Yitro: Chapter 23

"You shall not have"

Synopsis

We learn that when a man is circumcised he enters into the covenant established by Abraham. However this is only a beginning, for he must also obey the commandments of the Torah in order to enter the grade of Adam. Rabbi Yehuda and Rabbi Chizkiyah speak about how vital to their understanding is the wisdom of Rabbi Shimon, who is such a light to everyone. Rabbi Shimon, when encountered, teaches them that the prayer of the poor man is more effective than all others, for the poor are nearer to God than anyone else is. He says that God dwells in broken vessels, in those who are broken-hearted and humble, and that if we harm the poor we wrong the Shechinah.

Face Shechinah Zeir Anpin

404. "You shall have no other Elohim beside Me" (Shemot 20:3). According to Rabbi Yitzchak, "other Elohim" excludes the Shechinah, and thus, "YOU SHALL HAVE NO OTHER ELOHIM" THAN THE SHECHINAH, CALLED "ELOHIM." "...Beside Me (lit. 'My face')..." excludes the face of the King upon which the Holy King is manifested. It is His Name and His Name is it; THE VISIBLE FACE IS HIS NAME, WHICH IS MALCHUT, AND HIS NAME IS THE VISIBLE FACE. He is His Name, AND ZEIR ANPIN IS HIS NAME, WHICH MEANS THEY ARE ONE, as it is written, "I am Hashem, that is My Name" (Yeshayah 42:8). He and His Name are one. Blessed be His Name forever and ever.

404. לֹֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי. רַבִּי יִצְחָק אָמַר, אֱלֹֹהִים אֲחֵרִים, לְאַפָּקָא שְׁכִינְתָּא. עַל פָּנָי, לְאַפָּקָא אַפֵּי מַלְכָּא. דִּבְהוּ אִתְחָזֵי מַלְכָּא קַדִּישָׁא, וְאִינּוּן שְׁמֵיהּ. וְהוּא אִינּוּן. הוּא שְׁמֵיהּ, דִּכְתִּיב אֲנִי יְיָ' הוּא שְׁמִי. הוּא וּשְׁמֵיהּ חַד הוּא בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא.

Ezekiel Offering

405. Rabbi Shimon taught: Blessed are Yisrael, for the Holy One, blessed be He, called them 'men,' as it is written, "But you My flock, the flock of My pasture, are men" (Yechezkel 34:31), AND ALSO, "If a man of you bring an offering" (Vayikra 1:2). Why are they called "men?" The reason is found in the verse, "You that did cleave to Hashem your Elohim" (Devarim 4:4) - you and not the heathen nations. Therefore, you are called "men" and they are not.

405. תָּאנֵי רַבִּי שִׁמְעוֹן, זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרָא לוֹן אָדָם, דִּכְתִּיב וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, אָדָם כִּי יַקְרִיב מִכֶּם. מַאי טַעֲמָא קָרָא לוֹן אָדָם. מִשּׁוּם דִּכְתִּיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹהֵיכֶם. אַתֶּם וְלֹא שְׁאַר עַמִּין עכו"ם. וּבג"כ אָדָם אַתֶּם, אַתֶּם קְרוּיִין אָדָם, וְאֵין עכו"ם קְרוּיִין אָדָם.

Abraham Adam Body Brit (Covenant) Chariot Circumcision Covenant (Brit) Grades Love Precepts Torah

406. Rabbi Shimon continued with his explanations, When a Jewish boy is circumcised he enters into the Covenant which the Holy One, blessed be He, made with Abraham, as it says, "And Hashem had blessed Abraham in all things" (Beresheet 24:1), and, "loyal love to Abraham" (Michah 7:20). Thus, he begins to enter into that place, and when he commences to keep the precepts of the Torah he enters the grade of Adam (man), THAT OF THE SUPERNAL CHARIOT, and becomes attached to the body of the King. Then he is called 'man.'

