Beshalach: Chapter 24

"Who is like You among the mighty, Hashem"

Synopsis

Rabbi Shimon speaks of a great, strong, supernal tree that sustains those above and those below. The seventy branches are the seventy princes that are appointed over the seventy nations of the world; when their time of dominion arrives, they want to destroy the trunk of the tree that rules over the children of Yisrael. On the other hand, when the domination of the trunk reaches them, it wants to guard them and to arrange peace among them all. It is said that this is like the Holy One, blessed be He, who guards everything and does not want to destroy the nations completely as they had wanted to do when they dominated.

Rabbi Yosi turns to the verse, "I have seen all the works that are done under the sun; and behold, all is vanity and a striving after wind." In a dialogue with Rabbi Shimon, we learn that a man's good deed turns into a breath that becomes an advocate before God, but that his bad deed turns into a breath that breaks his spirit. The holy breath from the good deed leads the person when his soul leaves him, and raises him to the place of glory above, and is present to bind him in the bond of life. Rabbi Shimon says that when the Temple was first built below it was based on Judgment and Anger, but in the time to come God shall perfect it in a different, higher level called 'righteousness.'

Directions Seventy Tree Twelve Zeir Anpin

315. Rabbi Shimon said, There is a great and strong, tall supernal tree, WHICH IS ZEIR ANPIN. Those above and those below are sustained through it. And it is bordered by twelve DIAGONAL border-lines, WHICH ARE THE FOUR SFIROT - CHESED, GVURAH, TIFERET, AND MALCHUT - EACH ONE CONTAINING THREE COLUMNS. It is strengthened by the four directions of the world - WHICH ARE CHESED, GVURAH, TIFERET AND MALCHUT - that are attached to their place. And seventy branches, WHICH ARE THE SEVENTY PRINCES THAT ARE APPOINTED OVER THE SEVENTY NATIONS OF THE WORLD, rise in it and are nurtured by it. From the center of its roots they nurture from around. And they are the branches that are found in the tree.

315. אָמַר ר"ש, אִילָנָא חַד רַבְרְבָא עִלָּאָה, תַּקִּיפָא, בֵּיהּ אִתְּזָנוּ עִלָּאִין וְתַתָּאִין. וְהוּא אִתְּחַם בִּתְרֵיסַר תְּחוּמִין, אִתְתָּקַּף בְּאַרְבַּע סִטְרֵי עָלְמָא, דְּאִתְחַבְּרָן בְּדוּכְתַּיְיהוּ. שַׁבְעִין עֲנָפִין סַלְּקִין בְּגַוֵּיהּ, וְאִתְּזָנוּ מִנֵּיהּ, בְּעִקַר שָׁרְשׁוֹי יַנְיקִין אִינּוּן סַחֲרָנֵיהּ, וְאִינּוּן עֲנָפִין דְּמִשְׁתַּכְחִין בְּאִילָנָא.

Angels Peace Seventy Tree

316. When the time of dominion arrives for each branch, they all want to completely destroy the trunk of the tree, which is the mainstay of the branches, that rules over the people of Yisrael who are joined with it. And when the domination of the trunk of the tree reaches them, which is the portion of Yisrael, it wants to guard them, and to arrange peace among them all. For this purpose, seventy oxen ARE OFFERED during Sukkot (the holiday of booths) to bring peace among the seventy branches in the tree, WHICH ARE THE SEVENTY PATRON ANGELS OF THE NATIONS OF THE WORLD.

316. כַּד מָטֵי עֵדֶן שֻׁלְטָנֵיהּ דְּכָל עֲנָפָא וַעֲנָפָא, כֻּלְּהוּ בָּעָאן לְשֵׁיצָאָה כֹּלָּא גּוּפָא דְּאִילָנָא, דְּאִיהוּ עִקָרָא דְּכֻלְּהוּ עֲנָפִין, הַהוּא דְּשָׁלִיט עָלַיְיהוּ, וְיִשְׂרָאֵל אֲחִידָן בֵּיהּ. כַּד מָטָא עָלַיְיהוּ שֻׁלְטָנוּתָא דְּהַהוּא גּוּפָא דְּאִילָנָא, חוּלָקָא דְּיִשְׂרָאֵל. בָּעֵי לְנַטְרָא לוֹן, וּלְמֵיהַב שְׁלָמָא בְּכֻלְּהוּ. וְעַל דָּא שִׁבְעִים פָּרֵי הֶחָג, לְמִיהַב שְׁלָמָא לְשַׁבְעִין עֲנָפִין דִּבְגוֹ אִילָנָא.

