Translation:Avodat Hakodesh/3

by Meir ben Ezekiel ibn Gabbai

Part 3: The Culmination: It has 70 Perakim. 1 Chapter 3, Part 1 The action of God is perfect according to the perfection of His ultimate purpose. The most perfect action of God, which includes both the upper and lower realities, is His holy action, whose necessity is that it must be for the most perfect and exalted purpose. Therefore, it is appropriate to seek and find the ultimate purpose of God's action and His deeds in their entirety. And if we can grasp this, according to the roots of true wisdom, we shall understand how great our obligation is in divine service to complete the purpose for which we were created. The Rambam, may his memory be blessed, said in Chapter 13 of his well-known book "Guide for the Perplexed," that this question has been annulled. He means to say that the question about the last ultimate purpose of this reality has been invalidated, as some believed that the purpose was solely related to humans. He states that the confusion arose from this notion that the ultimate purpose was only related to humans. However, based on our understanding, this question of seeking the ultimate purpose of this reality, the request for it, is obligatory. Some people hold the view that the ultimate purpose of existence in its entirety is for humans to serve God, and that all that is done is done for His sake, to the point where the entire universe is created solely for our benefit. Some simple books of the Prophets will assist in this thought process. To rest the matter, one could question anyone who believes that everything exists solely for this ultimate purpose - that is, the existence of humans. They may ask, "If the Creator can create humans without the rest of existence, or if it is only possible to create humans because of other matters, what is the benefit of all these other things, if they are not the ultimate purpose?" And even if everything exists to serve the ultimate purpose of humans serving God, the question still remains: What is the purpose of serving Him, if He will not add or subtract anything in return? If it is said that serving Him is for our own benefit, for He is good to us, then the question still remains, what is the benefit of achieving this ultimate perfection, and how is it even possible to give us this ultimate purpose without it being necessary? Perhaps it is just His will, or perhaps His wisdom has decreed it. And that is the truth. Similarly, the sages of Israel ordered their prayers, saying, "You separated man from the beginning and recognized him to stand before You. For who can say to You, 'What are You doing?' Or justify You? Look, they explained that there is no purpose except for His will alone, and this is the extent of the explanation. The truth is, it is impossible for a person to exist without Heaven, for he is like rain and needs a place to go, and the place needs his service. It is impossible to exist without serving, for this world is a world of action and one must necessarily complete and rectify whoever needs rectification, just like the world itself. If there was a high need in the creation of man and his service, and perfection was necessary for his completion, the Rabbi should acknowledge that the question of seeking a purpose is necessary. If the purpose would not have been fulfilled, it would either be His will or His wisdom decreed it, and He must acknowledge that the purpose of existence is the true human being - both the upper and lower - and each was created for a higher purpose. It is a shame that the Rabbi thought it necessary to support his arguments with the opinions of the sages and the prophets. It is clear that these people fought against the battles of the Lord on Earth because he fell to the ground in his own mind, put the wall of Torah to shame, disrespected the image of God, and belittled the human form which was created to be like the upper chariot. This is a misguided notion that destroys the wall of truth inherited from the forefathers. And it is because, once they believe that the world was obligated in the course of development and the necessity of causes, they concluded from this that every proximity to the first cause would possess a higher rank and honor than its counterpart that is not as close. Until it became incumbent upon them from this that the human, who is the last of all ranks and degrees, would be the worst and least honorable of them all, compared to all those who preceded him. Until they would say that his soul has no value or relation whatsoever with the celestial beings, due to his lower rank and honor in their eyes. This is the flawed explanation and the lost understanding that was previously entrenched in the sinful and swift border of the bitter and hurried tree of knowledge. From there, the deniers, the destroyers of religion and truth, drew from it. And after them, the late revered scholar, may his memory be blessed, and those who followed him from our philosophers who turned judgment into mockery. And even worse and more bitter, they seduced the queen to lie with the blind and dark-skinned servant and likewise they did. For they sought verses from prophecy and compelled them to chirp foreign ideas. The wonder lies in the late revered scholar's decision to embrace certain writings in the Torah and prophetic words that bear witness and convey the significance of human beings in relation to both the highest and lowest of creations. As the ultimate purpose for all, these writings express the notion of his inferiority and insignificance. The scholar failed to interpret them properly. Such an approach is not the correct path for the wise. What caused him to uphold one set of writings while neglecting another can only be attributed to a heedless pursuit of concepts and narratives that reinforce his own views. By approaching Chapter 11 of the second section of his book in this manner, he demonstrates his language and reveals: "As we grew accustomed to the foolish notions present in these philosophical matters, which are foreign to our teachings, their conclusions derived from the wisdom of fools, this matter does not hold true." Here, the esteemed scholar reveals his mindset, which suggests that these philosophical matters are closely tied to the Torah and are beloved by it. They are its true companions, sharing the same essence and encompassing every facet. They are not equal, heaven forbid. For one is holy, and the other profane; one is pure, the other impure; one is light, the other