406. דְּתַנְיָא, אָמַר ר' שִׁמְעוֹן, כֵּיוָן דְּבַר נָשׁ יִשְׂרָאֵל אִתְגְּזַר, עָאל בִּבְרִית דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא בְּאַבְרָהָם, דִּכְתִּיב וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וּכְתִיב חֶסֶד לְאַבְרָהָם. וְשָׁארֵי לְמֵיעָאל בְּהַאי אֲתָר. כֵּיוָן דְּזָכָה לְקַיְּימָא פִּקּוּדֵי אוֹרַיְיתָא, עָאל בֵּיהּ בְּהַאי אָדָם, וְאִתְדַּבַּק בְּגוּפָא דְּמַלְכָּא, וּכְדֵין אִקְרֵי אָדָם.

Adam Circumcision Flesh Grades Hands Ishmael Jacob Thirteen Torah Year

407. The seed of Yisrael is called 'man.' Come and behold, of Ishmael it is written, "And he will be a wild man" (Beresheet 16:12). "...A wild man..." and not 'a man.' HE WAS CALLED "a wild man" because he was circumcised, and therefore he had the beginnings of being "a man," as it is written, "And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin" (Beresheet 17:25). Since his circumcision he entered to the grade which is called 'all,' WHICH IS YESOD. Hence, he was not called 'a man' but "a wild man." "His hand will be against every man (lit. 'in all')" (Beresheet 16:12). Assuredly, "in all" and no more, because he did not accept the commandments of the Torah. He had the start, being circumcised, but was not perfected through the commandments of the Torah. But the seed of Yisrael, who were perfected in all things, is called "men" in the full sense, as it is written, "For Hashem's portion is His people, Jacob is the lot of His inheritance" (Devarim 32:9).

407. וְזַרְעָא דְּיִשְׂרָאֵל אִקְרוּן אָדָם. ת"ח, כְּתִיב בֵּיהּ בְּיִשְׁמָעֵאל, וְהוּא יִהְיֶה פֶּרֶא אָדָם. פֶּרֶא אָדָם, וְלֹֹא אָדָם. פֶּרֶא אָדָם, מִשּׁוּם דְּאִתְגְּזַר. וְשֵׁירוּתָא דְּאָדָם הֲוָה בֵּיהּ, דִּכְתִּיב וְיִשְׁמָעֵאל בְּנוֹ בֶּן שְׁלָשׁ עֶשְׂרֵה שָׁנָה בְּהִמּוֹלוֹ אֵת בָּשָׂר עָרְלָתוֹ, כֵּיוָן דְּאִתְגְּזַר, עָאל בְּהַאי שֵׁירוּתָא, דְּאִקְרֵי כָּל. הה"ד וְהוּא יִהְיֶה פֶּרֶא אָדָם, וְלֹא אָדָם. יָדוֹ בַכֹּל, יָדוֹ בַכֹּל וַדַּאי, וְלָא יַתִּיר, מִשּׁוּם דְּלָא קַבִּיל פִּקּוּדֵי אוֹרַיְיתָא. שֵׁירוּתָא הֲוָה בֵּיהּ, בְּגִין דְּאִתְגְּזַר, וְלָא אִשְׁתְּלִים בְּפִקּוּדֵי אוֹרַיְיתָא. אֲבָל זַרְעָא דְּיִשְׂרָאֵל, דְּאִשְׁתְּלִימוּ בְּכֹלָּא, אִקְרוּן אָדָם מַמָּשׁ, וּכְתִיב כִּי חֵלֶק יְיָ' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ.

Face Form

408. Rabbi Yosi said, Therefore, the engraving and painting of all faces is permitted, except the face of a man. Rabbi Yitzchak said that when A HUMAN FORM is represented, it looks engraved with an engraving of perfection, THAT IS, A SPECIAL PERFECTION IS PERCEIVED THEREIN. Rabbi Yehuda said, This accords with the popular saying: 'the form of the spirit is in the image,' MEANING THAT ACCORDING TO THE IMAGE OF THE MAN FORMED, HIS CONNECTION WITH THE SPIRIT WITHIN HIM IS RECOGNIZED.

