סוֹפֵי־תֵבוֹת: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ, כִּי יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, כַּנַּ"ל, וְעַל־יְדֵי בְּחִינַת וְאַתָּה תֶחֱזֶה, עַל־יְדֵי־זֶה זוֹכִין לִגְדֻלָּה וְזוֹכִין לְבֵאוּרֵי הַתּוֹרָה, וְעַל־יְדֵי־זֶה בָּאִין לְבוּשָׁה וּתְשׁוּבָה. וְעַל־יְדֵי הַתְּשׁוּבָה, שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים, חוֹזֵר וְנִחְיֶה הַשִּׁפְלוּת שֶׁל כָּל אֶחָד, כִּי עִקָּר הַתְּחִיָּה הוּא לְהַשִּׁפְלוּת, בִּבְחִינַת: הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, כַּנַּ"ל.
EN (our paraphrase): And the letters of Yisro are the final letters of 'many of those who sleep in the dusty earth will awake'. For Yisro precisely said to Moshe, 'and you shall see', and through this one merits greatness and explanations of Torah, and through that comes to shame and teshuvah. And through teshuvah, eternal life, each one's lowliness comes back to life, for the revival is mainly for lowliness, as in 'awake and sing, you who dwell in the dust'.
Scene 6 · LM II:72 §11 · paragraph §11.4
וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי יִתְרוֹ דַּיְקָא, כִּי יִתְרוֹ דַּיְקָא אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, שֶׁעַל־יְדֵי־זֶה נַעֲשִׂין כָּל הַבְּחִינוֹת הַנַּ"ל. וְעַל־כֵּן מְרֻמָּז בְּאוֹתִיּוֹת יִתְרוֹ: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ, שֶׁהוּא סוֹפֵי־תֵבוֹת יִתְרוֹ, כִּי עַל־יְדֵי יִתְרוֹ, שֶׁאָמַר: וְאַתָּה תֶחֱזֶה, עַל־יְדֵי־זֶה נִמְשָׁךְ בְּחִינַת חַיִּים, בְּחִינַת תְּחִיָּה, בְּחִינַת: הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, בְּחִינַת: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ, מִיְּשֵׁנֵי אַדְמַת עָפָר דַּיְקָא, הַיְנוּ בְּחִינַת שִׁפְלוּת כַּנַּ"ל.
EN (our paraphrase): All this comes about through Yisro precisely, for he said to Moshe, 'and you shall see', through which all these things happen. So it is hinted in the letters of Yisro: 'many of those who sleep in the dusty earth will awake', whose final letters spell Yisro. Through Yisro, who said 'and you shall see', life is drawn, the revival: 'those who sleep in the dusty earth', precisely, which is lowliness.
Scene 8 · LM II:72 §11 · paragraph §11.5
וְזֶה: וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֶר לוֹ. וְהַנּוֹתָר בִּירוּשָׁלַיִם – זֶה בְּחִינַת יִתְרוֹ, עַל־יָדוֹ דַּיְקָא: קָדוֹשׁ יֵאָמֶר לוֹ – לְהַצַּדִּיק. כִּי יִתְרוֹ, שֶׁהוּא גֵּר, הוּא יוֹדֵעַ קְדֻשַּׁת הַצַּדִּיק כַּנַּ"ל, וְעַל־כֵּן אָמַר לְמֹשֶׁה: וְאַתָּה תֶחֱזֶה, מֵחֲמַת שֶׁיָּדַע קְדֻשָּׁתוֹ כַּנַּ"ל, וְזֶה בְּחִינַת: קָדוֹשׁ יֵאָמֶר לוֹ כַּנַּ"ל:
EN (our paraphrase): And this is: 'Whoever remains in Tziyon, and is left in Yerushalayim, holy will be said of him'. 'Who is left in Yerushalayim' is Yisro; through him precisely, 'holy will be said of him', of the tzaddik. For Yisro, a convert, knows the holiness of the tzaddik, so he said to Moshe 'and you shall see', because he knew his holiness. And this is 'holy will be said of him'.
Scene 9 · LM II:72 §12 · paragraph §12.1
וּכְלַל הַיּוֹצֵא מִכָּל הַנַּ"ל, שֶׁמִּי שֶׁבָּא אֵצֶל צַדִּיק אֲמִתִּי וְשׁוֹמֵעַ מִפִּיו תּוֹרָה, רָאוּי שֶׁיֻּמְשַׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת גָּדוֹל מְאֹד. וְזֶה סִימָן שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי, כְּשֶׁנִּמְשָׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת עַל־יְדֵי שֶׁשָּׁמַע מִפִּיו אֵיזֶה דְבַר תּוֹרָה, כִּי עַל־יְדֵי הַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק הָאֲמִתִּי, עַל־יְדֵי־זֶה נִמְשָׁךְ בּוּשָׁה, כְּמוֹ שֶׁהָיָה בִּשְׁעַת מַתַּן־תּוֹרָה כַּנַּ"ל.
EN (our paraphrase): The rule that comes out of all this: one who comes to a true tzaddik and hears Torah from his mouth should have very great shame and lowliness drawn onto him. And this is the sign that he was with a true tzaddik: when shame and lowliness come upon him from hearing some word of Torah from him. For through the Torah that the true tzaddik draws down, shame is drawn, as at the giving of the Torah.