darkness; one is wheat, the other straw. And there is no harmony between them. In fact, he uproots the foundation of truth and casts it aside, decreeing that wisdom exists only in philosophy, not among the wise of Israel. Yet, he fails to recognize that this external wisdom has its own source, resembling the hard and bitter husk of a nut, masquerading as the illustrious wisdom of Solomon, whose wisdom is flawless and untainted. It arrogantly declares, "I shall reign." In response to this, the scholar, may he rest in peace, mourns with the divine spirit and proclaims, "The earth trembles beneath three, and beneath four it cannot bear, the servant who becomes king, and so forth." And the allusion to the power of the nations is known in Jewish thought. When Israel does the will of their heavenly Father, they reign as kings on earth, and that power is before them as a servant, and then all the nations surrender to them, for that was the intention in creation. And behold, they rule above and below. But when they do not do the will of their Father, they fall and become enslaved before that power, and the nations that come from that power dominate them and take the abundance that should have come to them. And see, it is a despicable rule, for it satisfies its appetite with bread, and behold, its well-known partner, who was despised, sought to marry her. She is the handmaid who inherits her mistress's greatness, the wisdom of Solomon. She is the kernel of wisdom, her glory the daughter of the king within, and true wisdom flows and emanates from her to those who sit before the Almighty. She shall be their commerce. And philosophy opposes that despised wisdom, the external wisdom which is outside the upper boundary, which destroys the roots of the holy Torah and tears them down below, just like her. Her power is upward, accusing and seeking to destroy and uproot everything, as is known to the wise of heart. And behold, all this is in contrast to one another, and our wise people greatly desired her in their eyes, for she enticed them, for her example would entice and ensnare. And they possessed her, for she appeared straight in their eyes through her wonders, and her intellectual difficulties, for that was her way, as will be explained in chapter 19 of this section, with the help of Heaven. And due to their strong desire for her, they left and forgot, and did not pay attention, investigate, or search for the true light, the accepted wisdom of the nation. And this caused them to take foreign women and be satisfied with the children of strangers. And Isaiah the Prophet, may peace be upon him, cried out against the people of his generation, for there is no doubt that most, if not all, of them followed the stubbornness of their wicked hearts and performed wonders and cunning thoughts. From them, they gave birth to heresies and destructions in the roots of the Torah and its foundations, as it appears from them that they denied divine providence. As Ezekiel, may peace be upon him, said, they claimed, "The Lord does not see us; the Lord has forsaken the land." And from this, they came to deny the renewal of the world and other aspects of religion. And it began with the House of Jacob saying, "Come, let us walk in the light of the Lord." The intention behind this was that he prophesied and spoke of something higher than this. It would come to pass in the end of days when the Messiah, the anointed king, would die. Then, the mountain of the House of the Lord shall be established as the highest mountain, alluding to the "א" at the end of the Divine Name, which is called the holy mountain. For Abraham called it a mountain, and Jacob called it a house, and it is the house of the Lord, as he said, that at that time it shall be established as the highest mountain. And the mountains are none other than the patriarchs, with kindness being their leader, particularly Abraham. And it shall ascend with kindness and mercy, and it shall be exalted above the hills, which are none other than the matriarchs, with the mother and the daughter united. And it is said, "And many nations shall come," and they said, "Come, and let us go up and learn," for the nations did not accept the Torah and did not stand in the secret of the Lord. But in the end, they will return to accept the truth and recognize it. But you, the House of Jacob, shall be exalted and complete, meaning it is not surprising that the nations initially did not receive the light of truth from them. Therefore, they followed vanity and illusions of statutes and judgments that do not give life to those who walk in them. But in the time of redemption, they shall recognize the truth and return to the path of righteousness. But you, House of Jacob, for from the beginning you stood on Mount Sinai and reached the heights of prophecy, receiving the truth from the mouth of power, and your eyes were enlightened by his Torah, his worship, and his commandments. Come, let us go, meaning, say to one another, "Come, let us go in the light of the Lord, which has enlightened us with his Torah and true wisdom." And we did not rely on intellectual inquiry and its fallacies, for it is not sufficient for salvation, for you, House of Jacob, have forsaken your people, and they are the remnants of the people who held on to true wisdom and did not let go of it since the day they received it at Sinai. And they have forsaken it and followed the wisdom of the nations and their misguided beliefs, for they are filled with falsehood, meaning, all their perfection is false compared to the wisdom of the ancient sages. And it is the external wisdom, the secret of the hard and bitter shell, and it is called "kedem" because darkness precedes light and the shell comes before the fruit. And the secret is known to those who are worthy of it, and from it come the various forms of magic and illusions, like the Philistines, and they draw from the foreign nations, the corrupt offspring that were born from their idols and their false beliefs. Return to his first complaint, for it is harder in his eyes than the second, for from this one there is no evil except for his own anger and that evil will not spread to destroy and bring down the wall of the Torah. And from the beginning, it will spread and pull out the roots of faith and Torah, as known from the examples of the cursed Greeks and their foolishness, and it is the leprosy that has spread and flourished among our nation. And this was the reason why the knowledge of God was not in the land and why the true unity was almost lost from the nation, because it spread and became known among our nation through the philosophers of our people, the unity of Aristotle in his examples and his vanities, and they accepted from him that this is the knowledge of the Torah in unity, until the Rabbi, "Zal" wrote that true unity is not obligatory nor negative, as will be explained in Chapter 69 of this section with the help of Heaven. And it turns out that they have neither knowledge nor understanding of unity, and this caused them to doubt and follow the foreign beliefs. And Jeremiah the prophet, "Aha," in the name of the Lord, blessed be He, said that at the time of redemption, both young and old will recognize and know the Lord, and that is the knowledge of the great name and his unity. And he said that no longer will anyone teach his neighbor or his brother, saying, "Know the Lord," for all of them will know me, from the smallest to the greatest, completely. 