408. א"ר יוֹסֵי, בג"ד, כָּל פַּרְצוּפִין שָׁרוּ, בַּר מִפַּרְצוּפָא דְּאָדָם. ר' יִצְחָק אָמַר, כַּד אִתְעֲבָד, אִתְחָזֵי דִּגְלִיפָא גּוֹ גְּלִיפִין דְּאַשְׁלָמוּתָא. א"ר יְהוּדָה, הַיְינוּ דְּאַמְרֵי אִינְשֵׁי קִיטְרוֹי בְּזִיקָא, בְּטִפְסָא שְׁכִיחֵי.

409. Rabbi Yehuda was once going from Cappadocia to Lod to see Rabbi Shimon who was there, and Rabbi Chizkiyah accompanied him. Rabbi Yehuda said to Rabbi Chizkiyah: What Rabbi Shimon taught us concerning the meaning of the term "wild man" is perfectly true and quite clear, BUT what is the meaning of the second part of the verse which says, "And he shall dwell in the presence of all his brethren" (Beresheet 16:12).

409. רַבִּי יְהוּדָה הֲוָה אָזִיל מִקַּפּוּטְקִיָּא לְלוּד, לְמֵחֱמֵי לְרַבִּי שִׁמְעוֹן, דַּהֲוָה תַּמָּן, וַהֲוָה רַבִּי חִזְקִיָּה אָזִיל עִמֵּיהּ. אָמַר רַבִּי יְהוּדָה לְרַ' חִזְקִיָּה, הָא דְּתָנֵינָן, קָמֵי ר' שִׁמְעוֹן, וְהוּא יִהְיֶה פֶּרֶא אָדָם, וַדַּאי כַּךְ הוּא. וְדָא הוּא בְּרִירָא דְּמִלָּה. סוֹפְיֵהּ דִּקְרָא דִּכְתִּיב, וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן. מַהוּ וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן.

Moses Torah

410. He replied, I have heard no interpretation and I shall not give any, for we learned that, "And this is the Torah which Moses set Yisrael" (Devarim 4:44). That "which Moses set" you can speak of, but what Moses did not set, MEANING WHAT WAS NOT TAUGHT BY ONE'S TEACHER, one cannot tell.

410. אָמַר לֵיהּ, לָא שְׁמַעְנָא, וְלָא אֵימָא. דְּהָא אוֹלִיפְנָא, כְּתִיב וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה. אֲשֶׁר שָׂם מֹשֶׁה, אַתָּה יָכוֹל לוֹמַר. דְּלָא שָׂם מֹשֶׁה, אִי אַתָּה יָכוֹל לוֹמַר.

Form Torah World to Come, The

411. Rabbi Yehuda opened the discussion with that verse, "For He is your life, and the length of your days" (Devarim 30:20). He who is worthy of the Torah and does not separate himself from her is worthy of two lives, life in this world and life in the World to Come, as it is written, "your life," LITERALLY, IN A PLURAL FORM, WHICH MEANS two. He who separates himself from her, separates himself from life, and he who separates himself from Rabbi Shimon, separates himself from all things.

411. פָּתַח ר' יְהוּדָה וְאָמַר, כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ. מַאן דְּזָכֵי בְּאוֹרַיְיתָא, וְלָא אִתְפְּרַשׁ מִינָהּ, זָכֵי לִתְרֵין חַיִּין, חַד בְּעָלְמָא דֵּין, וְחַד בְּעָלְמָא דְּאָתֵי. דִּכְתִּיב חַיֶּיךָ, תְּרֵי. וְכָל מַאן דְּיִתְפְּרַשׁ מִינָהּ, כְּמַאן דְּמִתְפְּרַשׁ מִן חַיֵּי, וּמַאן דְּמִתְפְּרַשׁ מֵר' שִׁמְעוֹן, כְּאִילּוּ מִתְפְּרַשׁ מִכֹּלָּא.

Directions Door Torah

412. Here is a verse to which Rabbi Shimon already opened a door, yet we cannot enter it. How much more difficult will it be for us to understand these words of the Torah. Woe to the generation from which Rabbi Shimon will be removed, for as long as we are in his presence the springs of the heart are open on every direction and everything is revealed, but as soon as we separate ourselves from him we know nothing and all the springs are closed.

