Trumah: Chapter 26

"Elohim, You are my El; earnestly I seek You"

Synopsis

Rabbi Aba recites the verse, "A psalm of David, when he was in the wilderness of Judah," and then goes on to explain that David sang and praised his Master even though he was in pain and was being pursued. We are reminded that the Holy Spirit does not dwell from above until the person arouses it from below by concentrating his energies. While he was in Judah, David praised a great and precious praise, "Elohim, You are my El," which contains three levels. These are the levels above in Binah, Zeir Anpin, and Malchut. The text goes on to speak of the "black light" in the context of "earnestly I seek you." David also merited the white light that illuminates (from Zeir Anpin). We read how "My soul thirsts for You, my flesh longs for You," as one hungry for food and thirsty for water "in a dry and thirsty land, where no water is."

Relevance

King David, we are told, was being pursued by his son who was intent on murdering him. David found himself in the wilderness, experiencing great pain. Yet, he sang. He sang to the Light with all his heart. He composed psalms and offered praise to his Creator. And he did all this with untold joy in his heart.

Today, man is similarly lost in the wilderness of spiritual darkness. Employing the wonders of David's psalms, and drawing on his courage and spiritual fortitude, we rouse joy and happiness in our hearts. This joy is not a coping mechanism to see us through our darkest moments. Happiness is not about making the best of a bad situation. On the contrary, the joy and happiness that now manifest to us are the tools that call down the white Light that illuminates from Zeir Anpin. And the brilliance immediately removes all the darkness, liberating mankind from the direst of straits of this physical existence.

Abimelech David Judah Praise

253. Rabbi Aba opened the scripture and said, "A psalm of David, when he was in the wilderness of Judah" (Tehilim 63:1). HE QUESTIONS, What is the difference from all the other praises, in which it doesn't say where King David recited them, but here it says, "... when he was in the wilderness of Judah?" HE ANSWERS, This is really not the only one, because there is also, "When he changed his demeanor before Avimelech" (Tehilim 34:1) and also, "When the Zifim came" (Tehilim 54:2). This is to show to all the people of the world the praise of David. Even though he was in pain and they were pursuing him, he endeavored to recite songs and praises to his Master.

253. ר' אַבָּא פָּתַח קְרָא וְאָמַר, מִזְמוֹר לְדָוִד בִּהְיוֹתוֹ בְּמִדְבַּר יְהוּדָה. מַאי שְׁנָא מִכָּל שְׁאָר תּוּשְׁבְּחָן, דְּלָא קָאָמַר בְּאָן אֲתָר שַׁבַּח לוֹן דָּוִד מַלְכָּא, וּמ"ש הָכָא דְּקָאָמַר בִּהְיוֹתוֹ בְּמִדְבַּר יְהוּדָה. אֶלָּא לָא דָּא בִּלְחוֹדוֹי, דְּהָא אוּף הָכִי נַמֵּי, בְּשַׁנּוֹתוֹ אֶת טַעְמוֹ לִפְנֵי אֲבִימֶלֶךְ. בְּבֹא הַזִּיפִים. וְכֵן כֻּלְּהוּ. לְאַחֲזָאָה לְכָל בְּנֵי עָלְמָא, שְׁבָחֵיהּ דְּדָוִד, דְּאע"ג דִּבְצַעֲרָא הֲוָה, וַהֲווֹ רַדְפֵי אֲבַתְרֵיהּ, הֲוָה מִשְׁתָּדַּל לוֹמַר שִׁירִין וְתוּשְׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא.

David

254. He would say it through the Holy Spirit, yet the Holy Spirit did not dwell upon him until he endeavored that it should dwell upon him. And always, the Holy Spirit does not dwell from above until the person arouses it from below. Even though they were pursuing David and he was in pain, he did not forsake the songs and praises from his mouth and HE DID NOT INTERRUPT his praising of his Master above any other thing.

254. וְאע"ג דִּבְרוּחַ קֻדְשָׁא הֲוָה אָמַר, רוּחַ קֻדְשָׁא לָא הֲוֵי שָׁארִי עֲלוֹי, עַד דְּאִיהוּ אִשְׁתָּדַּל לְמִשְׁרֵי עֲלוֹי. וְכֵן בְּכָל אֲתָר, לָא שַׁרְיָא רוּחַ קֻדְשָׁא דִּלְעֵילָּא, עַד דְּיִתְּעַר עָלֵיהּ בַּר נָשׁ מִתַּתָּא. וְדָוִד אע"ג דְּקָא רַדְפֵי אֲבַתְרֵיהּ, וַהֲוָה בְּצַעֲרֵיהּ, לָא הֲוָה שָׁבִיק שִׁירִין וְתוּשְׁבְּחָן מִפּוּמֵיהּ, וּלְשַׁבְּחָא לְמָארֵיהּ עַל כֹּלָּא.

