Naso: Chapter 13

Fear, humility and piety

Synopsis

Rabbi Yitzchak says that whoever fears sin has awe and humility and piety because all of these are included in the fear of heaven. Rabbi Yehuda talks about the angel Michael who is a priest above and about the priest below who is called an angel since he comes from the aspect of Mercy. He says that the priest merited Mercy because of his fear of God. We learn from Rabbi Yehuda that whoever was joined male and female was called Adam; Adam fears heaven so that humility and piety and mercy are with him as well. The world cannot be built without the presence of male and female.

Aaron Fear Heaven Love Sin

135. "Speak to Aaron and to his sons, saying, 'In this way you shall bless'" (Bemidbar 6:22). Rabbi Yitzchak opened the discussion saying, "But the steadfast love of Hashem is from everlasting to everlasting upon those who fear Him, and His righteousness to children's children" (Tehilim 103:17). How great is awe in the presence of the Holy One, blessed be He; that awe includes humility and humility includes piety. Thus whoever has fear of sin has them all. Whoever does not fear heaven has neither humility nor piety.

135. דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ וְגוֹ.' רִבִּי יִצְחָק פָּתַח וְאָמַר, וְחֶסֶד יְיָ' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו וְצִדְקָתוֹ לִבְנֵי בָנִים. כַּמָה גְּדוֹלָה הַיִּרְאָה לִפְנֵי הקוּדְשָׁא בְּרִיךְ הוּא, שֶׁבִּכְלַל הַיִּרְאָה עֲנָוָה, וּבִכְלַל הָעֲנָוָה חֲסִידוּת. נִמְצָא שֶׁכָּל מִי שֶׁיֵּשׁ בּוֹ יִרְאַת חֵטְא, יֶשְׁנוֹ בְּכֻלָן וּמִי שֶׁאֵינוֹ יְרֵא שָׁמַיִם, אֵין בּוֹ לֹא עֲנָוָה וְלֹא חֲסִידוּת.

Fear Heaven Love

136. We have learned that whoever left the realm of awe but acquired humility, humility is better, and he has them all, as it is written: "The reward of humility and (is) the fear of Hashem" (Mishlei 22:4). All of those who have fear of heaven acquire humility, and everyone who has humility acquires piety. Everyone that has fear of heaven acquires all: humility, as it is written: "The reward of humility is the fear of Hashem," and piety (Chesed), as it is written: "But the steadfast love (Chesed) of Hashem is from everlasting to everlasting upon those who fear Him."

136. תָּאנָא, מִי שֶׁיָּצָא מִן הַיִּרְאָה, וְנִתְלָבַּשׁ בַּעֲנָוָה, עֲנָוָה עָדִיף, וְנִכְלַל בְּכֻלְּהוּ. הה"ד, עֵקֶב עֲנָוָה יִרְאַת יְיָ.' כָּל מִי שֶׁיֵּשׁ בּוֹ יִרְאַת שָׁמַיִם, זוֹכֶה לַעֲנָוָה. כָּל מִי שֶׁיֵּשׁ בּוֹ עֲנָוָה, זוֹכֶה לַחֲסִידוּת. וְכָל מִי שֶׁיֵּשׁ בּוֹ יִרְאַת שָׁמַיִם, זוֹכֶה לְכֻלָּם. לַעֲנָוָה, דִּכְתִּיב עֵקֶב עֲנָוָה יִרְאַת יְיָ.' לַחֲסִידוּת, דִּכְתִּיב וְחֶסֶד יְיָ' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו.

Angels Heaven Hosts Lips Merit Priests Torah

137. We learned that every man who has piety is referred to as the angel of Hashem, Hashem Tzva'ot. This is what is meant by: "For the priest's lips should keep knowledge, and they should seek Torah at his mouth: for he is a messenger (angel) of Hashem Tzva'ot" (Malachi 2:7). Rabbi Yehuda asked: Why did the priest merit to be referred to as the angel of Hashem Tzva'ot? Just like the angel of Hashem Tzva'ot is a priest above, IN HEAVEN, so too is a priest an angel of Hashem Tzva'ot below.

137. תָּאנָא, כָּל אָדָם שֶׁיֵּשׁ בּוֹ חֲסִידוּת, נִקְרָא מַלְאַךְ יְיָ' צְבָאוֹת. הה"ד, כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַּעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְיָ' צְבָאוֹת הוּא. מִפְּנֵי מַה זָכָה כֹּהֵן לְהִקָרֵא מַלְאַךְ יְיָ' צְבָאוֹת. אָמַר ר' יְהוּדָה, מַה מַלְאַךְ יְיָ' צְבָאוֹת, כֹּהֵן לְמַעְלָה, אַף כֹּהֵן מַלְאַךְ יְיָ' צְבָאוֹת לְמַטָּה.

