Beshalach: Chapter 10

"And He took off their chariot wheels"

Synopsis

Rabbi Shimon opens with "And He took off their chariot wheels," and, "Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures." He tells us that The Holy One, blessed be He, establishes His dominion through the Patriarchs. Jacob is attached to the Tree of Life, which never has any death in it, so God made him the chosen among the Patriarchs. The thrust of this whole section is that when the Holy One, blessed be He, wants to remove someone from power on this earth, He first removes their dominion above.

We read about the legions of above with all the Chariots entwined together and under the command of the highest holy beast. They all go and swim in the great sea, where the waves are judgments. Rabbi Yitzchak tells us that when the children of Yisrael approached the Red Sea, the Holy One, blessed be He called the minister who was appointed over the sea and told him that it was time to fulfill the condition that had been made when the sea was first created, that it should split before His children when the time came. And the reason that the Egyptians were killed by the sea was that the upper sea was aroused against them. The minister over Egypt had oppressed the Congregation of Yisrael with enslavement, so he was broken first, and then all the kingdoms below were broken.

Chariot Earth Living Creatures

95. "And He took off their chariot wheels" (Shemot 14:25). Rabbi Shimon opened the discussion with the verse, "Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures" (Yechezkel 1:15). This passage has been explained, and we studied it. Yet come and behold, the Holy One, blessed be He, shows His dominion in every way, and His dominion will not depart forever and ever.

95. וַיָּסַר אֶת אוֹפַן מַרְכְּבוֹתָיו. ר"ש פָּתַח, וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת. הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר, אֲבָל ת"ח, קוּדְשָׁא בְּרִיךְ הוּא בְּכוֹלָּא אִתְחָזֵי שֻׁלְטָנוּתָא דִּילֵיהּ, וְשֻׁלְטָנֵיהּ דִּי לָא תַּעְדֵּי לְעָלַם וּלְעָלְמֵי עָלְמִין.

Abraham Brit (Covenant) Covenant (Brit) Creation Earth Heaven Heavens Jacob Patriarchs

96. And He establishes His dominion through the Patriarchs. He took Abraham and maintained the world through him, as written, "These are the generations of the heavens and earth when they were created (Heb. behibar'am)" (Beresheet 2:4). And they explained it. DO NOT READ IT AS "BEHIBAR'AM" BUT RATHER "BEABRAHAM" ('IN ABRAHAM') FOR HEAVEN AND EARTH HAD BEEN MAINTAINED THROUGH HIM. He took Isaac and planted the world through him so it should exist always. This is what is written, "And My Covenant will I establish with Isaac" (Beresheet 17:21). He took Jacob and placed him before Him, and was delighted with him and glorified Himself with him. This is what is written, "Yisrael, in whom I will be glorified" (Yeshayah 49:3).

96. וְעָבֵיד שׁוּלְטָנוּתָא בַּאֲבָהָן, נָטַל לְאַבְרָהָם, וְקִיֵּים בֵּיהּ עָלְמָא, דִּכְתִּיב אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, וְאוּקְמוּהָ. נָטִיל יִצְחָק, וְשָׁתִיל בֵּיהּ עָלְמָא, דְּאִיהוּ קַיָּים לְעָלְמִין, הה"ד וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק. נָטַל יַעֲקֹב, וְאוֹתְבֵיהּ קָמֵיהּ, וְאִשְׁתַּעֲשַׁע בַּהֲדֵיהּ, וְאִתְפָּאַר בֵּיהּ, הה"ד יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.

Death Death and the Afterlife Jacob Patriarchs Solomon Tree Tree of Life Zeir Anpin

97. Come and behold, Jacob is attached to the Tree of Life, which never has any death in it, for all the living are established and perfected in this tree that gives life to all that grasp on to it. Therefore, Jacob did not die. And when did he die? It occurred when it was written, "He gathered up his feet into the bed" (Beresheet 49:33). "The bed" is as you say, "Behold it is his litter, that of Solomon" (Shir Hashirim 2:7), WHICH IS MALCHUT. About this bed, it is written, "Her feet go down to death" (Mishlei 5:5). Therefore, it is written, "He gathered up his feet into the bed," and then, "and he expired and was gathered unto his people." BUT AS LONG AS HE HELD ON TO THE TREE OF LIFE, WHICH IS ZEIR ANPIN, HE DID NOT DIE BECAUSE DEATH IS ONLY FROM THE ASPECT OF MALCHUT, AS EXPLAINED. Then the Holy One, blessed be He, made Jacob the chosen among the Patriarchs. This is what is written, "Jacob whom I have chosen" (Yeshayah 41:8).

97. ות"ח, יַעֲקֹב אָחִיד בְּאִילָנָא דְּחַיֵּי, דְּלֵית בֵּיהּ מוֹתָא לְעָלְמִין, דְּכָל חַיִּין בְּהַהוּא אִילָנָא אִשְׁתָּכְלָלוּ, וְיָהַב חַיִּין לְכָל אִינּוּן דַּאֲחִידָן בֵּיהּ. ובג"כ, יַעֲקֹב לָא מִית. וְאֵימָתַי מִית, בְּשַׁעֲתָא דִּכְתִּיב וַיֶּאֱסוֹף רַגְלָיו אֶל הַמִּטָּה. הַמִּטָּה. כד"א הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, בְּגִין דִּבְהַאי מִטָּה כְּתִיב, רַגְלֶיהָ יוֹרְדוֹת מָוֶת, ובג"כ וַיֶּאֱסוֹף רַגְלָיו אֶל הַמִּטָּה כְּתִיב, כְּדֵין וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו. וְעָבֵד קוּדְשָׁא בְּרִיךְ הוּא לְיַעֲקֹב שְׁלִימוּ דַּאֲבָהָן, הה"ד יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ.

Beasts Camp Chariot Female Grades Hosts Nukva Shechinah Zeir Anpin

98. Come and behold, see all the legions of above THAT ARE DRAWN FROM THE FOUR COMPANIES OF THE SHECHINAH, WHICH ARE THE WHEELS. All the Chariots are entwined with each other, levels with levels. The upper and the lower EVOLVE, THE ONE FROM THE OTHER, AND COMBINE, THE ONE WITH THE OTHER. And there is a holy living creature over them, WHICH IS THE NUKVA. FOR THERE ARE FOUR LIVING CREATURES, AS MENTIONED, AND THE NUKVA IS THE FOURTH. All the multitude hosts and the legions travel under her command. They travel and camp according to her instructions, FOR ALL THE CHARIOTS AND THE LIVING CREATURES AND THE WHEELS POSSESS ONLY WHAT THEY RECEIVE FROM THIS HIGHEST HOLY LIVING CREATURE.

98. ת"ח, כָּל מַשִׁרְיָין דִּלְעֵילָּא, וְכָל אִינּוּן רְתִיכִין, כֻּלְּהוּ אֲחִידָן אִלֵּין בְּאִלֵּין, דַּרְגִּין בְּדַרְגִּין, אִלֵּין עִלָּאִין וְאִלֵּין תַּתָּאִין. וְחֵיוָותָא קַדִּישָׁא עָלַיְיהוּ, וְכֻלְּהוּ אוֹכְלוֹסִין וּמַשִׁרְיָין, כֻּלְּהוּ נַטְלִין תְּחוֹת יְדָהָא, עַל מֵימְרָהָא נַטְלִין, וְעַל מֵימְרָהָא שָׁרָאן.

Beasts Grades Nukva Seas

99. This is the living creature that all the other living creatures hold onto. And from her evolved many other living creatures upon living creatures, MEANING THAT MANY LIVING CREATURES EVOLVED ONE FROM ANOTHER, and levels combined with levels. All those of above and of below go and swim in the sea, WHICH IS THE NUKVA, FOR THOSE OF ABOVE ARE INCLUDED IN HER, THEY GIVE FORTH INFLUENCE TO HER. AND THE LOWER ARE INCLUDED IN HER AND RECEIVE FROM HER. This is what is written, "So is this great and wide sea, wherein are creeping things innumerable" (Tehilim 104:25).

