דַּע, שֶׁכָּל אֶחָד מִיִּשְׂרָאֵל, אֲפִלּוּ צַדִּיק גָּדוֹל
A Little Pain Every Day, and Holy Eating
Every Jew, even a great tzaddik, has some pain each day, and the greater his understanding, the greater the pain, because awe passes through the mind like the strap through the tefillin. Eating in holiness, with the awe that comes near at mealtime, sweetens that pain, makes the mouth truly human, and lifts a person until the Shechinah speaks from his throat. This is the Gemara's strip of land from Yehudah into Binyamin, and the tzaddik who became a host to the Shechinah.
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הַמָּקוֹר · Original text
דַּע, שֶׁכָּל אֶחָד מִיִּשְׂרָאֵל, אֲפִלּוּ צַדִּיק גָּדוֹל, צָרִיךְ שֶׁיִּהְיֶה לוֹ אֵיזֶה צַעַר בְּכָל יוֹם, וְגַם מִי שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה, צַעֲרוֹ גָּדוֹל בְּיוֹתֵר, בִּבְחִינַת (קהלת א׳:י״ח): יוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב.
וְהַהַמְתָּקָה הוּא עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם, הַיְנוּ, שֶׁעַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה, עַל־יְדֵי־זֶה נַעֲשֶׂה הַמְתָּקָה, שֶׁלֹּא יִתְגַּבֵּר הַצַּעַר בְּיוֹתֵר, חַס וְשָׁלוֹם, וְגַם שֶׁלֹּא יִהְיֶה נִשְׁתַּלְשֵׁל מִן הַצַּעַר, חַס וְשָׁלוֹם, הִשְׁתַּלְשְׁלוּת אֶל הַסִּטְרָא־אָחֳרָא, שֶׁהִיא דִּין קָשֶׁה, חַס וְשָׁלוֹם.
וְעַל־יְדֵי־זֶה, הַיְנוּ עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הַהַמְתָּקָה כַּנַּ"ל, עַל־יְדֵי־זֶה נַעֲשֶׂה הַפֶּה בִּבְחִינַת קוֹמַת אָדָם, בִּבְחִינַת (שמות ד׳:י״א): מִי שָׂם פֶּה לָאָדָם, הַיְנוּ שֶׁעוֹשֶׂה וּמֵשִׂים הַפֶּה לִבְחִינַת קוֹמַת אָדָם. כִּי מִי שֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה, חַס וְשָׁלוֹם, אֲזַי פִּיו הוּא בְּחִינַת בַּעַל־חַי מַמָּשׁ, אֲבָל כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה, אֲזַי מֵשִׂים אֶת הַפֶּה לְאָדָם, שֶׁנַּעֲשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם כַּנַּ"ל.
כִּי עִקָּר הַיִּרְאָה הִיא בָּאָה לָאָדָם בִּשְׁעַת אֲכִילָה דַּיְקָא, בִּבְחִינַת (רות ב׳:י״ד): לְעֵת הָאֹכֶל גֹּשִׁי הֲלֹם, (כַּאֲשֶׁר דִּבַּרְנוּ מִזֶּה בְּמָקוֹם אַחֵר (לעיל בסימן ז' אות י')) – אֵין הֲלֹם אֶלָּא מַלְכוּת (זבחים קב), שֶׁהִיא בְּחִינַת יִרְאָה, כְּמוֹ שֶׁאָמְרוּ (אבוות פ"ג): אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת. נִמְצָא שֶׁבִּשְׁעַת אֲכִילָה אֲזַי בָּאָה הַיִּרְאָה לְהָאָדָם, (וְכַמְבֹאָר בַּמַּאֲמָר 'וַיְהִי מִקֵּץ – כִּי מְרַחֲמָם יְנַהֲגֵם', שֶׁעִקָּר הָאֲכִילָה וְהַפַּרְנָסָה נִמְשֶׁכֶת מִבְּחִינַת מַלְכוּת, שֶׁהִיא בְּחִינַת יִרְאָה, עַיֵּן שָׁם הֵיטֵב).
וְעַל־כֵּן כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּמַמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה הַבָּאָה לוֹ בִּשְׁעַת אֲכִילָה, דְּהַיְנוּ שֶׁאוֹכֵל עִם יִרְאַת־שָׁמַיִם בִּקְדֻשָּׁה וּבְטָהֳרָה כָּרָאוּי, אֲזַי הוּא מַכְנִיס אֶת בְּחִינַת הַמַּלְכוּת, שֶׁהִיא בְּחִינַת הַיִּרְאָה כַּנַּ"ל, לְתוֹךְ הַפֶּה, וַאֲזַי נַעֲשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם, בִּבְחִינַת: מִי שָׂם פֶּה לָאָדָם כַּנַּ"ל. כִּי כְּשֶׁאֵינוֹ אוֹכֵל בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם, אֲזַי הַיִּרְאָה הַבָּאָה בִּשְׁעַת אֲכִילָה כַּנַּ"ל, הִיא עוֹמֶדֶת מֵרָחוֹק וְאֵינָהּ נִכְנֶסֶת בּוֹ, אֲבָל כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְיִרְאָה, דְּהַיְנוּ שֶׁמַּמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה קְדוֹשָׁה הַנַּ"ל, אֲזַי נִכְנָס בְּחִינַת הַיִּרְאָה מַלְכוּת בְּפִיו, וְנַעֲשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם כַּנַּ"ל.
וּבִשְׂכַר זֶה, שֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם, וְעוֹשֶׂה מֵהַפֶּה קוֹמַת אָדָם, עַל־יְדֵי־זֶה זוֹכֶה לַעֲלִיָּה יוֹתֵר גְּדוֹלָה, שֶׁנִּתְעַלֶּה בְּחִינַת קוֹמַת אָדָם הַנַּ"ל וְנַעֲשֶׂה בְּחִינַת אָדָם הָעֶלְיוֹן, בִּבְחִינַת (יחזקאל א׳:כ״ו): וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה; שֶׁזֶּה בְּחִינַת אָדָם הָעֶלְיוֹן, בְּחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ, בְּחִינַת: אֲדֹ-נָ-י שְׂפָתַי תִּפְתָּח, שֶׁבִּפְתִיחַת פִּיו הוּא בְּחִינַת אֲדֹ-נָ-י, בְּחִינַת שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ. הַיְנוּ, כִּי כְּשֶׁעוֹשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם, אֲזַי הוּא בְּגֶדֶר מְדַבֵּר, כִּי גֶּדֶר הָאָדָם הוּא הַדִּבּוּר, אֲבָל אַחַר־כָּךְ זוֹכֶה שֶׁנִּתְעַלֶּה הַפֶּה בִּבְחִינַת אָדָם הָעֶלְיוֹן, הַיְנוּ בְּחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ, בְּחִינַת: אֲדֹ-נָ-י שְׂפָתַי תִּפְתָּח, כַּנַּ"ל:
וּמַה שֶּׁנִּמְתָּק הַצַּעַר עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה – כִּי דַּע, כִּי זֹאת הַהִשְׁתַּלְשְׁלוּת, שֶׁנִּשְׁתַּלְשֵׁל וּבָא צַעַר יוֹתֵר גָּדוֹל לְמִי שֶׁהוּא בַּר־דַּעַת, בִּבְחִינַת: יוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב, כַּנַּ"ל; וְלִכְאוֹרָה קָשֶׁה: מִפְּנֵי מָה יִהְיֶה כָּךְ, שֶׁמִּי שֶׁמּוֹסִיף דַּעַת יוֹסִיף צַעַר, חַס וְשָׁלוֹם, אַךְ דַּע, כִּי זֶה בְּחִינַת מַעְבַּרְתָּא שֶׁל תְּפִלִּין, כִּי רֵאשִׁית חָכְמָה יִרְאַת ה' (תהילים קי״א:י׳), וְאִם אֵין יִרְאָה אֵין חָכְמָה (אבות פ"ג), וְעַל־כֵּן כָּל מִי שֶׁזּוֹכֶה לְאֵיזֶה חָכְמָה וָדַעַת, עוֹבֵר עָלָיו יִרְאָה גַם־כֵּן, כִּי זֶה תָּלוּי בָּזֶה כַּנַּ"ל.