412. וּמַה בְּהַאי קְרָא דְּאִיהוּ פָּתַח פִּתִחָא, לָא יָכִילְנָא לְמֵיעָאל בָּהּ. פִּתְגָּמֵי אוֹרַיְיתָא דִּסְתִּימִין, עַל אַחַת כַּמָּה וְכַמָּה. וַוי לְדָרָא, דְּר' שִׁמְעוֹן בֶּן יוֹחָאי יִסְתְּלִיק מִנֵּיהּ. דְּכַד אֲנָן קַיְימִין קָמֵי דְּר' שִׁמְעוֹן, מַבּוּעִין דְּלִבָּא פְּתִיחִין לְכָל עִיבָר, וְכֹלָּא מִתְגַּלְיָא. וְכַד אִתְפְּרַשְׁנָא מִנֵּיהּ. לָא יְדַעְנָא מִידִי, וְכָל מַבּוּעִין סְתִימִין.

Candles Dwellings Light Lights Seventy

413. Rabbi Chizkiyah said, As it is written, "And he took the spirit that was upon him, and gave it to the seventy elders" (Bemidbar 11:25). It was like a light of a candle from which many lights are kindled; it remains whole AND ITS LIGHT STANDS IN ITS FULLNESS EVEN THOUGH MANY CANDLES WERE LIT BY IT. Rabbi Shimon bar Yochai is such a light. He illuminates everyone and yet his light is not diminished, but remains steadfast in its full splendor. They walked on until they reached his dwelling.

413. אָמַר ר' חִזְקִיָּה, הַיְינוּ דִּכְתִּיב, וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וְיִתֵּן עַל שִׁבְעִים אִישׁ הַזְּקֵנִים, כְּבוּצִינָא דָּא, דְּנָהֲרִין מִינֵּהּ כַּמָּה בּוּצִינִין, וְהוּא בְּקִיוּמֵיהּ שְׁכִיחַ. כַּךְ ר' שִׁמְעוֹן בֶּן יוֹחָאי, מָארֵי דְּבוּצִינִין, הוּא נָהִיר לְכֹלָּא, וּנְהוֹרָא לָא אַעְדֵּי מִנֵּיהּ, וְאִשְׁתְּכַח בְּקִיוּמֵיהּ. אָזְלוּ עַד דְּמָטוּ לְגַבֵּיהּ.

Crowns Head Prayer Torah

414. When they reached him, they found him studying the Torah. He was saying: "A prayer of the afflicted (lit. 'poor') when he faints and pours out his complaint before Hashem" (Tehilim 102:1). He said, All prayers of Yisrael are effective, but the prayer of the poor man is more effective than all others. Why? Because it reaches the Throne of Glory and becomes a garland for His head, and the Holy One, blessed be He, is praised by this prayer. THEREFORE, a prayer of a poor man is called 'a prayer.'

414. כַּד מָטוּ גַּבֵּיהּ, אַשְׁכְּחוּהוּ, דַּהֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא, וַהֲוָה אָמַר, תְּפִלָּה לְעָנִי כִּי יַעֲטֹף וְלִפְנֵי יְיָ' יִשְׁפּוֹךְ שִׂיחוֹ. כָּל צְלוֹתָא דְּיִשְׂרָאֵל צְלוֹתָא, וּצְלוֹתָא דְּעָנִי עִלָּאָה מִכֻּלְּהוּ. מַאי טַעֲמָא. מִשּׁוּם דְּהַאי סַלְּקָא עַד כּוּרְסֵי יְקָרָא דְּמַלְכָּא, וְאִתְעַטָּר בְּרֵישֵׁיהּ. וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתָּבַּח בְּהַהִיא צְלוֹתָא וַדַּאי. תְּפִלָּה דְּעָנִי, תְּפִלָּה אִקְרֵי.

Garments Suffering

415. "...When he faints (Heb. ya'atof; also Eng. 'wraps')..." This wrapping is not that of garments, for he has no GARMENT, but the word "ya'atof" has the same significance here as the words in the verse, "That faint (Heb. atufim) for hunger" (Eichah 2:19). IN THIS VERSE AS WELL, HE IS CLOTHED IN HUNGER. "He pours out his complaints before Hashem." He should cry before his Master because this is pleasing to the Holy One, blessed be He, for the world is sustained him. Woe to him against whom a poor man complains to his Master, for the poor man is nearer to the King than anyone else, as it is written, "When he cries to Me, that I will hear" (Shemot 22:26).