Elim Holiness (Kedushah) Kedushah (Holiness) Mercy Mochin Strength Tree

317. Pertaining to this, IT IS SAID, "Who is like You among the mighty (Heb. Elim), Hashem." What is the meaning of "Elim?" 'Tree,' as it is written, "For you shall be ashamed of the sacred oaks (Heb. eilim) on which you set your desires" (Yeshayah 1:29). For they worshipped an image that was engraved on this tree. "Who is like You," to do as You do and have Mercy upon all. "Who is like You," throughout the surrounding of the tree; even though He dominates, He guards everything, He guards all the rest and does not desire to destroy them completely, AS THEY WANTED TO DO WHEN THEY DOMINATED. "Who is like You, glorious in Holiness," MEANS THAT IT IS GLORIOUS with the supernal power, which is called 'Holiness.' Verily, it is glorious in Holiness, WHICH IS THE MOCHIN OF BINAH and is called "the strength of Hashem," and, "the pleasantness of Hashem." And we have hereby expounded on the words.

317. וְעַל דָּא מִי כָמוֹכָה בָּאֵלִים יְיָ.' מַאי בָּאֵלִים. אִילָנָא. כד"א, כִּי יֵבוֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם. דְּהוּא אִילָנָא, דַּהֲווֹ פַּלְחִין לְחַד דְּפוּסָא, דִּמְחַקְּקִין בְּגַוֵּיהּ. וְאִקְרֵי אֵלִים אִילָנָא מִי כָּמֹכָה דְּיַעֲבֵיד כְּעוֹבָדָךְ וִירַחֵם עַל כֹּלָּא. מִי כָּמֹכָה בְּכָל הַהוּא סַחֲרָנֵיהּ דְּאִילָנָא דְּאע"ג דְּאִיהוּ שַׁלְטָא, נָטִיר לְכֹלָּא, נָטִיר לְכָל שְׁאַר, וְלָא בַּעְיָא לְמֶעְבַּד עִמְּהוֹן גְּמִירָא. מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ, בְּהַהוּא חֵילָא עִלָּאָה דְּאִקְרֵי קֹדֶשׁ. נֶאְדָּר בַּקֹּדֶשׁ מַמָּשׁ, וְאִקְרֵי כֹּחַ יְיָ' נֹעַם יְיָ,' וְהָא אוֹקִימְנָא מִילֵי.

Deeds Peace Solomon Sun Vanity Wind Wisdom

318. "Who is like You among the mighty, Hashem." Rabbi Yosi opened the discussion with the verse, "I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind" (Kohelet 1:14). HE ASKS, How could King Solomon, who was greater in his wisdom than all other people of the world, say that all the works are vanity and a striving after wind? Is it possible that the deed of righteousness IS ALSO VANITY AND A STRIVING AFTER WIND? Is it not written, "And the work of righteousness shall be peace" (Yeshayah 32:17)? HE ANSWERS, We have already established that it is written, "All the works that are done under the sun," but the work of righteousness is different, for it is above the sun.

318. מִי כָּמֹכָה בָּאֵלִים יְיָ.' ר' יוֹסֵי פָּתַח רָאִיתִי אֶת כָּל הַמַּעֲשִׂים אֲשֶׁר נַעֲשׂוּ תַּחַת הַשָּׁמֶשׁ וְהִנֵּה הַכֹּל הֶבֶל וּרְעוּת רוּחַ. שְׁלֹמֹה מַלְכָּא, דְּאִסְתַּלָּק בְּחָכְמְתָא יְתֵירָא עַל כָּל בְּנֵי עָלְמָא, הֵיךְ אָמַר דְּכָל עוֹבָדִין הֶבֶל וּרְעוּת רוּחַ. יָכוֹל אַף מַעֲשֵׂה הַצְּדָקָה, וְהָא כְּתִיב וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם. אֶלָּא הָא אוּקְמוּהָ, כָּל הַמַּעֲשִׂים אֲשֶׁר נַעֲשׂוּ תַּחַת הַשָּׁמֶשׁ כְּתִיב. שָׁאנֵי מַעֲשֵׂה הַצְּדָקָה, דְּאִיהוּ לְעֵילָּא מִן שִׁמְשָׁא.

Vanity Wind Wisdom

319. "And, behold, all is vanity and a striving after wind." HE ASKS, What is its meaning? If, "all is vanity (Heb. hevel)," MEANS, as we established, being in the secret of Wisdom - as is said, "'Vanity of vanities,' says Kohelet" (Kohelet 1:2), and these vanities are the sustenance of the upper and lower world - then what can be said of this verse here, "And, behold, all is vanity and a striving after wind?"

