Bo: Chapter 14

"For you saw no manner of form"

Synopsis

The discussion refers to the verse, "'To whom then will you compare Me, that I should be equal,' says the Holy One." We learn that, when the illumination of Malchut descends and spreads to people, then God appears to every individual according to their vision and imagination. It is prohibited to make Him out as a form or image at all. After He created the Chariot of supernal Adam, He is called by the ten Sfirot, so that men could grasp His essence by way of His attributes. However, one must not compare Him even to one of His own aspects. When His domination rises above those aspects, there is no way of comprehending His image. This is like the sea, where the waters have no shape or form, but only gain their form by way of the vessel, which is the earth.

Rabbi Shimon tells us about the vessel Binah that is divided into seven streams; there is a source, a spring, a sea and seven streams, which equal ten. If the vessels were broken, however, the water would return to its source and the broken vessels would remain dry. God called Himself "endless" because there is no end to the welling forth of the light from Keter, the source of His ten Sfirot - and there is no vessel by which one can give Him any form, so He cannot be known. We also learn of the vessels He made called Wisdom and Understanding. Rabbi Shimon explains that Wisdom only exists when a Wise Man fills it with his own welling forth, and the same is true for Understanding. He describes how God called Himself by the qualities of His Sfirot. While He can increase or decrease all the vessels, there is no one over Him who can increase or decrease Him. We read of the servants, the throne, and the angels that He created, and are told that the faith of the Egyptians in their god was broken when they saw that he was merely a horse under the Chariot of God. Again the importance of repentance is emphasized by Rabbi Shimon.

Creation Form Hebrew Letters Judges Rock Rocks

214. This is the reason it says, "'To whom then will you liken Me, that I should be his equal,' says the Holy One" (Yeshayah 40:25). There is no creature that is equal to Me, and even though I created it in the form of My letters, I can erase this form and form it AGAIN many times. There is no other deity that can erase My form.' Therefore it says, "For their rock is not as our Rock, even our enemies being judges" (Devarim 32:31).

214. וּבְגִין דָּא אָמַר, וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ. לֵית בְּכָל בְּרִיָּה דְּאֶשְׁוֶה כְּוָותִי, וְאַף עַל גַּב דְּבָרָאתִי לָהּ כִּדְמוּת אַתְוָון דִּילִי, דַּאֲנָא יָכִיל לְמַחֲאָה הַהִיא צוּרָה, וּלְמֶעְבַּד לָהּ כַּמָּה זִמְנִין, וְלֵית אֱלוֹהַּ אַחֲרָא עָלַי דְּיָכִיל לְמִמְחֵי דִּיּוּקְנִי' ובג"ד כִּי לֹא כְצוּרֵנוּ צוּרָם וְאוֹיְבֵינוּ פְּלִילִים.

Creation Form Hebrew Letters Likenesses

215. One may ask, is it not written, "For you saw no manner of form" (Devarim 4:15)? HOW CAN WE ATTRIBUTE TO HIM LETTERS AND NAMES? He will answer that this image that I saw is analogous to the meaning of, "And the similitude of Hashem does he behold" (Bemidbar 12:8), WHICH REFERS TO THE SFIRAH OF MALCHUT, and to no other image that He created and formed with letters. Therefore He said, "'To whom then will you like Me, that I should be his equal,' says the Holy One," and "To whom then will you liken El, or what likeness will you compare to Him" (Yeshayah 40:18)?

215. וְאִי יִקְשֶׁה ב"נ, דְּהָא כְּתִיב כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה. אִיהוּ יְתָרֵץ לֵיהּ, הַאי תְּמוּנָה חָזֵינָא, דְּהָא כְּתִיב וּתְמוּנַת ה' יַבִּיט. וְלֹא בְכָל תְּמוּנָה אַחֲרָא דְּבָרָא וְיָצַר בְּאַתווֹי, וּבְגִין דָּא אָמַר, וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה וְאֶל מִי תְּדַמְּיוּן אֵל וּמַה דְּמוּת תַּעַרְכוּ לוֹ.

