אגרת הקדש, פרק כ״ט

א[מ: יח חשון] [פ: יט חשון] אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ כוּ׳.

1TWENTY-NINE. “A woman of valor is the crown (atarah) of her husband….”¹

באִיתָא בַּגְּמָרָא פֶּרֶק ד׳ דִּמְגִילָּה: ״וּדְאִשְׁתַּמֵּשׁ בְּתַגָּא חֳלָף כוּ׳״ – ״זֶה הַמִּשְׁתַּמֵּשׁ בְּמִי שֶׁשּׁוֹנֶה הֲלָכוֹת, כִּתְרָהּ שֶׁל תּוֹרָה כוּ׳״, ״תָּנָא דְּבֵי אֵלִיָּהוּ, כָּל הַשּׁוֹנֶה הֲלָכוֹת מוּבְטָח לוֹ כוּ׳״.

2In the Gemara, fourth chapter of Megillah,² it is stated: “He who makes use of the crown, passes away ³…this applies to one who makes use of a person who can repeat halachot, the crown (keter) of the Torah…. It was taught in the academy of Elijah: whoever studies halachot is assured….”

גוְצָרִיךְ לְהָבִין, לָמָּה נִקְרְאוּ הַהֲלָכוֹת בְּשֵׁם ״תַּגָּא״ וְ״כִתְרָהּ שֶׁל תּוֹרָה״? וְגַם, לָמָּה ״הַשּׁוֹנֶה הֲלָכוֹת״ דַּוְקָא ״מוּבְטָח לוֹ כוּ׳״, וְלֹא שְׁאָר דִּבְרֵי תוֹרָה? וְכֵן לְהָבִין מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה בְּפֶרֶק י״א דִּמְנָחוֹת: ״אֲפִילוּ לֹא שָׁנָה אָדָם אֶלָּא פֶּרֶק אֶחָד שַׁחֲרִית כוּ׳״ יָצָא יְדֵי חוֹבָתוֹ, וְלָמָּה אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בִּשְׁאָר דִּבְרֵי תוֹרָה?

3Now it needs to be understood why the halachot are referred to as “crown,” and “the crown of the Torah,” and, also, why expressly he who studies halachot is assured…, and not other subjects of the Torah. Furthermore, one needs to understand the saying of our Sages, of blessed memory, in the eleventh chapter of Menachot,⁴ that even if one studied but a single chapter in the morning…one has fulfilled one’s duty. Why is one’s duty not fulfilled by other subjects of the Torah?

דאַךְ מוּדַעַת זֹאת, מַה שֶּׁאָמַר הָאֲרִיזַ״ל, שֶׁכָּל אָדָם מִיִּשְׂרָאֵל צָרִיךְ לָבֹא בְּגִלְגּוּלִים רַבִּים עַד שֶׁיְּקַיֵּים כָּל תַּרְיַ״ג מִצְוֹת הַתּוֹרָה בְּמַחֲשָׁבָה דִּיבּוּר וּמַעֲשֶׂה, לְהַשְׁלִים לְבוּשֵׁי נַפְשׁוֹ וּלְתַקְּנָם שֶׁלֹּא יְהֵא לְבוּשָׁא דְחַסְרָא כוּ׳, לְבַד מִצְוֹת הַתְּלוּיוֹת בַּמֶּלֶךְ, שֶׁהוּא מוֹצִיא כָּל יִשְׂרָאֵל, כִּי הוּא כְּלָלוּת כּוּלָּם כוּ׳, וְהַטַּעַם הוּא – כְּדֵי לְהַלְבִּישׁ כָּל תַּרְיַ״ג בְּחִינוֹת וְכֹחוֹת שֶׁבְּנַפְשׁוֹ, אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה כוּ׳.

4However, it is well known that the Arizal⁵ stated that every person of Israel needs to be reincarnated many times until he has fulfilled all 613 commandments of the Torah in thought, speech, and action.⁶ This is in order to complete the garments of his soul and to correct them, so that there will not be a missing garment….⁷ [Excepted are the commandments incumbent upon the king, because he discharges all of Israel, as he is the omneity of them all.] The reason is in order to garb all the 613 aspects and powers in one’s soul, so that “Not one of them shall be lacking.”⁸

הוּבֵיאוּר עִנְיַן הֶכְרַח וְצוֹרֶךְ לְבוּשִׁים אֵלּוּ, מְבוֹאָר בַּזֹּהַר, וּמוּבָן לְכָל מַשְׂכִּיל, כִּי לִהְיוֹת שֶׁנֶּפֶשׁ רוּחַ וּנְשָׁמָה שֶׁבְּאָדָם הֵן בְּחִינוֹת נִבְרָאִים, וְאִי אֶפְשָׁר לְשׁוּם נִבְרָא לְהַשִּׂיג שׁוּם הַשָּׂגָה בְּבוֹרֵא וְיוֹצֵר הַכֹּל, אֵין־סוֹף בָּרוּךְ־הוּא.

5An explanation for the necessity and need of these garments is given in the Zohar ⁹ and is understood by every intelligent person. For the nefesh, ruach, and neshamah¹⁰ in man are of the genre of creatures, and it is impossible for any creature to attain any apprehension of the Creator and Former of all, the En Sof, blessed is He.