415. כִּי יַעֲטֹף. עִטּוּפָא דָּא, לָאו עִטּוּפָא דְּכַסוּ הוּא, דְּהָא לֵית לֵיהּ. אֶלָּא, כְּתִיב הָכָא כִּי יַעֲטֹף. וּכְתִיב הָתָם, הָעֲטוּפִים בְּרָעָב. וְלִפְנֵי יְיָ' ישְׁפֹּךְ שִׂיחוֹ, דְּיִקְבַּל קַמֵּי מָארֵיהּ, וְדָא נִיחָא לֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, מִשּׁוּם דְּעָלְמָא מִתְקַיְּימָא בֵּיהּ, כַּד לָא אִשְׁתְּכָחוּ שְׁאַר קַיְימֵי עָלְמָא בְּעָלְמָא. וַוי לְמַאן דְּהַהוּא מִסְכְּנָא יְקַבֵּל עלוהי לְמָארֵיהּ, מִשּׁוּם דְּמִסְכְּנָא קָרִיב לְמַלְכָּא יַתִּיר מִכֻּלְּהוּ, דִּכְתִּיב וְהָיָה כִּי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אֲנִי.

Vessels

416. As for other people, sometimes He hears them, and sometimes He does not. What is the reason for this? The Holy One, blessed be He, dwells in broken vessels, as it is written, "Yet with him also that is of a contrite and humble spirit" (Yeshayah 57:15), and, "Hashem is near to them who are of a broken heart" (Tehilim 34:19), and also: "A broken and a contrite heart, Elohim, You will not despise" (Tehilim 51:19).

416. וְלִשְׁאַר בְּנֵי עָלְמָא, זִמְנִין דִּשְׁמַע, זִמְנִין דְּלָא שָׁמַע. מ"ט. מִשּׁוּם דְּדִיוּרֵיהּ דְּמַלְכָּא בְּהָנֵי מָאנֵי תְּבִירֵי, דִּכְתִּיב, וְאֶת דַּכָּא וּשְׁפַל רוּחַ. וּכְתִיב קָרוֹב יְיָ' לְנִשְׁבְּרֵי לֵב. לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה.

Judges Shechinah Soul, The Witnesses

417. Hence, we have learned that he who wrongs a poor man wrongs the Shechinah, as it is written, "Yet with him also that is of a contrite and humble spirit," and also, "For Hashem will plead their cause" (Mishlei 22:23). For Hashem is their Protector and He rules everywhere and needs no witnesses, and no other judge. He does not accept pledges like other judges, except those of the souls, as it is written, "And rob of life those who rob them" (Mishlei 22:23).

417. מִכָּאן תָּנֵינָן, מַאן דְּנָזִיף בְּמִסְכְּנָא, נָזִיף בִּשְׁכִינְתָּא, דִּכְתִּיב וְאֶת דַּכָּא וּשְׁפַל רוּחַ. וּכְתִיב כִּי יְיָ' יָרִיב רִיבָם וְגוֹ'. בְּגִין דְּאַפּוֹטְרוֹפָּא דִּלְהוֹן תַּקִּיפָא, וְשַׁלִּיטָא עַל כֹּלָּא, דְּלָא אִצְטְרִיךְ סַהֲדֵי, וְלָא אִצְטְרִיךְ לְדַיָּינָא אַחֲרָא, וְלָא נָטִיל מַשְׁכּוֹנָא, כִּשְׁאַר דַּיָּינָא. וּמַה מַשְׁכּוֹנָא נָטִיל, נִשְׁמָתִין דְּבַר נָשׁ, דִּכְתִּיב וְקָבַע אֶת קוֹבְעֵיהֶם נָפֶשׁ.

Head Mochin Prayer Tfilin Zeir Anpin

418. He continued with his explanations, "A prayer (Heb. tfilah) of the afflicted." Wherever the word "Tfilah" is mentioned, it signifies something supernal, for it ascends to a supernal place. Tfilah (Eng. 'phylactery') of the head is the Tefilin which the King puts, NAMELY THE MOCHIN OF ZEIR ANPIN, WHICH ARE CALLED 'HEAD TEFILIN.'