וְזֶה בְּחִינַת מַעְבַּרְתָּא שֶׁל תְּפִלִּין, כִּי תְּפִלִּין הֵם בְּחִינַת מֹחִין, וְהָרְצוּעָה הִיא בְּחִינַת יִרְאָה, כִּי רְצוּעָה בִּישָׁא הִיא יִרְאָה נְפוּלָה (הקדמת הזוהר דף יא:), וְכֵן הַיִּרְאָה דִּקְדֻשָּׁה הִיא גַם־כֵּן בְּחִינַת רְצוּעָה דִּקְדֻשָּׁה. וְזֶה בְּחִינַת הָרְצוּעָה שֶׁעוֹבֶרֶת בְּתוֹךְ הַמַּעְבַּרְתָּא שֶׁל תְּפִלִּין, הַיְנוּ שֶׁהָרְצוּעָה שֶׁהִיא הַיִּרְאָה, הִיא עוֹבֶרֶת בְּתוֹךְ הַמֹּחִין וְהַתְּפִלִּין, כִּי רֵאשִׁית חָכְמָה יִרְאַת ה', כַּנַּ"ל.
וְעַל־כֵּן כָּל אִישׁ יִשְׂרָאֵל שֶׁזּוֹכֶה בְּכָל יוֹם לִבְחִינַת מֹחִין, בְּחִינַת תְּפִלִּין, עוֹבֵר עָלָיו יִרְאָה גַם־כֵּן, בִּבְחִינַת הָרְצוּעָה שֶׁעוֹבֶרֶת בְּמַעְבַּרְתָּא שֶׁל תְּפִלִּין, וּמִזֶּה נִשְׁתַּלְשֵׁל וּבָא לְכָל אֶחָד אֵיזֶה צַעַר בְּכָל יוֹם. וְכָל מִי שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה, צַעֲרוֹ יוֹתֵר גָּדוֹל, כִּי הַצַּעַר נִשְׁתַּלְשֵׁל מִן הַיִּרְאָה, וְהַיִּרְאָה הִיא כְּפִי הַמֹּחַ וְהַדַּעַת כַּנַּ"ל.
וְיֵשׁ צַעַר שֶׁבָּא מִיִּרְאָה דִּקְדֻשָּׁה, אֲבָל יֵשׁ שֶׁנִּשְׁתַּלְשֵׁל, חַס וְשָׁלוֹם, עַד שֶׁבָּא הַצַּעַר מִבְּחִינַת יְרָאוֹת הַנְּפוּלוֹת, רְצוּעָה בִּישָׁא. וַאֲפִלּוּ בַּר יִשְׂרָאֵל כְּשֶׁאֵינוֹ זוֹכֶה, אֲזַי, חַס וְשָׁלוֹם, יֵשׁ לוֹ צַעַר מֵרְצוּעָה בִּישָׁא, חַס וְשָׁלוֹם.
אֲבָל עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה, שֶׁאוֹכֵל בִּקְדֻשָּׁה וּמַמְשִׁיךְ עָלָיו הַיִּרְאָה דִּקְדֻשָּׁה בִּשְׁעַת הָאֲכִילָה, שֶׁבָּאָה וְנִגֶּשֶׁת אֵלָיו אָז כַּנַּ"ל, אֲזַי עַל־יְדֵי־זֶה הוּא מַמְתִּיק הַצַּעַר וְהַדִּין הַבָּא מֵרְצוּעָה בִּישָׁא, חַס וְשָׁלוֹם, כִּי הוּא מַמְשִׁיךְ עָלָיו הַיִּרְאָה דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי־זֶה עוֹלִין וְנִמְתָּקִין הַיְרָאוֹת הַנְּפוּלוֹת, שֶׁהֵם בְּחִינַת רְצוּעָה בִּישָׁא, חַס וְשָׁלוֹם:
וְזֶה בְּחִינַת מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה:
רְצוּעָה הָיְתָה יוֹצְאָה מֵחֶלְקוֹ שֶׁל יְהוּדָה לְחֶלְקוֹ שֶׁל בִּנְיָמִין, וְעַל זֶה הָיָה אוֹתוֹ צַדִּיק מִצְטַעֵר בְּכָל יוֹם, וּבִקֵּשׁ לְבָלְעָהּ, וְזָכָה וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה (מגילה כו).
בִּנְיָמִין הוּא בְּחִינַת הַדַּעַת, בְּחִינַת מֹחִין, תְּפִלִּין. כִּי בֵּית־הַמִּקְדָּשׁ בְּחֶלְקוֹ שֶׁל בִּנְיָמִין (ספרי פ' וזאת הברכה וברש"י שם, יומא יב, סוטה לז, זבחים נג, קיח), וּבֵית־הַמִּקְדָּשׁ הוּא בְּחִינַת הַדַּעַת, 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'.
יְהוּדָה הוּא בְּחִינַת מַלְכוּת, בְּחִינַת יִרְאָה. וְזֶהוּ
רְצוּעָה – הַיְנוּ רְצוּעָה הַנַּ"ל, בְּחִינַת יִרְאָה, בְּחִינַת רְצוּעָה שֶׁל תְּפִלִּין.
שֶׁיּוֹצֵאת מֵחֶלְקוֹ שֶׁל יְהוּדָה לְחֶלְקוֹ שֶׁל בִּנְיָמִין – הַיְנוּ כִּי הָרְצוּעָה בָּאָה מִבְּחִינַת חֶלְקוֹ שֶׁל יְהוּדָה, מִבְּחִינַת יִרְאָה, וְנִכְנֶסֶת בְּחֶלְקוֹ שֶׁל בִּנְיָמִין, הַיְנוּ בְּתוֹךְ הַתְּפִלִּין מֹחִין, בִּבְחִינַת רְצוּעָה הָעוֹבֶרֶת בְּהַמַּעְבַּרְתָּא שֶׁל תְּפִלִּין כַּנַּ"ל. וְזֶהוּ:
וְעַל זֶה הָיָה אוֹתוֹ צַדִּיק מִצְטַעֵר בְּכָל יוֹם – כִּי מִזֹּאת הָרְצוּעָה בָּא הַצַּעַר בְּכָל יוֹם לְכָל אֶחָד מִיִּשְׂרָאֵל, וּבִפְרָט לְהַצַּדִּיק שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה כַּנַּ"ל. וְזֶהוּ:
וּבִקֵּשׁ לְבָלְעוֹ – הַיְנוּ שֶׁהָיָה מְבַקֵּשׁ וּמְחַפֵּשׂ תָּמִיד לְתַקֵּן וּלְהַמְתִּיק הַצַּעַר הַבָּא מֵרְצוּעָה הַנַּ"ל, עַל־יְדֵי הָאֲכִילָה כַּנַּ"ל.