ווְגַם אַחֲרֵי אֲשֶׁר הֵאִיר ה׳ מֵאוֹרוֹ יִתְבָּרֵךְ וְהֶאֱצִיל בִּבְחִינַת הִשְׁתַּלְשְׁלוּת מַדְרֵגוֹת רַבּוֹת, מַדְרֵגָה אַחַר מַדְרֵגָה, בִּבְחִינַת צִמְצוּמִים עֲצוּמִים וּלְבוּשִׁים רַבִּים וַעֲצוּמִים הַיְדוּעִים לְיוֹדְעֵי חֵן, וְנִקְרָאִים בְּאִדְרָא רַבָּה בְּשֵׁם ״שְׂעָרוֹת״, וּכְדִכְתִיב בְּדָנִיֵּאל: ״וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא כוּ׳״, אַף־עַל־פִּי־כֵן, לֹא יָכְלָה הַנֶּפֶשׁ, אוֹ הָרוּחַ וּנְשָׁמָה לְמִסְבַּל הָאוֹר, כִּי טוֹב וּמָתוֹק הָאוֹר וְכוּ׳, כְּמוֹ שֶׁכָּתוּב: ״לַחֲזוֹת בְּנוֹעַם ה׳״, לְשׁוֹן נְעִימוּת וַעֲרֵיבוּת וּמְתִיקוּת וְתַעֲנוּג עָצוּם לְאֵין קֵץ, כְּמוֹ שֶׁכָּתוּב: ״אָז תִּתְעַנַּג עַל ה׳״, ״וְהִשְׂבִּיעַ בְּצַחְצָחוֹת כוּ׳״, לְשׁוֹן ״צִחֵה צָמָא״, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר.

6Even after G–d had already radiated of His light, blessed be He, and caused an emanation in the form of an evolution of numerous levels [level upon level] by way of immense contractions and numerous, immense garments [known to the students of Kabbalah; in the Idra Rabbah they are referred to as “hairs,”¹¹ and as written in Daniel: “And the hair of his head as pure wool…”¹²], nevertheless, neither the nefesh, nor the ruach and neshamah can endure the light. For the light is good and sweet…,¹³ as it is written: “To behold the noam of the L–rd.”¹⁴ (Noam) expresses pleasantness, agreeableness, sweetness, and an infinitely immense delight, as it is written: “Then you will delight yourself in the L–rd,”¹⁵ “And He will satisfy with tzachtzachot…”¹⁶ an idiom of tzichey tzama,¹⁷ as stated in the Zohar.¹⁸

זוְאֵין בְּכֹחָהּ לְקַבֵּל הַנְּעִימוּת וַעֲרֵיבוּת הַצַּחְצָחוֹת, שֶׁלֹּא תֵּצֵא מִנַּרְתֵּקָהּ וְתִתְבַּטֵּל מִמְּצִיאוּתָהּ כְּנֵר בַּאֲבוּקָה. אִם לֹא, שֶׁמִּבְּחִינַת אוֹר זֶה עַצְמוֹ – תִּשְׁתַּלְשֵׁל וְתִמָּשֵׁךְ מִמֶּנּוּ אֵיזוֹ הֶאָרָה מוּעֶטֶת, בְּדֶרֶךְ הִשְׁתַּלְשְׁלוּת מַדְרֵיגָה אַחַר מַדְרֵגָה בְּצִמְצוּמִים רַבִּים, עַד שֶׁיִּבָּרֵא מִמֶּנָּה לְבוּשׁ אֶחָד נִבְרָא, מֵעֵין מַהוּת אוֹר זֶה, לְהַלְבִּישׁ הַנֶּפֶשׁ רוּחַ וּנְשָׁמָה.

7It is not in (the soul’s) power to absorb the pleasantness and agreeableness of the tzachtzachot without leaving its husk and becoming existentially nullified just like the flame in the torch, were it not that from the aspect of this very light there will evolve and issue forth some minute radiation, by way of an evolution of level after level, with many contractions, until a single garment is created thereof, a creation like the nature of this light, to garb the nefesh, ruach, and neshamah.

חוְדֶרֶךְ לְבוּשׁ זֶה, שֶׁהוּא מֵעֵין אוֹר זֶה תּוּכַל לֵיהָנוֹת מִזִּיו אוֹר זֶה וּלְהַשִּׂיגוֹ, וְלֹא תִתְבַּטֵּל מִמְּצִיאוּתָהּ, וְכִמְשַׁל הָרוֹאֶה בַּשֶּׁמֶשׁ דֶּרֶךְ עֲשָׁשִׁית זַכָּה וּמְאִירָה וְכוּ׳, וּכְמוֹ שֶׁכָּתוּב: ״וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן, וַיַּעַל כוּ׳״, שֶׁנִּתְלַבֵּשׁ בֶּעָנָן וְעָלָה וְרָאָה דֶּרֶךְ הֶעָנָן וְכוּ׳, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר חֵלֶק ב׳ דַּף ר״י וְרכ״ט.

8By way of this garment [which is like this light], (the soul) can derive enjoyment from the ray of this light, and apprehend it, without becoming existentially nullified. It is analogous to someone looking at the sun through a fine and lucid speculum. Thus it is written: “And Moses entered into the midst of the cloud, and he ascended…”;¹⁹ that is, he vested himself in the cloud and ascended, and saw by way of the cloud…. Thus it is explained²⁰ in the Zohar, volume II, folios 210 and 229.