Prophets

216. Even this image, WHICH IS IN MALCHUT, does not belong in the place OF MALCHUT, but rather only when THE LIGHT OF MALCHUT descends and spreads to the creatures, TO RULE OVER THEM. Then it appears to them, to every individual, according to their vision and imagination, MEANING ONLY IN THE RECIPIENTS THEMSELVES, BUT NOT THE ESSENCE OF MALCHUT. And this is, "and used similes by the means of the prophets" (Hoshea 12:11).

216. וַאֲפִילּוּ הַאי תְּמוּנָה, לֵית לֵיהּ בְּאַתְרֵיהּ, אֶלָּא כַּד נָחִית לְאַמְלְכָא עַל בִּרְיָין, וְיִתְפָּשַּׁט עָלַיְיהוּ, יִתְחָזֵי לוֹן לְכָל חַד, כְּפוּם מַרְאֶה וְחֶזְיוֹן וְדִמְיוֹן דִּלְהוֹן, וְהַאי אִיהוּ וּבְיַד הַנְּבִיאִים אֲדַמֶּה.

Creation Dots Form Grades Holy Name Torah Universe

217. Therefore THE HOLY ONE, BLESSED BE HE, says to them, 'Even though I am like you in your forms,' MEANING IN VISION AND LIKENESS, 'still in all: "To whom then will you liken Me, that I should be his equal." Before the Holy One, blessed be He, created an image in the world and BEFORE He formed a form, the Holy One, blessed be He, was alone in the world, without a form or likeness. For one who conceives Him before the grade of Briyah, WHICH IS BINAH when He is without any form, must not make any form or image in the world - neither with the letter Hei nor with the letter Yud, or even to call Him by the Holy Name or any letter or dot. This is why the Torah says, "For you saw no manner of form," MEANING you did not see anything with a form or likeness.

217. וּבְגִין דָּא יֵימָא אִיהוּ, אע"ג דַּאֲנָא אֲדַמֶּה לְכוּ בְּדִיּוּקְנַיְיכוּ, אֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה, דְּהָא קֹדֶם דְּבָּרָא קוּדְשָׁא בְּרִיךְ הוּא דִּיּוּקְנָא בְּעָלְמָא, וְצִיֵּיר צוּרָה, הֲוָה הוּא יְחִידָאי בְּלֹא צוּרָה וְדִמְיוֹן, וּמַאן דְּאִשְׁתְּמוֹדָע לֵיהּ, קֹדֶם בְּרִיאָה, דְּאִיהוּ לְבַר מִדִּיוּקְנָא, אָסוּר לְמֶעְבַּד לֵיהּ צוּרָה וּדְיוּקְנָא בְּעָלְמָא, לֹא בְּאוֹת ה,' וְלֹא בְּאוֹת י' וַאֲפִילּוּ בִּשְׁמָא קַדִּישָׁא, וְלֹא בְּשׁוּם אוֹת וּנְקוּדָה בְּעָלְמָא, וְהַאי אִיהוּ כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה, מִכָּל דָּבָר דְּאִית בֵּיהּ תְּמוּנָה וְדִמְיוֹן לֹא רְאִיתֶם.

Adam Chariot Earth Form Hebrew Letters Keter Light Shadai Ten Yud Hei Vav Hei (YHVH)

218. After He made that image of the Chariot of supernal man, He descended AND WAS ATTIRED there. In him, He is named by the form of THE FOUR LETTERS Yud Hei Vav Hei, NAMELY THE TEN SFIROT - KETER, CHOCHMAH, BINAH, TIFERET AND MALCHUT-so people could grasp Him by way of His attributes, WHICH ARE THE SFIROT in each and every attribute. He was called El, Elohim, Shadai, Tzva'ot, Eheyeh, in order that they could recognize Him in each and every attribute, and how He rules the world with Chesed and Judgment according to the actions of the people. If His Light had not spread over all the creatures, how would they recognize Him and how would this be fulfilled, "The whole earth is full of His glory" (Yeshayah 6:3)?

