Chasidut · Breslov
Likutei Moharan 8:8/ליקוטי מוהר"ן ח׳:ח׳
אח וְזֶהוּ בְּחִינוֹת אַרְבַּע צִיצִית, כִּי אַרְבַּע צִיצִית הֵם בְּחִינַת הָרוּחַ־חַיִּים, וּכְמוֹ שֶׁכָּתוּב (יחזקאל ל״ז:ט׳): כֹּה אָמַר ה' מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ; שֶׁעַל־יְדֵי־זֶה מַכְנִיעִין הָרוּחַ־סְעָרָה, שֶׁהוּא הָרוּחַ שֶׁל הַמִּתְנַגְּדִים, הַחוֹלְקִים עַל הַצַּדִּיקִים אֲמִתִּיִּים,
18. This corresponds to the four tzitzit (corner fringes). The four tzitzit correspond to the ruach-of-life, as in (Ezekiel 37:9), “Thus says God: From the four directions comes the ruach.” It is through [the tzitzit] that the ruach se’arah —i.e., the ruach of the opponents who militate against the true tzaddikim—is subdued.
בשֶׁמַּמְשִׁיכִין אֲרִיכַת הָרוּחַ שֶׁלָּהֶם מֵהָרַב דִּקְלִפָּה, שֶׁהוּא בְּחִינַת עֵשָׂו אִישׁ שָׂעִיר כַּנַּ"ל. וְעַל־כֵּן צִיצִית הוּא לְשׁוֹן שֵׂעָר, כְּמוֹ שֶׁכָּתוּב (שם ח): וַיִּקָּחֵנִי בְּצִיצִית רֹאשִׁי; כִּי עַל־יָדָם נִכְנָע עֵשָׂו אִישׁ שָׂעִיר, בְּחִינַת רוּחַ־סְעָרָה כַּנַּ"ל.
2[These opponents] draw their extended ruach from the rav of the husks, who corresponds to “Esav is an ish sa’ir (hairy man).” This is why the tzitzit are synonymous with Sei’AR (hair), as in (Ezekiel 8:3), “And He took me by the tzitzit (locks) of my head.” For through [the tzitzit], Esav ish SA’iR —i.e., the ruach Se’ARah —is subdued.
גוְזֶה בְּחִינַת טַלִּית לָבָן, שֶׁנִּתְעַטֵּף הַקָּדוֹשׁ־בָּרוּךְ־הוּא וְסִדֵּר שְׁלשׁ־עֶשְׂרֵה מִדּוֹת (כמו שאמרו רז"ל ראש השנה יז:), כִּי הַשְּׁלשׁ־עֶשְׂרֵה מִדּוֹת הֵן בְּחִינוֹת הָרוּחַ־חַיִּים דִּקְדֻשָּׁה כַּנַּ"ל. וְזֶהוּ בְּחִינַת טַלִּית, שֶׁהוּא אַרְבַּע כְּנָפוֹת, בְּחִינוֹת הָרוּחַ מֵאַרְבַּע רוּחוֹת כַּנַּ"ל. וְהַיְנוּ טַלִּית לָבָן, הֶפֶךְ בְּחִינוֹת רוּחַ דִּקְלִפָּה, בְּחִינַת עֵשָׂו, שֶׁהוּא אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר (בראשית כ״ה:כ״ה), וּפֵרֵשׁ רַשִׁ"י: כְּטַלִּית – כְּטַלִּית דַּיְקָא, בְּחִינַת טַלִּית דִּקְלִפָּה, שֶׁהוּא בְּחִינַת טַלִּית אָדוֹם, שֶׁמִּשָּׁם נִמְשָׁךְ הָרוּחַ שֶׁל הָרְשָׁעִים כַּנַּ"ל,
3And this is the concept of the white tallit (prayer shawl) that God donned when He set [before Moshe] the Thirteen Attributes (see Rosh HaShanah 17b). For the Thirteen Attributes corresponds to the holy ruach-of-life; and the tallit with its four corners alludes to the ruach from the four corners [of the earth]. This is “the white tallit,” which is the antithesis of the ruach of the husks—corresponding to Esav, who is “reddish, as hairy as a fur coat” (Genesis 25:25). Rashi explains: “[The hair covered him] like a tallit.” Specifically “like a tallit”—the tallit of the husks, which is a red garment. For from there, the ruach of the wicked is drawn.