David

255. If you ask that we learned, "A psalm of David" SHOWS THAT FIRST THE HOLY SPIRIT DWELT UPON HIM AND AFTERWARD HE RECITED POETRY, or "To David a psalm" SHOWS THAT FIRST HE RECITED POETRY AND AFTERWARDS THE HOLY SPIRIT DWELT UPON HIM. Here the Holy Spirit dwelt first, because he said, "A psalm of David." SO IT SEEMS THAT IT WAS WITHOUT ENDEAVORING? HE ANSWERS, But if he did not consecrate himself first, the Holy Spirit would not dwell upon him.

255. וְאִי תֵּימָא, הָא דְּתָנֵינָן, מִזְמוֹר לְדָוִד, אוֹ לְדָוִד מִזְמוֹר, וְהָכָא שָרַת עָלֵיהּ רוּחַ קֻדְשָׁא בְּקַּדְמֵיתָא, בְּגִין דְּאָמַר מִזְמוֹר לְדָוִד. אֶלָּא, אִי אִיהוּ לָא הֲוָה מְכַוֵּין גַּרְמֵיהּ בְּקַדְמֵיתָא, לָא שָרַת עָלֵיהּ רוּחַ קֻדְשָׁא.

Body David Praise Singing Zeir Anpin

256. "A psalm" is the Holy Spirit THAT IS CALLED 'A PSALM.' Why is it called so? Because MALCHUT, WHICH IS THE HOLY SPIRIT, constantly praises the supernal King, ZEIR ANPIN, for at all times She praises and sings and is not silent. When David came and found the body OF MALCHUT, MEANING HER SIX ENDS, properly prepared and she dwelt upon him, he revealed in this world his praise and song to the King, ZEIR ANPIN, and all this in order to prepare this world similar to the world of above.

256. מִזְמוֹר דָּא רוּחַ קֻדְשָׁא. אֲמַאי אִקְרֵי הָכִי. בְּגִין דְּאִיהִי, מְשַׁבַּחַת תָּדִיר לְמַלְכָּא עִלָּאָה דְּכָל זִמְנָא הֲוָה קָא מְשַׁבְּחָת וּמְזַמְּרָת, וְלָא שָׁכִיךְ. כֵּיוָן דְּאָתָא דָּוִד אַשְׁכַּח גּוּפָא מְתַּתְקְנָא כַּדְקָא יֵאוֹת, וְשָׁרַת עָלֵיהּ, וַהֲווֹ מְגַלֵּי בְּהַאי עָלְמָא, לְשַׁבְּחָא וּלְזַמְּרָא לְמַלְכָּא, וְכֹלָּא, בְּגִין דְּיִתְתְּקַן הַאי עָלְמָא, כְּגַוְונָא דִּלְעֵילָּא.

David Judah Peace Praise Righteous

257. "To David," MEANING a man who is complete in his exertions, a perfected man, a righteous man. David certainly did not ever change. FOR HE WAS THE SAME, BOTH AT TIME OF PEACE AND TIME OF GRIEF. "When he was in the wilderness of Judah:" This is the praise of David, even though he was in his pain and even though they were pursuing him, HE SANG AND PRAISED HASHEM. Which praise did he say? A praise that is great and precious.

257. לְדָוִד. גְּבָר שְׁלִים בְּתִקּוּנוֹי, גְּבָר מְתָקָּנָא, גְּבָר זַכָּאָה. דָּוִד וַדַּאי דְּלָא אִשְׁתָּנֵי לְעָלְמִין. בִּהְיוֹתוֹ בְּמִדְבַּר יְהוּדָה, דָּא שְׁבָחָא דְּדָוִד, אע"ג דִּבְצַעֲרֵיהּ הֲוָה, אע"ג דַּהֲווֹ רַדְפֵי אֲבַתְרֵיהּ. וּמַאי תּוּשְׁבַּחְתָּא קָאָמַר. תּוּשְׁבַּחְתָּא דְּאִיהוּ רַב וְיַקִּירָא.

Grades Heavens Praise Zeir Anpin

258. What is the superiority OF THIS PRAISE? IT IS "Elohim, You are my El; earnestly I seek You" (Tehilim 63:2). HE QUESTIONS, Just Elohim MEANS THE ELOHIM OF ALL, since he said "Elohim." Why did he add "my El?" HE ANSWERS, But this SHOWS his level, because there are three levels here, "Elohim," "my El," and "You." Even though they are three names, they are one level in the secret of Living Elohim. "Elohim" IS above IN BINAH THAT IS CALLED 'Living Elohim.' "My El" is the end of the heavens to the end of the heavens, NAMELY ZEIR ANPIN and "You" is his level, NAMELY MALCHUT. Even though it is all one and it amounts to one name ACCORDING TO THE LITERAL MEANING OF THE PASSAGE, STILL IN ALL THEY ALLUDE TO THREE LEVELS.