218. אֲבָל בָּתַר דְּעָבֵד הַאי דִּיּוּקְנָא דְּמֶרְכָּבָה דְּאָדָם עִלָּאָה, נָחִית תַּמָן, וְאִתְקְרֵי בְּהַהוּא דִּיּוּקְנָא יְדוָ"ד, בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ בְּמִדּוֹת דִּילֵיהּ, בְּכָל מִדָּה וּמִדָּה, וְקָרָא: אֵל, אֱלֹהִים, שַׁדַּי, צְבָאוֹת, אדי"ד. בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ, בְּכָל מִדָּה וּמִדָּה, אֵיךְ יִתְנַהֵג עָלְמָא, בְּחֶסֶ"ד וּבְדִינָא, כְּפוּם עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא, דְּאִי לָא יִתְפָּשַּׁט נְהוֹרֵיהּ עַל כָּל בִּרְיָין, אֵיךְ יִשְׁתְּמוֹדְעוּן לֵיהּ, וְאֵיךְ יִתְקָיֵּים, מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.

Form Likenesses

219. Woe to anyone who compares Him to any attribute, even to one of His own attributes, and certainly not to humans "whose foundation is in the dust" (Iyov 4:19), who are perishable and worthless. But the likening THAT WE EMPLOY is only according to His power over that aspect, or even ACCORDING TO HIS DOMINATION over all the creatures. There is no LIKENING above that attribute, and when HIS POWER goes up from THAT ATTRIBUTE, there is no attribute, likeness or form to Him.

219. וַוי לֵיהּ, מַאן דְּיִשְׁוֶה לֵיהּ, לְשׁוּם מִדָּה, וַאֲפִילּוּ מֵאִלֵּין מִדּוֹת דִּילֵיהּ, כָּל שֶׁכֵּן לִבְנֵי הָאָדָם, אֲשֶׁר בֶּעָפָר יְסוֹדָם, דְּכָלִים וְנִפְסָדִים. אֶלָּא דִּמְיוֹנָא דִּילֵיהּ, כְּפוּם שָׁלְטָנוּתֵיהּ עַל הַהִיא מִדָּה, וַאֲפִילּוּ עַל כָּל בִּרְיָין. וּלְעֵילָּא מֵהַהִיא מִדָּה. וְכַד אִסְתְּלִיק מִינָהּ, לֵית לֵיהּ מִדָּה, וְלֹא דִּמְיוֹן, וְלֹא צוּרָה.

Earth Form Keter Seas Vessels Water Waters

220. This is like the sea. For the water of the sea that flow from it has no conceivable shape or form. But by the expansion of the sea water over the vessel, which is the earth, it gains a form, and we can then calculate - NAMELY the source of the sea is one. A spring emerges from it, according to its expansion in a round vessel, which is a Yud. SO WE HAVE TWO FORMS, the source is one, and the spring that emerges from it is second. THE SOURCE IS THE SECRET OF KETER, AND THE SPRING IS THE SECRET OF CHOCHMAH.

220. כְּגַוְונָא דְּיַמָּא, דְּלֵית בְּמַיָּא דְּיַמָּא דְּנַפְקֵי מִינֵּיהּ, תְּפִיסוּ כְּלָל וְלֹא צוּרָה, אֶלָּא דְּאִתְפַּשָּׁטוּתָא דְּמַיָּא דְּיַמָּא עַל מָאנָא, דְּאִיהוּ אַרְעָא, אִתְעָבֵיד דִּמְיוֹן, וְיָכִילְנָא לְמֶעְבַּד חוּשְׁבַּן תַּמָן, כְּגוֹן הַמָּקוֹר דְּיַמָּא הָא חַד. נָפִיק מִינֵּיהּ מַעְיָן, כְּפוּם אִתְפַּשָּׁטוּתָא דִּילֵיהּ מֵהַהוּא מָאנָא, כְּעִגּוּלָא דְּאִיהִי י,' הָא מָקוֹר חַד, וּמַעְיָן דְּנָפִיק מִנֵיהּ הָא תְּרֵין.

