Vaetchanan: Chapter 17

"O You who dwell in the heavens"

Synopsis

Rabbi Shimon explains the inner meaning of the 123rd psalm, telling us that, as the author is not mentioned, it is the Holy Spirit; the Holy Spirit is speaking about Yisrael in exile. Rabbi Shimon and Rabbi Yitzchak and Rabbi Aba discuss the Mezuzah again, and then the marks by which Yisrael are recognized as the children of God.

Exile Eyes Form Heavens

111. Rabbi Aba opened with, "A song of ascent. To You I lift up my eyes, O You who dwell in the heavens" (Tehilim 123:1). It is not written who recited this song. But wherever the place is undisclosed, AND THE AUTHOR IS NOT MENTIONED, it is the Holy Spirit, WHICH IS MALCHUT, that said it about Yisrael in exile. "You who dwell (Heb. hayoshvi)" should have used the more common form 'hayoshev.' Why does it use "hayoshvi"?

111. פָּתַח ר' אַבָּא וְאָמַר, שִׁיר הַמַּעֲלוֹת אֵלֶיךָ נָשָׂאתִי אֶת עֵינַי הַיּוֹשְׁבִי בַּשָּׁמַיִם. שִׁיר דָּא לָא כְּתִיב מַאן אָמָרוֹ. אֶלָּא בְּכָל אֲתָר דְּאִיהוּ סָתִים, רוּחַ הַקֺּדֶשׁ אַמָרוֹ עָלַיְיהוּ דְּיִשְׂרָאֵל בְּגָלוּתָא. הַיּוֹשְׁבִי בַּשָּׁמַיִם, הַיּוֹשֵׁב מִבָּעֵי לֵיהּ, מַאי הַיּוֹשְׁבִי.

Blessing Heaven Heavens Prayer Zeir Anpin

112. AND HE ANSWERS, We have explained that whoever wishes to say his prayer before the Holy King should ask the deepest, NAMELY BINAH, to bestow blessings downwards, as it is written, "A song of ascent. Out of the depths I have cried to You, Hashem" (Tehilim 130:1). That extra Yud IN "HAYOSHVI" is the deepest of all, BINAH, and is the one from which he should request to pour blessings to that place called heaven, WHICH IS ZEIR ANPIN, so that everything will be sustained by it. Hence it is written, "who dwell in the heavens," NAMELY IN ZEIR ANPIN THAT IS CALLED HEAVEN, since when the blessings pour and come out of that deepest place, WHICH IS BINAH, and settle in the place called heaven, NAMELY IN ZEIR ANPIN, there are blessings in the higher and lower.

112. אֶלָּא אוֹקִימְנָא, מַאן דְּבָעֵי לְצַלָּאָה צְלוֹתֵיהּ קַמֵּי מַלְכָּא קַדִּישָׁא, בָּעֵי לְמִבָּעֵי מֵעֲמִיקְתָא דְּכֺלָּא, לְאַרְקָא בִּרְכָאן לְתַתָּא, כְּמָה דִּכְתִּיב שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ.' וְהַאי יוֹ"ד יַתִּיר, עֲמִיקְתָא דְּכֺלָּא הִיא, וּבְהַאי בָּעֵי לְמִבָּעֵי בָּעוּתֵיהּ, לְאַרְקָא בִּרְכָאן לְהַהוּא אֲתָר דְּאִקְרֵי שָׁמַיִם, לְאַתְּזְנָא מִנֵּיהּ כֺּלָּא, וְע"ד הַיּוֹשְׁבִי בַּשָּׁמַיִם, בַּשָּׁמַיִם מַמָּשׁ, דְּכַד אִינּוּן בִּרְכָאן נְגִידוּ וְאִתְמְשָׁכוּ מֵהַהוּא אֲתָר עוּמְקָא דְּכֺלָּא, וְאִתְיַשְּׁבָן בַּאֲתָר דְּאִקְרֵי שָׁמַיִם, כְּדֵין בִּרְכָאן מִשְׁתַּכְּחֵי בְּעִלָּאֵי וְתַתָּאֵי.