99. וְדָא הוּא חֵיוָתָא, דְּכָל שְׁאַר חֵיוָתָא, אֲחִידָן בָּהּ וְאִשְׁתַּלְשָׁלוּ בְּגִינָהּ כַּמָּה חֵיוָן לְחֵיוָן. וְאִתְאַחֲדָן דַּרְגִּין בְּדַרְגִּין, וְכֻלְּהוּ עִלָּאִין וְתַתָּאִין אַזְלִין וְשָׁאטִין בְּיַמָּא, הה"ד זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר וְגוֹ.'

Caves East Fish Ground Heavens North Seas Ships Sin South West Wind

100. When the sea raises its waves, WHICH ARE JUDGMENTS, all the ships go up and down, MEANING THEY GO UP UNTO THE HEAVENS AND DOWN TO THE DEPTHS. It is stormy and a strong wind blows over it powerfully. And the fish of the sea are scattered to every side, these to east and these to west, these to north and these to south. THESE FISH OF THE SEA see a sign on all the people of the world BECAUSE OF THEIR SIN, and they take them and swallow them in caves in the ground.

100. וְכַד סָלִיק יַמָּא גַּלְגַּלּוֹי, כֻּלְּהוּ אַרְבִּין סַלְּקִין נַחְתִּין, וְזַעְפָּא אִשְׁתְּכַח, וְרוּחָא תַּקִּיפָא אַזְלָא עָלֵיהּ בִּתְקִיפוּ. וְנוּנֵי יַמָּא מִתְבַּדְּרִין לְכָל סְטַר, אִלֵּין לְמִזְרָח, וְאִלֵּין לְמַעֲרָב, אִלֵּין לַצָּפוֹן, וְאִלֵּין לַדָּרוֹם. וְכָל אִינּוּן בְּנֵי עָלְמָא, דְּחָמָאן רְשִׁימָא עָלַיְיהוּ, נַטְלִין לוֹן, וּבַלְעִין לוֹן בְּקַפְטִירֵי עַפְרָא.

Animals Beasts Fish Leviathan Seas Ships Wind Zeir Anpin

101. None of the ships move from their places, or go up or down, except when the one leader of the sea arrives and knows how to settle and appease the stormy wind of the sea. As soon as he rises over the sea, it rests from its rage and becomes placid. Then all the ships continue on their straight course and do not turn right or left. This is what is written, "There go the ships, this is the Leviathan, whom you have made to play therein" (Ibid. 26). "This" is exact, WHICH IS THE SECRET OF YESOD OF ZEIR ANPIN THAT IS CALLED 'THIS' (MASC.), WHICH IS THE SECRET OF THE CENTRAL COLUMN. All the fish of the sea gather to their place and all the animals rejoice with them, and the animals of the supernal field rejoice. This is what is written, "Where all the wild beasts play" (Iyov 40:20).

101. וְכָל אַרְבִּין לָא נַטְלִין מֵאַתְרַיְיהוּ, וְלָא סַלְּקִין וְנַחְתִּין, בַּר מֵהַהוּא שַׁעֲתָא, דְּאָתֵי חַד דִּבְּרָא בְּיַמָּא, וְיָדַע לְאַשְׁלְמָא רוּחָא דְּזַעְפָּא דְּיַמָּא, כֵּיוָן דְּסָלִיק דָּא עָלֵיהּ דְּיַמָּא, שָׁכִיךְ מֵרוּגְזָא, וְנַיְיחָא אִשְׁתְּכַח, וּכְדֵין כֻּלְּהוּ אַרְבִּין אַזְלִין בְּאֹרַח מֵישָׁר, וְלָא סָטָאן לִימִינָא וּשְׂמָאלָא, הה"ד, שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ. זֶה דַּיְיקָא. וְכָל נוּנֵי יַמָּא מִתְכַּנְּשִׁין לְאַתְרַיְיהוּ. וְכָל אִינּוּן חֵיוָון חַדָּאן עָלָהּ, וְחֵיוָון חַקְלָא עִלָּאָה חַדָּאן, הה"ד וְכָל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם.

Seas Zeir Anpin

102. Come and behold, as it is above, IN CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, so is it below, IN NETZACH, HOD AND YESOD OF ZEIR ANPIN. And what is below is also in the Lower Sea, WHICH IS MALCHUT. ANOTHER VERSION, as it is above, IN CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, so it is in the supernal sea, WHICH IS BINAH, and as it is in the higher above, so it is down below, IN NETZACH, HOD AND YESOD OF ZEIR ANPIN. Whatever is down below is in the Lower Sea, WHICH IS MALCHUT.

102. ת"ח, כְּגַוְונָא דִּלְעֵילָּא, אִית לְתַתָּא. כְּגַוְונָא דִּלְתַתָּא, אִית בְּיַמָּא. כְּגַוְונָא דִּלְעֵילָּא, אִית לְעֵילָּא בְּיַמָּא עִלָּאָה. כְּגַוְונָא דִּלְעֵילָּא אִית לְתַתָּא. כְּגַוְונָא דִּלְתַתָּא, אִית בְּיַמָּא תַּתָּאָה.

Body Head Seas

103. I have already commented to the friends about the body of that SUPERNAL sea, WHICH IS BINAH. The length and breadth OF IT, the head and arms and the body are all as they should, and each is called by its name. Similarly, below in the Lower Sea, WHICH IS MALCHUT, there is also the head of the sea, the arms of the sea, and the body of the sea.

103. גּוּפָא דְּהַהוּא יַמָּא, הָא אִתְעַרְנָא לְחַבְרָנָא, אוֹרְכָא וּפוּתְיָא, רֵישָׁא וּדְרֹעִין וְגוּפָא, כֹּלָּא כְּמָה דְּאִצְטְרִיךְ, וְכֹלָּא בִּשְׁמֵיהּ אִתְקְרֵי. וּכְגַוְונָא דָּא לְתַתָּא לְיַמָּא דִּלְתַתָּא, הָכִי נָמֵי רֵישָׁא דְּיַמָּא, וּדְרוֹעִין דְּיַמָּא, וְגוּפָא דְּיַמָּא.

Body Fish Jacob Sea of Galilee Seas Thigh Torah Zebulun

104. It is written, "Zebulun shall dwell at the shore of the seas" (Beresheet 49:13). HE ASKS, But there was only one sea in his Heritage, WHY DOES IT SAY "AT THE SHORE OF THE SEAS?" HE ANSWERS, But what does "the shore of the seas" mean, for the comrades certainly explained it in accordance with the supernal secret. "And his border shall be at Tzidon" (Ibid.), is as it is written, "That came out of the loins (also thigh) of Jacob" (Shemot 1:5), for Zebulun was the right thigh of the body, WHICH IS NETZACH. AND THEREFORE THE TORAH VERSE SAYS, "AND HIS BORDER (ALSO: 'THIGH')." The Sea of Galilee was in his inheritance, and from here the purple fish is available for the purple dye.

104. כְּתִיב זְבוּלוּן לְחוֹף יַמִים יִשְׁכּוֹן. וְהָא יַמָּא חַד הֲוָה בְּעַדְבֵיהּ אֶלָּא מַאי לְחוֹף יַמִים, וַדַּאי אוּקְמוּהָ חַבְרַיָּיא בְּרָזָא עִלָּאָה. וְיַרְכָתוֹ עַל צִידוֹן, כד"א יוֹצְאֵי יֶרֶךְ יַעֲקֹב. זְבוּלוּן שׁוֹקָא דִּימִינָא דְּגוּפָא הֲוָה, וְיַם כִּנֶּרֶת הֲוָה בְּעַדְבֵיהּ, וּמֵהָכָא אִשְׁתְּכַח חִלָּזוֹן לִתְכֶלְתָּא.