Angels Fear Hosts Judgment Love Mercy Michael (Angel) Priests

138. Who is the angel of Hashem Tzva'ot above? That is Michael, the great minister who emanates from Chesed above and is the high priest of the above. The high priest below is called an angel of Hashem Tzva'ot, since he is come from the aspect of Chesed. What is Chesed? Mercy within mercy. Therefore, there is no priest coming from the aspect of Judgment. What is the reason that a priest merited Chesed? Because of awe. This is what is meant by: "But the steadfast love (Chesed) of Hashem is from everlasting (lit. 'world') to everlasting (world) upon those who fear Him."

138. וּמַאן הוּא מַלְאַךְ יְיָ' צְבָאוֹת לְמַעְלָה. זֶה מִיכָאֵ"ל הַשַּׁר הַגָּדוֹל, דְּאָתֵי מֵחֶסֶד שֶׁל מַעֲלָה, וְהוּא כֹּהֵן גָּדוֹל שֶׁל מַעֲלָה, כִּבְיָכוֹל, כֹּהֵן גָּדוֹל דִּלְתַּתָּא, אִקְרֵי מַלְאַךְ יְיָ' צְבָאוֹת, מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד. מַהוּ חֶסֶד. רַחֲמֵי גּוֹ רַחֲמֵי. וּבְגִין כַּךְ, כֹּהֵן לָא אִשְׁתְּכַח מִסִּטְרָא דְּדִינָא. מ"ט זָכָה כֹּהֵן לְחֶסֶד, בְּגִין הַיִּרְאָה. הה"ד וְחֶסֶד יְיָ' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו.

Adam Year Zeir Anpin

139. HE ASKS: Why is it that he says "world" twice IN "FROM WORLD TO WORLD?" Rabbi Yitzchak said: It is like it was established in the holy gathering that "world" is one AND "TO world" is the second. THESE ARE THE TWO WORLDS, ZEIR ANPIN AND MALCHUT. Rabbi Chiya said: If so, it should have said, 'From the world to the world' WITH THE DEFINITE ARTICLE. He said to him: These are two worlds that returned to be one WORLD, MEANING TO SAY THAT THEY UNITE WITH EACH OTHER. THEREFORE, THERE IS NO DEFINITE ARTICLE TO EACH ONE. Rabbi Elazar said to Rabbi Yitzchak: How long will you keep your words so veiled? "From the world to the world" MEANS the inclusion of the uppermost secret, which is man above, WHO IS ZEIR ANPIN, and man below, WHO IS MALCHUT. This is WHAT IS MEANT BY: "world" and "world." It is written: "The days of old (lit. 'world')" (Yeshayah 63:9) and: 'Years of old (world)' It was already explained in the most holy gathering, THAT THEY REFER TO ZEIR ANPIN THAT IS CALLED WORLD.

139. עוֹלָם וְעוֹלָם מַהוּ. אָמַר רִבִּי יִצְחָק כְּמָה דְּאִתְתָּקַן בְּאִדָּרָא קַדִּישָׁא, עוֹלָם חַד, וְעוֹלָם תְּרֵי. א"ר חִיָּיא אִי הָכִי מִן הָעוֹלָם וְעַד הָעוֹלָם מִבָּעֵי לֵיהּ. א"ל, תְּרֵי עָלְמָי נִינְהוּ. וְאִתְהַדְּרוּ לְחַד. א"ר אֶלְעָזָר לר' יִצְחָק עַד מָתַי תִּסְתּוֹם דְּבָרִיךְ. מִן הָעוֹלָם וְעַד הָעוֹלָם, כְּלָלָא דְּרָזָא עִלָּאָה, אָדָם דִּלְעֵילָּא, וְאָדָם דִּלְתַּתָּא, וְהַיְינוּ עוֹלָם וְעוֹלָם. וּכְתִיב יְמֵי עוֹלָם, וּכְתִיב שְׁנוֹת עוֹלָם, וְהָא אוּקְמוּהָ בְּאִדָּרָא קַדִּישָׁא עִלָּאָה.

Adam Fear Love

140. THAT IS WHAT IS MEANT BY, "BUT THE STEADFAST LOVE OF HASHEM IS FROM WORLD TO WORLD upon those who fear Him." It is to teach that whoever is sin-fearing is called Adam. TWO WORLDS THAT ARE CALLED MAN DWELL ON HIM. When does this happen? Rabbi Elazar said: If he has awe, humility and piety, SINCE AWE is all-inclusive.