וְזָכָה וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה – הַיְנוּ שֶׁזָּכָה לְהַמְתִּיק הַצַּעַר עַל־יְדֵי הָאֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם כַּנַּ"ל, וְעַל־יְדֵי־זֶה נַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה, הַיְנוּ שֶׁנַּעֲשָׂה הַפֶּה בִּבְחִינַת קוֹמַת אָדָם.
וְזֶה בְּחִינַת אֻשְׁפִּיזָא, כִּי רַבִּי יוֹסֵי בַּר אַסְיָן (עירובין נג:) כַּד הָוֵי מִשְׁתָּעֵי בִּלְשׁוֹן חָכְמָה, הָוֵי אָמַר עַל אֻשְׁפִּיזָא: גְּבַר פּוּם דֵּין. הַיְנוּ: אִישׁ פִּי זֶה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י שָׂם, וְזֶה בְּחִינַת: מִי שָׂם פֶּה לָאָדָם, שֶׁנַּעֲשֶׂה מֵהַפֶּה קוֹמַת אָדָם, הַיְנוּ בְּחִינַת אִישׁ פִּי זֶה, שֶׁנַּעֲשֶׂה מֵהַפֶּה בְּחִינַת אִישׁ, בְּחִינַת קוֹמַת אָדָם כַּנַּ"ל.
וְזֶהוּ: וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה, כִּי עַל־יְדֵי הַהַמְתָּקָה הַנַּ"ל עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה זוֹכֶה לַעֲשׂוֹת מֵהַפֶּה בְּחִינַת אָדָם כַּנַּ"ל, עַל־יְדֵי־זֶה זוֹכֶה אַחַר־כָּךְ לִבְחִינַת אָדָם הָעֶלְיוֹן, בְּחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ. וְזֶהוּ: וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה, שֶׁזָּכָה לִבְחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ, 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 seven: a little pain every day, and how holy eating sweetens it.
Every Jew, even a great tzaddik, has some pain every day. And the more understanding a person has, the more pain he feels.
The sweetening is eating in holiness, with fear of Heaven, so that the pain does not grow too strong.
Awe comes close at mealtime. One who eats with that awe makes his mouth truly human.
And from there he rises higher still, until the Shechinah speaks from his throat.
The Sages said: a strip of land ran from Yehudah's portion into Binyamin's, and that tzaddik longed to swallow it, and became a host to the Shechinah.
Our own reflection: a little pain each day is part of a thinking life. Bring awe to the table, and let it sweeten the day.
Explainer
Likutey Moharan Tinyana, Torah seventy seven. Why does every person carry some pain each day, and why does it grow with wisdom? And what does a holy meal have to do with it?
The Rebbe opens with a striking statement. Every Jew, even a great tzaddik, must have some pain every day. And the greater his understanding, the greater his pain, as Koheles says: one who adds knowledge adds pain.
But there is a sweetening: eating in holiness and with fear of Heaven. A holy meal keeps the pain from growing too strong, and from sliding down into harsh judgment.
Why eating? Because awe comes to a person mainly at mealtime. The Rebbe reads the verse in Megillas Rus, at mealtime, come here, halom; and halom, the Sages teach, means Malchus, kingship, which is awe.
When a person eats with that awe, in holiness and purity, he draws Malchus into his mouth. But if he eats without it, the awe that came near stands far off and does not enter him.
And then the mouth becomes the stature of a man, as the verse says: who gives a mouth to man? Eating without holiness, the Rebbe says, the mouth is truly like an animal's. Eating in holiness makes the mouth human.
And this brings a greater ascent. Speech is what makes a person human. But one who eats in holiness rises further, to the level the Kabbalah calls the higher Adam, where the Shechinah speaks from his throat, as in the verse that opens our prayer: Hashem, open my lips.
Now the second question. Why should more understanding bring more pain? Because the beginning of wisdom is the fear of Hashem, and without awe there is no wisdom. They depend on each other. So whoever gains wisdom has awe pass over him too.
The Rebbe calls this the ma'barta of the tefillin, the passage through which the strap is threaded. Tefillin are the mind; the strap is awe. As the strap of awe passes through the mind each day, some pain comes down to everyone, more to the one whose mind is greater.
There is a holy strap, and an evil one: fallen fears. Sometimes the pain slides down until it comes from those fallen fears. But a holy meal draws down holy awe, and through it the fallen fears rise up and are sweetened.
Now the Gemara. A strip of land went out from Yehudah's portion into Binyamin's. Binyamin, that tzaddik, was pained over it every day and longed to swallow it, and so he merited to become a host to the Shechinah.
The Rebbe explains every word. Binyamin is daas, the mind, for the Beis HaMikdash stood in his portion. Yehudah is Malchus, awe. In Hebrew, retzuah means both a strip and a strap: the strap of awe, coming from Yehudah into Binyamin, into the mind. That tzaddik was pained by it every day, and longed to swallow it: to sweeten the pain through eating.
And the reward: he became a host. The Gemara records that Rabbi Yosei bar Assian, speaking wittily, called an innkeeper a man of this mouth: ish pi zeh. One who eats in holiness makes his mouth into a man, until the Shechinah speaks from his throat. He becomes a host to the Shechinah.
Our own reflection: a little pain each day is not a sign that something is wrong; it comes with a mind that thinks. And the table can be holy: a blessing said slowly turns the meal into a sweetening.
Full shiur
— Part 1: Daily Pain and the Holy Meal —
Likutey Moharan Tinyana, Torah seventy seven: a little pain every day. A shiur in three parts. Part one: daily pain, holy eating, and the mouth that becomes truly human.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah seventy seven. 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.
Here is the map. In section one: every Jew has some pain every day, and more so the wise. Eating in holiness sweetens it and makes the mouth truly human, and from there a person rises until the Shechinah speaks from his throat. In section two: why wisdom brings pain, through the strap of the tefillin; and a teaching of the Sages about a strip of land from Yehudah into Binyamin, and the tzaddik who became a host to the Shechinah.
Rebbe Nachman begins: Know that every Jew, even a great tzaddik, must have some pain every day. And the greater a person's understanding, the greater his pain, as in the verse: one who adds knowledge adds pain.
Our explanation. The Rebbe is not speaking about punishment. He says that some pain belongs to every day of every Jew, even the greatest tzaddik. And it grows with the mind: the more a person understands, the more he feels.