Chariot Egypt Pharaoh, The

105. Come and behold, how many chariots upon chariots there are, and the wheels of the chariot race speedily, and the supports of the chariot do not refrain from traveling on them. And it is so for all of them. Come and behold, examine the Chariot of the minister over Egypt. As was explained, there was no complete chariot to be found, as it is written, "And He took off their chariot wheels" (Shemot 14:25). There were many chariots that traveled upon the support of one wheel that was appointed over them. As soon as it was removed from its dominion, then all the Chariots were removed from their control and could not travel. Then all of those below, IN THIS WORLD, were removed from their dominion, as it is written, "And Egypt even Pharaoh, and all those who trust in him" (Yirmeyah 46:25).

105. ת"ח, כַּמָּה רְתִיכִין עַל רְתִיכִין אִשְׁתְּכָחוּ, וְגַלְגַּלּוֹי דִּרְתִּיכָא רָהֲטִין בִּבְהִילוּ, וְלָא מִתְעַכְּבֵי אִינּוּן סַמְכֵי רְתִיכָא, לְנַטְלָא עֲלֵיהוֹן. וְכֵן כֻּלְּהוּ. ת"ח, רְתִיכָא דִּי מְמָנָא עַל מִצְרָאֵי, אוּקְמוּהָ, רְתִיכָא שְׁלֵימָתָא לָא אִשְׁתְּכַח, דְּהָא כְּתִיב וַיָּסַר אֵת אוֹפַן מַרְכְּבוֹתָיו, כַּמָּה רְתִיכִין הֲווֹ, דַּהֲווֹ נַטְלִין עַל חַד סָמִיךְ גַּלְגַּלָּא, דְּאִתְפָּקְדוּ עֲלַיְיהוּ, כֵּיוָן דְּאִתְעֲבָר הַאי מִשּׁוּלְטָנוּתָא דִּילֵיהּ, כֻּלְּהוּ רְתִיכִין אִתְעֲבָרוּ מִשּׁוּלְטָנֵיהוֹן, וְלָא נַטְלוּ. כְּדֵין כֻּלְּהוּ לְתַתָּא אִתְעֲבָרוּ מְשּׁוּלְטָנוּתָא, דִּכְתִּיב עַל מִצְרַיִם וְעַל פַּרְעֹה וְעַל הַבּוֹטְחִים בוֹ.

Edom Egypt

106. At that time, the government of Egypt ruled over all the other nations. As soon as the power of Egypt was crushed, the power of the other nations was broken. How do we know? For it is written, "Then the chiefs of Edom shall be amazed" (Shemot 15:15). And, "The people shall hear, and be afraid" (Ibid. 14), because at that time they were all attached to the service of Egypt, they depended upon Egypt to help them, and they all requested assistance from Egypt to strengthen themselves. Therefore, when they heard of the mighty acts that the Holy One, blessed be He, performed in Egypt, they were discouraged and were unable to stand firm. And they all quaked and trembled and lost their power.

106. וּבְהַהוּא זִמְנָא, שֻׁלְטָנוּתָא דְּמִצְרַיִם שָׁלִיט עַל כָּל שְׁאַר עַמִּין, כֵּיוָן דְּאִתְבַּר חֵילָא דְּמִצְרַיִם, אִתְּבַר חֵילָא דִּשְׁאַר עַמִּין. מְנָלָן, דִּכְתִּיב אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם וְגוֹ.' וּכְתִיב שָׁמְעוּ עַמִּים יִרְגָּזוּן וְגוֹ.' בְּגִין דְּכֻלְּהוּ הֲווֹ אֲחִידָן בְּפוּלְחָנָא דְּמִצְרַיִם, וַאֲחִידָן בְּמִצְרַיִם לְסִיּוּעָא דִּלְהוֹן. וּבְהַהוּא זִמְנָא, כֻּלְּהוּ בָּעָאן לְסִיּוּעָא דְּמִצְרַיִם, לְאִתַּתְקְפָא. וְעַל דָּא, כֵּיוָן דְּשָׁמְעוּ גְּבוּרָן דְּעָבֵד קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם, רָפוּ יְדֵיהוֹן, וְלָא יָכִילוּ לְמֵיקָם, וְאִזְדַּעֲזָעוּ כֻּלְּהוּ, וְאִתְּבָּרוּ מִשּׁוּלְטָנַתְהוֹן.

Chariot Strength

107. Certainly, when their strength was broken above, the strength of all those attached to them was broken. Therefore, "He took off his chariot wheels (lit. 'wheel')," NAMELY, THE STRENGTH FROM ABOVE, AS MENTIONED EARLIER. "That they drove heavily" (Shemot 14:25). Once it was broken, they could not move.

107. וַדַּאי כַּד אִתְּבַר חֵילָא דִּלְהוֹן לְעֵילָּא, אִתְּבַר חֵילָא דְּכָל אִינּוּן דַּאֲחִידָן בֵּיהּ, כֵּיוָן דְּאִתְבַּר חֵילָא דְּכֻלְּהוּ לְעֵילָּא, כָּל הָנֵי דִּלְתַתָּא אִתְּבָּרוּ, בְּגִין הַאי חֵילָא דְּאִתְבַּר בְּקַדְמֵיתָא. ובג"כ וַיָּסַר אֵת אֹפַן מַרְכְּבוֹתָיו כְּתִיב. וַיְנַהֲגֵהוּ בִּכְבֵדוּת, דְּהָא כַּד דָּא אִתְּבַר, לָא הֲווֹ אַזְלִין.

Chariot Form

108. Come and behold, it is so, for it is not written, 'And He took off his chariots' wheels' or 'chariot wheel,' MEANING EITHER BOTH IN PLURAL, OR BOTH IN SINGULAR. But rather it is written, "And He took off his chariots' wheel." "WHEEL" IS SINGULAR, AND "HIS CHARIOTS" IS PLURAL, AND THAT IS because 'WHEEL' (HEB. OFAN) is the power to which all of them were attached, AS IT IS WRITTEN ABOVE. IT IS THEREFORE WRITTEN IN THE SINGULAR FORM.

108. תָּא חֲזֵי דְּהָכִי הוּא, דְּלָא כְּתִיב וַיָּסַר אֵת אוֹפַנֵּי מַרְכְּבוֹתָיו, אוֹ אוֹפַן מֶרְכַּבְתּוֹ, אֶלָּא וַיָּסַר אֵת אוֹפַן מַרְכְּבוֹתָיו. בְּגִין הַאי חֵילָא, דְּכֻלְּהוּ הֲווֹ מִתְדַבְּקָן בֵּיהּ.

Chariot Creation Fasting Hundred Jacob Love Other Side Torah Year Zeir Anpin

109. WE CAN also EXPLAIN, "And he took off his chariots' wheel." Come and behold, happy is the portion of Yisrael that the Holy One, blessed be He, wanted to join with them and to be their portion, and that they should be His portion. This is what is written, "And hold fast to Him" (Devarim 13:5), and, "But you that did cleave to Hashem your Elohim" (Devarim 4:4), to Hashem indeed. It is also written, "For Yah, has chosen Jacob for Himself" (Tehilim 135:4), and, "For Hashem's portion is His people, Jacob is the lot of His inheritance" (Devarim 32:9), for He brought them forth from the holy seed to be His portion. THIS IS NOT SO FOR THE OTHER SIDE AND THE NATIONS OF THE WORLD, WHICH HAVE NO CONNECTION TO ZEIR ANPIN. Therefore, He gave them the Holy Torah that was concealed two hundred years before the world was created, and this has already been explained. Because of His love, He gave it to the children of Yisrael to follow and to cleave unto it.