2 This world is considered the opposite of the "World to Come," also known as the World Above. This world is made as a likeness and reflection of that world. In the Midrash of Rashbi (Zohar II:114a), it is taught that the lower world is formed in the image of the higher world. Additionally, it is said (Zohar II:53b) "Come and see that it is written 'from world to world' (Eccl. 3:14), and we have learned that there is a world above and a world below. The upper world is found there, amid the sparks of divine light, and the lower world is found there, the culmination and the gathering of everything until here. And the hint to the World to Come is referred to as the "Mother of the Children." This hints to the first aspect of the "Aleph" (Divine unity), and the "Aleph" at the end is referred to as this world. This is called the Upper World and that is called the Lower World. Just as the Lower World is the end and conclusion of the Upper Unity and the end of the Upper Worlds, so too, this physical world is the end and conclusion of all creatures and the ultimate of them. Just as the final world is derived and comes from the Upper World, so too, this physical world exists and is formed through the final world, and derives and includes from it. And in Menachot, Chapter HaKometz, and in Bereshit Rabbah, Parashah 12, Rabbi Yehuda bar Elai expounded: "For in YHVH (the Name of God) is the rock of the worlds" (Isaiah 26:4). These are the two worlds that God created, one with the letter "He" (ה) and one with the letter "Yud" (י). And I do not know if this world is with the letter "He" and the World to Come is with the letter "Yud," or if this world is with the letter "Yud" and the World to Come is with the letter "He." When it says, "These are the generations of the heavens and the earth when they were created" (Genesis 2:4), do not read it as "when they were created" (בהבראם), but rather as "with the letter "He" they were created" (בה"א בראם). And the sages of truth said: When they were created "with the letter He," this was small, hinting to the final "He." This means that they said that this world was created with the letter "He," and we learned that everything is called "heavens and earth" in this world. In the Midrash of Rashbi (Zohar I:129a) on Parashat Chayei Sarah, it is taught that the Holy One, blessed be He, made all this world in the image of the Upper World. Here is a wonderful reason known to those who merit to understand the purpose of existence as a whole. And one should also know that the perfection of the upper realms is the final world, and in it, unity is completed, and in it, the exaltation of the world stands. And its perfection is such that there is no perfection and no unity but in it. Similarly, the perfection of that world is only in this physical world, because that world needs work to unify it with the higher world, and without work, it is impossible. And work without a place is not valued and does not exist. Therefore, the physical world needed to be created as a place for work. And in the Midrash of Rashbi (Zohar III:160b), it is said: "For there is no action, etc." because with that power, there is action, strife, and effort in this world called "action" in order to complete the final thought until here. It is explained there that this world is the world of action and it needs the perfection of the higher world, which is the culmination of the higher thought. We have already elaborated on this secret in chapter 23 of the second part of this book, with the help of Heaven. And in Bereshit Rabbah, Rabbi Baniya said: "The world and all that is in it was created only in the merit of the Torah, as it says, 'The Lord by wisdom founded the earth'" (Proverbs 3:19). Rabbi Berachya said: "In the merit of Moses, as it says, 'And he saw the beginning for himself'" (Deuteronomy 33:21). Rabbi Huna, in the name of Rabbi Mattana, said: "The world was created in the merit of three things: in the merit of challah, in the merit of tithes, and in the merit of first fruits. What is the meaning of 'In the beginning God created'? In the beginning refers to challah, as it says, 'The first of your dough.' And in the beginning refers to tithes, as it says, 'The beginning of your grain.' And in the beginning refers to first fruits, as it says, 'The first of the first fruits of your land.' Here it is explained that the purpose of creation is the Torah, which is the work, and it requires Moses, the faithful servant. And everything is to complete the final thought, which is hinted at in challah, tithes, and first fruits, and all of them correspond to the congregation of Israel, and all of these are to unify and complete the end with the beginning. 