And the remedy: The sweetening comes through eating in holiness and with fear of Heaven. That is, eating in holiness brings a sweetening, so that the pain does not grow too strong, Heaven forbid, and also so that it does not slide down from pain to the other side, which is harsh judgment, Heaven forbid.
He goes further: Through this, through eating in holiness that brings the sweetening, the mouth takes on the stature of a man, as in: who gives a mouth to man? He makes the mouth into the stature of a human being. For one whose eating is not in holiness, Heaven forbid, his mouth is truly like an animal's. But when he eats in holiness, he makes the mouth human, and out of the mouth the stature of a man is formed.
Our explanation. Every creature eats. What makes the eating of a person different is not the food but the awe he brings to it. Without that, the Rebbe says, the mouth is like an animal's. With it, the very mouth that eats becomes the mouth of a man.
Why the meal? For awe comes to a person mainly at the time of eating, as in: at mealtime, come here, halom. And halom means nothing but Malchus, kingship, which is awe, as the Sages said: if not for the fear of the kingdom. So at the time of eating, awe comes to a person. As explained in the teaching Vayehi Mikeitz, Ki Merachamam Yenahagem: food and livelihood are drawn mainly from Malchus, which is awe. Look there well.
He spells it out: So when he eats in holiness and draws onto himself the awe that comes to him while eating, eating with fear of Heaven, in holiness and purity as is fitting, he brings Malchus, which is awe, into his mouth. Then out of the mouth the stature of a man is formed, as in: who gives a mouth to man?
And the other side of it: For when he does not eat in holiness and with fear of Heaven, the awe that comes at mealtime stands far off and does not enter him. But when he eats in holiness and awe, drawing that holy awe onto himself, then awe, Malchus, enters his mouth, and out of the mouth the stature of a man is formed.
Our explanation, step by step. At mealtime, awe comes close. If a person eats in holiness, he lets that awe in. And then the mouth that eats becomes truly human, and the day's pain is sweetened.
— Part 2: The Higher Adam and the Tefillin Strap —
Part two: the higher Adam, and why wisdom brings pain: the strap of the tefillin.
And then a higher step: As a reward for eating in holiness and with fear of Heaven, making the mouth into the stature of a man, he merits a still greater ascent. That human stature rises and becomes the higher Adam, Adam HaElyon, as in Yechezkel's vision: the likeness like the appearance of a man, seen above the Throne. This is the higher Adam, the level of: the Shechinah speaks from his throat. He connects this with the verse that opens the Amidah, Hashem, open my lips: when such a person opens his mouth, it is the Shechinah speaking.
He explains the two levels: That is: when he makes the mouth into the stature of a man, he is in the category of one who speaks, for what defines a human being is speech. But afterwards he merits that the mouth rises to the level of the higher Adam, the level of: the Shechinah speaks from his throat. As in, Hashem, open my lips.
Our explanation. Adam HaElyon, the higher Adam, is a term of the Kabbalah for a high spiritual level. It is not a picture of anything. Here it means that a person's speech becomes a vessel for the Shechinah: first his mouth becomes human, a mouth that speaks; then it rises until holiness itself speaks through it.
Section two. Rebbe Nachman asks: Now, why is the pain sweetened by holy eating? Know that this pattern, that greater pain comes down to one who has more understanding, as in, one who adds knowledge adds pain, seems hard at first: why should it be that one who adds knowledge adds pain, Heaven forbid?
And he answers: But know: this is the ma'barta, the passage, of the tefillin. For the beginning of wisdom is the fear of Hashem, and if there is no fear, there is no wisdom. So whoever merits some wisdom and understanding has awe pass over him as well, for each depends on the other.
He explains the picture: This is the passage of the tefillin. Tefillin are the mind, the mochin. The strap, the retzuah, is awe. For an evil strap is fallen fear, and holy awe too is a strap, a strap of holiness. So the strap that passes through the passage of the tefillin means that the strap, awe, passes through the mind and the tefillin, for the beginning of wisdom is the fear of Hashem.
Our explanation. The ma'barta is the passage at the base of the head-tefillin, through which the strap is threaded. The Rebbe sees in it a picture: the tefillin are the mind, the strap is awe, and the strap must pass right through. Wisdom and awe cannot be separated.
So: So every Jew who merits the mind, the tefillin, each day, has awe pass over him too, like the strap passing through the passage of the tefillin. From this, some pain comes down to each person every day. And whoever has greater understanding has greater pain, for the pain comes down from the awe, and the awe matches the mind and understanding.
But there is a danger: There is pain that comes from holy awe. But sometimes it slides down, Heaven forbid, until the pain comes from fallen fears, the evil strap. Even a Jew, when he does not merit, Heaven forbid, has pain from the evil strap, Heaven forbid.
And the remedy: But through eating in holiness, eating in holiness and drawing onto himself the holy awe that comes near to him at mealtime, he sweetens the pain and judgment that come from the evil strap, Heaven forbid. For he draws holy awe onto himself, and through it the fallen fears, which are the evil strap, rise up and are sweetened.
Our explanation, step by step. Holy awe is a strap of holiness, and it brings a pain that belongs to a thinking life. Fallen fears are the evil strap, and the pain that comes from them is harsher. A holy meal draws down holy awe, and lifts and sweetens the fallen fears.
— Part 3: A Host to the Shechinah —
Part three: a strip of land from Yehudah to Binyamin, and a host to the Shechinah.
Rebbe Nachman brings a teaching of the Sages. This is the teaching of our Sages: a strip of land went out from the portion of Yehudah into the portion of Binyamin. And that tzaddik was pained over it every day, and longed to swallow it. And he merited to become a host to the Shechinah.
Our explanation. In the Gemara, a strip of Yehudah's land reached into the portion of Binyamin, near the place of the Beis HaMikdash, and Binyamin, called here that tzaddik, longed to take it in. The Hebrew word retzuah means both a strip and a strap, and the Rebbe now reads every word of the Gemara through the strap of the tefillin.
He explains each word. Binyamin is daas, understanding, the mind, the tefillin. For the Beis HaMikdash was in the portion of Binyamin.
And the Beis HaMikdash is daas, as our Sages said: whoever has understanding, it is as if the Beis HaMikdash was built in his days. For understanding is set between two holy Names, and the Mikdash is set between two holy Names.
And Yehudah: Yehudah is Malchus, which is awe. And this is: a strip, a retzuah. That is the strap described above, awe, the strap of the tefillin.
It went out from the portion of Yehudah into the portion of Binyamin: the strap comes from Yehudah's portion, from awe, and enters Binyamin's portion, into the tefillin, the mind. This is the strap passing through the passage of the tefillin. And this is:
That tzaddik was pained over it every day: for from this strap, pain comes every day to every Jew, and especially to the tzaddik, whose understanding is greater. And this is:
And he longed to swallow it: he always sought and searched to repair and sweeten the pain that comes from that strap, through eating.
And he merited to become a host to the Shechinah: he merited to sweeten the pain through eating in holiness and with fear of Heaven, and through this he became a host to the Shechinah, that is, the mouth took on the stature of a man.