109. וְתוּ, וַיָּסַר אֵת אוֹפַן מַרְכְּבוֹתָיו, תָּא חֲזֵי, זַכָּאָה חוּלָקֵהוֹן דְּיִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ, לְאִתְדַּבְּקָא בְּהוּ, וּלְמֶהֱוֵי לְהוּ חוּלָק, וּלְמֶהֱוֵי אִינּוּן חוּלָקֵיהּ. הֲדָא הוּא דִּכְתִּיב, וּבוֹ תִדְבָּקוּן. וּכְתִיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹֹהֵיכֶם, בַּיְיָ' מַמָּשׁ. וּכְתִיב כִּי יַעֲקֹב בָּחַר לוֹ יָהּ. וּכְתִיב כִּי חֵלֶק יְיָ' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ. דְּאַפִּיק לוֹן מִזַּרְעָא קַדִּישָׁא, לְמֶהֱוֵי חוּלָקֵיהּ, וְעַל דָּא יָהַב לוֹן אוֹרַיְיתָא קַדִּישָׁא עִלָּאָה, גְּנִיזָא תְּרֵי אַלְפִין שְׁנִין, עַד לָא יִתְבְּרֵי עָלְמָא, וְהָא אִתְּמַר. וּבְגִין רְחִימוּתָא דִּילֵיהּ יָהֲבָא לְיִשְׂרָאֵל, לְמֵהַךְ אֲבַתְרָהּ, וּלְאִתְדַּבְּקָא בָּהּ.

Beasts Camp Chariot Grades Nukva Other Side Seas Zeir Anpin

110. Come and behold, All the camps of above and all the Chariots are all joined one to the other, levels by levels; those of above and those of below ARE BOUND TOGETHER. And it was explained that it is written, "So is this great and wide sea" (Tehilim 104:25). And the living creature is over them, WHICH IS THE NUKVA THAT IS FROM THE CHEST AND HIGHER OF ZEIR ANPIN THAT RECEIVES FROM THE THREE LIVING CREATURES OF ZEIR ANPIN. AND SHE IS THE FOURTH LIVING CREATURE THAT ALL RECEIVE FROM, EVEN THE CHARIOTS OF THE OTHER SIDE, AND THE NATIONS OF THE WORLD. All the multitudes and the camps travel under her command. According to her instructions they travel, and by her word they rest. When she travels they all travel, because they are all joined to her.

110. תָּא חֲזֵי, כָּל מַשִׁירְיָין דִּלְעֵילָּא, וְכָל אִינּוּן רְתִיכִין, כֻּלְּהוּ אֲחִידָן אִלֵּין בְּאִלֵּין, דַּרְגִּין בְּדַרְגִּין, אִלֵּין עִלָּאִין, וְאִלֵּין תַּתָּאִין, וְהָא אוּקְמוּהָ, דִּכְתִּיב זֶה הַיָּם גָּדוֹל. וְחֵיוָתָא קַדִּישָׁא עָלֵיהּ, וְכֻלְּהוּ אוּכְלוֹסִין וּמַשִּׁרְיָין, כֻּלְּהוּ נַטְלִין תְּחוֹת יְדָהּ, עַל מֵימְרָהּ נַטְלִין, לְהוּ מֵימְרָהּ שָׁרָאן. בְּעִדָנָא דְּהִיא נַטְלָא, כֻּלְּהוּ נְטִילִין, בְּגִין דְּכֻלְּהוּ אֲחִידָן בָּהּ.

Camp Chariot Egypt Face Fire Other Side Pharaoh, The

111. Come and behold, when the Holy One, blessed be He, wanted to remove the multitudes of Pharaoh below, He first removed their power, as we explained. What did He do? He removed and detached that upper holy place that led all those Chariots OF THE MINISTER OF EGYPT ABOVE, AS EVERY CHARIOT WAS UNDER ITS COMMAND, EVEN THOSE OF THE OTHER SIDE. As soon as it left, then all the camps AND THE CHARIOTS could not travel. Since they could not, the Minister of Egypt was removed from his dominion with a flaming fire, and then the dominion of Egypt was removed. Therefore, THEY SAID, "Let us flee from the face of Yisrael." What is the reason? Because they saw the Minister of Egypt burned in fire.

111. ות"ח, בְּשַׁעֲתָא דְּבָעֵי קוּדְשָׁא בְּרִיךְ הוּא, לְאַעְבְּרָא לְאוּכְלוֹסִין דְּפַרְעֹה לְתַתָּא אַעְבַּר בְּקַדְמֵיתָא לְהַהוּא חֵילָא דִּלְהוֹן, כְּמָה דְּאוֹקִימְנָא. מַה עָבֵד. אַעְבָּר וְסָלִיק הַהוּא אֲתָר קַדִּישָׁא עִלָּאָה, דַּהֲוָה מַדְבָּר לְכָל אִינּוּן רְתִיכִין, כֵּיוָן דְּהַאי אִסְתְּלִיק, הַנְהוּ כֻּלְּהוּ מַשִּׁירְיָין לָא יָכִילוּ לְדַבְּרָא, כֵּיוָן דְּאִינּוּן לָא יָכִילוּ, הַהוּא מְמָנָא דְּמִצְרָאֵי אַעְבְּרוּ לֵיהּ מִשּׁוּלְטָנֵיהּ, וְאַעְבַּר בְּנוּרָא דְּדָלִיק, וּכְדֵין שֻׁלְטָנוּתָא דְּמִצְרָאֵי אִתְעָדֵי. וְעַל דָּא, אָנוּסָה מִפְּנֵי יִשְׂרָאֵל. מ"ט, בְּגִין דְּחָמוּ מְמָנָא דְּמִצְרַיִם אִתּוֹקַד בְּנוּרָא.

Creation Hebrew Letters Morning Seas Strength Water

112. Rabbi Yitzchak said, When Yisrael approached the sea, the Holy One, blessed be He, called the minister who was appointed over the sea. He said to him, 'At the time that I made the world, I appointed you over the sea, and conditioned the sea so that its water should split before My children. Now the time has arrived for My children to pass in the midst of the sea.' And afterwards, it is written, "And the sea returned to its strength (Heb. eitano) when the morning appeared" (Shemot 14:27). What is Eitano? The condition (Heb. tenao) that it had with the Holy One, blessed be He, when He created the world, BECAUSE EITANO ('ITS STRENGTH') IS SPELLED WITH THE SAME LETTERS AS TENAO ('HIS CONDITION').

112. ר' יִצְחָק אָמַר, בְּשַׁעֲתָא דְּקָרִיבוּ יִשְׂרָאֵל לְיַמָּא, קָרָא קב"ה לַמְמָנָא רַבְרְבָא דְּעַל יַמָּא, אָמַר לֵיהּ, בְּשַׁעֲתָא דַּעֲבָדִית אֲנָא עָלְמָא, מָנִיתִי לָךְ עַל יַמָּא, וּתְנַאי אִית לִי עַל יַמָּא, דִּי יִבְזַע מֵימוֹי מִקָּמֵי בָּנַי. הַשְׁתָּא מָטָא עִדָנָא, דְּיָעַבְרוּן בָּנַי בְּגוֹ יַמָּא. לְבָתַר מַה כְּתִיב, וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ. מַאי לְאֵיתָנוֹ, לִתְנָאוֹ דַּהֲוָה לֵיהּ בְקוּדְשָׁא בְּרִיךְ הוּא כַּד בָּרָא עָלְמָא.

Chariot Coffin Dwellings Egypt Eyes Face Fear Fire Joseph Pharaoh, The Seas

113. Yisrael were dwelling by the sea and saw the waves rising and falling. They raised their eyes and saw Pharaoh and his multitudes. They feared and cried out, as has already been explained, "The sea saw" (Tehilim 114:3). HE ASKS, What did the sea see? AND HE ANSWERS, It saw the coffin of Joseph and fled from before it. For what reason? Because it is written OF JOSEPH, "And fled, and went outside" (Beresheet 39:12). DUE TO THIS, "The sea saw it, and fled." It is written, "And He took off their chariot wheels...Let us flee from the face of Yisrael." What is the reason? It is because they saw the land of Egypt and it looked as though it was burning with fire. Then they said, "Let us flee from the face of Yisrael."