ט[מ: יט חשון] [פ: כ חשון] וְהִנֵּה, אוֹר זֶה הַגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבֹא, הַנִּקְרָא בְּשֵׁם ״נוֹעַם ה׳״ וְ״צַחְצָחוֹת״, לְהִתְעַנֵּג עַל ה׳, וְ״ד׳ מֵאוֹת עָלְמִין דְּכִסּוּפִין דְּמִתְעַנְּגֵי בְּהוֹן צַדִּיקַיָּיא כוּ׳״, כְּמוֹ שֶׁכָּתוּב: ״אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף כוּ׳״ הִנֵּה יֵשׁ בּוֹ מַעֲלוֹת וּמַדְרֵגוֹת רַבּוֹת מְאֹד, גָּבוֹהַּ מֵעַל גָּבוֹהַּ, אַךְ הֶאָרָה מוּעֶטֶת הַיּוֹרֶדֶת מַדְרֵגָה אַחַר מַדְרֵגָה לִבְרוֹא לְבוּשׁ זֶה, הִיא מִבְּחִינַת מַדְרֵגָה הָאַחֲרוֹנָה שֶׁבְּאוֹר זֶה, וְנִקְרֵאת בְּשֵׁם ״מַדְרֵגָה הַחִיצוֹנָה״ וַ״אֲחוֹרַיִים״ דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר דַּף ר״ח עַמּוּד ב׳ (עַיֵּין בְּסֵפֶר ״מִקְדַּשׁ מֶלֶךְ״) וְר״י עַמּוּד ב׳: וּמַה דְאִשְׁתְּאַר כוּ׳.

9Now this light, kept concealed for the righteous in the future,²¹ is termed the “pleasantness of the L–rd,” and the “tzachtzachot to delight in the L–rd,” and the “400 worlds of longing” (almin diksufin)²² in which the tzaddikim delight… [as it is written:²³ “400 shekalim of kessef…”]. In (this light) there are very many rungs and levels, one superior to the other. But the minute radiation, which descends level after level to create this garment, is of the rank of the lowest level in this light. Metaphorically speaking, it is referred to as the external level, and achorayim, as stated in the Zohar, folio 208b (²⁴cf. in the commentary Mikdash Melech), and 210b: “And that which is left….”

יוְהִנֵּה, כְּמוֹ שֶׁבְּנִשְׁמַת הָאָדָם יֵשׁ בָּהּ כֹּחַ הַתַּעֲנוּג שֶׁמִּתְעַנֶּגֶת מִמַּה שֶּׁיֵּשׁ לָהּ עֹנֶג מִמֶּנּוּ, כְּמוֹ מֵהַשְׂכָּלַת שֵׂכֶל חָדָשׁ וּכְהַאי גַּוְנָא, וּבְחִינַת חִיצוֹנִיּוּת וַאֲחוֹרַיִים שֶׁל כֹּחַ וּבְחִינַת הַתַּעֲנוּג שֶׁבָּהּ – הִיא בְּחִינַת כֹּחַ הָרָצוֹן שֶׁבָּהּ, שֶׁהוּא רוֹצֶה מַה שֶּׁהוּא רוֹצֶה, דְּהַיְינוּ דָּבָר שֶׁאֵינוֹ צַעַר, שֶׁהַצַּעַר – הֵיפֶךְ הַתַּעֲנוּג.

10Now, in the soul of man there is a faculty for delight: for (the soul) delights in what is delightful to it, as, for example, in the conception of a new insight, or the like. The aspect of the chitzoniyut and achorayim of the (soul’s) capacity and state of delight is the aspect of the faculty of its will: (the soul) wills that which it wills, i.e., something that is not painful [for pain is the opposite of delight].²⁵

יאוְכָכָה עַל דֶּרֶךְ מָשָׁל בְּאוֹר אֵין־סוֹף בָּרוּךְ־הוּא, גַּם כֵּן, כִּבְיָכוֹל, הָרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הִיא בְּחִינַת חִיצוֹנִיּוּת וַאֲחוֹרַיִים לִבְחִינַת ״עֹנֶג הָעֶלְיוֹן״ וְ״נוֹעַם ה׳״ וְ״צַחְצָחוֹת״ וְ״עָלְמִין דְּכִסּוּפִין״ הַנִּזְכָּרִים לְעֵיל.

11Metaphorically speaking, it is the same with the light of the En Sof, blessed is He, as it were. The will of the Supreme One, blessed is He, is the aspect of the chitzoniyut and achorayim of the aspect of the Supreme delight, the “pleasantness of the L–rd,” the tzachtzachot, and the “worlds of longing,” mentioned above.

יבהֲגַם שֶׁהֵם מְיוּחָדִים בְּתַכְלִית הַיִּחוּד, שֶׁהוּא יִתְבָּרֵךְ וּרְצוֹנוֹ אֶחָד, וְלֹא כִּרְצוֹן הָאָדָם חַס וְשָׁלוֹם, לֹא מִינֵּיהּ וְלֹא מִקְצָתֵיהּ, וְאֵין דִּמְיוֹן בֵּינֵיהֶם כְּלָל, אַף־עַל־פִּי־כֵן, דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם, לְשַׁכֵּךְ הָאֹזֶן מַה שֶּׁיְּכוֹלָה לִשְׁמוֹעַ בְּמָשָׁל וּמְלִיצָה מִנִּשְׁמַת הָאָדָם הַכְּלוּלָה מִכֹּחַ הַתַּעֲנוּג וְהָרָצוֹן וְהַחָכְמָה וְהַבִּינָה וְכוּ׳, וְכַנִּרְאֶה בְּחוּשׁ, שֶׁכְּשֶׁאָדָם מַשְׂכִּיל אֵיזֶה שֵׂכֶל חָדָשׁ נִפְלָא, אֲזַי, בְּאוֹתָהּ רֶגַע עַל כָּל פָּנִים נוֹלָד לוֹ תַּעֲנוּג נִפְלָא בְּשִׂכְלוֹ, מִכְּלָל, שֶׁהַתַּעֲנוּג הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת הַשֵּׂכֶל וְהַחָכְמָה, רַק שֶׁמְּלוּבָּשׁ בִּבְחִינַת שֵׂכֶל וְחָכְמָה, וּכְשֶׁהָאָדָם מַרְגִּישׁ הַשֵּׂכֶל וְחָכְמָה, דְּהַיְינוּ – שֶׁמַּשִּׂיגָהּ וּמְבִינָהּ הֵיטֵב, אֲזַי, מַרְגִישׁ גַּם כֵּן בְּחִינַת הַתַּעֲנוּג הַמְלוּבָּשׁ בַּחָכְמָה.