3 Chapter 3, Part 3: All that the philosophers deduced regarding the inferiority and insignificance of humans, lowering their status compared to the celestial bodies, is even more applicable to the angels. Indeed, they are justified in their conclusions, and their judgments are true, for they have not enlightened their eyes with the light of the Torah, which elevates and exalts them above all the upper and lower creatures. This is because their entire welfare, desires, and perfection, as they perceive it through their diligent inquiry and intellectual acumen, are limited to their intellectual pursuit. They are well aware that they have not attained the lowest level of understanding even in comparison to the stars and celestial spheres, let alone surpass them. And once they believe that their understanding, achieved through intellectual inquiry, represents the pinnacle of human perfection, they consider the astral bodies to have attained an understanding far greater than their own. In this regard, the angels far surpass them due to their limited understanding of the stars and celestial spheres. Yet, even if we were to grant them this point, they fall exceedingly short in their comprehension in comparison to the stars and celestial spheres. Certain luminaries of intellectual acumen have stated that the celestial spheres move due to love and desire, understanding that their creation is a result of motion. They fulfill the will of their Creator through this movement, realizing that said movement was commanded and serves as the ultimate purpose and intent of their creation. However, they have severely emaciated their intellectual capacity, lacking divine command and will in their philosophical speculations. I observe that their own words testify to their extreme degradation, as they are considered despicable and abased even in comparison to the lower creations due to the absence of the light of truth upon them. There is nothing within them that can elevate and equate them to the higher beings, for even in their own estimation, human knowledge is exceedingly inferior to knowledge of the celestial spheres. Our esteemed Rabbi, in Chapter 3 of the Laws of the Foundations of the Torah, concurs with their viewpoint, writing that the knowledge and understanding of the stars and celestial spheres is meager in comparison to the knowledge of the angels and far surpasses the understanding of human beings. The Rabbi does not differentiate between Torah scholars and others in this regard, for he does not concede to Greek philosophy. He further expounds on this matter in Chapter 11 of Part 2 and Chapter 13 of Part 3, stating that human knowledge is vastly inferior to the knowledge of the celestial bodies, let alone that of the angels. Perhaps the reason for this, in his opinion, is that human knowledge is limited in comparison to theirs. If it were to be unequivocally evident and known that he possesses greater knowledge than them, he would acknowledge their superiority, for indeed, one acknowledges that someone who possesses more wisdom surpasses them greatly in excellence. So it is written by the esteemed Rabbi in Chapter 2 of the Laws of the Foundations of the Torah, and there is no difference in this respect between a human being and a celestial body. In Chapter 4, he writes with regard to this matter and states that one should be fearful and apprehensive of their lowliness and insignificance when assessing oneself against one of the great holy bodies, and certainly when comparing oneself to one of the pure spiritual forms that are separate from corporeal matter. Thus, the esteemed Rabbi effectively placed a hand on them, providing numerous instances to denigrate and belittle their image and the sublime form. And the Rabbi, may his memory be for a blessing, raised his hand against his tongue with great wisdom and his anger burned within him. He was insulted and reviled for extending his hand towards the angels, by stating that human beings are more honorable than them. He wrote, in the portion of Mishpatim, with the following words: 'Behold, I raise my hand against my tongue with great wisdom, for he eloquently argued in favor of those more honorable than him, and a profound truth came forth from his mouth, saying that human beings are more honorable than the ministering angels. They proclaimed that human beings were created for the sake of wisdom and the testimony of the sages. They spoke not only of the newly created angels, and their words are true. Furthermore, he brought forth evidence by saying that an angel will be sent before you, and behold, he forgot the words of Hashem: 'I am going; My custom shall guard you along the way.' And he also said that the guard is more honorable than the one being guarded. He did not realize that our patriarchs Abraham, Moses, and King David were also shepherds. Even our Lord, Hashem, neither slumbers nor sleeps while guarding Israel. 'I will pasture My flock,' says the Lord. If Hashem does not guard a city, then the watchman guards in vain, and your protector guards his flock in every step you take. And the Scripture resembles Hashem to a king, the angels to ministers, and human beings to servants. It is written, 'The prince of Greece and the prince of Persia withheld me, and Michael the great prince came to assist him.' And why was he called a prince over Israel, while Israel is more honorable than him? And how can Hashem command the honorable ones in His eyes to guard against those beneath them? For the Scripture states, 'Guard yourselves against them.' And why shame the despised ones? And we know that no one is more honorable than the prophets. Behold, Joshua, who was called a prophet, said, 'I will appoint a prophet from among your brothers, like you,' as he saw the angel fall on his face and said, 'What is my lord speaking to His servant?' Likewise, Zechariah and Daniel also spoke, saying: 'How can this servant of my Lord and that servant of my Lord be together?' The Shunammite woman said, 'Indeed, my lord is wise like an angel of God,' and she did not intend to mock David. It is also written, 'For the House of David will be like God, like an angel of the Lord before them,' which means like the angels. And it is further written that in His angels, He places praise, even the dwellers of clay houses, and so on. He went to great lengths to bring evidence from the words of prophecy regarding the lowly status and insignificance of humans compared to the stars, not to mention the angels. I have not seen him present and expound on any other evidence except what he said in the end with these words. And I say that a man, though born of a woman, may think that he has reached a higher level with his wisdom. And, just as he said, it is only in comparison to animals, beasts, and birds, as he is superior to the land animals. And if he exalts himself in his artistry, and so on. And if, due to his knowledge and the laws, he does not harm others, they have not been given to him, except for the wicked. For if we were dwelling in a place without oxen, there would be no need for the law regarding a goring ox. If we were living in the tents of Kedar, there would be no need for a fence and a mezuzah. And if we were in the land of India, there would be no need for laws regarding theft, murder, deceit, and false testimony. And if, for the sake of the knowledge of the Torah and the commandments, no