Seas Seven Streams Ten Vessels Water

221. Afterwards He made a large vessel, similar to a large excavation, which was filled with the water that flowed from the spring. This vessel is called 'sea.' It is the third vessel, NAMELY BINAH, and that large vessel divides into seven streams. The water spread from the sea to the seven streams as into long receptacles. And so there is a source, a spring, a sea and seven streams, which amount to ten. If the Craftsman will break these vessels that He has fashioned, the water will return to the source and the broken vessels will remain dry without water.

221. לְבָתַר עָבֵד מָאנָא רַבְרְבָא כְּגוֹן מַאן דְּעָבֵד חֲפִירָא רַבְרְבָא וְאִתְמְלֵי מִן מַיָּא, דְּנָפִיק מִן מַעְיָין. הַהִיא מָאנָא אִתְקְרֵי יָם, וְהוּא מָאנָא תְּלִיתָאָה, וְהַהוּא מָאנָא רַבְרְבָא, וְאִתְפְּלִיג לְז' נְחָלִין, כְּפוּם מָאנִין אֲרִיכִין, הָכִי אִתְפָּשַׁט מַיָּא מִן יַמָּא, לְשִׁבְעָה נְחָלִין וְהָא מָקוֹר, וּמַעְיָין, וְיַמָּא, וְז' נְחָלִין, אִינּוּן י' וְאִי יְתָבַּר אוּמָנָא אִלֵּין מָאנִין דְּתַקִּין, יְהַדְּרוּן מַיָּא לְמָקוֹר, וְיִשְׁתָּאֲרוּ מָאנִין תְּבִירִין יְבֵשִׁין בְּלֹא מַיָּא.

Form Keter Light Ten Vessels

222. So the Cause of Causes made ten Sfirot and called Keter the source, and there is no end to the welling of its light. Therefore, He called Himself "endlessness," and He has no likeness or image. There is no vessel there able to conceive Him or have any knowledge of Him at all. Therefore, it has been said of Him, 'Do not seek that which is inconceivable to you nor search that which is hidden from you.'

222. הָכִי עִלַּת הָעִלּוֹת, עָבֵיד עֶשֶׂר סְפִירוֹת, וְקָרָא לְכֶתֶר מָקוֹר, וּבֵיהּ לֵית סוֹף לִנְבִיעוּ דִּנְהוֹרֵיהּ. ובג"ד קָרָא לְגַרְמֵיהּ אֵין סוֹף, וְלֵית לֵיהּ דְּמוּת וְצוּרָה, וְתַמָּן לֵית מָאנָא לְמִתְפַּס לֵיהּ, לְמִנְדַּע בֵּיהּ יְדִיעָא כְּלָל. ובג"ד אָמְרוּ בֵּיהּ, בַּמּוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ, וּבַמְכוּסֶה מִמְּךָ אַל תַּחְקוֹר.

Seas Vessels Wisdom

223. Afterwards He made a small vessel that is the Yud. It was filled from THE SOURCE, and He called it 'a spring welling wisdom. He called himself in it Wise, and the vessel He called Chochmah ('Wisdom'). Then, He made a large vessel and called it 'sea.' He called it Binah ('Understanding') and He called Himself an Understanding One.

223. לְבָתַר עָבֵד מָאנָא זְעֵירָא, וְדָא י,' וְאִתְמַלְיָא מִנֵּיהּ, וְקָרָא לֵיהּ מַעְיָן נוֹבֵעַ חָכְמָה, וְקָרָא גַּרְמֵיהּ בָּהּ חָכָם, וּלְהַהוּא מָאנָא קָרָא לֵיהּ חָכְמָ"ה. וּלְבָתַר עָבֵד מָאנָא רַבְרְבָא, וְקָרָא לֵיהּ יָם, וְקָרָא לֵיהּ בִּינָה, וְהוּא קָרָא לְגַרְמֵיהּ מֵבִין בָּהּ.

Rivers Seas Waters Wisdom

224. He is wise of Himself and understands of Himself, because Chochmah is not called Chochmah of its own accord, but rather because of the Wise One who filled it with His own welling. Binah is not called so of its own accord, but rather because of the Understanding One who filled it from His own, and if He had removed Himself and risen from it, it would have remained dry. This is the meaning of, "The waters fail from the sea, and the river is parched, and dries up" (Iyov 14:11).