Blessing Eyes Hands Seventy Tree Zeir Anpin

113. "As the eyes of servants look to the hand of their masters" (Tehilim 123:2). HE ASKS, What are the eyes of servants, AND HE ANSWERS, They are the other ministers of the nations, WHICH ARE THE SEVENTY SUPERNAL MINISTERS, which are nourished only from the residue of the boughs of the tree, WHICH IS ZEIR ANPIN, to which Yisrael cleave. When Yisrael receive blessings from that place, everyone is blessed from Yisrael.

113. כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם, מַאי כְעֵינֵי עֲבָדִים. אִלֵּין אִינּוּן שְׁאַר רַבְרְבֵי עַמִּין, דְּלָא אִתְּזָנוּ אֶלָּא מִשִּׁיּוּרֵא נוֹפָא דְּאִילָנָא, דְּיִשְׂרָאֵל מִתְדַּבְּקֵי בֵּיהּ. וְכַד יִשְׂרָאֵל נַטְלִין בִּרְכָאן מֵהַהוּא אֲתָר, כֻּלְּהוּ מִתְבָּרְכָן מִיִּשְׂרָאֵל.

Earth Egypt Eyes Firstborn Hands House Seventy Slavery

114. "And as the eyes of a maid to the hand of her mistress" (Ibid.) refers to the maid we mentioned, whose power the Holy One, blessed be He, slew in Egypt, NAMELY THE VERSE, "THE FIRSTBORN OF THE MAIDSERVANT" (SHEMOT 11:5). For she has power only when it comes from the residue OF BOUNTY of the land of Yisrael, WHICH IS MALCHUT. The land of Yisrael is called her mistress, THE MISTRESS OF THE MAID. Of this it is written, "For three things the earth is disquieted" (Mishlei 30:21). The earth is the land of Yisrael, WHICH IS MALCHUT, as we learned. "A slave when he becomes king" (Ibid. 22) refers to the servants we mentioned, THE SEVENTY MINISTERS OF THE NATIONS. THIS WAS SAID when power was given to one of them. This is the meaning of, "who have brought you out of the land of Egypt, out of the house of bondage" (Shemot 20:2), NAMELY FROM THE ENSLAVEMENT TO THE MINISTERS OF THE NATIONS. "A handmaid that is heir to her mistress" (Mishlei 30:23) refers to the maid we spoke of, OF WHOM IT SAYS, "THE FIRSTBORN OF THE MAIDSERVANT."

114. כְעֵינֵי שִׁפְחָה אֶל יַד גְּבִירְתָּהּ, דָּא הִיא שִׁפְחָה דְּאוֹקִימְנָא, דְּקָטִיל קוּדְשָׁא בְּרִיךְ הוּא חֵילָא דִּילָהּ בְּמִצְרַיִם, דְּהָא לֵית חֵילָא דִּידָהּ, אֶלָּא כַּד אִתְנְגִיד מִתַּמְצִית דְּהַאי אֶרֶץ יִשְׂרָאֵל. וְאֶרֶץ יִשְׂרָאֵל גְּבִרְתָּהּ אִקְרֵי. וְעַל הַאי כְּתִיב, תַּחַת שָׁלֹשׁ רָגְזָה אֶרֶץ. מַאן אֶרֶץ. דָּא אֶרֶץ יִשְׂרָאֵל, כְּמָה דְּאִתְּמַר. תַּחַת עֶבֶד כִּי יִמְלוֹךְ, אִלֵּין אִינּוּן עֲבָדִים דְּקָאַמְרָן. כַּד אִתְיְהִיב שֻׁלְטָנוּתָא לְחַד מִנַּיְיהוּ. וְדָא הוּא דִּכְתִּיב, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. שִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ דָּא הִיא שִׁפְחָה דְּקָאַמְרָן.

Children Prosecution

115. Come and see, many litigant spirits came out of the aspect of that maid, which denounce Yisrael and COME TO prosecute them. And the Holy One, blessed be He, guards Yisrael like a father who wishes to guard his child from all THINGS. The Holy One, blessed be He, said to Yisrael, 'Many prosecutors are ready against you. Be occupied in My worship and I shall guard you from outside. You shall be encased in your houses from within and sleep on your beds, and I shall guard you from outside and around your beds.'