418. תּוּ אָמַר תְּפִלָּה לְעָנִי, כָּל אֲתָר דְּאִקְרֵי תְּפִלָּה, מִלָּה עִלָּאָה הִיא, דְּהִיא סַלְּקָא לַאֲתָר עִלָּאָה. תְּפִלָּה דְּרֵישָׁא, אִינּוּן תְּפִלֵי דְּמַלְכָּא, דְּאָנַח לְהוּ.

Door Head Torah

419. Rabbi Shimon turned his head and saw Rabbi Yehuda and Rabbi Chizkiyah approaching him. When he had finished he looked at them and said, You look as if you have lost something valuable. FOR THEY HAD HEARD WORDS OF TORAH WHICH THEY FORGOT. They replied, Yes, for the master opened a precious door and yet we cannot enter into it.

419. ר' שִׁמְעוֹן אַסְחַר רֵישֵׁיהּ, וְחָמָא לְרַ' יְהוּדָה וּלְר' חִזְקִיָּה, דְּמָטוּ גַּבֵּיהּ. בָּתַר דְּסִיֵּים אִסְתָּכַּל בְּהוּ. אָמַר לְהוּ, סִימָא הֲוָה לְכוּ וְאִתְאֲבִיד מִנַּיְיכוּ. אָמְרוּ לֵיהּ, וַדַּאי דְּפִתְחָא עִלָּאָה פָּתַח מֹר, וְלָא יָכִילְנָא לְמֵיעָאל בָּהּ.

420. What is it? He asked. They said to him, What is the meaning of the last part of the verse, "And he will be a wild man," which is, "and he shall dwell in the presence of all his brethren?" The beginning of the verse is clear to us, but what of this? The end does not seem to suit the beginning.

420. אָמַר, מַאי הִיא. אָמְרוּ לֵיהּ, וְהוּא יִהְיֶה פֶּרֶא אָדָם, וְסוֹפְיֵהּ דִּקְרָא בָּעֵינָא לְמִנְדַּע, דִּכְתִּיב וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן, מַהוּ עַל פְּנֵי כָל אֶחָיו. דְּהָא בְּרִירָא דְּכוּלֵיהּ קְרָא יְדַעְנָא, וְהַאי לָא יְדַעְנָא, דְּסֵיפֵיהּ דִּקְרָא, לָא אִתְחָזֵי כְּרֵישֵׁיהּ.

Face Point

421. Then Rabbi Shimon replied, Upon your life, both parts of the verse have one significance and point to the same truth. We know that the Holy One, blessed be He, has many aspects (faces) upon aspects. There is a shining aspect, a dull aspect, a low aspect, a distant aspect, a close aspect, an external aspect, an inner aspect, the right aspect, and the left aspect.

421. אָמַר לוֹן, חַיֵּיכוֹן, כֹּלָּא חַד מִלָּה הִיא, וּבְחַד דַּרְגָּא סַלְּקָא. תָּאנָא, כַּמָּה פָּנִים לַפָּנִים, אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. פָּנִים דְּנַהֲרִין. פָּנִים דְּלָא נַהֲרִין. פָּנִים תַּתָּאִין. פָּנִים רְחִיקִין. פָּנִים קְרִיבִין. פָּנִים דִּלְגוֹ. פָּנִים דִּלְבַר. פָּנִים דִּימִינָא. פָּנִים דִּשְׂמָאלָא.

Body Egyptians Ishmael

422. Come and behold, happy are Yisrael before the Holy One, blessed be He, for they are united with the most supernal aspect of the King, with the aspect in which He and His Name are one, while other nations are united with the most distant aspect, the lower aspect, and therefore they are at a great distance from the body of the King. For we see that all those Egyptians who are related to Ishmael, and his many kin and relatives, were all connected with the lower and distant aspects.