224. חָכָם מֵעַצְמוֹ, וּמֵבִין מֵעַצְמוֹ, כִּי חָכְמָה אִיהִי לָא אִתְקְרִיאַת חָכְמָה מִגַּרְמָהּ, אֶלָּא בְּגִין הַהוּא חָכָם דְּאַמְלֵי לָהּ מִנְּבִיעוּ דִּילֵיהּ. וְאִיהִי לָא אִתְקְרִיאַת בִּינָה מִגַּרְמָהּ, אֶלָּא ע"ש הַהוּא מֵבִין דְּאַמְלֵי לָהּ מִנֵּיהּ. דְּאִי הֲוָה מִסְתָּלַּק מִנָהּ, אִשְׁתַּאֲרַת יְבֵשָׁה. הה"ד אָזְלוּ מַיִם מִנִּי יָם וְנָהָר יֶחֱרָב וְיָבֵשׁ.

Heaven Netzach Righteous Seven Streams Vessels

225. Afterwards, "and He shall smite it in seven streams" (Yeshayah 11:15), He made seven precious vessels and called them 'Greatness,' NAMELY CHESED, Gvurah, Tiferet, Netzach, Hod, Yesod, and Malchut. He called Himself Great in Greatness and also Pious (Heb. chasid), mighty in Gvurah ('Might'), glorious in Tiferet ('Glory') and victorious in battles in Netzach Netzachim ('Victory'). In Hod ('Majesty'), He called Himself 'The Majesty of our Creator' and in Yesod, He called himself 'Righteous.' Foundation (Yesod) supports everything, all the vessels and all the worlds. And in Malchut ('Kingdom'), He called Himself 'King.' To Him is "the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in heaven," NAMELY YESOD, and to Him is "the kingdom" (I Divrei Hayamim 29:11), THAT IS MALCHUT.

225. לְבָתַר וְהִכָּהוּ לְשִׁבְעָה נְחָלִים. וְעָבֵד לֵיהּ לְז' מָאנִין יַקִּירִין, וְקָרָא לוֹן: גְּדוּלָ"ה. גְּבוּרָ"ה. ת"ת. נֶצַ"ח. הוֹ"ד. יְסוֹ"ד. מַלְכוּ"ת. וְקָרָא גַּרְמֵיהּ גָּדוֹל בַּגְּדוּלָ"ה וְחָסִי"ד. גִּבּוֹר, בַּגְּבוּרָ"ה. מְפוֹאָר, בַּתִּפְאֶרֶ"ת. מָארֵי נַצְחָן קְרָבִין, בְּנֶצַ"ח נְצָחִים. וּבְהוֹ"ד קָרָא שְׁמֵיהּ, הוֹד יוֹצְרֵנוּ. וּבַיְסוֹ"ד קָרָא שְׁמֵיהּ צַדִּיק. וִיסוֹ"ד, כֹּלָּא סָמִיךְ בֵּיהּ, כָּל מָאנִין וְכָל עָלְמִין. וּבְמַלְכוּת, קָרָא שְׁמֵיהּ מֶלֶךְ. וְלוֹ הַגְּדוּלָּ"ה וְהַגְּבוּרָ"ה וְהַתִּפְאֶרֶ"ת וְהַנֵּצַ"ח וְהַהוֹ"ד כִּי כֹ"ל בַּשָּׁמַיִם, דְּאִיהוּ צַדִּי"ק. וְלוֹ הַמַּמְלָכָה: דְּאִיהוּ מַלְכוּ"ת.

Atzilut Vessels

226. Everything is in His authority, whether to lessen the vessels or to increase or decrease their gushing, as is His desire with them. He does not have over Him a deity to increase or decrease in Him. THEREFORE, THIS REFERS TO THE VESSELS OF THE WORLD OF ATZILUT.