wise person can understand why they should be occupied with the tenth, the divisions of sacrifices, and the witness that Moses declared to the generation of the wilderness after saying, 'I shall teach you the statutes and the laws for forty years' and Hashem did not grant you understanding. And behold, he also said in the year of his death, being the prophet of all prophets and the wise one of all the wise: 'You began, O Lord God,' and he testified that now he had come to understand. For who knows the thoughts of Hashem, that they are deep and higher than all His creations. These are his words. The Rav Zal (may his memory be blessed) denounced and rebuked with great passion, expressing his displeasure and disdain towards those who spoke ill of the messengers of God, claiming that humans are more honorable than them. In the portion of Mishpatim, he wrote in this manner: "Behold, I will extend my hand and rebuke my tongue with wisdom, for his words were more esteemed than those of the messengers, and he proclaimed that humans are more noble than the ministering angels. He stated that humans were created due to their significance and wisdom, and this was said not only regarding angels, who are continuously renewed, but also to emphasize the truth of their statements. Furthermore, he provided evidence by mentioning that angels are sent before you, and yet they forgot the words of the Lord. I also recall that Abraham, Moses, and David were keepers of sheep. Even our Lord does not rest or sleep, safeguarding Israel. I will tend to my flock, for if the Lord does not watch over the city, the shepherds watch in vain. The divine scripture likens the Lord to a king, and the angels to princes, while humans are servants. It is written that the prince of the kingdom of Greece and the prince of the kingdom of Persia will stand, and Michael, the great prince, is named as the prince over Israel. Israel is esteemed more than him. How can the Lord command the honored ones in His eyes to protect themselves from the insignificant? For it is said, "Guard yourself from him." And why should the despicable receive no punishment? We know that there are no honored ones greater than the prophets among humans. Joshua, mentioned as a prophet, was told that "I will raise up for you a prophet from among their brothers, like you." Upon seeing the angel, Joshua fell on his face and asked, "What does my Lord say to His servant?" Similarly, Zechariah, as well as Daniel, inquire, "How can this servant of my Lord, and my Lord's servant, do such and such?" The Tekoite woman said, "My Lord is wise, like the angel of God," and she did not intend to mock David. It is also written, "The house of David is like God, like the angel of the Lord." Furthermore, "In His angels, He places praise, even those who dwell in houses of clay." The Rav elaborated and presented numerous examples from prophetic utterances to highlight the lowly status of humans in comparison to the exalted beings, such as the stars, let alone angels. I have not seen a more extensive and detailed explanation than what was expressed in this manner. I argue that an individual born of woman who believes he has attained great wisdom is considered small in the eyes of the Lord, devoid of any true understanding, knowledge, or wisdom. Who can restrain himself from responding to his words? Especially those who fear the Lord and contemplate His name, who bear the burden of refuting such foreign opinions, so as not to appear wise in his eyes. This famous scholar, though he did not involve himself with the making of idols, cursed those in power by criticizing the authority's enforcement of the just and upright laws of the Torah. Moreover, we also benefit from their words as we engage with them, seeking their teachings and receiving rewards, as our sages have said regarding sacrifices, "Whoever engages in the study of the laws of burnt offerings is considered as if he offered a burnt offering." He, however, considers both the small and the great insignificant. Now, I come to refute and affirm that when the Lord distanced humans from the beings above them, the people known as Israel, truly called humans as they adhere to the Torah, are closer to the Lord and hold greater importance and significance in His eyes than the angels. Prior to this, I will respond to the allegations of Rav Zal and cast off the stumbling blocks from the path of the honest individuals who walk in the way of the Lord. 4 Indeed, human beings are honored more than the angels of service, and not those who are renewed at every moment, as stated by the Rambam of blessed memory. However, the first sitting ministers of the kingdom always remain in their position, according to the words of prophecy and accepted by the holy sages of Israel, from whose mouths we derive our life. It is stated in the first chapter of Chagigah that the righteous are greater than the angels of service, as it is stated about Nebuchadnezzar, "Then Nebuchadnezzar the king was astonished," and it is written, "He answered and said, 'Look! I see four men...'" and that made him compare them to the Son of God. And regarding these matters, Rabbi Abba said, in the future, the partition of the righteous will be greater than the angels of service, and they will ask them about the new halachot of the Holy One, blessed be He, each day. Rabbi Levi bar Chanina said, "Do not be amazed, even in this world, their partition was greater than the angels of service, as it is written, 'and he marveled at the fourth,' etc., which means they were closer to the angel, and he extinguished the fire before them." And in the Pesikta Rabati, it is said, "He answered and said, 'Look!'" and it is written, "'and he marveled at the fourth,' etc., and it is not said 'and he marveled at the first.' This refers to Gabriel, who followed them like a disciple follows his teacher, to teach you that the righteous are greater than the angels of service. As soon as Nebuchadnezzar saw Gabriel, he immediately recognized him and said, 'This is the angel I saw in the battle against Sennacherib, where he appeared as a small flame of fire and burned his entire camp.' Rabbi Eliezer the Great said, when Nebuchadnezzar saw Gabriel, all his limbs trembled, and he said, 'This is the angel I saw in the battle against Sennacherib,' who appeared as a small flame of fire and burned his entire camp." In the Talmud, in the chapter of Pesachim, when Nebuchadnezzar threw Hananiah, Mishael, and Azariah into the fiery furnace, Yurkami, the minister