115. ת"ח, מִסִּטְרָא דְּהַאי שִׁפְחָה, נַפְקֵי כַּמָה גַּרְדִּינֵי טְהִירִין, מְקַטְרְגִין לָקֳּבְלַיְיהוּ דְּיִשְׂרָאֵל, וּלְקַטְרְגָא לוֹן. וְקוּדְשָׁא בְּרִיךְ הוּא עָבֵיד לְהוּ לְיִשְׂרָאֵל נְטִירוּ, כְּאַבָּא דְּבָעֵי לְנַטְרָא לִבְרֵיהּ מִן כֺּלָּא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, כַּמָה מְקַטְרְגִין זְמִינִין לָקֳבְלַיְיכוּ, אִשְׁתְּדָלוּ בְּפוּלְחָנִי, וַאֲנָא אֱהֵא נָטִיר לְכוּ לְבַר. וְאַתּוּן תֶּהֱווֹן זְמִינִין בְּבָתֵּיכוֹן מִלְּגוֹ, וְנַיְימֵי בְּעַרְסֵיכוֹן, וַאֲנָא אֱהֵא נָטִיר לְכוּ לְבַר, וְסוֹחֲרָנֵי עַרְסַיְיכוּ.

Crowns Door Evil Fear Head Holy Name Shadai

116. Come and see, when these evil species approach a man's door, they lift up their heads and behold the Holy Name that is seen from outside, which is Shadai, decorated with its crowns. This name has power over them all, and they fear it and flee and do not approach man's door.

116. ות"ח, בְּשַׁעֲתָא דְּאִינּוּן זִינִין בִּישִׁין קְרִיבִין לְפִתְחָא דְּב"נ זַקְפָן רֵישָׁא, וּמִסְתַּכְּלָן בִּשְׁמָא קַדִּישָׁא דְּאִתְחָזֵי לְבַר, דְּאִיהוּ שַׁדַּי, דְּמִתְעַטָּר בְּעִטְרוֹי, שְׁמָא דָּא שַׁלִּיט עַל כֻּלְּהוּ, מִנֵּיהּ דַּחֲלִין וְעַרְקִין, וְלָא קְרָבִין לְפִתְחָא דְּב"נ.

Crowns Door Fear Hebrew Letters House Mezuzah Shadai Zeir Anpin

117. Rabbi Yitzchak said, In that case man should mark that name, SHADAI, at the door of the house and no more. Why THE NEED for the whole passage IN THE MEZUZAH? He said to him, This is well, for that name, SHADAI, WHICH IS YESOD, is adorned only with all the letters that are marked with the King's mark, NAMELY, THAT ARE WRITTEN IN THE MEZUZAH. When the whole passage is written, that name is adorned with its crowns and the King, ZEIR ANPIN, comes out with all His armies, all imprinted with the King's mark, WHICH IS MALCHUT. Then they all fear it and flee from it.

117. א"ל רַבִּי יִצְחָק, אִי הָכִי, יִרְשׁוֹם ב"נ שְׁמָא דָּא בְּפִתְחָא דְּבֵיתָא, וְלָא יַתִּיר, אֲמַאי כָּל פַּרְשְׁתָּא. אָמַר לֵיהּ שַׁפִּיר הוּא, דְּהָא שְׁמָא דָּא לָא אִתְעֲטָּר, אֶלָּא בְּאִינּוּן אַתְוָון כֻּלְּהוּ, רְשִׁימִין בִּרְשִׁימָא דְּמַלְכָּא, וְכַד אַכְתָּב כָּל פַּרְשְׁתָּא, כְּדֵין שְׁמָא דָּא מִתְעֲטָּר בְּעִטְרוֹי וְנָפִיק מַלְכָּא בְּכָל חֵילוֹי, כֻּלְּהוּ רְשִׁימִין בִּרְשִׁימָא דְּמַלְכָּא, כְּדֵין דַּחֲלִין מִנֵּיהּ, וְעַרְקִין מִקַּמֵּיהּ.