422. תָּא חֲזִי, זַכָּאִין אִינּוּן יִשְׂרָאֵל קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דַּאֲחִידָן בְּאַנְפִּין עִלָּאִין דְּמַלְכָּא. בְּאִינּוּן פָּנִים דְּהוּא וּשְׁמֵיהּ אֲחִידָן בְּהוּ, וְאִינּוּן וּשְׁמֵיהּ חַד הוּא. וּשְׁאַר עַמִּין אֲחִידָן בְּאִינּוּן פָּנִים רְחִיקִין, בְּאִינּוּן פָּנִים תַּתָּאִין. וּבְגִינֵי כַּךְ אִינּוּן רְחִיקִין מִגּוּפָא דְּמַלְכָּא, דְּהָא חֲמֵינָא כָּל אִינּוּן דְּמִצְרַיִם, קְרִיבוֹי דְּיִשְׁמָעֵאל, כְּמָה אַחִין וּקְרִיבִין הֲווֹ לֵיהּ, וְכֻלְּהוּ הֲווֹ בְּאַנְפִּין תַּתָּאִין, בְּאִינּוּן פָּנִים רְחִיקִין.

Abraham Circumcision Dwellings Face Hands Ishmael Merit

423. Ishmael, however, when he was circumcised, had the privilege, for Abraham's sake, of having his dwelling place and his portion in the sphere which dominated all those distant and lower aspects, rather than in the aspects of the other nations. Therefore it says of him, "His hand will be against every man (lit. 'in all')." THE WORD "ALL" SIGNIFIES YESOD, therefore "he shall dwell in the presence (lit. 'above the face') of all his brethren," meaning that he will be in a superior dwelling to any of them, as "in all" rules over all the aspects that are below. Hence, "above the face of all his brethren," for they had no such merit.

423. וּבְגִינֵיהּ דְּאַבְרָהָם, כַּד אִתְגְּזַר יִשְׁמָעֵאל, זָכָה, דְּשַׁוֵּי מָדוֹרֵיהּ וְחוּלָקֵיהּ בַּאֲתַר דְּשָׁלִיטָא עַל כָּל אִינּוּן פָּנִים רְחִיקִין וְתַתָּאִין, עַל כָּל אִינּוּן פָּנִים דִּשְׁאַר עַמִּין. הה"ד יָדוֹ בַכֹּל, וּבְגִינֵי כַּךְ עַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן, כְּלוֹמַר, יְשַׁוֵּי מָדוֹרֵיהּ וְחוּלָקֵיהּ לְעֵילָּא מִכֻּלְּהוּ, דִּכְתִּיב יָדוֹ בַכֹּל, דְּשַׁלְטָא עַל כָּל שְׁאַר פָּנִים דִּלְתַתָּא. וּבג"כ עַל פְּנֵי כָל אֶחָיו וַדַּאי, דְּלָא זָכוּ כְּוָותֵיהּ.

Crowns Earth Face Hands Ishmael Wine

424. Then Rabbi Yehuda and Rabbi Chizkiyah approached him and kissed his hands. Rabbi Yehuda said, This is an illustration of the proverb, 'Wine settled on its lees and a bubbling spring is a crown over earth and dross,' FOR IT COVERS IT AND WHEN THE SPRING IS ABOUT TO BREAK THROUGH THE EARTH IT BECOMES MORE POWERFUL. THUS ISHMAEL RULED POWERFULLY OVER THE DROSS OF HIS BROTHERS, WHO WERE CONNECTED WITH THE LOWER AND DISTANT ASPECTS, AS MENTIONED ABOVE. Woe to the world when the master is gone from it. Woe to the generation in which time it will happen. Happy is the generation that is privileged to know him and in which he lives.

424. אָתוּ רַבִּי יְהוּדָה וְר' חִזְקִיָּה, וְנָשְׁקוּ יְדוֹי. א"ר יְהוּדָה, הַיְינוּ דְּאַמְרִי אִינְשֵׁי, חֲמָרָא בְּדֻרְדְיָא, וּנְבִיעָא דְּבֵירָא, בִּקְטִירָא דְּקִיזְרָא אִתְעַטָּר. וַוי לְעָלְמָא, כַּד יִסְתַּלַּק מַר מִנֵּיהּ. וַוי לְדָרָא, דְּיִתְּעָרַע בְּהַהוּא זִמְנָא. זַכָּאָה דָּרָא דְּאִשְׁתְּמוֹדְעוּן לֵיהּ לְמֹר. זַכָּאָה דָּרָא דְּאִיהוּ שָׁרֵי בְּגַוֵּיהּ.