of hail, said before God, "Master of the world, I will descend and cool the furnace and save the righteous." Gabriel responded, "The greatness of God is not in that, for I, as the minister of fire, will descend and cool it from within and ignite it from outside, and I will perform a miracle within a miracle." God said to him, "Descend." In Bereishit Rabbah, it says that Michael descended together with Hananiah, Mishael, and Azariah. Nevertheless, we learn that the righteous are numerous and more esteemed than the ministering angels, and they do not change every moment as stated by the rabbi for speculation. In Bereishit Rabbah, it says, "It is Michael and Gabriel who are the leaders on high, as they are constantly changing and distinct." Additionally, I found in Midrash Shochar Tov in Psalm 133 that which the 600,000 could not hear, Moses heard for himself and called it "the word," as it says, "And the Lord called to Moses." But he was not harmed, teaching you that the righteous are greater than the ministering angels as they cannot hear His voice but rather become troubled and frightened. In the chapter of Gid Hanasheh, when Jacob wrestled with the angel and prevailed, I do not know which became a minister to whom. When it says, "For you have contended" and so on, it means that Jacob became a minister to the angel. In Vayikra Rabbah, it says that "and you are just higher than the high," I could say, like me, teaching you that greatness is my attribute and the angels are not worthy of praise. In the book Sodei Razei and in Yavok Ish, some say it was the minister of Esau, while others say it was Michael. Rabbi Tarfon said Michael did not have permission to move from his place until Jacob gave him permission. And God said, "Send me." He said, "Are you a thief or a false pretender?" He said, "Stand and see." Bands of ministering angels came and said to Michael, "Rise, for it is time to sing praises." He said to them, "I cannot because of this." What does the Holy One, blessed be He, and His intelligence care about associating with those secular philosophers who are drawn after their intellects, and why should He not believe and acknowledge the holy sages of Israel who walk in simplicity, who received the truth from the mouths of the prophets, and their words are not in accordance with intellectual investigation, but rather, above it. In response to his argument that the shomer (guard) is more honorable than the nishmor (watched), he quotes a teaching in Bereishit Rabbah that Rabbi Meir, Rabbi Yehudah, and Rabbi Shimon debated who is greater: the shomer or the nishmor? Rabbi Meir said that the angels commanding you to guard are the shomer, and so the nishmor is greater than the shomer. Rabbi Yehudah said that the one who carries or is carried is greater, as it says, "They will carry you in their arms," and so the one carried is greater than the one carrying. Rabbi Shimon said that the one who says, "Send me," is greater than the one who is sent. Moreover, he argues that the exaltedness of the angels before Israel is not a wonder because they are honored by virtue of the Torah they received and the soul in them, as will be explained elsewhere. Thus, the statement that Michael and Gabriel will go before you, which is said of Cyrus, could lead to error because there is no difference between those who receive the Torah and other nations, and even though other nations are greater than the ministering angels, they are not praised for it. Therefore, "I will go before you" is said to emphasize that the greatness of Cyrus is limited and not beyond the greatness of Israel. Regarding his challenge to the Gaon's statement that the patriarchs were shepherds, and that Moses, our master, and David, our king, were also shepherds, there is no answer, and one could wonder about his conclusion that the nishmor is greater than the shomer. Indeed, there is no connection or likeness between them in terms of form and intellect, and the difference between them is great, even from the perspective of living beings. The angelic watch over the righteous is not like the human watch over the sheep, for the patriarchs chose the task of shepherding to distance themselves from society and focus on the wisdom they were given in a place where no one hindered or disturbed them. He also cites a teaching in Bereishit Rabbah that refers to the verse "Israel lies down and rises up" and says that Rabbi Shmuel bar Nachman explained that the entire Book of Psalms should have said, "And You, Holy One, who sits enthroned on the praises of Israel," but it says, "And You, Holy One, who sits enthroned on the praises of Israel the elder." Additionally, there is a secret hidden regarding Jacob's shepherding of the flocks that the Gaon could not understand, but it will become clear in its place if it is decreed from heaven. Regarding Moses and David, it has already been said in Vayikra Rabbah that the Lord tested David with the flock and found him to be a good shepherd, and the same with Moses, as the Lord tested him with the flock. All of this was for the sake of Israel, who are the sheep of the shepherd. Therefore, it cannot be said that the nishmor is greater than the shomer unless there is a relationship or likeness between them, and based on some perfection that the nishmor has that the shomer does not. However, the watch of the angels over the righteous is different because they are related to them in form, and furthermore, the souls of the righteous are higher than the angels, so it is not surprising that the lower protects the higher. Also, because of the additional exaltedness of the righteous for keeping the Torah and its commandments, they are worthy of the most honorable guards among the creatures. Therefore, the words of the Gaon were correct when he said that human beings are more honorable than the angels, and they were created for their sake. In Bereishit Rabbah, it says that "the angels of the Lord encountered him," and Rabbi Yudan sent some of them away, and the Rabbis said that they were real angels. And it is said there that it teaches that Jacob was given 4,000 myriads of ministering angels who appeared like the army of a king. And in Midrash Hazit, as soon as he needed it, the Lord sent him five angels in the form of human beings. They said to him, "Give us five stones, and we will lift your stone to Jerusalem, provided you hold our hand with yours, and we will stand with you in Jerusalem." This teaches us that the angels were created for the needs of the righteous, and