258. וּשְׁבָחָא דִּילֵיהּ מַאי אִיהִי. אֱלֹהִים אֵלִי אַתָּה אֲשַׁחֲרֶךָּ. אֱלֹהִים סְתָם. כֵּיוָן דְּאָמַר אֱלֹהִים, אֲמַאי אֵלִי. אֶלָּא הַהוּא דַּרְגָּא דִּילֵיהּ. תְּלַת דַּרְגִּין הָכָא: אֱלֹהִים. אֵלִי. אַתָּה. וְאַף עַל גַּב דְּאִינּוּן תְּלַת שְׁמָהָן, חַד דַּרְגָּא אִיהוּ, בְּרָזָא דֶּאֱלֹהִים חַיִּים. אֱלֹהִים: לְעֵילָּא, אֱלֹהִים חַיִּים. אֵלִי: קְצֵה הַשָּׁמַיִם עַד קְצֵה הַשָּׁמַיִם. אַתָּה: דַּרְגָּא דִּילֵיהּ. וְאַף עַל גַּב דְּכֹלָּא חַד, וּבִשְׁמָא חַד סָלִיק.

Chassadim Female Waters (Mayin Nukvin) Light Mayin Nukvin (Female Waters) Merit Mirror Waters White World to Come, The Zeir Anpin

259. "I seek You (Heb. ashacharecha)." (Tehilim 65:2). If we follow the literal meaning, it is beautiful AND NEEDS NO EXPLANATION, but THERE IS A SECRET HERE. Ashacharecha MEANS that he prepared the light that illuminates during blackness (Heb. shacharut), WHICH IS THE SECRET OF THE LIGHT OF CHOCHMAH. DUE TO LACK OF CHASSADIM, IT CANNOT ILLUMINATE. THEREFORE, IT IS CALLED 'BLACK LIGHT,' because the light that is found in blackness does not illuminate until it is mended below, MEANING UNTIL MAYIN NUKVIN (FEMALE WATERS) ARE ELEVATED AND CHASSADIM ARE DRAWN, SO THAT CHOCHMAH CAN BE ATTIRED WITH THEM. THEN IT ILLUMINATES, AS IT IS WRITTEN THERE. The one that mends this blackness, even though he is black, merits the white light that illuminates. For this is the light of the mirror that illuminates, WHICH IS ZEIR ANPIN, and such a person will merit the World to Come.

259. אֲשַׁחֲרֶךָּ, אִי כְּמַשְׁמָעוֹ דִּילֵיהּ, שַׁפִּיר. אֲבָל אֲשַׁחֲרֶךָּ, אַתְקִין נְהוֹרָא דְּנָהִיר בְּשַׁחְרוּתָא. דְּהָא נְהוֹרָא דְּקַיְּימָא בְּשַׁחְרוּתָא, לָא נָהִיר עַד דְּיִתְתַּקְנוּן לֵיהּ לְתַתָּא. וּמַאן דְּאַתְקִין נְהוֹרָא שַׁחֲרָא דָּא, אַף עַל גַּב דְּאִיהִי אוּכָמָא, זָכֵי לִנְהוֹרָא חִוָּורָא דְּנָהִיר, וְדָא אִיהִי נְהוֹרָא אַסְפָּקָלַרְיָא דְּנָהֲרָא, וְדָא אִיהוּ בַּר נָשׁ דְּזָכֵי לְעָלְמָא דְּאָתֵי.

Chassadim David Light Lights Mirror White Zeir Anpin

260. This is the secret of, "And those who seek me early (Heb. meshacharai) shall find me (Heb. yimtza'uneni)" (Mishlei 8:17). Meshacharai MEANS that they prepare the light of meshacharai, NAMELY THE black (Heb. shachor) LIGHT. 'Yimtza'uneni' instead of the common 'yimtzauni' SHOWS that he merits two lights, the light of blackness, WHICH IS THE CHOCHMAH THAT IS IN MALCHUT THAT DOES NOT ILLUMINATE BECAUSE OF THE LACK OF CHASSADIM, and the white light illuminating, WHICH IS ZEIR ANPIN THAT ATTIRES THE CHOCHMAH THAT IS IN MALCHUT WITH CHASSADIM, SO SHE ILLUMINATES. SO WE FIND THAT he merits the mirror that does not illuminate, WHICH IS MALCHUT, and the mirror that illuminates, WHICH IS ZEIR ANPIN; hence 'yimtza'uneni,' MEANING TWO LIGHTS. Therefore, David said, "I seek You (Heb. ashacharecha)," because he installed the black light, WHICH IS MALCHUT, so that the white light that illuminates could shine on him, WHICH IS ZEIR ANPIN SO THAT THE CHOCHMAH IN MALCHUT WOULD BE ATTIRED IN THE CHASSADIM OF ZEIR ANPIN. THEN MALCHUT IS MENDED AND ILLUMINATES.