140. עַל יְרֵאָיו, דְּכָל מַאן דְּאִיהוּ דָּחִיל חַטָּאָה, אִקְרֵי אָדָם. אֵימָתַי. א"ר אֶלְעָזָר, דְּאִית בֵּיהּ יִרְאָה עֲנָוָה חֲסִידוּת, כְּלָלָא דְּכֹלָּא.

Adam Fear Female Love Male

141. Rabbi Yehuda said, We learned here that Adam (man) comprises male and female. He said to him: Certainly it is so, that he was included in Adam, since whoever was joined male and female was called man, and then he is heaven-fearing. Not only that, but humility dwells upon him and piety prevails upon him also. Whoever is not male and female, has no fear, no humility, no piety. Therefore, Adam is considered all-comprehensive. Since he is called man, Chesed prevails, as it is written: "For I have said, 'The world is built by love (Chesed)...'" (Tehilim 89:3). THE WORLD cannot be built without the presence of male and female.

141. אָמַר רִבִּי יְהוּדָה, וְהָא תָּנֵינָן אָדָם כְּלָלָא דִּדְכַר וְנוּקְבָּא. אָ"ל וַדַּאי הָכָא הוּא, בִּכְלָלָא דְּאָדָם, דְּמַאן דְּאִתְחַבָּר דְּכַר וְנוּקְבָּא, אִקְרֵי אָדָם, וּכְדֵין דָּחִיל חֲטָאָן. וְלֹא עוֹד אֶלָּא שַׁרְיָא בֵּיהּ עֲנָוָה. וְלֹא עוֹד אֶלָּא דְּשַׁרְיָא בֵּיהּ חֶסֶד. וּמַאן דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא, לָא הֲווֹ בֵּיהּ לֹא יִרְאָה וְלֹא עֲנָוָה וְלֹא חֲסִידוּת. וּבְגִין כַּךְ אִקְרֵי אָדָם כְּלָלָא דְּכֹלָּא, וְכֵיוָן דְּאִקְרֵי אָדָם, שַׁרְיָיא בֵּיהּ חֶסֶד, דִּכְתִּיב אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה וְגוֹ.' וְלָא יָכִיל לְאִתְבָּנָאָה, אִי לָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא.

Adam Atonement Fear Female Love Male Priests Zeir Anpin

142. It is written: "But the steadfast love of Hashem is from world to world upon those who fear Him" since those who fear Him are the wholeness of man, MEANING BOTH MALE AND FEMALE, BECAUSE IF NOT SO, ONE IS NOT FEARFUL. Another explanation for, "But the steadfast love (Chesed) of Hashem from world to world:" These are the priests that come from the side of Chesed. They inherit this portion emanating from the Upper World, THAT IS ZEIR ANPIN, to the lower world, WHICH IS MALCHUT. "those who fear Him," are the priests below THAT ARE INCLUSIVE OF MALE AND FEMALE, as it is written: "And make atonement for himself, and for his house" (Vayikra 16:6), WHICH IS THE FEMALE, in order to be included in the secret of man, WHO IS BOTH MALE AND FEMALE. "And His righteousness to children's children," because he merited to have grandchildren. Rabbi Yehuda said: If so, what is "His righteousness?" It needed to say 'His Chesed,' SINCE THROUGH CHESED HE MERITED TO HAVE GRANDCHILDREN.

142. וּכְתִיב וְחֶסֶד יְיָ' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו. יְרֵאָיו כְּלָלָא דְּאָדָם. ד"א וְחֶסֶד יְיָ' מֵעוֹלָם וְעַד עוֹלָם, אִלֵּין אִינּוּן כַּהֲנֵי דְּאָתוּ מִסִּטְרָא דְּחֶסֶד, וְאַחֲסִינוּ אַחֲסָנָא דָּא דְּנָחִית מֵעוֹלָם דִּלְעֵילָּא לְעוֹלָם דִּלְתַּתָּא. עַל יְרֵאָיו, כַּהֲנֵי דִּלְתַּתָּא, דִּכְתִּיב וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ לְאִתְכַּלְּלָא בִּכְלָלָא דְּאָדָם. וְצִדְקָתוֹ לִבְנֵי בָנִים, מִשּׁוּם דְּזָכָה לִבְנֵי בָּנִים. אָמַר רִבִּי יְהוּדָה, אִי הָכִי, מַהוּ וְצִדְקָתוֹ, וְחַסְדּוֹ מִבָּעֵי לֵיהּ.

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