דוְעַל־יְדֵי טַלִּית דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת טַלִּית לָבָן, מַכְנִיעִין אוֹתוֹ, כִּי מִשָּׁם נִמְשָׁךְ הָרוּחַ־חַיִּים דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת שְׁלשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים כַּנַּ"ל. וְעַל כֵּן נִתְעַטֵּף הַקָּדוֹשׁ־בָּרוּךְ־הוּא בְּטַלִּית לָבָן דַּיְקָא וְסִדֵּר לִפְנֵי מֹשֶׁה שְׁלשׁ־עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים, הַיְנוּ כַּנַּ"ל, כִּי עַל־יְדֵי טַלִּית דִּקְדֻשָּׁה, שֶׁהוּא בִּבְחִינוֹת מַקִּיף, שֶׁהוּא בְּחִינַת הָרוּחַ־חַיִּים, בְּחִינוֹת (קהלת א׳:ו׳): סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ, נִכְנָע טַלִּית דִּקְלִפָּה, בְּחִינַת הָרוּחַ דִּקְלִפָּה.
4But through the tallit of holiness, the white tallit, [the wicked man] is subdued. This is because the holy ruach-of-life—i.e., the Thirteen Attributes of Mercy—is drawn from there. Therefore, God specifically donned a white tallit when He set before Moshe the Thirteen Attributes of Mercy. For through the tallit of holiness—corresponding to both the makif (surrounding) and the ruach-of-life, as in (Ecclesiastes 1:6), “The ruach goes round and round”—the tallit of the husks, the ruach of the husks, is subdued.
הוְזֶהוּ (איוב ל״ח:י״ג): לֶאֱחוֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה; כִּי עַל־יְדֵי הָאַרְבַּע כְּנָפוֹת, שֶׁהֵם בְּחִינַת הָרוּחַ־חַיִּים דִּקְדֻשָּׁה, שֶׁהֵם בְּחִינַת הָאַרְבַּע רָאשִׁים הַנַּ"ל, עַל־יָדָם וְיִנָּעֲרוּ רְשָׁעִים, בְּחִינַת מַשְׁפִּיל רְשָׁעִים עֲדֵי אָרֶץ – רָאשֵׁי־תֵבוֹת: אֵשׁ, רוּחַ, מַיִם, עָפָר, כַּנַּ"ל:
5This is (Job 38:13), “To take hold of the corners of the earth, that the wicked be shaken off it.” The four corners correspond to the holy ruach-of-life and to the “four tributaries.” Through them, “the wicked are shaken,” corresponding to “Mashpil Resha’im Adey Eretz (He casts down the wicked to the ground)”—the first letters of Esh, Ruach, Mayim, Afar, as above.
ווְזֶה פֵּרוּשׁ:
6This is the explanation:
זאָמַר רַבָּה בַּר בַּר־ חָנָה: אָמַר לִי הַהוּא טַיְעָא: תָּא וְאַחְוֵי לָךְ מֵתֵי מִדְבָּר. אַזְלִי וַחֲזֵיתִינְהוּ, וְדָמוּ כְּמָאן דִּמְבַסְּמוּ, וְגָנוּ אַפַּרְקִיד, וַהֲוָה זְקִיפָא בִּרְכֵּהּ דְּחַד מִנַּיְהוּ, וְעַיֵל טַיְעָא תּוּתֵהּ בִּרְכֵּהּ כִּי רָכִיב גַּמְלָא וּזְקִיפָא רֻמְחֵהּ, וְלָא נְגַע בֵּהּ. פַּסְקֵי חֲדָא קַרְנָא דִּתְכֶלְתָּא דְּחַד מִנַּיְהוּ, וְלָא הֲוֵי מִסְתַּגֵי לָן. אָמַר לִי: דִּלְמָא שָׁקַלְתְּ מִידֵי מִנַּיְהוּ, דִּגְמִירֵי, דְּמָאן דְּשָׁקִיל מִידֵי מִנַּיְהוּ לָא מִסְתַּגֵי לֵהּ. אַזְלִי אַהֲדַרְתֵּהּ, וְהָדַר מִסְתַּגֵי לָן:
7Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you the dead [of the Generation] of the Desert.” I went and saw them. They resembled drunkards, lying flat out. One of them had his knee raised up, and the merchant went under his knee while riding a gamal (a camel). He held up his romach (spear), but still could not touch it. I cut off a corner from the tzitzit of one of them. [After this,] we were not able to leave. The merchant asked me, “Did you perhaps take something from them? We have a tradition: Anyone who takes something from them cannot depart.” So I went and put back [the tzitzit corner]. Then we were able to leave (Bava Batra 73b).