Why a host? This is the meaning of ushpiza, a host. For Rabbi Yosei bar Assian, when he spoke in a witty way, would call an innkeeper gavra pum dein, a man of this mouth, that is, ish pi zeh, as Rashi explains there. This is: who gives a mouth to man? The mouth becomes the stature of a man; ish pi zeh, the mouth becomes a man.
And to close the circle: And this is: he became a host to the Shechinah. Through the sweetening that comes from eating in holiness, by which he merits making the mouth human, he merits afterwards the level of the higher Adam, the Shechinah speaks from his throat. That is: he became a host to the Shechinah, for he merited that the Shechinah speaks from his throat.
Let us review the whole path. Every Jew has some pain every day, and more so one who understands more, because wisdom and awe pass through each other, like the strap through the tefillin. Awe comes close at mealtime. One who eats in holiness lets it in, and sweetens the pain. His mouth becomes truly human, and then rises until the Shechinah speaks from his throat: a host to the Shechinah.
Some reflections of our own, not a quotation. A little pain each day can come with a thinking, caring life; it is not a sign that something is wrong. Pause for a moment before eating, and bring awe to the table. And let your mouth, that eats and speaks, be a place where holiness can speak.
This has been Likutey Moharan Tinyana, Torah seventy seven.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 77, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.77
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Notes
Part 2, scene 2: He adds Tehillim 51:17, 'open my lips'; the verse is voiced, and its Divine Name is left off the screen.
Every on-screen quotation in the full shiur, by part
Part 1 — Daily Pain and the Holy Meal
Scene 4 · LM II:77 §1, on Koheles 1:18 · paragraph §1.1
דַּע, שֶׁכָּל אֶחָד מִיִּשְׂרָאֵל, אֲפִלּוּ צַדִּיק גָּדוֹל, צָרִיךְ שֶׁיִּהְיֶה לוֹ אֵיזֶה צַעַר בְּכָל יוֹם, וְגַם מִי שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה, צַעֲרוֹ גָּדוֹל בְּיוֹתֵר, בִּבְחִינַת: יוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב.
EN (our paraphrase): Know that every Jew, even a great tzaddik, must have some pain every day. And the greater a person's understanding, the greater his pain, as in the verse: one who adds knowledge adds pain.
Scene 6 · LM II:77 §1 · paragraph §1.2
וְהַהַמְתָּקָה הוּא עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם, הַיְנוּ, שֶׁעַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה, עַל־יְדֵי־זֶה נַעֲשֶׂה הַמְתָּקָה, שֶׁלֹּא יִתְגַּבֵּר הַצַּעַר בְּיוֹתֵר, חַס וְשָׁלוֹם, וְגַם שֶׁלֹּא יִהְיֶה נִשְׁתַּלְשֵׁל מִן הַצַּעַר, חַס וְשָׁלוֹם, הִשְׁתַּלְשְׁלוּת אֶל הַסִּטְרָא־אָחֳרָא, שֶׁהִיא דִּין קָשֶׁה, חַס וְשָׁלוֹם.
EN (our paraphrase): The sweetening comes through eating in holiness and with fear of Heaven. That is, eating in holiness brings a sweetening, so that the pain does not grow too strong, Heaven forbid, and also so that it does not slide down from pain to the other side, which is harsh judgment, Heaven forbid.
Scene 7 · LM II:77 §1, on Shemos 4:11 · paragraph §1.3
וְעַל־יְדֵי־זֶה, הַיְנוּ עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה הַהַמְתָּקָה כַּנַּ"ל, עַל־יְדֵי־זֶה נַעֲשֶׂה הַפֶּה בִּבְחִינַת קוֹמַת אָדָם, בִּבְחִינַת: מִי שָׂם פֶּה לָאָדָם, הַיְנוּ שֶׁעוֹשֶׂה וּמֵשִׂים הַפֶּה לִבְחִינַת קוֹמַת אָדָם. כִּי מִי שֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה, חַס וְשָׁלוֹם, אֲזַי פִּיו הוּא בְּחִינַת בַּעַל־חַי מַמָּשׁ, אֲבָל כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה, אֲזַי מֵשִׂים אֶת הַפֶּה לְאָדָם, שֶׁנַּעֲשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם כַּנַּ"ל.
EN (our paraphrase): Through this, through eating in holiness that brings the sweetening, the mouth takes on the stature of a man, as in: who gives a mouth to man? He makes the mouth into the stature of a human being. For one whose eating is not in holiness, Heaven forbid, his mouth is truly like an animal's. But when he eats in holiness, he makes the mouth human, and out of the mouth the stature of a man is formed.
Scene 9 · LM II:77 §1, on Rus 2:14, Zevachim 102a, Avos 3:2 · paragraph §1.4
כִּי עִקָּר הַיִּרְאָה הִיא בָּאָה לָאָדָם בִּשְׁעַת אֲכִילָה דַּיְקָא, בִּבְחִינַת: לְעֵת הָאֹכֶל גֹּשִׁי הֲלֹם, – אֵין הֲלֹם אֶלָּא מַלְכוּת, שֶׁהִיא בְּחִינַת יִרְאָה, כְּמוֹ שֶׁאָמְרוּ: אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת. נִמְצָא שֶׁבִּשְׁעַת אֲכִילָה אֲזַי בָּאָה הַיִּרְאָה לְהָאָדָם, וְכַמְבֹאָר בַּמַּאֲמָר 'וַיְהִי מִקֵּץ – כִּי מְרַחֲמָם יְנַהֲגֵם', שֶׁעִקָּר הָאֲכִילָה וְהַפַּרְנָסָה נִמְשֶׁכֶת מִבְּחִינַת מַלְכוּת, שֶׁהִיא בְּחִינַת יִרְאָה, עַיֵּן שָׁם הֵיטֵב.
EN (our paraphrase): For awe comes to a person mainly at the time of eating, as in: at mealtime, come here, halom. And halom means nothing but Malchus, kingship, which is awe, as the Sages said: if not for the fear of the kingdom. So at the time of eating, awe comes to a person. As explained in the teaching Vayehi Mikeitz, Ki Merachamam Yenahagem: food and livelihood are drawn mainly from Malchus, which is awe. Look there well.
Scene 10 · LM II:77 §1 · paragraph §1.5
וְעַל־כֵּן כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּמַמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה הַבָּאָה לוֹ בִּשְׁעַת אֲכִילָה, דְּהַיְנוּ שֶׁאוֹכֵל עִם יִרְאַת־שָׁמַיִם בִּקְדֻשָּׁה וּבְטָהֳרָה כָּרָאוּי, אֲזַי הוּא מַכְנִיס אֶת בְּחִינַת הַמַּלְכוּת, שֶׁהִיא בְּחִינַת הַיִּרְאָה כַּנַּ"ל, לְתוֹךְ הַפֶּה, וַאֲזַי נַעֲשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם, בִּבְחִינַת: מִי שָׂם פֶּה לָאָדָם כַּנַּ"ל.
EN (our paraphrase): So when he eats in holiness and draws onto himself the awe that comes to him while eating, eating with fear of Heaven, in holiness and purity as is fitting, he brings Malchus, which is awe, into his mouth. Then out of the mouth the stature of a man is formed, as in: who gives a mouth to man?