226. כֹּלָּא בִּרְשׁוּתֵיהּ, לְמֶחֱסַר בְּמָאנִין, וּלְאוֹסָפָא בְּהוֹן נְבִיעוּ, וּלְמֶחֱסַר כְּפוּם רְעוּתֵיהּ בְּהוֹן וְלֵית עָלֵיהּ אֱלָהָא, דְּיוֹסִיף בֵּיהּ, אוֹ יִגְרָע בֵּיהּ.

Atzilut Briyah Creation Pillar Ten Ten Commandments Throne Torah Vessels Worlds

227. Then He created servants to these vessels OF ATZILUT, a throne with four pillars and six steps for the throne. Altogether, they are ten. All TOGETHER IS CALLED "throne," WHICH IS THE WORLD OF BRIYAH, like the Cup of Blessing to which they ascribed ten things because of the Torah that was given in Ten Utterances and because of the world, which was the work of Creation that was created with Ten Sayings.

227. לְבָתַר עָבֵד מְשַׁמְּשִׁין, לְאִלֵּין מָאנִין, כֻּרְסְיָיא בְּאַרְבַּע סַמְכִין. וְשִׁית דַּרְגִּין לְכֻרְסְיָיא. הָא עֶשֶׂר. וְכֹלָּא אִיהוּ כֻּרְסְיָיא. כְּגוֹן כּוֹס דִּבְרָכָה, דְּתָקִינוּ בוֹ עֲשָׂרָה דְּבָרִים, בְּגִין תּוֹרָה דְּאִתְיְיהִיבַת בַּעֲשָׂרָה דִּבְּרָן. בְּגִין עָלְמָא דְּאִיהוּ מַעֲשֵׂה בְּרֵאשִׁית, דְּאִתְבְּרֵי בַּעֲשָׂרָה מַאֲמָרוֹת.

Angels Cloud Earth Elim Horses Samael Throne

228. He then arranged groups to serve the throne, who are Malachim (Angels), Er'elim, Seraphim, Chayot (living creatures), Ofanim (wheels), Chashmalim, Elim, Elohim, sons of Elohim, Ishim. He made servants for these, Samael and all his groups, that are like clouds to ride on in order to descend to earth. And they are like horses FOR THE ANGELS.

228. וְתָקִין לְכֻרְסְיָיא כִּתּוֹת לְשַׁמְּשָׁא לֵיהּ, דְּאִינּוּן מַלְאָכִים. אֶרְאֵלִים שְׂרָפִים. חַיּוֹת אוֹפַנִּים. חַשְׁמַלִּים. אֵלִים. אֱלֹהִים. בְּנֵי אֱלֹהִי"ם. אִישִׁי"ם. וּלְאִלֵּין עָבֵיד שַׁמָּשִׁין, סָמָאֵ"ל, וְכָל כִּתּוֹת דִּילֵיהּ, דְּאִינּוּן כַּעֲנָנִים לְמֶרְכַּב בְּהוֹן לְנַחְתָּא בְּאַרְעָא, וְאִינּוּן כְּסוּסִין לוֹן.

Chariot Cloud Egypt Faith Horses Idolatry

229. How do we know that clouds are called 'chariots?' From the verse, "Behold Hashem rides on a swift cloud, and shall come into Egypt" (Yeshayah 19:1)? This is the appointed minister of Egypt WHO IS CALLED "A SWIFT CLOUD." As soon as they saw their deity, who is their minister, and saw him as a horse under the chariot of the Holy One, blessed be He, immediately "the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt" (Ibid.). They moved away from their Faith and their heart melted like wax from their Faith, THEY HAD IN THEIR APPOINTED MINISTER. They said, 'And now our Faith, NAMELY OUR DEITY appointed over us, has become like a horse.' Their heart was removed from their Faith and melted like wax, and we know that melting means melting like wax from the verse, "My heart is become like wax, it is melted in the midst of my bowels" (Tehilim 22:15).