319. וְהִנֵּה הַכֹּל הֶבֶל וּרְעוּת רוּחַ, מַאי קָא מַיְירֵי. אִי תֵּימָא הַכֹּל הֶבֶל כְּמָה דְּאוֹקִימְנָא, דְּאִיהוּ בְּרָזָא דְּחָכְמְתָא, כד"א הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת, וְאִינּוּן הֲבָלִים קִיּוּמָא דְּעָלְמָא דִּלְעֵילָּא וְתַתָּא. מַאי תֵּימָא בְּהַאי, דִּכְתִּיב הָכָא, הַכֹּל הֶבֶל וּרְעוּת רוּחַ.

Breath Deeds

320. This is the way we explained it, and this is how it is. Come and behold, when deeds in the world are good, and one strives to be occupied with the service of the Holy King, the good deed that he does turns into a breath (Heb. hevel) above. And each and every breath from which a voice ascends above, becomes a defense counselor before the Holy One, blessed be He.

320. אֶלָּא הָכִי אוּקְמוּהָ, וְהָכִי הוּא. ת"ח, בְּשַׁעֲתָא דְּעוֹבָדִין מִתְכַּשְּׁרָן לְתַתָּא, וּבַר נָשׁ אִשְׁתַּדַּל בְּפוּלְחָנָא דְּמַלְכָּא קַדִּישָׁא, הַהוּא מִלָּה דְּעָבֵיד, הֲבָל אִתְעָבֵיד מִינֵּיהּ לְעֵילָּא. וְלֵית לָךְ הֲבָל, דְּלֵית לֵיהּ קָלָא, דְּסָלִיק וְאִתְעַטָּר לְעֵילָּא, וְאִתְעָבֵיד סַנֵּיגוֹרָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא.

Breath Soul, The Stone

321. All these works that a person is occupied with which are not in the service of the Holy One, blessed be He, become a breath, which goes and flies about the world. And when his soul departs, that breath rolls him through the world, like a stone in a sling, as it is written, "And the souls of your enemies, them shall He sling out, as out of the hollow of a sling" (I Shmuel 25:29).

321. וְכָל אִינּוּן עוֹבָדִין דְּאִשְׁתַּדַּל בְּהוּ בַּר נָשׁ, דְּלָאו אִינּוּן פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, הַהוּא מִלָּה דְּעָבֵיד, הַבָל יִתְעֲבִיד מִינֵּיהּ, וְאַזְלָא וְשָׁאטַת בְּעָלְמָא. וְכַד נַפְקַת נִשְׁמָתֵיהּ דְּבַר נָשׁ, הַהוּא הֲבָל מְגַלְגְּלָא לֵיהּ בְּעָלְמָא, כְּאַבְנָא בְּקוּסְפִיתָא, כְּמָה דִּכְתִּיב, וְאֶת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע.

Breath Vanity Wind

322. HE ASKS, What is the meaning of "shall He sling out?" AND HE ANSWERS, That breath rolls it around in the world. Then all the things that are done and are not in the service of the Holy One, blessed be He, turn into a breath, which is the breaking of spirit, for this breaks the spirit that goes up and down and rolls throughout the world. This is what is meant by, "vanity and a striving after wind (also: 'spirit')."

322. מַאי יְקַלְעֶנָּה. הַהוּא הֲבָל דִּמְגַלְגֵּל לֵיהּ סַחֲרָנֵיהּ בְּעָלְמָא, כְּדֵין כָּל מִלִּין דְּמִתְעַבְּדִין דְּלָאו אִינּוּן פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, הֲבָל יִתְעֲבִיד מִנַּיְיהוּ, אִיהוּ תְּבִירָא דְּרוּחָא, דְּמִתָּבַּר לְרוּחָא דְּסָלִיק וְנָחִית וּמִתְגַּלְגֵּל בְּעָלְמָא, הה"ד הֶבֶל וּרְעוּת רוּחַ.

Breath Grades Sun

323. But that thing that is in the service of his Master ascends to a level above the sun and becomes a holy breath. This is the seed that the person sows in that world. And what is it called? Righteousness, as it is written, "Sow for you by righteousness" (Hoshea 10:12).

323. אֲבָל הַהִיא מִלָּה דְּאִיהִי פּוּלְחָנָא דְּמָרֵיהּ דָּא סָלִיק לְעֵילָּא מִן שִׁמְשָׁא, וְאִתְעָבֵיד מִנֵּיהּ הֲבָל קַדִּישָׁא, וְדָא הוּא זַרְעָא דְּזָרַע בַּר נָשׁ בְּהַהוּא עָלְמָא, וּמַה שְּׁמֵיהּ. צְדָקָה. דִּכְתִּיב, זִרְעוּ לָכֶם לִצְדָקָה.