12Though these are unified in an absolute unity, for He, blessed be He, and His will, are one [and not like the will of man, Heaven forfend, neither wholly nor partially; there is no comparison whatsoever between them], nevertheless, the Torah speaks in human idiom²⁶ to appease the ear with what it is able to hear,²⁷ with allegory and metaphor relating to the soul of man²⁸ which compounds the faculty of delight, will, wisdom, understanding…. (This composition of the soul) is empirically evident. For when a person conceives some wondrous new insight then, at least, at that very moment, there is born in his mind a wondrous delight. Thus it follows that the (faculty of) delight surpasses exceedingly the faculty of the intellect and wisdom, except that it is vested in the faculty of the intellect and wisdom. Thus when man senses the intellect and wisdom, that is, he apprehends and understands it well, he, then, also senses the faculty of delight which is vested in the wisdom.

יגוְלָכֵן נִקְרֵאת בְּחִינַת בִּינָה בְּשֵׁם ״עוֹלָם־הַבָּא״ בַּזּוֹהַר הַקָּדוֹשׁ, שֶׁהִיא בְּחִינַת הִתְגַּלּוּת הַחָכְמָה עִם הַתַּעֲנוּג הַמְלוּבָּשׁ בָּהּ, שֶׁמַּשִּׂיגִים הַצַּדִּיקִים בְּגַן עֵדֶן וּמַשְׂכִּילִים בִּפְנִימִיּוּת הַתּוֹרָה, דְּאוֹרַיְיתָא מֵחָכְמָה נָפְקָא, וְאוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד:

13That is why in the sacred Zohar²⁹ the aspect of binah is referred to as olam habah (the World to Come). For it is the state of the manifestation of the chochmah, and the delight vested in it, which the righteous apprehend in the Garden of Eden and perceive in the pnimiyut of the Torah. For The Torah derives from chochmah,³⁰ and the Torah and the Holy One, blessed is He, are entirely one.³¹

יד[מ: כ חשון] [פ: כא חשון] וְהִנֵּה, רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא מְכוּנֶּה וְנִקְרָא בְּפִי חַכְמֵי הָאֱמֶת בְּשֵׁם ״כֶּתֶר עֶלְיוֹן״, וּבוֹ תר״ך עַמּוּדֵי אוֹר וְכוּ׳. פֵּירוּשׁ, דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁיֵּשׁ עַמּוּדִים בְּבֵית חוֹמָה גָּדוֹל, נִצָּבִים בָּאָרֶץ וְרֹאשָׁם מְחוּבָּר בַּתִּקְרָה, כָּכָה מַמָּשׁ עַל דֶּרֶךְ מָשָׁל, ״כֶּתֶר עֶלְיוֹן״ בָּרוּךְ־הוּא, הוּא לְמַעְלָה מִבְּחִינַת מַדְרֵגַת הַחָכְמָה, וְהוּא מִלְּשׁוֹן ״כּוֹתֶרֶת״, שֶׁהוּא מַכְתִּיר וּמַקִּיף עַל הַמּוֹחִין שֶׁבָּרֹאשׁ, שֶׁהֵם בְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת.

14Now, the Kabbalists³² term and refer to the Supernal Will as keter elyon, the supreme crown. In it there are 620³³ pillars of light….³⁴ That is, by way of analogy, just as in a large brick house there are pillars standing in the ground, and their apex is connected with the ceiling, precisely so, metaphorically speaking, the keter of the Supernal, blessed is He, transcends the aspect of the level of chochmah. (Keter) is an idiom of koteret (capitol), for it surrounds and encompasses above the brains in the head [i.e., the faculties of chochmah, binah, and daat (chabad)].³⁵

טווְרָצוֹן זֶה נִתְלַבֵּשׁ בְּתַרְיַ״ג מִצְוֹת הַתּוֹרָה וְז׳ מִצְוֹת דְּרַבָּנָן, שֶׁרוּבָּם כְּכוּלָּם הֵן מִצְוֹת מַעֲשִׂיּוֹת. וְגַם הַתְּלוּיוֹת בְּדִבּוּר – הָא קַיְימָא לָן דַּ״עֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה״. וְגַם הַתְּלוּיוֹת בַּמַּחֲשָׁבָה אוֹ בַּלֵּב – הֲרֵי הַמִּצְוָה נִיתְּנָה לָאָדָם הַגַּשְׁמִי שֶׁבָּעוֹלָם הַזֶּה דַּוְקָא, שֶׁהוּא בַּעַל בְּחִירָה לְהַטּוֹת לְבָבוֹ לְטוֹב וְכוּ׳, מַה־שֶּׁאֵין־כֵּן הַנְּשָׁמָה בְּלֹא גוּף, אֵין צָרִיךְ לְצַוֹּתָהּ עַל זֶה.

15This (Supreme) Will is vested in the 613 commandments of the Torah and the seven precepts of the Rabbis,³⁶ practically all of which are operative commandments [even those related to speech, for we maintain that the motioning of the lips is regarded as an act,³⁷ and also those relating to thought or the heart. For the commandment is given only to physical man in this world³⁸ because he has the choice to turn his heart to good….³⁹ The soul without a body, however, need not be enjoined about this⁴⁰].