113. וַהֲווֹ יִשְׂרָאֵל שָׁרָאן עַל יַמָּא, וַהֲווֹ יִשְׂרָאֵל חָמָאן, גַּלְגַּלֵּי יַמָּא סַלְּקִין וְנַחְתִּין, זָקְפוּ עֵינַיְיהוּ, וְחָמוּ לְפַרְעֹה וּלְאוּכְלוֹסִין דִּילֵיהּ, דְּחִילוּ וְצָעֲקוּ. וְהָא אִתְּמַר. הַיָּם רָאָה, מָה חָמָא יַמָּא. אֲרוֹנָא דְּיוֹסֵף קָא חָמָא, וְעָרַק מִקָּמֵיהּ. מ"ט, בְּגִין דִּכְתִּיב וַיָּנָס וַיֵּצֵא הַחוּצָה. וְעַל דָּא הַיָּם רָאָה וַיָּנוֹס, וּכְתִיב וַיָּסַר אֶת אוֹפַן מַרְכְּבוֹתָיו וְגוֹ' אָנוּסָה מִפְּנֵי יִשְׂרָאֵל. מַאי טַעֲמָא. בְּגִין דְּחָמוּ אַרְעָא דְּמִצְרַיִם, כְּאִלּוּ אִתּוֹקַד בְּנוּרָא, כְּדֵין אָמְרוּ אָנוּסָה מִפְּנֵי יִשְׂרָאֵל.

Earth Heaven

114. Rabbi Chiya and Rabbi Yosi were traveling in the wilderness. Rabbi Chiya said to Rabbi Yosi: Come and I will tell you. When the Holy One, blessed be He, wishes to remove a government on the earth, He does not do it until he removes its dominion in heaven. And He does not remove the dominion in the heaven until He appoints another in its place, so that their service in heaven shall not be lacking, in order to fulfill what is written, "And gives it to whomever He will" (Daniel 4:14). Rabbi Yosi said, Certainly, it is so.

114. רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, הֲווֹ אַזְלֵי בְּמַדְבְּרָא, אָמַר רִבִּי חִיָּיא לְרִבִּי יוֹסֵי, תָּא וְאֵימָא לָךְ, דְּכַד קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאַעְבְּרָא שׁוּלְטָנוּתָא דְּאַרְעָא, לָא עָבֵיד, עַד דְּאַעְבַּר שֻׁלְטָנוּתָא דִּלְהוֹן בִּרְקִיעָא, וְלָא אַעְבָּר שֻׁלְטָנָא דִּלְהוֹן, עַד דְּמָנֵי אַחֲרָא בְּאַתְרֵיהּ, בְּגִין דְּלָא יִגְרַע שִׁמּוּשָׁא דִּלְהוֹן בִּרְקִיעָא, בְּגִין לְקַיְּימָא מַה דִּכְתִּיב, וּלְמַן דִּי יִצְבֵּא יִתְּנִינָּהּ. א"ר יוֹסֵי, וַדַּאי הָכִי הוּא.

Earth Judgment

115. Rabbi Yosi opened the discussion, saying: "Hashem our Master, how majestic is Your Name on all the earth" (Tehilim 8:2). "Hashem our Master," MEANS that when the Holy One, blessed be He, wishes to break the power of the heathen nations, He strengthens His Judgment over them, breaks them, and removes their dominion from before Himself.

115. פָּתַח ר' יוֹסֵי וְאָמַר, יְיָ' אֲדוֹנֵינוּ מַה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ. יְיָ' אֲדוֹנֵינוּ: כַּד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְתַבְרָא חֵילָא דְּעַמִּין עכו"ם, אַתְקִיף דִּינֵיהּ עָלַיְיהוּ, וְתָבַר לוֹן, וְאַעְבָּר מִקָּמֵיהּ שׁוּלְטָנוּתָא דִּלְהוֹן.

David Heaven Heavens Prayer Rivers Zeir Anpin

116. "Who (Heb. asher) have set Your glory above the heavens" (Ibid.). HE ASKS, It should have been written 'who have set' 'or set Your glory.' Why, "Who have set Your glory?" HE ANSWERS, This is the secret of the river that is the deepest of all, WHICH IS BINAH. And David prayed his prayer to draw from it unto the heaven, WHICH IS ZEIR ANPIN. And this "asher," WHICH IS THE NAME OF BINAH, is as it is written, "I will ever be what (Heb. asher) I am" (Shemot 3:14).

116. אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם, אֲשֶׁר נָתַתָּ מִבָּעֵי לֵיהּ, אוֹ תְּנָה הוֹדְךָ, מַהוּ אֲשֶׁר תְּנָה הוֹדְךָ. אֶלָּא דָּא הוּא רָזָא דְּנָהֲרָא עֲמִיקָא דְּכֹלָּא, וְדָוִד בָּעָא בָּעוּתֵיהּ, לְמִנְגַּד מִנֵּיהּ עַל הַשָּׁמַיִם, וְדָא הוּא אֲשֶׁר. כד"א, אֶהְיֶה אֲשֶׁר אֶהְיֶה.

Crowns Head Heaven Rivers Zeir Anpin

117. At the time that this deepest river, WHICH IS BINAH, is drawn and goes out over the heaven, WHICH IS ZEIR ANPIN, then everything is joyous. And the Queen, WHO IS MALCHUT, crowns Herself with the King, WHO IS ZEIR ANPIN, and all the worlds are joyful. The domination of the heathen nations is removed before the Queen, and then all who cling to Her raise their heads.

117. בְּשַׁעֲתָא דְּהַאי נָהֲרָא עֲמִיקְתָא דְּכֹלָּא, נָגִיד וְנָפִיק עַל הַשָּׁמַיִם, כְּדִין כֹּלָּא בְּחִידוּ, וּמַטְרוֹנִיתָא אִתְעַטְּרָת בְּמַלְכָּא, וְכָל עָלְמִין כֻּלְּהוּ בְּחִידוּ, וְשֻׁלְטָנוּתָא דְּעַמִּין עעכו"ם, אִתְעֲבָר מִקָּמֵי מַטְרוֹנִיתָא, וּכְדֵין זַקְפִין רֵישָׁא כָּל מַאן דַאֲחִידוּ בָּהּ.

118. In the meantime, they saw a man coming with a load in front of him. Rabbi Chiya said, Let us go. Perhaps this man is a heathen or an ignoramus, and it is forbidden to join him on the road. Rabbi Yosi said, Let us sit here and watch. Perhaps he is a great man.

118. אַדְּהָכִי חָמוּ חַד ב"נ, דַּהֲוָה אָתֵי, וְחַד מָטוּלָא קָמֵיהּ. א"ר חִיָּיא, נְזִיל, דִּלְמָא הַאי בַּר נָשׁ עעכו"ם הוּא, אוֹ עַם הָאָרֶץ הוּא, וְאָסִיר לְאִשְׁתַּתְּפָא בַּהֲדֵיהּ בְּאָרְחָא. א"ר יוֹסֵי, נֵיתִיב הָכָא, וְנֶחֱמֵי, דִּלְמָא גַּבְרָא רַבָּא הוּא.

Blind Sin

119. In the meantime, he passed before them and said to them, At this crossing place, which is dangerous, I need company, FOR I AM AFRAID TO TRAVEL ALONE. I know a different way, let us turn off from this way. And I wish to say to you, I will not sin against you and I will not transgress what is written, "Nor put a stumbling block before the blind" (Vayikra 19:14), because you are like blind people on this way and you must not endanger yourselves. Rabbi Yosi said, Blessed is the Merciful One that we waited here. They joined him. He said to them, Do not speak anything here until we pass from here. They turned to a different way.