it teaches us that even the highest needs assistance from the lower, as they said to him, "provided you hold our hand with yours." Regarding his response that the Lord is called the shomer of Israel, this is not an answer either, for such things are only said about creatures that are related in some way, and all the more so if one has a higher status than the other, as the soul of the righteous has over the angel. Moreover, the watch of the Lord over Israel is not similar to the watch of an angel and cannot be compared to it, especially considering the Torah and the fact that the angels were created for the use of the righteous. Furthermore, the supervision of the Lord over Israel leads them according to excellent guidance and supervision that sets them apart from all other nations and languages, and no force or angel other than the Lord himself can do so. Moreover, the great attachment between the Lord and Israel causes this supervision, because there is no intermediary between them, and thus, they are distinguished by this supervision. As it says in Exodus, "And I carried you on eagles' wings and brought you to Me," and the meaning is that they are above the cherubs of the Merkavah, and yet they are within His domain without any intermediary, as it says, "and brought you to Me." Translation: And to teach about His infinite wisdom, which precedes what they witnessed in Egypt from the miracles and wonders that demonstrated His unparalleled ability. For He said, "You have seen what I did to the Egyptians," and this is the supervision and protection that cannot be estimated or comprehended. From this, the name "Shomer Yisrael" (Guardian of Israel) is derived, and from the aspect of excellent leadership, He is called "Roeh Yisrael" (Shepherd of Israel). Nowhere is it found that an angel is called "guardian" or "shepherd" of Israel, for this would teach that the angel himself is the essence of protection. Rather, the verse states, "For My angels will command you to guard you on all your ways," which indicates the ultimate difference between one form of protection and another, as the distinction between the Creator and the created. Therefore, even though the name "Shomer Yisrael" is used, it does not imply that the one being guarded is greater, but rather it points to the angel who is created. Since both the angel and the one being guarded are created, it is not surprising that it is said that the former was created for the sake of the latter. Regarding the response of Michael, who is called the prince of Israel and Israel is honored above him, our sages have already explained that he is called so only because he claims their needs and speaks well on their behalf. In Vayikra Rabbah and in the words of our holy teacher, the sainted Rashi, it is said that this refers to Michael himself, as it is said, "And at that time Michael, the great prince who stands for the children of your people, will stand up" (Daniel 12:1), which means that he claims their needs and speaks on their behalf. As it is also said, "And the angel of the Lord answered and said, 'O Lord of hosts, how long will You not have compassion on Jerusalem?'" (Zechariah 1:12). And it is said, "And there is none who strengthens My people against these, except Michael, your prince" (Daniel 10:21). Furthermore, as we have already said, these matters are only applicable when the people of Israel are righteous and fulfill the will of God, but when they do not fulfill the will of God, they are slaves to slaves. The nations, which are subject to the rule of the princes, are their rulers and masters. At that time, Israel did not fulfill the will of God, and it was a kindness of God that they were given Michael, the prince of mercy, to speak well on their behalf. This is why Michael is called their prince. As for Gabriel, he was the one who came for their salvation and aid, as it is said, "And behold, Michael, one of the chief princes, came to help me" (Daniel 10:13). And he said, "Michael, your prince." In Vayikra Rabbah, another interpretation of this is given: "Behold, I send an angel before you" (Exodus 23:20). The Holy One, blessed be He, said to Israel, "If you merit it, I myself will become your messenger, as I did for you in the wilderness, as it is said, 'And the Lord went before them'" (Exodus 13:21). But now, since you have not merited it, I am appointing a messenger for you, as it is said, 'Behold, I send an angel.'" And when were they given over to a messenger? It was at the time when they worshipped foreign gods, as it is said, "Behold, the sin has caused them to see the world upside down, with the upper beings beneath and the lower beings above" (Vayikra Rabbah). According to the opinion of Rabbi Chananel, this angel was Michael, and so wrote the Raavad. Perhaps it was called their prince because it was appointed over them to guard them and bring them back when they strayed. Love remained in its place to claim their needs and speak well on their behalf. Translation: In the book Sod ha-Razei, Rabbi Elazar said that when Michael and Jacob were struggling, Michael wanted to endanger him. Immediately, God revealed Himself, and His strength weakened, as it is written, "And He saw that there was no man, and He was astounded that there was no one to intercede" (Isaiah 59:16). God said to Michael, "You have done well by making My High Priest blemished." Michael replied, "Master of the Universe, You are my High Priest in heaven, and he is my High Priest on earth." God said to Michael, "Why did you do this to My firstborn son?" Michael replied, "I did not do this for my own honor, but for Your honor." God said to Michael, "From now on, you will be appointed over him and his descendants, until the end of all generations, as it is written, 'For Michael, your prince' (Daniel 10:21), and 'And he flew toward me, one of the seraphim that were there' (Isaiah 6:6), which refers to the unique seraphim among the other seraphim, until here." This does not mean that Israel has given over to the rule of Michael, God forbid, or to any other separate being, for God has already brought us out from under the authority of the nations and brought us into His own authority, as it is written, "For the Lord's portion is His people" (Deuteronomy 32:9), and "But you, O Israel, are My servant" (Isaiah 41:8). Rather, the meaning is that Michael advocates for the needs of Israel and speaks well on their behalf, as we have written, and he stands against the princes of the nations who accuse and seek to harm us, not to