טזוְנִמְצָא, שֶׁהַמִּצְוֹת – הֵן עַל דֶּרֶךְ מָשָׁל כְּמוֹ הָעַמּוּדִים, נִצָּבִים מֵרוּם הַמַּעֲלוֹת, הוּא רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, עַד הָאָרֶץ הַלֵּזוּ הַחוּמְרִית. וְהֵן עַל דֶּרֶךְ מָשָׁל כְּמוֹ הָעַמּוּדִים חֲלוּלִין, שֶׁמַּקִּיפִין וּמַלְבִּישִׁין נִשְׁמַת הָאָדָם אוֹ רוּחוֹ אוֹ נַפְשׁוֹ כְּשֶׁמְּקַיֵּים הַמִּצְוֹת, וְדֶרֶךְ עַמּוּדִים אֵלּוּ עוֹלִין הַנֶּפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלּוֹ עַד רוּם הַמַּעֲלוֹת, לִצְרוֹר בִּצְרוֹר הַחַיִּים אֶת ה׳, פֵּירוּשׁ לִהְיוֹת צְרוּרוֹת וּמְלוּבָּשׁוֹת בְּאוֹר הַכֶּתֶר, הוּא רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, וְעַל־יְדֵי לְבוּשׁ זֶה – יוּכְלוּ לַחֲזוֹת בְּ״נוֹעַם ה׳״ וְ״צַחְצָחוֹת״ שֶׁלְּמַעְלָה מִמַּעֲלַת הַכֶּתֶר, וְהֵן פְּנִימִיּוּתוֹ עַל דֶּרֶךְ מָשָׁל.

16Thus it follows that the commandments, metaphorically speaking, are as the pillars that stand from the peak of rungs, i.e., the will of the Supreme One, blessed is He, to this material world. Metaphorically speaking, they are as the hollow pillars which encompass and garb man’s neshamah, or ruach, or nefesh, when he fulfils the commandments. By way of these pillars his nefesh, ruach, and neshamah ascend to the peak of rungs to be bound up in the bundle of life with the L–rd,⁴¹ that is, to be bound up and vested in the light of keter, the will of the Supreme One, blessed is He. And by means of this garment they are able to behold the “pleasantness of the L–rd,” and the tzachtzachot, which transcend the rank of keter and, metaphorically speaking, are its inner core.

יז(וַהֲגַם שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר, שֶׁהַמִּצְוֹת הֵן פְּנִימִיּוּת רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הִנֵּה מוּדַעַת זֹאת לְיוֹדְעֵי חֵן, רִיבּוּי בְּחִינוֹת וּמַדְרֵגוֹת שֶׁיֵּשׁ בְּכָל בְּחִינָה וּמַדְרֵגָה מִמַּדְרֵגוֹת הַקְּדוּשָּׁה, כַּמָּה בְּחִינוֹת ״פָּנִים״ לְ״פָנִים״, וְכַמָּה בְּחִינוֹת ״אֲחוֹרַיִים״ לַ״אֲחוֹרַיִים״, לְאֵין קֵץ וְכוּ׳).

17(⁴²Though it is explained elsewhere that the commandments are the innermost will of the Supreme One, blessed is He,⁴³ the students of Kabbalah are well acquainted with the multitude of aspects and levels within every aspect and level of the levels of holiness. There are several aspects of “panim to panim,” and several aspects of “achorayim to achorayim,”⁴⁴ to no end….)

יחוְהִנֵּה, ז׳ מִצְוֹת דְּרַבָּנָן אֵינָן נֶחְשָׁבוֹת מִצְוֹת בִּפְנֵי עַצְמָן, שֶׁהֲרֵי כְּבָר נֶאֱמַר: ״לֹא תוֹסֵף״, אֶלָּא הֵן יוֹצְאוֹת וְנִמְשָׁכוֹת מִמִּצְוֹת הַתּוֹרָה וּכְלוּלוֹת בָּהֶן בְּמִסְפַּר תַּרְיַ״ג, לְהַלְבִּישׁ תַּרְיַ״ג בְּחִינוֹת וְכֹחוֹת שֶׁבְּנֶפֶשׁ־רוּחַ־נִשְׁמַת הָאָדָם.

18Now, the seven precepts of the Rabbis are not regarded as commandments in themselves, for it was already said: “You shall not add.”⁴⁵ Rather, they derive and issue from the commandments of the Torah and are included in them, in the sum of 613, to garb the 613 aspects and powers in the nefesh, ruach, and neshamah of man.

יט[מ: כא חשון] [פ: כב חשון] וְזֶהוּ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת פְּקוּדֵי (דַּף רכ״ט עַמּוּד ב׳): ״דְּאִינּוּן עוֹבָדִין טָבִין דְּעָבִיד בַּר נַשׁ מָשְׁכֵי מִנְּהוֹרָא דְּזִיוָוא עִילָּאָה לְבוּשָׁא כוּ׳, וְחָמֵי כוּ׳ בְּנוֹעַם ה׳ וְכוּ׳״.

19This is the meaning of the statement in the sacred Zohar, section of Pekudei (folio 229b), that “The good deeds which man does elicit a garment from the light of the supreme splendor…, and they see…the pleasantness of the L–rd….”