119. אַדְּהָכִי, אַעְבָּר קָמַיְיהוּ, א"ל, בְּדוּקְפָא דִּמַעְבָּרָא דְּקוֹטִיפָא דְּהַאי, חַבְרוּתָא אִבְעֵי, וַאֲנָא יְדַעְנָא אָרְחָא אַחֲרָא, וְנִסְטֵי מֵהַאי, וַאֲנָא בְּעֵינָא דְּאֵימָא לְכוּ, וְלָא אִתְחַיַּיבְנָא בְּכוּ, וְלָא אַעְבָּר עַל מַה דִּכְתִּיב וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, וְאַתּוּן כְּסוּמִין בְּאָרְחָא דָּא, וְלָא תִּסְתַּכְּנוּ בְּנַפְשַׁיְיכוּ. א"ר יוֹסֵי, בְּרִיךְ רַחֲמָנָא דְּאוֹרִיכְנָא הָכָא, אִתְחַבְּרוּ בַּהֲדֵיהּ. אָמַר לוֹן, לָא תִּשְׁתָּעוּ מִידִי הָכָא, עַד דְּנַעֲבֹר בְּהַאי. סָטוּ בְּאָרְחָא אַחֲרָא.

Blood Priests

120. After they left that place, he said to them, On that other path, THE DANGEROUS ONE, a scholarly priest and a layman priest were once traveling. The ignoramus priest arose against him at that place and killed him. From that day AND FURTHER, anybody who passes that place endangers himself, and robbers of the hills gather there to kill and rob people. Those who are aware of this do not pass there. And the Holy One, blessed be He, demands the blood of that priest every day.

120. בָּתַר דְּנָפְקוּ מֵהַהוּא אֲתָר, אָמַר לוֹן, בְּהַהוּא אָרְחָא אַחֲרָא, הֲווֹ אַזְלֵי זִמְנָא חֲדָא, חַד כֹּהֵן חָכָם, וְחַד כֹּהֵן עַם הָאָרֶץ בַּהֲדֵיהּ, קָם הַהוּא ע"ה בְּהַהוּא אֲתָר עָלֵיהּ וְקַטְלֵיהּ. מֵהַהוּא יוֹמָא כָּל מַאן דְּאַעְבָּר בְּהַהוּא אֲתָר, מִסְתַּכֵּן בְּנַפְשֵׁיהּ. וְהָא מִתְחַבְּרִין תַּמָן מְשַׁדְּדֵי טוּרַיָא, וְקַטְלִין וְקַפְּחִין לִבְנֵי נָשָׁא, וְאִינּוּן דְּיַדְעֵי לָא עַבְרֵי תַּמָּן, וּבָעֵי קוּדְשָׁא בְּרִיךְ הוּא דָּמָא דְּהַהוּא כַּהֲנָא כָּל יוֹמָא.

Aaron Congregation Daughter (Holy) Temple Priests Seven Temple, The Yeshivah Zeir Anpin

121. He opened the discussion with the verse, "This very day He will halt in Nov" (Yeshayah 10:32). The students of the Yeshivah have already explained this. But I do not say it this way to you, because I have learned the secret of the matter. What is "This very day?" It is written, "And Aaron took him Elisheva the daughter of Amminadab...to wife" (Shemot 6:23), and this is the secret regarding the Congregation of Yisrael, WHICH IS MALCHUT CALLED 'ELISHEVA,' BECAUSE OF THE SEVEN (SHEVA) SFIROT SHE POSSESSES. Aaron is Her attendant who manages her house and serves Her, and brings Her to the King, WHICH IS ZEIR ANPIN, to join them together. From now onwards, every priest who serves in the Temple is MALCHUT'S ATTENDANT, like Aaron.

121. פָּתַח וְאָמַר, עוֹד הַיּוֹם בְּנוֹב לַעֲמוֹד וְגוֹ' הָא אוּקְמוּהָ אִינּוּן מָארֵי מְתִיבְתָּא. אֲבָל אֲנָא לָא אֲמֵינָא לְכוּ הָכִי, אֶלָּא דְרָזָא דְּמִלָּה אוֹלִיפְנָא. עוֹד הַיּוֹם, מַאן יוֹמָא דֵּין. אֶלָּא, הָכִי כְּתִיב, וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע בַּת עֲמִּינָדָב. וְרָזָא הוּא, עַל כְּנֶסֶת יִשְׂרָאֵל, דְּאַהֲרֹן הוּא שׁוֹשְׁבִינָא דִּלָיהּ, לְתַקְּנָא בֵּיתָה וּלְשַׁמְּשָׁא לָהּ, וּלְמֵיעַל לָהּ לְמַלְכָּא לְאִזְדַּוְּוגָא כַּחֲדָא, מִכָּאן וּלְהָלְאָה, כָּל כֹּהֵן דִּמְשַׁמֵּשׁ בְּמַקְדְּשָׁא, כְּגַוְונָא דְּאַהֲרֹן.

Priests Saul Sin Ten Zeir Anpin

122. Achimelech was the supernal High Priest, and all priests that were with him were all best men of the Queen, WHICH IS MALCHUT. After they were killed, the Queen remained alone, WITHOUT UNION WITH ZEIR ANPIN. Her attendant was lost, and there was no one to serve Her and manage Her house and make Her happy in order to be united with the King. So from that day, She went over to the left side, and stood lurking over the world. That sin killed Saul and his sons, and many thousands and ten thousands of people of Yisrael died. It was suspended, until Sancheriv came and terrified everyone.

122. אֲחִימֶלֶךְ כַּהֲנָא רַבָּא עִלָּאָה הֲוָה, וְכָל אִינּוּן כַּהֲנֵי בַּהֲדֵיהּ, כֻּלְּהוּ הֲווֹ שׁוּשְׁבִינִין דְּמַטְרוֹנִיתָא, כֵּיוָן דְּאִתְקָטִילוּ, אִשְׁתַּאָרַת מַטְרוֹנִיתָא בִּלְחוֹדָהָא, וְאִתְאֲבִיד שׁוֹשְׁבִינָא דִּילָיהּ, וְלָא אִשְׁתְּכַח מַאן דִּמְשַׁמֵּשׁ קָמָהּ, וִיתַקֵּן בֵּיתָה, וִיחַדֵּי לָהּ לְאִזְדַּוְּוגָא עִם מַלְכָּא. כְּדֵין מֵהַהוּא יוֹמָא, אִתְעַבְּרָא לִשְׂמָאלָא, וְקַיְּימָא עַל עָלְמָא, כָּמִין עַל כֹּלָּא, קָטִיל לְשָׁאוּל וְלִבְנוֹי, אִתְאֲבִיד מִינַיְיהוּ מַלְכוּ, מִיתוּ מִיִּשְׂרָאֵל כַּמָּה אַלְפִין וְכַמָּה רִבְוָון. וְעַד כְּעַן, הַהוּא חוֹבָה הֲוָה תָּלֵי, עַד דְּאָתָא סַנְחֵרִיב וְאַרְגִּיז כֹּלָּא.

Congregation Judgment Lebanon Priests Sin

123. Thus, the meaning of, "This very day he will halt in Nov," is the supernal day. What is it? This is the Congregation of Yisrael, WHICH IS MALCHUT, who lost her attendant, so that She remained without the right to join with the left, because the priest is the right. And therefore, "this very day He will halt in Nov," TO DEMAND JUDGMENT FOR THE SLAYING OF NOV, THE CITY OF THE PRIESTS, UNTIL, THROUGH THAT SIN, THE VERSE CONCLUDES, "AND LEBANON SHALL FALL BY A MIGHTY ONE" (YESHAYAH 10:34).

123. וְדָא הוּא עוֹד הַיּוֹם בְּנוֹב, דָּא הוּא יוֹמָא עִלָּאָה, וּמַאן אִיהוּ. דָּא כ"י, דְּאַבְדַת שׁוּשְׁבִינִין דִּילָהּ, הַהִיא דְּאִשְׁתְּאָרַת בְּלֹא יְמִינָא, לְאִתְדַּבְּקָא בִּשְׂמָאלָא. דְּכַהֲנָא יְמִינָא הוּא. וּבְגִין כַּךְ, עוֹד הַיּוֹם בְּנוֹב לַעֲמוֹד.