Soul, The

324. This leads the person when his soul leaves him, raises him to the place of glory above, and is present to bind him in the bundle of life. This is what is meant by, "And your righteousness shall go before you" (Yeshayah 58:8), in order to lead you and to raise you to the place that is called 'the glory of Hashem,' WHICH IS MALCHUT, as it is written, "the glory of Hashem shall be your rearguard" (Ibid.).

324. הַאי מִדְבָּר לֵיהּ לְבַר נָשׁ, כַּד תִּיפּוּק נִשְׁמָתֵיהּ מִינֵּיהּ, וְסַלְּקָא לָהּ בְּאַתְרָא דְּכָבוֹד דִּלְעֵילָּא אִשְׁתְּכַח לְאִתְצַרְרָא בִּצְרוֹרָא דְּחַיֵּי, הה"ד וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ בְּגִין לְדַבְּרָא לָךְ, לְסַלְּקָא לָךְ, לַאֲתָר דְּאִקְרֵי כְּבוֹד יְיָ.' דִּכְתִּיב, כְּבוֹד יְיָ' יַאַסְפֶךָ.

Breath Fear Merit Peace Righteous Soul, The Sun Wind World to Come, The

325. All these souls that the holy breath leads, which is called "the glory of Hashem," it gathers into itself, and they are bound in it. Then there is peace of spirit. But the other BREATH THAT IS NOT THE SERVICE OF HASHEM is called "striving after wind." Blessed are the righteous, for all their actions are above the sun, NAMELY, THE SERVICE OF THE HOLY ONE, BLESSED BE HE, and they sow the seed of righteousness, so they merit in the World to Come. And about this, it is written, "But to you who fear my Name the sun of righteousness shall arise" (Malachi 3:20).

325. כָּל אִינּוּן נִשְׁמָתִין, דְּהַהוּא הֲבָל קַדִּישָׁא מִדְבָּר לְהוּ, הַהוּא דְּאִקְרֵי כְּבוֹד יְיָ,' כָּנִישׁ לוֹן בְּגַוֵּיהּ, וְאִתְצְרִירָן בֵּיהּ. וְדָא אִקְרֵי נַיְיחָא דְּרוּחָא. אֲבָל אַחֲרָא וּרְעוּת רוּחַ אִקְרֵי. זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּכָל עוֹבָדֵיהוֹן לְעֵילָּא מִן שִׁמְשָׁא וְזַרְעִין זַרְעָא דִּצְדָקָה, לְמִזְכֵּי לוֹן לְעָלְמָא דְּאָתֵי, וְעַל דָּא כְּתִיב וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה.

Grades (Holy) Temple Judgment Temple, The

326. Rabbi Shimon said, Come and behold. Originally, when the Temple was built below, it was only based upon Judgment and Anger, as "a provocation of My anger and of My fury..." (Yirmeyah 32:31). This is because it is in the place where Judgment dwells. In the time to come, the Holy One, blessed be He, shall build and perfect it in a different, higher level called 'righteousness,' WHICH IS THE PERFECTED MALCHUT, as written, "In righteousness (Heb. tzedakah) shall you be established" (Yeshayah 54:14). Therefore, it will endure AND WILL NOT BE DESTROYED AGAIN. And its actual name will be called 'righteousness (Heb. tzedek).' How do we know? It is written, "And this is His Name whereby He shall be called, Hashem is our righteousness (Heb. tzedek)" (Yirmeyah 23:6).

326. אָמַר רִבִּי שִׁמְעוֹן, ת"ח, בְּקַדְמֵיתָא כַּד אִתְבְּנֵי בֵּי מַקְדְּשָׁא לְתַתָּא, לָא אִתְבְּנֵי אֶלָּא בְּדִינָא וְרוּגְזָא, כְּמָה דִּכְתִּיב, כִּי עַל אַפִּי וְעַל חֲמָתִי וְגוֹ' בְּגִין דִּבַאֲתָר דְּדִינָא שַׁרְיָא. לְזִמְנָא דְּאָתֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִבְנֵי לֵיהּ, וּלְאַתְקְנָא לֵיהּ בְּדַרְגָּא אַחֲרָא עִלָּאָה דְּאִקְרֵי צְדָקָה, דִּכְתִּיב בִּצְדָקָה תִּכּוֹנָנִי. בְּגִין כַּךְ אִתְקַיָּים, וּשְׁמֵיהּ מַמָּשׁ צֶדֶק יִתְקְרֵי. מְנָלָן. דִּכְתִּיב וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוֹ יְיָ' צִדְקֵנוּ.

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