כוַהֲגַם דְּהָתָם מַיְירִי בְּגַן עֵדֶן הַתַּחְתּוֹן, שֶׁהַלְּבוּשִׁים שָׁם הֵם מִמִּצְוֹת מַעֲשִׂיּוֹת מַמָּשׁ, אֲבָל בְּגַן עֵדֶן הָעֶלְיוֹן הַלְּבוּשִׁים הֵם מֵרְעוּתָא וְכַוָּונָה דְלִבָּא בְּאוֹרַיְיתָא וּצְלוֹתָא, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר שָׁם (דַּף ר״י), הֲרֵי הַכַּוָּונָה הִיא כַּוָּונַת עֶסְקוֹ בַּתּוֹרָה לִשְׁמָהּ מֵאַהֲבַת ה׳, וּמִצְוַת תַּלְמוּד תּוֹרָה הִיא גַּם כֵּן מִכְּלַל מִצְוֹת מַעֲשִׂיּוֹת, דַּ״עֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה״, וְהִרְהוּר לָאו כְּדִבּוּר דָּמִי, וְאֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בְּהִרְהוּר לְבַדּוֹ, וְכֵן בִּתְפִלָּה.

20Though there it speaks of the Lower Garden of Eden where the garments are of the truly operational commandment, while in the Higher Garden of Eden the garments are of the love and devotion of the heart with respect to Torah and prayer [as mentioned in the Zohar, ad loc. (folio 210⁴⁶)]; however, this devotion refers to the devotion of one’s occupation with Torah for its own sake (lishmah),⁴⁷ out of the love for God. [The commandment to study Torah also belongs to the class of operational commandments, for the motion of the lips is an act, and meditation is not the same as speech;⁴⁸ thus one does not discharge his duty by meditation alone.⁴⁹ The same applies to prayer.⁵⁰]

כאוּמַה גַּם, כִּי מַעֲלַת הַכַּוָּונָה עַל הַדִּבּוּר וּמַעֲשֶׂה אֵינָהּ מִצַּד עַצְמָהּ כוּ׳, אֶלָּא מִצַּד הֶאָרַת רָצוֹן הָעֶלְיוֹן כוּ׳, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק א׳ פֶּרֶק ל״ח בַּאֲרִיכוּת, עַיֵּין שָׁם.

21And certainly so, considering that the advantage of devotion over speech and deed is not of itself…, but because of the radiation from the Supernal Will…, as explained at length in Likkutei Amarim, Part I, ch. 38, see there.

כב[מ: כב חשון] [פ: כג חשון] וְהִנֵּה מוּדַעַת זֹאת, כִּי הִנֵּה, רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הַמְלוּבָּשׁ בְּתַּרְיַ״ג מִצְוֹת שֶׁבַּתּוֹרָה שֶׁבִּכְתָב, הוּא מוּפְלָא וּמְכוּסֶּה, טָמִיר וְנֶעְלָם, וְאֵינוֹ מִתְגַּלֶּה אֶלָּא בַּתּוֹרָה שֶׁבְּעַל פֶּה, כְּמוֹ מִצְוַת תְּפִילִּין, עַל דֶּרֶךְ מָשָׁל, שֶׁנֶּאֱמַר בַּתּוֹרָה שֶׁבִּכְתָב: ״וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ וְהָיוּ לְטוֹטָפוֹת בֵּין עֵינֶיךָ״, וְהוּא מַאֲמָר סָתוּם וְנֶעְלָם, שֶׁלֹּא פֵירֵשׁ הַכָּתוּב אֵיךְ וּמַה לִּקְשׁוֹר, וּמַהוּ ״טוֹטָפוֹת״, וְהֵיכָן הוּא ״בֵּין עֵינֶיךָ״ וְ״עַל יָדֶךָ״, עַד שֶׁפֵּירְשָׁה תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁצָּרִיךְ לִקְשׁוֹר בַּיִת אֶחָד עַל הַיָּד וְד׳ בָּתִּים עַל הָרֹאשׁ, וּבְתוֹכָם ד׳ פָּרָשִׁיּוֹת, וְהַבָּתִּים יִהְיוּ מֵעוֹר מְעוּבָּד, וּמְרוּבָּעִים דַּוְקָא, וּמְקוּשָּׁרִים בִּרְצוּעוֹת שֶׁל עוֹר שְׁחוֹרוֹת דַּוְקָא, וְכָל שְׁאָר פְּרָטֵי הִלְכוֹת עֲשִׂיַּית הַתְּפִילִּין שֶׁנֶּאֶמְרוּ בְּעַל פֶּה, וְ״עַל יָדֶךָ״ הִיא הַזְּרוֹעַ דַּוְקָא וְלֹא כַּף הַיָּד, וּ״בֵין עֵינֶיךָ״ זֶה קָדְקוֹד וְלֹא הַמֵּצַח.

22Now, it is known that the will of the Supreme One, blessed is He, vested in the 613 commandments of the Written Torah, is hidden and covered, secreted and concealed. It is manifest only in the Oral Torah. For example, the precept of tefillin: in the Written Torah it is stated, “And you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.”⁵¹ This is an indistinct and concealed statement, for Scripture did not explain how, and what to bind, and what frontlets are, and where is “between your eyes” and “on your hand,” until the Oral Torah explicates that one needs to bind a single box on the hand, and four boxes on the head, and four portions of Scripture within them. Also, the boxes are to be made of prepared leather, and of necessity square, and to be tied by means of leather straps which need to be black, and all the other detailed rulings of making the tefillin that were said orally. Also, “on your hand” refers only to the arm, and not to the palm of the hand; and “between your eyes” refers to the scalp, and not to the forehead.