260. וְרָזָא דָּא וּמְשַׁחֲרַי יִמְצָאֻנְנִי, וּמְשַׁחֲרַי: דִּמְתַקְּנִין נְהוֹרָא מְשַׁחֲרַי אוּכָמָא. יִמְצָאֻנְנִי, יִמְצָאוּנִי לָא כְּתִיב, אֶלָּא יִמְצָאֻנְנִי, דְּזָכֵי לִתְרֵין נְהוֹרִין. לִנְהוֹרָא דְּשַׁחֲרָא אוּכָמָא, וְלִנְהוֹרָא חִוָּורָא דְּנָהֲרָא. וְזָכֵי לְאַסְפָּקָלַרְיָאה דְּלָא נָהִיר, וּלְאַסְפָּקָלַרְיָאה דְּנָהִיר. וְדָא אִיהוּ יִמְצָאֻנְנִי. וְעַל דָּא אָמַר דָּוִד אֲשַׁחֲרֶךָּ, אַתְקִין נְהוֹרָא דְּשַׁחֲרָא אוּכָמָא, לְנַהֲרָא עָלֵיהּ נְהוֹרָא חִוָּורָא דְּנָהֲרָא.

Chassadim David Female Waters (Mayin Nukvin) Flesh Food Holiness (Kedushah) (Holy) Temple Kedushah (Holiness) Light Mayin Nukvin (Female Waters) Sanctuary Soul, The Water Waters Zeir Anpin

261. "My soul thirsts for You, my flesh longs for You" (Tehilim 63:2); NAMELY, as one hungry for food and thirsty for water "in a dry and thirsty land, where no water is," (Ibid.), MEANING MALCHUT UNDER THE DOMINATION OF THE LEFT, WHICH IS A BLACK LIGHT, AS MENTIONED ABOVE, DUE TO A LACK OF CHASSADIM CALLED 'WATER' for then it is a wasteland and not a place of habitation, nor a holy place. Therefore, IT IS CONSIDERED a place without water. THEREFORE DAVID IMPROVED HER AND DREW WATER TO HER FROM ZEIR ANPIN, AS MENTIONED ABOVE. As we are hungry and thirsty for you, FOR CHASSADIM, in this place, so "I have seen You in the sanctuary," BECAUSE HUNGER AND THIRST CAUSE THE ELEVATION OF MAYIN NUKVIN (FEMALE WATERS), THE DRAWING OF CHASSADIM FROM ZEIR ANPIN AND THE CLOTHING OF THE BLACK LIGHT OF MALCHUT. THEN SHE RETURNS TO HOLINESS AND ILLUMINATES. RABBI ABA SAID TO RABBI SHIMON, Just as we are thirsty for Master to drink thirstily his words in this place, so are we thirsty to drink His words thirstily in the Temple, the place that is called 'Holy.' Rabbi Shimon said to Rabbi Aba: Let him who started speaking, speak now AS WELL.

261. צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי, כְּמַאן דְּכָפִין לְמֵיכַל וְצָחֵי לְמִשְׁתֵּי. בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם, בְּגִין דְּאִיהוּ מִדְבַּר, וְלָאו אִיהוּ אֲתָר דְּיִשּׁוּבָא, וְלָאו אִיהוּ אֲתָר דְּקֻדְשָׁא. וּבְגִין כַּךְ אִיהוּ אֲתָר בְּלִי מַיִם. וּכְמָה דְּאֲנָן כַּפִין וְצָחָאן לְגַבָּךְ בַּאֲתָר דָּא, כֵּן בַּקֹּדֶשׁ חֲזִיתִיךָ וְגוֹ.' וַאֲנָן כְּמָה דְּאֲנָן צָחָאן לְגַבֵּי דְּמַר, לְמִשְׁתֵּי בְּצָחוּתָא מִלּוֹי בַּאֲתָר דָּא, אוּף הָכִי צָחֵינָן לְמִשְׁתֵּי בְּצָחוּתָא מִלּוֹי, בְּבֵי מַקְדְּשָׁא, אֲתָר דְּאִקְרֵי קֹדֶשׁ. אָמַר ר"ש לְרַ' אַבָּא, מַאן דְּשָׁארִי מִלָּה הַשְׁתָּא יֵימָא.

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