חתָּא וְאַחְוֵי לָךְ מֵתֵי מִדְבָּר – הַיְנוּ שֶׁהֶרְאָה לוֹ הָרְשָׁעִים, שֶׁאֵינָם דְּבֵקִים בַּצַּדִּיקִים, וְהֵם נִקְרָאִין מֵתֵי מִדְבָּר, כִּי מִדְבָּר לֹא הָיְתָה רוּחַ צְפוֹנִית מְנַשֶּׁבֶת בּוֹ (יבמות עב.), הַיְנוּ בְּחִינַת רוּחַ הַחַיִּים דִּקְדֻשָּׁה, שֶׁהִיא בְּחִינַת רוּחַ צְפוֹנִית שֶׁהָיְתָה מְנַשֶּׁבֶת בַּכִּנּוֹר שֶׁל דָּוִד כַּנַּ"ל. וְהָרְשָׁעִים הַלָּלוּ, שֶׁאֵינָם דְּבֵקִים בַּצַּדִּיקִים, וְאֵין לָהֶם הָרוּחַ דִּקְדֻשָּׁה, וְהֵם בְּחַיֵּיהֶם קְרוּאִים מֵתִים, וְהֶרְאָה לוֹ מֵהֵיכָן מַגִּיעַ לָהֶם שְׁלֵמוּת הַחִסָּרוֹן. וְזֶהוּ שֶׁהֶרְאָה לוֹ:
8Come, I will show you the dead of the desert — In other words, he showed him the wicked people who are not attached to the tzaddikim. They are referred to as “the dead of the desert,” for the “ruach tzefonit (northern wind) did not blow in the desert” (Yevamot 72a) —i.e., the aspect of the holy ruach-of-life, corresponding to the ruach tzefonit which blew upon King David’s harp. But these wicked people, who do not attach themselves to the tzaddikim, and do not have the ruach of holiness, are “even when alive, considered dead” (Berakhot 18b). The [merchant] showed him from where [the wicked] draw wholeness [in place] of their lack. This is what he showed him:
טדַּהֲווֹ דָּמוּ כִּמְבַסְּמִי – פֵּרֵשׁ רַבֵּנוּ שְׁמוּאֵל: כִּשְׁתוּיֵי יָיִן, בְּחִינַת עֵשָׂו אַדְמוֹנִי, שֶׁהוּא הָרַב דִּקְלִפָּה, אֲשֶׁר מִשָּׁם מְקַבְּלִין הָרְשָׁעִים הָרוּחַ־חַיִּים שֶׁלָּהֶם לְהַשְׁלִים הַחִסָּרוֹן. וְזֶהוּ:
9They resembled drunkards — Rashbam explains that they were like those who drink too much wine. This corresponds to Esav the “reddish [one],” who is the rav of the husks. From there the wicked get their ruach-of-life in order to fill that which they lack. Thus:
יוְגָנוּ אַפַּרְקִיד – פֵּרֵשׁ רַבֵּנוּ שְׁמוּאֵל: פְּנֵיהֶם לְמַעְלָה. פְּנֵיהֶם זֶה בְּחִינַת הָרוּחַ כַּנַּ"ל, הַכָּרַת פְּנֵיהֶם וְכוּ', וְהַיְנוּ לְמַעְלָה, כִּי הָרוּחַ שֶׁלָּהֶם גָּדוֹל לְפִי שָׁעָה, עַד אֲשֶׁר עוֹלָה הַצְלָחָתָם לְמַעְלָה כַּנַּ"ל, בְּחִינַת: כָּל צוֹרְרָיו יָפִיחַ בָּהֶם כַּנַּ"ל.