Door Gates Holy Name Hosts Mezuzah Shadai Tetragrammaton Yud Hei Vav Hei (YHVH)

118. Come and see, in "And it shall come to pass, if you hearken (Heb. vehayah im shamo'a)" (Devarim 11:13-17), vehayah is a Holy Name, YUD HEI VAV HEI, from below upwards, BECAUSE IT IS SPELLED VAV-HEI FIRST AND THEN YUD-HEI. For that reason the name Shadai is written on the outside against that name. THE NAME Vehayah is on the inside and Shadai is on the outside so one would be guarded from all sides, from within and from without. Rabbi Aba said, Many holy hosts stand ready at that time when a man fixes a Mezuzah at his door. They all declare, saying, "this is the gate of Hashem..." (Tehilim 118:20).

118. ת"ח, וְהָיָה שְׁמָא קַדִּישָׁא, מִתַּתָּא לְעֵילָּא. וְעַל דָּא, שַׁדַּי אִתְרְשִׁים מִלְבַר, לָקֳבְלֵי שְׁמָא דָּא. וְהָיָ"ה מִלְּגַו, שַׁדָּ"י מִלְבַר. לְמֶהֱוֵי נָטִיר ב"נ מִכָּל סִטְרִין מִלְּגַאו וּמִלְּבַר. א"ר אַבָּא, כַּמָה חַיָּילִין קַדִּישִׁין זְמִינִין בְּהַהִיא שַׁעֲתָא דְּאָנַח ב"נ מְזוּזָה לְתַרְעֵיהּ, כֻּלְּהוּ מַכְרְזֵי וְאַמְרֵי זֶה הַשַּׁעַר לַיְיָ' וְגוֹ.'

Body Chalitzah Circumcision Doorpost Dwellings Field Hands Head Holiness (Kedushah) Kedushah (Holiness) Mezuzah Precepts Sacrifice Tfilin Tzitzit

119. Happy is the lot of Yisrael, for Yisrael are then recognized as the children of the Holy King, since they are all marked by Him, marked in their body with the holy imprint OF CIRCUMCISION, marked in their clothing by a Tzitzit. They are marked on their head with the compartments of the Tefilin, which are their Master's Name, and marked on their hands with the straps of holiness. They are marked in their shoes by a precept fulfilling shoes, NAMELY, OF THE PASCAL SACRIFICE, AS IT IS WRITTEN, "YOUR SHOES ON YOUR FEET" (SHEMOT 12:11), AND THE CHALITZAH. They are marked in the field by sowing and harvesting, marked in their houses with the Mezuzah on the doorpost. In every thing they are marked as the supernal King's children. Happy is their portion.

119. זַכָּאָה חוּלָקֵהוֹן דְּיִשְׂרָאֵל, כְּדֵין אִשְׁתְּמוֹדְעָן יִשְׂרָאֵל דְּאִינּוּן בְּנֵי מַלְכָּא קַדִּישָׁא, דְּהָא כֻּלְּהוּ אִתְרְשִׁימוּ מִנֵּיהּ. אִתְרְשִׁימוּ בְּגוּפַיְיהוּ, בִּרְשִׁימָא קַדִּישָׁא. אִתְרְשִׁימוּ בִּלְבוּשַׁיְיהוּ, בְּעִטּוּפַיְיהוּ דְּמִצְוָה. אִתְרְשִׁימוּ בְּרֵישַׁיְיהוּ, בְּבָתֵּי דִּתְפֵילֵי, בִּשְׁמָא דְּמָארֵיהוֹן. אִתְרְשִׁימוּ בִּידַיְיהוּ, בִּרְצוּעֵי דִּקְדוּשָּׁא. אִתְרְשִׁימוּ בִּמְסָאנַיְיהוּ, בִּמְסָאנָא דְּמִצְוָה. אִתְרְשִׁימוּ לְבַר, בִּזְרִיעָה בְּחַצְדָּא. אִתְרְשִׁימוּ בְּבָתֵּיהוֹן, בִּמְּזוּזָה דְּפִתְחָא. בְּכֺלָּא רְשִׁימִין דְּאִינּוּן בְּנֵי מַלְכָּא עִלָּאָה, זַכָּאָה חוּלָקֵהוֹן.

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