Scene 10 · LM II:72 §12 · paragraph §12.2
וְעַל־יְדֵי הַבּוּשָׁה, דְּהַיְנוּ תְּשׁוּבָה, עַל־יְדֵי זֶה נִחְיֶה הַשִּׁפְלוּת שֶׁל מֹשֶׁה, שֶׁיֵּשׁ בְּכָל אֶחָד בְּכָל אֵיבָר וְאֵיבָר, וְאָז מְחֻיָּב שֶׁיַּרְגִּישׁ כָּל אֶחָד שִׁפְלוּתוֹ בֶּאֱמֶת. אֲבָל מִי שֶׁהוּא בָּא אֵצֶל אֵיזֶה מְפֻרְסָם, וְשׁוֹמֵעַ מִפִּיו תּוֹרָה, וּבָא עָלָיו גַּדְלוּת עַל־יְדֵי זֶה וְכוּ'.
EN (our paraphrase): And through shame, which is teshuvah, the lowliness of Moshe in each person, in every limb, comes back to life, and then each one must truly feel his lowliness. But one who goes to some famous figure and hears Torah from him, and becomes proud through it, and so on...
Scene 12 · LM II:72 §12 · paragraph §12.3
אֲבָל אֵין אָנוּ יוֹדְעִים כְּלָל מַהוּ שִׁפְלוּת אֲמִתִּי, כִּי בְּוַדַּאי אֵין זֶה תַּכְלִית שֶׁיִּהְיֶה שָׁפָל וְנִבְזֶה וְעָצֵל, שֶׁקּוֹרִין רֹעַ־מַזָּל. כִּי הַשִּׁפְלוּת הוּא עִקָּר הַחַיִּים שֶׁל כָּל אֵיבָר וְאֵיבָר, וְהוּא כָּל תַּעֲנוּג עוֹלָם הַבָּא כַּנַּ"ל, וּבְוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁל עוֹלָם הַבָּא, שֶׁיִּהְיֶה נִבְזֶה וְעָצֵל וְכוּ', חַס וְשָׁלוֹם. עַל־כֵּן צְרִיכִין רַק לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיַּעֲזֹר לִזְכּוֹת לַעֲנִיווּת וְשִׁפְלוּת אֲמִתִּי, שֶׁהוּא עִקָּר הַחַיִּים וְעִקָּר הַתַּעֲנוּג שֶׁל עוֹלָם הַבָּא כַּנַּ"ל:
EN (our paraphrase): But we do not know at all what true lowliness is. Surely the goal is not to be lowly, despised and lazy, what people call a shlimazel. For lowliness is the very life of every limb, and it is all the delight of the World to Come, and surely the goal of the World to Come is not to be despised and lazy, Heaven forbid. So we must simply ask Hashem to help us merit true humility and lowliness, the essence of life and of the delight of the World to Come.
Hebrew phrases in the Explainer
Scene 2 · §1.1: הָרְאִיָּה לְבַד, שֶׁזּוֹכִין לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק, הוּא גַם־כֵּן טוֹב מְאֹד.
Scene 3 · §1.2: כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ,
Scene 4 · §1.3: נוֹתְנִין לוֹ נַחֲלָה בְּלִי מְצָרִים; הַיְנוּ בְּלִי גְּבוּל,
Scene 5 · §2.1: מֶלֶךְ אָסוּר בָּרְהָטִים – בִּרְהִיטֵי מֹחִין.
Scene 6 · §3.1: וְיֵשׁ מֹחַ כְּלָלִי וְיֵשׁ מֹחִין פְּרָטִים,
Scene 7 · §4.2: וְאַתָּה תֶחֱזֶה מִכָּל הָעָם,
Scene 8 · §5.1: לֹא פָּחוֹת וְלֹא יוֹתֵר.
Scene 9 · §6.3: וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם,
Scene 10 · §7.4: וְאָז יֵשׁ לוֹ עֵינַיִם זַכִּים
Scene 11 · §8.3: וְאֵיךְ יָעִיז פָּנָיו לִכָּנֵס בְּהֵיכַל הַמֶּלֶךְ לַעֲשׂוֹת מִצְוָה.
Scene 12 · §8.4: הָיָה מִתְבַּיֵּשׁ אֲפִלּוּ לִקַּח הַמַּאֲכָל לְהוֹשִׁיטוֹ לְפִיו,
Scene 13 · §8.10: כִּי דַּע, שֶׁיֵּשׁ בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל בְּחִינַת הַשִּׁפְלוּת שֶׁל מֹשֶׁה בְּכָל אֵיבָר וְאֵיבָר,
Scene 14 · §9.1: בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם
Scene 15 · §10.3: לְמֵרָחוֹק עֵינָיו יַבִּיטוּ
Scene 16 · §11.3: מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ,
Scene 17 · §12.1: וְזֶה סִימָן שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי,
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: הָרְאִיָּה לְבַד, שֶׁזּוֹכִין לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק, הוּא גַם־כֵּן טוֹב מְאֹד.
Scene 3 · §4.1: עַל יְדֵי רְאִיָּתוֹ לְבַד, שֶׁהָיָה מִסְתַּכֵּל בְּתוֹךְ כָּל אֶחָד וְאֶחָד,
Scene 4 · §8.8: רוֹאֶה כָּל אֶחָד אֶת רִחוּקוֹ מֵהַשֵּׁם יִתְבָּרַךְ, אֵיךְ הוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ,
Scene 5 · §1.2: וְעִקָּר הַגְּדֻלָּה הִיא שִׁפְלוּת,