Dwellings Priests Saul Sin

124. Come and behold, it is written, "Giv'at Saul is fled" (Ibid. 29). HE ASKS, Why is Saul mentioned here? AND HE ANSWERS, It is because he killed the priests IN NOV and caused that the right arm should be uprooted from the world, AS MENTIONED. BECAUSE OF HIS SIN, THE INHABITANTS OF HIS DWELLING, GIV'AT SAUL, FLED FROM THE KING OF ASHUR (ASSYRIA). From that day onward, no person passed that place, in order not to endanger himself. Rabbi Yosi said to Rabbi Chiya: Did I not say to you that he might be a great man?!

124. תָּא חֲזֵי, כְּתִיב גִּבְעַת שָׁאוּל נָסָה, שָׁאוּל אֲמַאי הָכָא. אֶלָּא בְּגִין דְּהוּא קָטִיל לְכַהֲנֵי, וְגָרִים דְּרוֹעָא יְמִינָא, לְאִתְעַקְרָא מֵעָלְמָא. אוּף הָכָא, מֵהַהוּא יוֹמָא, לָא אַעְבָּר ב"נ בְּהַהוּא דּוּכְתָּא, בְּגִין דְּלָא אִסְתַּכֵּן בְּנַפְשֵׁיהּ. אָמַר לֵיהּ רִבִּי יוֹסֵי לְרִבִּי חִיָּיא, וְלָא אֲמָרִית לָךְ דִּלְמָא גַּבְרָא רַבָּא הוּא.

Face Shechinah Wisdom

125. He opened the discussion, saying: "Happy is the man who finds wisdom" (Mishlei 3:13). "Happy is the man," means like us, who found you and learned from you a word of wisdom. "And the man who brings forth understanding" (Ibid.), like us who waited for you, to join with you. Such is a man for whom the Holy One, blessed be He, prepared a treasure on the road, the face of Shechinah. Referring to this, it is written, "But the path of just men is like the gleam of sunlight" (Mishlei 4:18). They walked on.

125. פָּתַח וְאָמַר, אַשְׁרֵי אָדָם מָצָא חָכְמָה. אַשְׁרֵי אָדָם, כְּגוֹן אֲנָן, דְּאַשְׁכַּחְנָא לָךְ, וְיָדַעְנָא מִינָךְ מִלָּה דְּחָכְמְתָא. וְאָדָם יָפִיק תְּבוּנָה, כְּגוֹן אֲנָן, דְּאוֹרִיכְנָא לָךְ לְאִתְחַבְּרָא בַּהֲדָךְ. וְדָא הוּא ב"נ דְּזַמִּין לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא נְבִזְבְּזָא בְּאָרְחָא, אַנְפּוֹי דִּשְׁכִינְתָּא, וְעַל דָּא כְּתִיב, וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. אָזְלוּ.

Congregation David Earth

126. That man opened the discussion, saying: "To David a Psalm. The earth is Hashem's and the fullness thereof" (Tehilim 24:1). HE ASKS, "To David a Psalm," IS WRITTEN in one place, and in another place, IT IS WRITTEN, "A Psalm to David." What is the difference between these? HE ANSWERS, "To David a Psalm," denotes a psalm that David said about the Congregation of Yisrael, WHICH IS MALCHUT. "A psalm to David," denotes a psalm that David said about himself.

126. פָּתַח הַהוּא גַּבְרָא וְאָמַר לְדָוִד מִזְמוֹר לַיְיָ' הָאָרֶץ וּמְלוֹאָהּ וְגוֹ.' לְדָוִד מִזְמוֹר בַּאֲתָר חַד, וּבַאֲתַר אַחֲרָא מִזְמוֹר לְדָוִד, מַה בֵּין הַאי לְהַאי. אֶלָּא לְדָוִד מִזְמוֹר, שִׁירָתָא דְּקָאָמַר דָּוִד, עַל כְּנֶסֶת יִשְׂרָאֵל. מִזְמוֹר לְדָוִד, שִׁירָתָא דְּקָאָמַר דָּוִד, עַל גַּרְמֵיהּ.

Congregation Earth Judgment Tevel (World) World (Tevel) Zeir Anpin

127. "The earth is Hashem's." This is the Holy One, blessed be He, MEANING ZEIR ANPIN. "The earth...and the fullness thereof" is the Congregation of Yisrael, WHICH IS MALCHUT, and all the multitudes that join with Her. They are called "the fullness thereof," for assuredly it is so, as it is written, "The whole world is full of His glory" (Yeshayah 6:3). "The world and they that dwell in it," is the earth below that is called Tevel' ('world'), and is held by the Judgment of above, MEANING MALCHUT. This is what is written, "And He will Judge the world in righteousness" (Tehilim 9:9). Whether an individual, a nation, or the whole world, they will be Judged according to this Judgment, MEANING FROM THE JUDGMENT OF MALCHUT THAT IS CALLED 'RIGHTEOUSNESS.'

127. לַיְיָ' הָאָרֶץ וּמְלוֹאָהּ. לַיְיָ:' דָּא קוּדְשָׁא בְּרִיךְ הוּא. הָאָרֶץ וּמְלוֹאָהּ: דָּא כְּנֶסֶת יִשְׂרָאֵל, וְכָל אוּכְלוֹסִין דִּילָהּ, דְּמִתְחַבְּרָן בַּהֲדָהּ, וְאִקְרוּן מְלוֹאָהּ וַדַּאי הוּא. כְּמָה דְּאַתְּ אָמֵר, מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ תֵּבֵל וְיוֹשְׁבֵי בָהּ: דָּא הוּא אַרְעָא דִּלְתַתָּא, דְּאִקְרֵי תֵּבֵל, וַאֲחִידַת בְּדִינָא דִּלְעֵילָּא, הֲדָא הוּא דִּכְתִּיב וְהוּא יִשְׁפוֹט תֵּבֵל בְּצֶדֶק, בֵּין לְחָד, בֵּין לְעַמָּא חַד, בֵּין לְכָל עָלְמָא, מֵהַאי דִּינָא הוּא אִתְּדָן.

Chariot Grades Judgment Pharaoh, The Sea of Suf Seas

128. Come and behold, Pharaoh was nurtured by this Judgment, and so he and all his people perished. After this Judgment OF MALCHUT was aroused against them, the minister that was appointed to rule over them was removed. Then all those below perished, as it is written, "And He took off their chariots' wheels." What is "their chariots' wheels?" MEANING the chariots of Pharaoh. And who is their wheel? THE MEANING is that minister who rules over them. Therefore, they all died in the sea. And why in the sea? Rather the upper sea, WHICH IS MALCHUT, aroused against them, and they were exterminated by it. Therefore, it is written that they "drowned in the Red Sea (Heb. suf)." Rabbi Yosi said, Assuredly it is so. And therefore, it is written, "drowned in the Red Sea (Heb. suf)," WHICH MEANS the end (Heb. sof) of the levels, NAMELY MALCHUT - THAT THEY WERE OBLITERATED BY HER.