10lying flat out — Rashbam explains that their faces were directed upwards. Their faces corresponds to ruach, as in, “Their facial expression bears witness against them.” This is the meaning of upwards: for the moment, their ruach is mighty, so that their fortune is ascendant, as in, “he blows away all his enemies.”
יאוַהֲוָה גְּבַהּ בִּרְכֵּהּ דְּחַד מִנַּיהוּ – זֶה מוֹרֶה עַל גֹּדֶל הַהַצְלָחָה שֶׁל הָרְשָׁעִים, כִּי הֶעְדֵּר הַהַצְלָחָה נִקְרָא בִּרְכַּיִם כּוֹשְׁלוֹת (ישעיהו נה), וּגְּבַהּ בִּרְכֵּהּ הַיְנוּ רוּם הַהַצְלָחָה.
11One of them had his knee raised up — This alludes to the great good fortune of the wicked. A lack of good fortune is known as “weak knees” (Isaiah 35:3) ; whereas his knee raised up indicates heightened good fortune.
יבוְעַיֵל טַיְעָא תּוּתֵהּ בִּרְכֵּהּ – הַיְנוּ הַצַּדִּיק, שֶׁנִּקְרָא טַיְעָא, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י בְּכָל מָקוֹם: סוֹחֵר יִשְׁמָעֵאל, וְסוֹחֵר הוּא בְּחִינַת הָרוּחַ, כְּמוֹ שֶׁכָּתוּב (קהלת א׳:ו׳): סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ, וְהַיְנוּ הַצַּדִּיק, שֶׁמְּקַבֵּל הָרוּחַ מֵהַקְּדֻשָּׁה. וְזֶהוּ סוֹחֵר יִשְׁמָעֵאל, עַל שֵׁם (בראשית ט״ז:י״א): כִּי שָׁמַע ה' אֶל עָנְיֵךְ; כִּי הַצַּדִּיק שׁוֹמֵעַ כָּל הָאֲנָחוֹת שֶׁל הַדְּבֵקִים בּוֹ, כִּי מִמֶּנּוּ תּוֹצְאוֹת חַיִּים לְכָל אֶחָד, כִּי הוּא אִישׁ אֲשֶׁר רוּחַ בּוֹ כַּנַּ"ל.
12And the merchant went under his knee — Namely, the tzaddik, who is called a merchant. As Rashbam explains, [“merchant”] is always a reference to an Ishmaelite socher (trader). The word socher corresponds to the ruach, as in (Ecclesiastes 1:6), “Round and round goes the wind.” This refers to the tzaddik, who receives the ruach <-of-life of holiness>. And this is “an iShMAelite trader,” similar to (Genesis 16:11), “[You shall call his name Yishmael,] for SheMA Hashem (God has heard) your plaint.” For the tzaddik hears all the sighs of those attached to him. From him life goes out to each one, because he is “a man in whom there is ruach.”
יגכִּי רָכִיב גַּמְלָא – בְּחִינַת (משלי י״א:י״ז): גּוֹמֵל נַפְשׁוֹ אִישׁ חָסֶד; זֶה בְּחִינַת רַב חֶסֶד כַּנַּ"ל.
13while riding a GaMaL (camel) — As in (Proverbs 11:17), “GoMeL nafsho (he does good to his soul), ish chesed (the man of kindness)”—this is the aspect of rav chesed, as mentioned above.