Scene 11 · LM II:77 §1 · paragraph §1.5
כִּי כְּשֶׁאֵינוֹ אוֹכֵל בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם, אֲזַי הַיִּרְאָה הַבָּאָה בִּשְׁעַת אֲכִילָה כַּנַּ"ל, הִיא עוֹמֶדֶת מֵרָחוֹק וְאֵינָהּ נִכְנֶסֶת בּוֹ, אֲבָל כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְיִרְאָה, דְּהַיְנוּ שֶׁמַּמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה קְדוֹשָׁה הַנַּ"ל, אֲזַי נִכְנָס בְּחִינַת הַיִּרְאָה מַלְכוּת בְּפִיו, וְנַעֲשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם כַּנַּ"ל.
EN (our paraphrase): For when he does not eat in holiness and with fear of Heaven, the awe that comes at mealtime stands far off and does not enter him. But when he eats in holiness and awe, drawing that holy awe onto himself, then awe, Malchus, enters his mouth, and out of the mouth the stature of a man is formed.
Part 2 — The Higher Adam and the Tefillin Strap
Scene 2 · LM II:77 §1, on Yechezkel 1:26 · paragraph §1.6
וּבִשְׂכַר זֶה, שֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם, וְעוֹשֶׂה מֵהַפֶּה קוֹמַת אָדָם, עַל־יְדֵי־זֶה זוֹכֶה לַעֲלִיָּה יוֹתֵר גְּדוֹלָה, שֶׁנִּתְעַלֶּה בְּחִינַת קוֹמַת אָדָם הַנַּ"ל וְנַעֲשֶׂה בְּחִינַת אָדָם הָעֶלְיוֹן, בִּבְחִינַת: וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה; שֶׁזֶּה בְּחִינַת אָדָם הָעֶלְיוֹן, בְּחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ,
EN (our paraphrase): As a reward for eating in holiness and with fear of Heaven, making the mouth into the stature of a man, he merits a still greater ascent. That human stature rises and becomes the higher Adam, Adam HaElyon, as in Yechezkel's vision: the likeness like the appearance of a man, seen above the Throne. This is the higher Adam, the level of: the Shechinah speaks from his throat.
Scene 3 · LM II:77 §1 · paragraph §1.6
הַיְנוּ, כִּי כְּשֶׁעוֹשֶׂה מֵהַפֶּה בְּחִינַת קוֹמַת אָדָם, אֲזַי הוּא בְּגֶדֶר מְדַבֵּר, כִּי גֶּדֶר הָאָדָם הוּא הַדִּבּוּר, אֲבָל אַחַר־כָּךְ זוֹכֶה שֶׁנִּתְעַלֶּה הַפֶּה בִּבְחִינַת אָדָם הָעֶלְיוֹן, הַיְנוּ בְּחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ,
EN (our paraphrase): That is: when he makes the mouth into the stature of a man, he is in the category of one who speaks, for what defines a human being is speech. But afterwards he merits that the mouth rises to the level of the higher Adam, the level of: the Shechinah speaks from his throat.
Scene 5 · LM II:77 §2 · paragraph §2.1
וּמַה שֶּׁנִּמְתָּק הַצַּעַר עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה – כִּי דַּע, כִּי זֹאת הַהִשְׁתַּלְשְׁלוּת, שֶׁנִּשְׁתַּלְשֵׁל וּבָא צַעַר יוֹתֵר גָּדוֹל לְמִי שֶׁהוּא בַּר־דַּעַת, בִּבְחִינַת: יוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב, כַּנַּ"ל; וְלִכְאוֹרָה קָשֶׁה: מִפְּנֵי מָה יִהְיֶה כָּךְ, שֶׁמִּי שֶׁמּוֹסִיף דַּעַת יוֹסִיף צַעַר, חַס וְשָׁלוֹם,
EN (our paraphrase): Now, why is the pain sweetened by holy eating? Know that this pattern, that greater pain comes down to one who has more understanding, as in, one who adds knowledge adds pain, seems hard at first: why should it be that one who adds knowledge adds pain, Heaven forbid?
Scene 6 · LM II:77 §2, on Tehillim 111:10, Avos 3:17 · paragraph §2.1
אַךְ דַּע, כִּי זֶה בְּחִינַת מַעְבַּרְתָּא שֶׁל תְּפִלִּין, כִּי רֵאשִׁית חָכְמָה יִרְאַת ה', וְאִם אֵין יִרְאָה אֵין חָכְמָה, וְעַל־כֵּן כָּל מִי שֶׁזּוֹכֶה לְאֵיזֶה חָכְמָה וָדַעַת, עוֹבֵר עָלָיו יִרְאָה גַם־כֵּן, כִּי זֶה תָּלוּי בָּזֶה כַּנַּ"ל.
EN (our paraphrase): But know: this is the ma'barta, the passage, of the tefillin. For the beginning of wisdom is the fear of Hashem, and if there is no fear, there is no wisdom. So whoever merits some wisdom and understanding has awe pass over him as well, for each depends on the other.
Scene 7 · LM II:77 §2, on the Zohar · paragraph §2.2
וְזֶה בְּחִינַת מַעְבַּרְתָּא שֶׁל תְּפִלִּין, כִּי תְּפִלִּין הֵם בְּחִינַת מֹחִין, וְהָרְצוּעָה הִיא בְּחִינַת יִרְאָה, כִּי רְצוּעָה בִּישָׁא הִיא יִרְאָה נְפוּלָה, וְכֵן הַיִּרְאָה דִּקְדֻשָּׁה הִיא גַם־כֵּן בְּחִינַת רְצוּעָה דִּקְדֻשָּׁה. וְזֶה בְּחִינַת הָרְצוּעָה שֶׁעוֹבֶרֶת בְּתוֹךְ הַמַּעְבַּרְתָּא שֶׁל תְּפִלִּין, הַיְנוּ שֶׁהָרְצוּעָה שֶׁהִיא הַיִּרְאָה, הִיא עוֹבֶרֶת בְּתוֹךְ הַמֹּחִין וְהַתְּפִלִּין, כִּי רֵאשִׁית חָכְמָה יִרְאַת ה', כַּנַּ"ל.
EN (our paraphrase): This is the passage of the tefillin. Tefillin are the mind, the mochin. The strap, the retzuah, is awe. For an evil strap is fallen fear, and holy awe too is a strap, a strap of holiness. So the strap that passes through the passage of the tefillin means that the strap, awe, passes through the mind and the tefillin, for the beginning of wisdom is the fear of Hashem.
Scene 9 · LM II:77 §2 · paragraph §2.3
וְעַל־כֵּן כָּל אִישׁ יִשְׂרָאֵל שֶׁזּוֹכֶה בְּכָל יוֹם לִבְחִינַת מֹחִין, בְּחִינַת תְּפִלִּין, עוֹבֵר עָלָיו יִרְאָה גַם־כֵּן, בִּבְחִינַת הָרְצוּעָה שֶׁעוֹבֶרֶת בְּמַעְבַּרְתָּא שֶׁל תְּפִלִּין, וּמִזֶּה נִשְׁתַּלְשֵׁל וּבָא לְכָל אֶחָד אֵיזֶה צַעַר בְּכָל יוֹם. וְכָל מִי שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה, צַעֲרוֹ יוֹתֵר גָּדוֹל, כִּי הַצַּעַר נִשְׁתַּלְשֵׁל מִן הַיִּרְאָה, וְהַיִּרְאָה הִיא כְּפִי הַמֹּחַ וְהַדַּעַת כַּנַּ"ל.