כגוְכֵן כָּל מִצְוֹת שֶׁבַּתּוֹרָה, בֵּין מִצְוֹת עֲשֵׂה בֵּין מִצְוֹת לֹא תַעֲשֶׂה – אֵינָן גְּלוּיוֹת וִידוּעוֹת וּמְפוֹרָשׁוֹת אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה, כְּמִצְוַת לֹא תַעֲשֶׂה שֶׁנֶּאֱמַר בְּשַׁבָּת: ״לֹא תַעֲשֶׂה מְלָאכָה״, וְלֹא פֵירֵשׁ מַה הִיא מְלָאכָה, וּבַתּוֹרָה שֶׁבְּעַל פֶּה נִתְפָּרֵשׁ שֶׁהֵן ל״ט מְלָאכוֹת הַיְדוּעוֹת, וְלֹא טִלְטוּל אֲבָנִים וְקוֹרוֹת כְּבֵידוֹת.

23It is likewise with all the commandments of the Torah, whether they be operational precepts or prohibitory precepts; they are not revealed, and known, and explicated, except through the Oral Torah. For instance, the prohibitory precept that was said with respect to Shabbat—“You shall do no work”⁵²: it does not explain what is regarded as work. In the Oral Torah, however, it is explicated to refer to the well known 39 forms of work⁵³ and not to the carrying of stones or heavy beams.

כדוְכַיּוֹצֵא בָהֶן הֵן כָּל הַמִּצְוֹת, בֵּין מִצְוֹת עֲשֵׂה בֵּין מִצְוֹת לֹא תַעֲשֶׂה, הֵן סְתוּמוֹת וְלֹא מְפוֹרָשׁוֹת וּגְלוּיוֹת וִידוּעוֹת, אֶלָּא עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה.

24And as it is with these, so it is with all the commandments, whether they be operational precepts or prohibitory precepts: they are indistinct and are explicated, revealed, and known only through the Oral Torah.

כהוּמִשּׁוּם הָכֵי כְּתִיב עַל תּוֹרָה שֶׁבְּעַל פֶּה: ״אַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ״, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר, מִשּׁוּם שֶׁעַל דֶּרֶךְ מָשָׁל כְּמוֹ שֶׁכָּל אֵבְרֵי הַוָּלָד כְּלוּלִים בְּטִיפַּת הָאָב בְּהֶעְלֵם גָּדוֹל, וְהָאֵם מוֹצִיאָתוֹ לִידֵי גִּילּוּי בְּלֵידָתָהּ וָלָד שָׁלֵם בְּרַמַ״ח אֵבָרִים וְשַׁסַ״ה גִידִים, כָּכָה מַמָּשׁ כָּל רַמַ״ח מִצְוֹת עֲשֵׂה וְשַׁסַ״ה מִצְוֹת לֹא תַעֲשֶׂה בָּאִים מֵהַהֶעְלֵם אֶל הַגִּילּוּי בַּתּוֹרָה שֶׁבְּעַל פֶּה, וְרֵישֵׁיהּ דִּקְרָא: ״שְׁמַע בְּנִי מוּסַר אָבִיךָ״ קָאֵי אַתּוֹרָה שֶׁבִּכְתָב, דְּנָפְקָא מֵחָכְמָה עִילָּאָה הַנִּקְרֵאת בְּשֵׁם ״אָב״.

25That is why Scripture says of the Oral Torah: “And you shall not cast off the teaching of your mother,”⁵⁴ as stated in the Zohar.⁵⁵ Metaphorically speaking, just as all the limbs of the child are included, in great concealment, in the sperm of the father,⁵⁶ and the mother brings this out into a state of manifestation [when giving birth to a child that is whole, with 248 limbs and 365 sinews], so, in precisely like fashion, the 248 operational precepts and the 365 prohibitory precepts emerge from concealment to manifestation through the Oral Torah. And the beginning of the verse—“Heed my son the instruction of your father”—refers to the Written Torah,⁵⁷ which derives from the supreme chochmah⁵⁸ which is called “father.”⁵⁹

כווְזֶהוּ שֶׁכָּתוּב: ״אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ״, כִּי הַתּוֹרָה שֶׁבְּעַל פֶּה הַנִּקְרֵאת ״אֵשֶׁת חַיִל״, הַמּוֹלִידָה וּמַעֲמֶדֶת חֲיָילוֹת הַרְבֵּה, כְּמוֹ שֶׁכָּתוּב: ״וַעֲלָמוֹת אֵין מִסְפָּר״ אַל תִּקְרֵי ״עֲלָמוֹת״ אֶלָּא ״עוֹלָמוֹת״ – אֵלּוּ הֲלָכוֹת דְּלֵית לוֹן חוּשְׁבָּנָא, כְּמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים.

26Now this is the meaning of “A woman of valor is the crown of her husband.” For the Oral Torah is termed the “woman of valor” who gives birth to and raises many valiant hosts, as it is written⁶⁰ “And alamot without number”: do not read alamot ⁶¹ but olamot,⁶² referring to the halachot which are without number, as stated in the Tikkunim.⁶³

כזוְכוּלָּן הֵן בְּחִינַת גִּילּוּי רָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הַנֶּעְלָם בַּתּוֹרָה שֶׁבִּכְתָב, וְרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא הוּא לְמַעְלָה מַּעְלָה מִמַּעֲלַת חָכְמָה עִילָּאָה, וּכְמוֹ כֶּתֶר וַעֲטָרָה שֶׁעַל הַמּוֹחִין שֶׁבָּרֹאשׁ, לָכֵן נִקְרְאוּ הַהֲלָכוֹת בְּשֵׁם ״תַּגָּא״ וְ״כִתְרָהּ שֶׁל תּוֹרָה״, וְ״הַשּׁוֹנֶה הֲלָכוֹת מוּבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם־הַבָּא״, עַל־יְדֵי הִתְלַבְּשׁוּת נֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלּוֹ בָּרָצוֹן הָעֶלְיוֹן בָּרוּךְ־הוּא, כַּנִּזְכָּר לְעֵיל:

27They all are the aspect of the manifestation of the will of the Supreme One, blessed is He, concealed in the Written Torah. And the will of the Supreme One, blessed is He, is exceedingly more sublime than the rank of the supreme chochmah, just as a crown (keter) and wreath (atarah) is above the brains in the head.⁶⁴ The halachot, therefore, are referred to as “crown,” and “crown of the Torah,” and “Whoever studies halachot is assured of life in the World to Come,” by investing his nefesh, ruach, and neshamah in the the will of the Supreme One, blessed is He, as stated above.