Abraham Blessing Circumcision Converts Hands Ishmael Merit

425. Rabbi Chizkiyah said, We have learned that a proselyte, when circumcised, is merely called "a proselyte of Righteousness" and nothing more, and yet, according to your interpretation of this verse, master, "His hand will be against every man (lit. 'in all')," MEANING THAT HE HAD THE MERIT TO DWELL IN YESOD, WHICH IS CALLED "ALL." Rabbi Shimon replied, All is attached to the same place. Yet we were speaking of converts. Ishmael was not merely a proselyte for he was a son of Abraham, a son of a holy man, and of Ishmael it says "Behold, I have blessed him" (Beresheet 17:20). It says here "I have blessed him," and elsewhere "And Hashem blessed Abraham in all" (Beresheet 24:1). THIS BLESSING HERE, TOO, IS IN "ALL." Therefore of Ishmael it is written "his hand in all."

425. אָמַר רַבִּי חִזְקִיָּה, הָא תָּנֵינָן, גִּיּוֹרָא כַּד אִתְגְּזַר, אִקְרֵי גֵּר צֶדֶק, וְלָא יַתִּיר. וְהָכָא אָמַר מַר יָדוֹ בַכֹּל. אָמַר ר"ש, כֹּלָּא אִתְקְשָׁר בְּחַד. אֲבָל גִּיּוֹרָא תָּנֵינָן. שָׁאנֵי יִשְׁמָעֵאל, דְּלָאו גִּיּוֹרָא הוּא. בְּרֵיהּ דְּאַבְרָהָם הֲוָה, בְּרֵיהּ דְּקַדִּישָׁא הֲוָה. וּכְתִיב בֵּיהּ בְּיִשְׁמָעֵאל, הִנֵּה בֵּרַכְתִּי אוֹתוֹ. כְּתִיב הָכָא, בֵּרַכְתִּי אוֹתוֹ. וּכְתִיב הָתָם, וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וְעַל כַּךְ כְּתִיב, יָדוֹ בַכֹּל.

Face Ishmael

426. Therefore it is written, "And he shall dwell in the presence of all his brethren." For proselytes from among other nations, Ishmael's kin, would be called "proselytes of righteousness" and no more, but he is superior to them all. Moreover, he dwells higher than the aspects of those who were not circumcised and were connected with the distant and lower aspects, and the aspects of the heathen nations. Therefore, it is written, "And he shall dwell in the presence (lit. 'above the faces') of all his brethren." Rabbi Yehuda said, Hence the proclamation of the Holy One, blessed be He, "You shall have no other Elohim beside Me (lit. 'over My face')," FOR HIS FACE IS MALCHUT, CALLED 'FACE.'

426. וּבְגִינֵי כַּךְ כְּתִיב, עַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן. דְּאִי שְׁאַר קְרִיבוֹי אִתְגַּיָּירוּ אִקְרוּן גֵּירֵי צֶדֶק, וְלָא יַתִּיר, וְהוּא יַתִּיר וְעִלָּאָה מִכֻּלְּהוּ. כ"ש אִינּוּן דְּלָא אִתְגְּזָרוּ, דְּקַיְימִין בְּאִינּוּן אַפִּין רְחִיקִין, בְּאִינּוּן אַפִּין תַּתָּאִין. וְאִיהוּ, מָדוֹרֵיהּ לְעֵילָּא מִכָּל פָּנִים דִּידְהוּ, וּמִכָּל פָּנִים דְּעַמִּין עעכו"ם, הֲדָא הוּא דִּכְתִּיב, עַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן. א"ר יְהוּדָה, קוּדְשָׁא בְּרִיךְ הוּא בְּגִין כַּךְ אַכְרִיז וְאָמַר, לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, דְּדָא הוּא מְהֵימָנוּתָא דִּילֵיהּ.

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