EN (our paraphrase): So every Jew who merits the mind, the tefillin, each day, has awe pass over him too, like the strap passing through the passage of the tefillin. From this, some pain comes down to each person every day. And whoever has greater understanding has greater pain, for the pain comes down from the awe, and the awe matches the mind and understanding.
Scene 10 · LM II:77 §2 · paragraph §2.4
וְיֵשׁ צַעַר שֶׁבָּא מִיִּרְאָה דִּקְדֻשָּׁה, אֲבָל יֵשׁ שֶׁנִּשְׁתַּלְשֵׁל, חַס וְשָׁלוֹם, עַד שֶׁבָּא הַצַּעַר מִבְּחִינַת יְרָאוֹת הַנְּפוּלוֹת, רְצוּעָה בִּישָׁא. וַאֲפִלּוּ בַּר יִשְׂרָאֵל כְּשֶׁאֵינוֹ זוֹכֶה, אֲזַי, חַס וְשָׁלוֹם, יֵשׁ לוֹ צַעַר מֵרְצוּעָה בִּישָׁא, חַס וְשָׁלוֹם.
EN (our paraphrase): There is pain that comes from holy awe. But sometimes it slides down, Heaven forbid, until the pain comes from fallen fears, the evil strap. Even a Jew, when he does not merit, Heaven forbid, has pain from the evil strap, Heaven forbid.
Scene 11 · LM II:77 §2 · paragraph §2.5
אֲבָל עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה, שֶׁאוֹכֵל בִּקְדֻשָּׁה וּמַמְשִׁיךְ עָלָיו הַיִּרְאָה דִּקְדֻשָּׁה בִּשְׁעַת הָאֲכִילָה, שֶׁבָּאָה וְנִגֶּשֶׁת אֵלָיו אָז כַּנַּ"ל, אֲזַי עַל־יְדֵי־זֶה הוּא מַמְתִּיק הַצַּעַר וְהַדִּין הַבָּא מֵרְצוּעָה בִּישָׁא, חַס וְשָׁלוֹם, כִּי הוּא מַמְשִׁיךְ עָלָיו הַיִּרְאָה דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי־זֶה עוֹלִין וְנִמְתָּקִין הַיְרָאוֹת הַנְּפוּלוֹת, שֶׁהֵם בְּחִינַת רְצוּעָה בִּישָׁא, חַס וְשָׁלוֹם:
EN (our paraphrase): But through eating in holiness, eating in holiness and drawing onto himself the holy awe that comes near to him at mealtime, he sweetens the pain and judgment that come from the evil strap, Heaven forbid. For he draws holy awe onto himself, and through it the fallen fears, which are the evil strap, rise up and are sweetened.
Part 3 — A Host to the Shechinah
Scene 2 · Megillah 26a, as quoted in LM II:77 §2 · paragraph §2.6, §2.7
וְזֶה בְּחִינַת מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: רְצוּעָה הָיְתָה יוֹצְאָה מֵחֶלְקוֹ שֶׁל יְהוּדָה לְחֶלְקוֹ שֶׁל בִּנְיָמִין, וְעַל זֶה הָיָה אוֹתוֹ צַדִּיק מִצְטַעֵר בְּכָל יוֹם, וּבִקֵּשׁ לְבָלְעָהּ, וְזָכָה וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה.
EN (our paraphrase): This is the teaching of our Sages: a strip of land went out from the portion of Yehudah into the portion of Binyamin. And that tzaddik was pained over it every day, and longed to swallow it. And he merited to become a host to the Shechinah.
Scene 4 · LM II:77 §2 · paragraph §2.8
בִּנְיָמִין הוּא בְּחִינַת הַדַּעַת, בְּחִינַת מֹחִין, תְּפִלִּין. כִּי בֵּית־הַמִּקְדָּשׁ בְּחֶלְקוֹ שֶׁל בִּנְיָמִין
EN (our paraphrase): Binyamin is daas, understanding, the mind, the tefillin. For the Beis HaMikdash was in the portion of Binyamin.
Scene 5 · LM II:77 §2, on Berachos 33a · paragraph §2.8
וּבֵית־הַמִּקְדָּשׁ הוּא בְּחִינַת הַדַּעַת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל מִי שֶׁיֵּשׁ בּוֹ דֵּעָה, כְּאִלּוּ נִבְנֶה בֵּית־הַמִּקְדָּשׁ בְּיָמָיו, כִּי דֵּעָה נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, וּבֵית־הַמִּקְדָּשׁ נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת וְכוּ'.
EN (our paraphrase): And the Beis HaMikdash is daas, as our Sages said: whoever has understanding, it is as if the Beis HaMikdash was built in his days. For understanding is set between two holy Names, and the Mikdash is set between two holy Names.
Scene 6 · LM II:77 §2 · paragraph §2.9, §2.10
יְהוּדָה הוּא בְּחִינַת מַלְכוּת, בְּחִינַת יִרְאָה. וְזֶהוּ רְצוּעָה – הַיְנוּ רְצוּעָה הַנַּ"ל, בְּחִינַת יִרְאָה, בְּחִינַת רְצוּעָה שֶׁל תְּפִלִּין.
EN (our paraphrase): Yehudah is Malchus, which is awe. And this is: a strip, a retzuah. That is the strap described above, awe, the strap of the tefillin.
Scene 7 · LM II:77 §2 · paragraph §2.11
שֶׁיּוֹצֵאת מֵחֶלְקוֹ שֶׁל יְהוּדָה לְחֶלְקוֹ שֶׁל בִּנְיָמִין – הַיְנוּ כִּי הָרְצוּעָה בָּאָה מִבְּחִינַת חֶלְקוֹ שֶׁל יְהוּדָה, מִבְּחִינַת יִרְאָה, וְנִכְנֶסֶת בְּחֶלְקוֹ שֶׁל בִּנְיָמִין, הַיְנוּ בְּתוֹךְ הַתְּפִלִּין מֹחִין, בִּבְחִינַת רְצוּעָה הָעוֹבֶרֶת בְּהַמַּעְבַּרְתָּא שֶׁל תְּפִלִּין כַּנַּ"ל. וְזֶהוּ:
EN (our paraphrase): It went out from the portion of Yehudah into the portion of Binyamin: the strap comes from Yehudah's portion, from awe, and enters Binyamin's portion, into the tefillin, the mind. This is the strap passing through the passage of the tefillin. And this is:
Scene 8 · LM II:77 §2 · paragraph §2.12
וְעַל זֶה הָיָה אוֹתוֹ צַדִּיק מִצְטַעֵר בְּכָל יוֹם – כִּי מִזֹּאת הָרְצוּעָה בָּא הַצַּעַר בְּכָל יוֹם לְכָל אֶחָד מִיִּשְׂרָאֵל, וּבִפְרָט לְהַצַּדִּיק שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה כַּנַּ"ל. וְזֶהוּ:
EN (our paraphrase): That tzaddik was pained over it every day: for from this strap, pain comes every day to every Jew, and especially to the tzaddik, whose understanding is greater. And this is:
Scene 9 · LM II:77 §2 · paragraph §2.13
וּבִקֵּשׁ לְבָלְעוֹ – הַיְנוּ שֶׁהָיָה מְבַקֵּשׁ וּמְחַפֵּשׂ תָּמִיד לְתַקֵּן וּלְהַמְתִּיק הַצַּעַר הַבָּא מֵרְצוּעָה הַנַּ"ל, עַל־יְדֵי הָאֲכִילָה כַּנַּ"ל.