281 Proverbs 11:4.

292 Folio 28b.

303 Avot 1:13.

314 Folio 99b.

325 See above, Epistle 5, note 103.

336 See above, Epistle 7, note 37.

347 See above, Epistle 3, note 5, on the “garments” of the soul.

358 Par. Isaiah 34:16.

369 Zohar II:210a-b and 229a-b.

3710 See above, Epistle 5, note 53, on these terms.

3811 Zohar III:128b ff. Cf. above, Epistle 20, note 74.

3912 Daniel 7:9.

4013 Par. Ecclesiastes 11:7.

4114 Psalms 27:4.

4215 Isaiah 58:14.

4316 Ibid., 11. The Zohar (II:209a) quotes these two verses in this order.

4417 Parched with thirst (Isaiah 5:13); see comment., ad loc.

4518 Zohar II:210b.

4619 Exodus 24:18; see Zohar II:229a and I:66a.

4720 The preceding discourse dealing with the garments of the soul.

4821 See Chagigah 12a; Zohar I:45b and II:148b, (above, Epistle 27, and notes 33 and 34 ad loc.).

4922 Zohar I:123b; III:128b and 288a.

5023 Genesis 23:15.—כסף (silver) is etymologically related to לכסוף (to long; to desire).

5124 Brackets appear in the text.

5225 The above may be summarized as follows: In the soul there is a faculty of delight. This faculty is most deep-seated and innate to the soul, beyond any apprehension. The propensity to like or dislike, that something will appeal to a person or not, is a natural disposition and innate part of the soul. In fact, it is the most basic faculty of the soul. Based on it is man’s will. By nature man wills that which is agreeable to him; what he likes; that which realizes his capacity for delight. Will itself expresses itself on two levels. Most often it is subject to reason. Man wills what reason dictates to him as being most agreeable. First he reasons what would be in his best interest and best agrees with his natural disposition for delight. Then he focuses his will on this rational goal. This is the “lower” or “inferior” will (so called because it is dependent on, thus lower than, reason). The second type of will is not subject to reason. It does not express itself after a rational calculation but transcends it. It is supra-rational and may even act against the dictates of reason (stubbornness would be an example; see above, Epistle 22, note 60). This second type of will, the “superior” or “supreme” will, is the very basic or natural disposition of willing; the “will of will,” or the “will to will,” as it were. (Cf. also Siddur Im Dach, pp. 161a ff.)

5326 Berachot 31b.

5427 Mechilta and Tanchuma on Exodus 19:18.

5528 See above, beg. of Epistle 15, and notes, ad loc.

5629 Zohar II:158a; Cf. above, Epistle 5.

5730 Zohar II:85a; see above, Epistle 19, note 35.

5831 Zohar II:90b; above, Epistle 23, note 23.

5932 Chachmei HaEmet, in the Hebrew—lit., the “sages of the truth” (i.e., of Kabbalah).

6033 The numerical value (gematria) of keter is 620.

6134 See Masechet Atzilut, near the end; R. Shem Tov ibn Shem Tov, Sefer Haemunot 4:7; R. Moses Cordovero, Pardes Rimonim 8:3; and Shiur Komah, ch. 93, s.v. Keter and Ratzon; Likkutei Amarim, Part I, ch. 53.

6235 See Etz Chaim 23:1, 2; ibid. 25:5; above, Epistle 17 (note 27, ad loc.).

6336 Thus 620 precepts corresponding to the 620 pillars of light.

6437 Sanhedrin 65a.

6538 See Eruvin 22a.

6639 Or to evil.

6740 See Etz Chaim 26:1; Likkutei Amarim, Part I, ch. 37.

6841 I Samuel 25:29; see Likkutei Torah, Shelach 51d.

6942 Brackets appear in the text.

7043 See Likkutei Amarim, Part I, ch. 23.

7144 See ref. cited above, Epistle 20, note 36.

7245 Deuteronomy 13:1; Maimonides, Hilchot Yesodei HaTorah 9:1.

7346 II:210b.

7447 See above, Epistle 12, note 17.

7548 Sanhedrin 65a; Berachot 20b.

7649 Hilchot Talmud Torah 2:12; see Eruvin 54a.

7750 See above, Epistle 25, note 61.

7851 Deuteronomy 6:8.

7952 Exodus 20:10; Deuteronomy 5:14.

8053 See Mishnah, Shabbat 7:2.

8154 Proverbs 1:8.

8255 See Zohar II:276b. See also ibid. 238b, and cf. ibid. 85a. (This verse is explicitly interpreted thus, in Midrash Mishlei 1:8.)

8356 See Zohar III:93a; cf. Niddah 31a.

8457 See ref. cited above, note 55, and Yalkut Shimoni on Proverbs (ad loc.; sect. 929).

8558 See ref. cited above, note 30.

8659 See above, Epistle 15, note 9.

8760 Song of Songs 6:8.

8861 Maidens.

8962 Worlds.

9063 Tikkunei Zohar, Introduction 14b.

9164 See above, note 35.

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