229. וּמְנָלָן דַּעֲנָנִים אִקְרוּן מֶרְכָּב. הה"ד, הִנֵּה יְיָ' רוֹכֵב עַל עָב קַל וּבָא מִצְרַיִם. וְדָא מְמָנָא דְּמִצְרַיִם, וּמִיָּד דְּחָזוּ דֶּאֱלָהָא דִּי הוּא מְמָנָא דִּלְהוֹן, חֲזוּ לֵיהּ כְּסוּסְיָא, תְּחוֹת מֶרְכַּבְתֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, מִיָּד וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו, וּלְבַב מִצְרַיִם יִמַּס, נָעוּ מֵאֱמוּנָה דִּלְהוֹן, וְלֵב דִּלְהוֹן נָמֵס כַּדּוֹנַג, מֵהַהִיא אֱמוּנָה, וְאַמְרִי, וְכִי עַד כְּעַן אֱמוּנָה מְמָנָא דִּילָן כְּסוּסְיָא, הֲוָה נָע לִבְּהוֹן מֵאֱמוּנָה דִּלְהוֹן, וְנָמֵס כַּדּוֹנַג. וּמְנָלָן דְּיִמַס לְשׁוֹן נָמֵס כַּדּוֹנַג אִיהוּ כד"א, הָיָה לִבִּי כַּדּוֹנַג נָמֵס בְּתוֹךְ מֵעַי.

Donkeys Evil Evil Inclination Exile Good Inclination Jeremiah Lambs Merit Repentance Sheep

230. "And every firstling of an donkey you shall redeem with a lamb..." (Shemot 13:13). This commandment is to redeem the firstling of an donkey or to break the neck of the firstling of an donkey, if it is not redeemed. This is the meaning of, "And if you will not redeem it, then you shall break its neck" (Ibid.). The secret behind this is that the Evil Inclination can repent and afterwards become the Good Inclination, as was established IN THE VERSE, "I WILL MAKE HIM A HELP TO MATCH HIM" (BERESHEET 2:18). If one merits, it is a help. If one does not merit, then it is a match against him. These images of a lamb and of an donkey - AS IS SAID ABOUT THEM, "AND EVERY FIRSTLING OF AN DONKEY YOU SHALL REDEEM WITH A LAMB" - MEAN even though he is an donkey, MEANING an ignoramus, if he has merit to repent, he will be redeemed from exile by a lamb, because he is, "Yisrael is a scattered sheep" (Yirmeyah 50:17). If he does not repent, then "break its neck," for he has made himself like a stiff-necked people who will be blotted out from the book of Life. About them, it is said, "Whoever has sinned against Me, him will I blot out of My book" (Shemot 32:33).

230. וְכָל פֶּטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְגוֹ.' פִּקּוּדָא דָּא לִפְדּוֹת פֶּטֶר חֲמוֹר, וְלַעֲרוֹף פֶּטֶר חֲמוֹר, אִם לֹא יִפְדֶּה לֵיהּ. הה"ד וְאִם לֹא תִּפְדֶּה וַעֲרַפְתּוֹ. וְרָזָא דָּא יצה"ר, יָכוֹל לְאַחְזְרָא בְּתִיּוּבְתָּא, וּלְבָתַר לְאַחְזְרָא יֵצֶר הַטּוֹב, כְּמָה דְּאוּקְמוּהָ, אִם זָכָה עֵזֶר, אִם לֹא זָכָה כְּנֶגְדּוֹ. בְּגִין דְּאִינּוּן דִּיּוּקְנָא, חַד דְּשֶׂה, וְחַד דַּחֲמוֹר, וְאִי זָכָה לְאַחְזְרָא בְּתִיּוּבְתָּא, אע"ג דְּאִיהוּ חֲמוֹר עַם הָאָרֶץ, תִּפְדֶּה מִן גָּלוּתָא בְשֶׂה, דְּאִיהוּ שֶׂה פְזוּרָה יִשְׂרָאֵל. וְאִי לָא הֲדַר בְּתִיּוּבְתָּא, וַעֲרַפְתּוֹ, שָׁוֵי לֵיהּ עַם קְשֵׁה קְדָל, דַּעֲתִידִין לְאִתְמָחֲאָה מִן סֵפֶר חַיִּים, דְּעָלַיְיהוּ אִתְּמַר, מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי.

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