EN (our paraphrase): And he longed to swallow it: he always sought and searched to repair and sweeten the pain that comes from that strap, through eating.
Scene 10 · LM II:77 §2 · paragraph §2.14
וְזָכָה וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה – הַיְנוּ שֶׁזָּכָה לְהַמְתִּיק הַצַּעַר עַל־יְדֵי הָאֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם כַּנַּ"ל, וְעַל־יְדֵי־זֶה נַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה, הַיְנוּ שֶׁנַּעֲשָׂה הַפֶּה בִּבְחִינַת קוֹמַת אָדָם.
EN (our paraphrase): And he merited to become a host to the Shechinah: he merited to sweeten the pain through eating in holiness and with fear of Heaven, and through this he became a host to the Shechinah, that is, the mouth took on the stature of a man.
Scene 11 · LM II:77 §2, on Eruvin 53b · paragraph §2.15
וְזֶה בְּחִינַת אֻשְׁפִּיזָא, כִּי רַבִּי יוֹסֵי בַּר אַסְיָן כַּד הָוֵי מִשְׁתָּעֵי בִּלְשׁוֹן חָכְמָה, הָוֵי אָמַר עַל אֻשְׁפִּיזָא: גְּבַר פּוּם דֵּין. הַיְנוּ: אִישׁ פִּי זֶה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י שָׂם, וְזֶה בְּחִינַת: מִי שָׂם פֶּה לָאָדָם, שֶׁנַּעֲשֶׂה מֵהַפֶּה קוֹמַת אָדָם, הַיְנוּ בְּחִינַת אִישׁ פִּי זֶה, שֶׁנַּעֲשֶׂה מֵהַפֶּה בְּחִינַת אִישׁ, בְּחִינַת קוֹמַת אָדָם כַּנַּ"ל.
EN (our paraphrase): This is the meaning of ushpiza, a host. For Rabbi Yosei bar Assian, when he spoke in a witty way, would call an innkeeper gavra pum dein, a man of this mouth, that is, ish pi zeh, as Rashi explains there. This is: who gives a mouth to man? The mouth becomes the stature of a man; ish pi zeh, the mouth becomes a man.
Scene 12 · LM II:77 §2 · paragraph §2.16
וְזֶהוּ: וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה, כִּי עַל־יְדֵי הַהַמְתָּקָה הַנַּ"ל עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה זוֹכֶה לַעֲשׂוֹת מֵהַפֶּה בְּחִינַת אָדָם כַּנַּ"ל, עַל־יְדֵי־זֶה זוֹכֶה אַחַר־כָּךְ לִבְחִינַת אָדָם הָעֶלְיוֹן, בְּחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ. וְזֶהוּ: וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה, שֶׁזָּכָה לִבְחִינַת: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ, כַּנַּ"ל:
EN (our paraphrase): And this is: he became a host to the Shechinah. Through the sweetening that comes from eating in holiness, by which he merits making the mouth human, he merits afterwards the level of the higher Adam, the Shechinah speaks from his throat. That is: he became a host to the Shechinah, for he merited that the Shechinah speaks from his throat.
Hebrew phrases in the Explainer
Scene 2 · §1.1: וְגַם מִי שֶׁדַּעְתּוֹ יוֹתֵר גְּדוֹלָה, צַעֲרוֹ גָּדוֹל בְּיוֹתֵר, בִּבְחִינַת: יוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב.
Scene 3 · §1.2: שֶׁלֹּא יִתְגַּבֵּר הַצַּעַר בְּיוֹתֵר, חַס וְשָׁלוֹם,
Scene 4 · §1.4: כִּי עִקָּר הַיִּרְאָה הִיא בָּאָה לָאָדָם בִּשְׁעַת אֲכִילָה דַּיְקָא,
Scene 5 · §1.5: הִיא עוֹמֶדֶת מֵרָחוֹק וְאֵינָהּ נִכְנֶסֶת בּוֹ,
Scene 6 · §1.3: כִּי מִי שֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה, חַס וְשָׁלוֹם, אֲזַי פִּיו הוּא בְּחִינַת בַּעַל־חַי מַמָּשׁ,
Scene 7 · §1.6: כִּי גֶּדֶר הָאָדָם הוּא הַדִּבּוּר,
Scene 8 · §2.1: רֵאשִׁית חָכְמָה יִרְאַת ה',
Scene 9 · §2.3: וּמִזֶּה נִשְׁתַּלְשֵׁל וּבָא לְכָל אֶחָד אֵיזֶה צַעַר בְּכָל יוֹם.
Scene 10 · §2.5: שֶׁעַל־יְדֵי־זֶה עוֹלִין וְנִמְתָּקִין הַיְרָאוֹת הַנְּפוּלוֹת,
Scene 11 · §2.7: רְצוּעָה הָיְתָה יוֹצְאָה מֵחֶלְקוֹ שֶׁל יְהוּדָה לְחֶלְקוֹ שֶׁל בִּנְיָמִין,
Scene 12 · §2.13: לְתַקֵּן וּלְהַמְתִּיק הַצַּעַר הַבָּא מֵרְצוּעָה הַנַּ"ל, עַל־יְדֵי הָאֲכִילָה
Scene 13 · §2.15: גְּבַר פּוּם דֵּין. הַיְנוּ: אִישׁ פִּי זֶה,
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: שֶׁכָּל אֶחָד מִיִּשְׂרָאֵל, אֲפִלּוּ צַדִּיק גָּדוֹל, צָרִיךְ שֶׁיִּהְיֶה לוֹ אֵיזֶה צַעַר בְּכָל יוֹם,
Scene 3 · §1.2: וְהַהַמְתָּקָה הוּא עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת־שָׁמַיִם,
Scene 4 · §1.3: נַעֲשֶׂה הַפֶּה בִּבְחִינַת קוֹמַת אָדָם, בִּבְחִינַת: מִי שָׂם פֶּה לָאָדָם,
Scene 5 · §1.6: שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ,
Scene 6 · §2.7: וְעַל זֶה הָיָה אוֹתוֹ צַדִּיק מִצְטַעֵר בְּכָל יוֹם, וּבִקֵּשׁ לְבָלְעָהּ, וְזָכָה וְנַעֲשָׂה אֻשְׁפִּיזְכָן לַשְּׁכִינָה.