ידוּזְקִיף רֻמְחָא – רוֹמַח הוּא בְּחִינַת רוּחַ מֵ"ם, בְּחִינַת: וְרוּחַ אֶלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָיִם, הַיְנוּ הַתּוֹרָה שֶׁנִתְּנָה לְאַרְבָּעִים יוֹם, שֶׁשָׁם הָרוּח חַיִים כַּנַ"ל, כְּלוֹמַר שְׁהַצַדִיק הָיָה לוֹ בְּחִינַת הָרוּחַ שֶׁמְּקַבֵּל מֵהַתּוֹרָה כַּנַּ"ל, וְעִם כָּל זֶה נָחִית תְּחוֹת בִּרְכֵּהּ, תַּחַת הַצְלָחַת הָרָשָׁע, בְּחִינַת כְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ.
14He stretched out his romach (spear) — RoMaCh corresponds to RuaCh Mem —“the ruach of God [that] hovers over the waters’ surface.” This is the Torah, which was given in a period of Mem (forty) days and is the source of the ruach-of-life. In other words, this tzaddik had the ruach which is received from the Torah. Even so, he came under the knee—under the good fortune—of the wicked man, as in, “The wicked man devours a tzaddik greater than he.”
טווְקָא פַּסְקֵי קַרְנָא דִּתְכֶלְתָּא דְּחַד מִנַּיְהוּ – הַיְנוּ שֶׁפָּסַק וְשִׁבֵּר הַמִּדָּה רָעָה מֵאֶחָד מֵאַרְבַּע יְסוֹדוֹת, שֶׁהִגְבִּיר וְהִמְשִׁיךְ הָרָשָׁע עַל עַצְמוֹ, שֶׁהוּא הַצִּנּוֹר שֶׁלּוֹ כַּנַּ"ל. וְזֶהוּ: וְקָא פַּסְקֵי קַרְנָא דִּתְכֶלְתָּא וְכוּ', הַיְנוּ שֶׁפָּסַק אַחַת מִן הַצִּיצִית שֶׁלָּהֶם, שֶׁזֶּה בְּחִינַת מַה שֶּׁפָּסַק וְשִׁבֵּר הַמִּדָּה רָעָה שֶׁלָּהֶם שֶׁהוּא הַצִּנּוֹר שֶׁלָּהֶם, כִּי כָּל הַמִּדּוֹת רָעוֹת נִמְשָׁכִין מֵאַרְבָּעָה יְסוֹדוֹת, שֶׁשָּׁרְשָׁם אַרְבַּע צִיצִית כַּנַּ"ל.
15I cut off a corner from the tzitzit of one of them — In other words, he separated and broke the bad trait in one of the four elements which the wicked man had empowered and drawn upon himself. This was his conduit of evil. I cut off a corner from the tzitzit: he separated one of their tzitzit. This is the aspect of separating and breaking their bad trait, their conduit. For all the bad traits stem from the four elements, the root of which, as we have said, is the four tzitzit .
טזוְלָא מִסְתַּגֵּי לָן – כְּלוֹמַר, שֶׁאַף־עַל־פִּי־כֵן לֹא עָלְתָה לוֹ לְהַשְׁפִּיל אֶת הָרָשָׁע וְלָצֵאת מִתַּחַת בִּרְכָּיו, אַף־עַל־פִּי שֶׁפָּסַק וְשִׁבֵּר הַמִּדָּה רָעָה שֶׁל הָרָשָׁע, שֶׁנִּמְשֶׁכֶת מֵאַרְבָּעָה יְסוֹדוֹת, שֶׁשָּׁרְשָׁם אַרְבַּע צִיצִית כַּנַּ"ל, שֶׁזֶּהוּ בְּחִינַת: וְקָא פַּסְקֵי קַרְנָא דִּתְכֶלְתָּא דְּחַד מִנַּיְהוּ כַּנַּ"ל, אַף־עַל־פִּי־כֵן לֹא הָיָה יָכוֹל לְהַשְׁפִּילוֹ וְלָצֵאת מִתַּחַת בִּרְכָּיו, בְּחִינַת: וְלָא מִסְתַּגֵי לָן, שֶׁפֵּרוּשׁוֹ, שֶׁלֹּא הָיוּ יְכוֹלִין לָצֵאת מִשָּׁם, הַיְנוּ כַּנַּ"ל.