128. תָּא חֲזֵי, פַּרְעֹה מֵהַאי דִּינָא יָנִיק, עַד דְּאִתְאֲבִידוּ הוּא וְכָל עַמֵּיהּ. כֵּיוָן דְּהַאי דִּינָא אִתְּעַר עָלֵיהּ, הַהוּא מְמָנָא דְּאִתְמָנָא עֲלַיְיהוּ בְּשֻׁלְטָנוּתָא, אִתְעָדֵי וְאִתְעֲבָר, כְּדֵין כֻּלְּהוּ דִּלְתַתָּא, אִתְאֲבִידוּ, דִּכְתִּיב וַיָּסַר אֶת אוֹפַן מַרְכְּבוֹתָיו. מַאי אוֹפַן מַרְכְּבוֹתָיו. מַרְכְּבוֹתָיו דְּפַרְעֹה. וּמַאן אִיהוּ הַהוּא אוֹפַן דִּלְהוֹן, הַהוּא מְמָנָא דְּשָׁלִיט עֲלַיְיהוּ. וְעַל דָּא מִיתוּ כֻּלְּהוּ בְּיַמָּא. אֲמַאי בְּיַמָּא, אֶלָּא יַמָּא עִלָּאָה אִתְּעַר עֲלַיְיהוּ, וְאִתְמְחוּ בִּידָהָא. וּבְגִין כַּךְ טֻבְּעוּ בַּיָּם סוֹף כְּתִיב. אָמַר רִבִּי יוֹסֵי וַדַּאי הָכִי הוּא, וְעַל דָּא כְּתִיב, טֻבְּעוּ בְּיַם סוּף. סוֹפָא דְּדַרְגִּין.

Evil Pharaoh, The

129. Rabbi Chiya said, "that they drove heavily." What is the meaning of "heavily?" From here, we learn that a person is subsequently led on the path that he chooses to go. By Pharaoh, it is written, "And the heart of Pharaoh was hard (lit. 'heavy')" (Shemot 9:7). In this same manner, the Holy One, blessed be He, led him with actual heaviness. The Holy One, blessed be He, said to him, 'Evil one, you made your heart heavy. I will lead you in a similar way.' Therefore, "they drove heavily."

129. רִבִּי חִיָּיא אָמַר, וַיְנַהֲגֵהוּ בִּכְבֵדוּת. בִּכְבֵדוּת מַהוּ. אֶלָּא מִכָּאן אוֹלִיפְנָא, דִּבְהַהוּא דַּבְּרוּתָא דְּאִתְדָּבַּר בֵּיהּ בַּר נָשׁ, מְדַבְּרִין לֵיהּ. בְּפַרְעֹה כְּתִיב וַיִּכְבַּד לֵב פַּרְעֹה. בְּהַהוּא מִלָּה, דָּבַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, בִּכְבֵדוּת מַמָּשׁ. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, רָשָׁע, אַתְּ אוֹקִיר לִבָּךְ. אֲנָא אַדְבַּר לָךְ בְּהַאי, עַל דָּא וַיְנַהֲגֵהוּ בִּכְבֵדוּת.

Egypt Face Heavens

130. "So that Egypt said, 'Let us flee from the face of Yisrael...'" "Egypt said," is the minister who was appointed over Egypt, NAMELY THEIR MINISTER IN THE LOFTY HEAVENS. Rabbi Yosi said, This is difficult. Since he was already removed from his dominion, how was he able to chase after Yisrael?

130. וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל וְגוֹ.' וַיֹּאמֶר מִצְרַיִם, דָּא מְמָנָא דְּאִתְמְנֵי עַל מִצְרָאֵי. אָמַר רִבִּי יוֹסֵי, הַאי מִלָּה קַשְׁיָא, כֵּיוָן דְּאַעְבְּרוּ לֵיהּ מִשּׂוּלְטָנוּתֵיה, הֵיךְ יָכִיל הוּא לְמִרְדַּף אֲבַתְרַיְיהוּ דְּיִשְׂרָאֵל.

Egypt Face Pharaoh, The

131. HE ANSWERS, But certainly it is thus. The passage, "So that Egypt said," IS NOT THEIR MINISTER BUT RATHER Egypt of below, "for Hashem fights for them against Egypt," namely Egypt of above, THEIR MINISTER. Since their power was broken above, their power and might was broken below. Hence, it is written, "For Hashem fights for them against Egypt," against Egypt specifically, which is their power above, NAMELY THEIR APPOINTED MINISTER. And as we established above, IN THE PLACE WHERE IT SAYS merely "king of Egypt," MEANING THAT PHARAOH IS NOT MENTIONED, THE REFERENCE IS TO THE MINISTER WHO IS APPOINTED OVER EGYPT. HERE ALSO, "AGAINST EGYPT," REFERS TO THE MINISTER APPOINTED OVER EGYPT. And, "So that Egypt said, 'Let us flee from the face of Yisrael,'" REFERS TO EGYPT OF BELOW, for they saw that their power and might of above were broken, NAMELY THEIR MINISTER.

131. אֶלָּא וַדַּאי הָכִי הוּא. אֲבָל דָּא וַיֹּאמֶר מִצְרַיִם, מִצְרַיִם דִּלְתַתָּא. כִּי יְיָ' נִלְחָם לָהֶם בְמִצְרָיִם, מִצְרַיִם דִּלְעֵילָּא, דְּכֵיוָן דְּאִתְבַּר חֵילֵהוֹן מִלְּעֵילָּא, כְּדֵין אִתְּבַר חֵילָא וְתּוּקְפָּא דִּלְהוֹן לְתַתָּא, הֲדָא הוּא דִּכְתִּיב כִּי יְיָ' נִלְחָם לָהֶם בְמִצְרָיִם. בְּמִצְרַיִם דַּיְקָא. דָּא הוּא תּוּקְפָּא דִּלְהוֹן דִּלְעֵילָּא. וְדָא הוּא דְּאוּקְמוּהָ מֶלֶךְ מִצְרַיִם סְתָם. הָכָא, וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל, דְּחָמוּ דְּהָא אִתְּבַר חֵילֵיהוֹן, וְתּוּקְפָּא דִּלְהוֹן, דִּלְעֵילָּא.

Congregation Tree Tree of Life Zeir Anpin

132. Come and behold, When this Congregation of Yisrael becomes aroused, WHICH IS MALCHUT, all those who are affiliated with Her and all the others of below, NAMELY ALL THE NATIONS, are aroused. Yisrael are higher above all because they grasp Her by the trunk of the tree, MEANING WHEN SHE IS CONNECTED TO ZEIR ANPIN THAT IS CALLED THE 'TREE OF LIFE.' Therefore, Yisrael are more attached to it than all the nations of the world. And when they become aroused TO HARM THE CHILDREN OF YISRAEL, the power of those who dominate over them is broken, MEANING THEIR MINISTERS ABOVE.

132. תָּא חֲזֵי, כַּד אִתְּעָרַת הַאי כְּנֶסֶת יִשְׂרָאֵל, אִתְעֲרוּ כָּל אִינּוּן דַּאֲחִידָן בָּהּ, וְכֻלְּהוּ אַחֲרָנִין דִּלְתַתָּא, וְיִשְׂרָאֵל לְעֵילָּא מִכֻּלְּהוּ, דְּהָא אִינּוּן נַטְלֵי לָהּ בְּגוּפָא דְּאִילָנָא, וְהָא אוּקְמוּהָ. וּבְגִינֵי כַּךְ יִשְׂרָאֵל אֲחִידָן בָּהּ, יַתִּיר מִכָּל עוֹבְדֵי כו"ם. וְכַד אִינּוּן מִתְעָרִין, אִתְּבַר תּוּקְפֵהוֹן מֵאִינּוּן דְּשַׁלְטֵי עָלַיְיהוּ.

Congregation Egypt

133. Come and behold, that minister, the governor of Egypt, oppressed Yisrael with many types of enslavements, as we have established. He was broken first, and then all the kingdoms below were broken. It is written, "For Hashem fights for them against Egypt." Indeed, He fights for them.

133. תָּא חֲזֵי, הַאי מְמָנָא שֻׁלְטָנָא דְּמִצְרָאֵי, דָּחִיק לוֹן לְיִשְׂרָאֵל, בְּכַמָּה שִׁעְבּוּדִין, כְּמָה דְּאוּקְמוּהָ. לְבָתַר דְּאִתְבַּר הוּא בְּקַדְמֵיתָא, אִתְּבָּרוּ אִינּוּן מַלְכְּוָותָא מִלְּתַתָּא, הה"ד כִּי יְיָ' נִלְחָם לָהֶם בְּמִצְרַיִם. נִלְחָם לָהֶם וַדַּאי.

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