16we were not able to leave — That is, even though [he separated the tzitzit] he was not able to subdue the wicked man and emerge from under his knee. Even though he had separated and broken the wicked man’s bad trait, which is drawn from the four elements, whose root is in the tzitzit —thus he cut off a corner from the tzitzit of one of them —still, he was unable to subdue him and move out from under his knee. This corresponds to, we were not able to leave: we could not depart from there, as above.
יזאָמַר לִי: דִּלְמָא שַׁקְלִית מִידֵי מִנַּיְהוּ – הַיְנוּ, שֶׁמָּא יֵשׁ לְךָ אֶחָד מֵאַרְבַּע יְסוֹדוֹת שֶׁלֹּא תִּקַּנְתָּ בִּשְׁלֵמוּת לְהַפְרִיד מִמֶּנּוּ הָרָע לְגַמְרֵי, וְעַל כֵּן לָא מִסְתַּגֵי לָן, כַּמְבֹאָר לְעֵיל, שֶׁכָּל זְמַן שֶׁנִּשְׁאָר בּוֹ אֵיזֶה אֲחִיזָה בְּעָלְמָא מֵהָרָע שֶׁל אֵיזֶה מִדָּה, אֵינוֹ יָכוֹל לְהַכְנִיעַ אֶת הָרָשָׁע. וְזֶהוּ: דִּלְמָא שַׁקְלִית מִידֵי מִנַּיְהוּ – שֶׁמָּא לָקַחְתָּ קְצָת מֵהֶם, הַיְנוּ, שֶׁמָּא יֵשׁ בְּךָ עֲדַיִן אֵיזֶה אֲחִיזָה מֵאֵיזֶה מִדָּה רָעָה שֶׁל הָרְשָׁעִים, שֶׁלָּקַחְתָּ לְעַצְמְךָ אֵיזֶה מִדָּה וְתַאֲוָה שֶׁלָּהֶם, וְעַל כֵּן לָא מִסְתַּגֵי לָן, וְעַל כֵּן אֵין אָנוּ יְכוֹלִין לָצֵאת מֵהֶם כַּנַּ"ל.
17The merchant asked me, Did you perhaps take something from them? — In other words, perhaps you still have <a bad trait from one of> these four elements which you have yet to completely rectify by entirely separating out the bad. This is why we were not able to leave. As explained above, as long as the bad of some trait has even the slightest hold on him, he cannot subdue the wicked man. Thus: Did you perhaps take something from them? Do you perhaps still have in you a slight attachment to some bad trait of the wicked? Have you taken to yourself some bad trait or desire of theirs? Therefore, we were not able to leave. This was why we are unable to depart from them, as above.
יחדִּגְמִירֵי דְּמָאן דְּשָׁקִיל מִידֵי מִנַּיְהוּ לָא מִסְתַּגֵי לֵהּ – הַיְנוּ כַּנַּ"ל, שֶׁיֵּשׁ לָנוּ קַבָּלָה, שֶׁכָּל מִי שֶׁלּוֹקֵחַ לְעַצְמוֹ אֵיזֶה דְּבַר תַּאֲוָה וּמִדָּה רָעָה שֶׁל הָרְשָׁעִים, הַיְנוּ שֶׁיֵּשׁ בּוֹ עֲדַיִן אֵיזֶה אֲחִיזָה מֵהַמִּדּוֹת רָעוֹת שֶׁלָּהֶן, אֵינוֹ יָכוֹל לָצֵאת מֵהֶם וּלְהַכְנִיעָם כַּנַּ"ל.
18We have a tradition: Anyone who takes something from them cannot depart — That is, we have a tradition that whoever takes for himself any desire or bad trait from the wicked—in other words, their bad traits still have some hold on him—can neither leave nor subdue them.
יטאַזְלִי אַהֲדַרְתֵּהּ – הַיְנוּ שֶׁהֶחֱזַרְתִּי מַה שֶּׁהָיָה אֶצְלִי אֵיזֶה מְעַט אֲחִיזַת הָרַע מֵהַמִּדּוֹת רָעוֹת שֶׁלָּהֶם, הֶחֱזַרְתִּי וְהִפְרַשְׁתִּי מִמֶּנִּי.
19So I went and put back the tzitzit corner — That is, I returned whatever little bit of their bad traits which I had. I returned and separated it from me.
כוְהֲדַר מִסְתַּגֵי לָן – שֶׁאָז עָלְתָה בְּיָדֵינוּ לָצֵאת מִתַּחַת בִּרְכָּיו לְהַכְנִיעוֹ וּלְהַשְׁפִּילוֹ, כַּמְבֹאָר לְעֵיל, שֶׁצַּדִּיק גָּמוּר שֶׁמַּפְרִישׁ מֵעַצְמוֹ כָּל אֲחִיזַת הָרַע שֶׁלָּהֶם לְגַמְרֵי, הוּא יָכוֹל לָצֵאת מֵהֶם וּלְהַכְנִיעָם וּלְהַשְׁפִּילָם, בִּבְחִינַת: מַשְׁפִּיל רְשָׁעִים עֲדֵי אָרֶץ כַּנַּ"ל:
20Then we were able to leave — Then we were successful in emerging from under his knee to subdue and humble him. As explained, the perfect tzaddik entirely removes from himself any attachment to their evil. He is able to depart from them; he can subdue and humble [the wicked], as in, “He casts down the wicked to the ground.”
כאוְזֶהוּ: רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב – הִיא הַתּוֹרָה, הַנֶּחֱמָדִים מִזָּהָב.
21This is the explanation [of the opening verse]: “I looked, and behold a candelabrum all of gold, and a bowl on its top. {With seven lamps and seven pipes to the seven lamps that are on its top. And there are two olives near it, one to the right of the bowl and one to the left. And I said to the angel who spoke with me, saying, ‘What are these?…’ Then the angel who spoke with me answered, ‘This is the word of God to Zerubavel: Not by might, nor by power, but by My ruach, says the God of Hosts. Who are you, O great mountain? Before Zerubavel become a plain!’}” I looked, and behold a candelabrum all of gold — This is the Torah which is “more desired than gold” (Psalms 19:11).
כבוְגֻלָּהּ עַל רֹאשָׁהּ – פֵּרֵשׁ רַשִׁ"י: מַעְיָן, הוּא הַמַּעְיָן הַיּוֹצֵא מִבֵּית ה', הוּא הַתְּפִלָּה.
22and a bowl on its top — Rashi explains: “This is a MaAYaN (fountain).” It is the fountain that flows from “the house of God,” which is prayer.
כגוְשִׁבְעָה נֵרֹתֶיהָ – הֵם הַנְּשָׁמוֹת דְּאִתְרְבִיאוּ בַּגָּן, הַנֶּחֱלָקִים לְשֶׁבַע כִּתּוֹת*).
23With seven lamps — These are the souls which grow in the garden. They divide into seven categories.
כדשִׁבְעָה וְשִׁבְעָה מוּצָקוֹת – הֵם מ"ט אוֹרוֹת, שֶׁהוּא אוֹר הַגָּנוּז לֶעָתִיד (כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם), בְּחִינַת: עֵדֶן עַיִן לֹא רָאֲתָה, שֶׁהוּא בְּחִינַת הַתְּפִלָּה כַּנַּ"ל.
24and seven pipes to the seven lamps — These are the forty-nine lights: the Light [of Creation] hidden away for the Future (cf. Rashi, loc. cit.). This corresponds to “Eden—No eye has seen it,” the aspect of prayer, as explained.
כהוּשְׁנַיִם זֵיתִים עָלֶיהָ – פֵּרֵשׁ רַשִׁ"י: שְׁנֵי אִילָנוֹת, הַיְנוּ אִילָנָא דְּחַיֵּי וְאִילָנָא דְּמוֹתָא, הַיְנוּ טוֹב וָרָע כַּנַּ"ל. וְזֶהוּ:
25And there are two olives near it — Rashi explains: “These were two trees.” This alludes to the Tree of Life and the tree of death; i.e., good and bad. Thus:
כואֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל, כַּנַּ"ל. וּמִשָּׁם יִפָּרֵד, שֶׁנִּפְרָד הָרָע מֵהַטּוֹב, זֶה לְיָמִין וְזֶה לִשְׂמֹאל.
26one [tree] to the right and one to the left — As above. And, “from there it separates”—the bad was separated from the good—this to the right and that to the left.
כזוָאֹמַר אֶל הַמַּלְאָךְ: מָה אֵלֶּה. וַיַּעַן וְכוּ' לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם בְּרוּחִי – הַיְנוּ בְּחִינַת הָרוּחַ־חַיִּים הַנַּ"ל, בְּחִינַת: כֹּה אָמַר ה' מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וְכוּ' כַּנַּ"ל,
27And I said to the angel who spoke with me, saying, What are these? Then the angel who spoke with me answered, This is the word of God to Zerubavel: Not by might, nor by power, but by My ruach — Namely, the ruach-of-life, as in, “Thus says God: From the four directions comes the ruach.”
כחכִּי עַל־יְדֵי תּוֹרָה וּתְפִלָּה, שֶׁעַל־יְדֵי־זֶה מְבָרְרִין הַטּוֹב מִן הָרָע כַּנַּ"ל, שֶׁזֶּה בְּחִינַת כָּל מַרְאֵה הַמְּנוֹרָה כַּנַּ"ל, עַל־יְדֵי־זֶה זוֹכֶה לְרוּחַ הַחַיִּים וְנִשְׁלָם כָּל הַחֶסְרוֹנוֹת כַּנַּ"ל.
28This is because through Torah and prayer, by means of which the good is selected from the bad—this being the vision of the candelabrum—one merits the ruach-of-life and provides wholeness [in place] of the lack.
כט(וְזֶהוּ: לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם בְּרוּחִי אָמַר ה' צְבָאוֹת. מִי אַתָּה הַר הַגָּדוֹל לִפְנֵי זְרֻבָּבֶל לְמִישֹׁר וְכוּ' – כִּי זְרֻבָּבֶל הָיָה אָז הַצַּדִּיק הַדּוֹר, וְעָמְדוּ כְּנֶגְדּוֹ כַּמָּה רְשָׁעִים לְבַטְּלוֹ מֵעֲבוֹדָתוֹ, כַּמְבֹאָר בִּפְסוּקִים רַבִּים, וְעַל זֶה נֶאֱמַר שָׁם: לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם בְּרוּחִי וְכוּ' – שֶׁעַל־יְדֵי בְּחִינַת הַמְשָׁכַת הָרוּחַ־חַיִּים הַנַּ"ל שֶׁמַּמְשִׁיךְ הַצַּדִּיק הַגָּמוּר וְכוּ' כַּנַּ"ל, עַל־יְדֵי־זֶה יַכְנִיעַ וְיַפִּיל כָּל הַשּׂוֹנְאִים, בְּחִינַת: מִי אַתָּה הַר הַגָּדוֹל לִפְנֵי זְרֻבָּבֶל לְמִישֹׁר – שֶׁכָּל הַמּוֹנְעִים הָעוֹמְדִים לְפָנָיו כְּהַר, כֻּלָּם יִתְבַּטְּלוּ עַל־יְדֵי בְּחִינַת הָרוּחַ־חַיִּים הַנַּ"ל, כַּנַּ"ל):
29{This is: Not by might, nor by power, but by My ruach, says the God of Hosts. Who are you, O great mountain? Before Zerubavel become a plain! — Zerubavel was then the tzaddik of the generation. He encountered opposition from a number of wicked people who wanted to prevent him from serving God. This is explained in a number of verses. In this regard it is written: Not by might, nor by power, but by My ruach. As we have seen, through the ruach-of-life which the perfect tzaddik draws, all enemies are subdued and humbled. Thus, Who are you, O great mountain? Before Zerubavel become a plain! All those opponents who stood before him like a mountain, they will all be eliminated by the ruach-of-life.}