be under his rule and leadership, God forbid, for we belong only to God and are attached to Him. In the book Heikhalot, the holy Radiance, Rabbi Shimon bar Yochai, said, "In the south, there exists a supernal light, the right-hand side of the entire world, to bring about the unification of faith. And he is Michael, the great warrior of the supernal light and the great supervisor of Israel, for when the other side prevails against them, Michael protects them and defends them from that category of accusers who prevailed against Israel when Jerusalem was destroyed. And Michael took it upon himself to fight for Israel and to act as their advocate, and from that category of the accusers who prevailed against them, incurring debts. And Michael could not bear the accusation of the other side against him, that the accusation of Michael would be broken over Israel. And thus, it is written, 'Turn back, turn back your right hand from before your enemy' (Psalm 74:11), until here." Translation: Regarding the response of how God can command the exalted ones in His eyes to guard the lowly one, it can be said that Israel was liable to sin, as one of the angelic rulers (Metatron) had already seduced them, and there was a fear that they might be tempted to worship that angel and think that since he ruled over them, it was the will of the King to honor his officials and servants. Therefore, God said to guard against him and to listen to His voice, as it is His voice and not the voice of an entity that should be worshipped as divine. The proof that he is not divine is that if you sin against Him, He will not forgive you, for His name is within Him. If you cause His name to be erased from His midst, you will be punished. And by analogy, just as we punish the worshippers, we also punish the ones who are being worshipped. This is the opinion of our sages in Midrash. Regarding Joshua's bowing down to the angel and saying, "What does my Lord say to His servant?" and also Daniel, it can be said that our sages have already explained in Vayikra Rabbah that the name of God was intermingled with Michael and Gabriel. Joshua did not bow down to the angel because he was truly smaller than him, but he bowed down and called him Lord because of the name of God within him. It is clear that he bowed down to God and said, "What does my Lord say to His servant?" But in another way, he would not bow down to him at all, and he also violated the prohibition of bowing down to them. It is clear that the prophets bowed down and called them Lord because of the name of God that was mixed with them, and not because of themselves, and also because they were messengers of God and were permitted as such, not because of their own power. These matters are explained in the holy book Ha-Peliya. "And what the woman of Tekoa said to David, my lord the king is wise, like the wisdom of an angel of God. It is worth wondering about him bringing witnesses against him, for the righteous man occupies the place of an angel, and if he is not greater than him, he is equal to him. However, one should pay attention to the words of that wise woman, and from them it will be clear that the honor of the righteous is greater than the honor of the angel in two respects. One of them is her saying, 'Please let my lord the king speak a word for me to give me rest, for as the angel of God, so is my lord the king to discern good and evil.' The intention is that she asked the king to make his word fulfilled, so that his family would rest from being troubled and harmed when they know the king's will. She wished to elevate his status above that of the angel, and she said, 'The angel will not change because he has only one path, which is the path of intellect in practice, and therefore there is no possibility of change in him at all. And you, my lord the king, are equal to the angel and even greater than him because you encompass two ways to discern good and evil, and you have the possibility of change. Despite that, you are eternal and unchanging.' This is an amazing level that greatly resembles the relationship of the formed to its creator, and it is fitting that they participate and be united. And she said, 'May the Lord your God be with you.' The second is that when the king understood the depth of her intention and reached the end of her knowledge, she said to him, 'And my lord the king is as wise as the angel of God, to know all that is on earth.' She said that the angel, although he is simple, needs the advancement of knowledge in matters that have emerged from the hidden to the revealed on earth, and their level is elevated by this because they always hear the divine speech coming from the mouth of power. You, my lord the king, are equal to them in this, and this is what he said about himself, 'The spirit of the Lord spoke within me.' And you are even greater than them, for without the advancement of knowledge, but with the Holy Spirit planted in you, you will know all that is on earth. This is what he said, and his word was on my tongue, for sometimes the advancement of knowledge will come to him from the side of the divine speech, and sometimes from the fact that he is always filled with the Holy Spirit above." "And it seems to me that this was the intention of the prophet Elisha, peace be upon him, when he said, 'The Lord hid it from me and did not tell me.' In saying that 'the Lord hid it from me,' he hinted that the Holy Spirit had been taken away from him so that he would not know about the child's death. And in saying 'and did not tell me,' he meant that the advancement of knowledge was not revealed to him when he said to her, 'Embrace your son,' not revealing that he was going to die. And what Rabbeinu Abraham ibn Ezra brought to his aid is his shooting arrows against him." And furthermore, Zechariah responded to what was said, and the one who stumbled among them on that day will be like David and the house of David will be like God, like the angel of the Lord before them. The holy Rada"k explained this in relation to the war of Gog and Magog, saying that the weak among them will be like David who was a warrior and a man of war, and the house of David refers to the Messiah, etc., and the king will go before them to fight those nations like God. Based on this, there is no proof from the Rada"k for his opinion. Rather, I do not think his explanation is correct because the prophet Zechariah himself said later on, "The Lord will go out and fight against those nations, as He does on a day of battle," referring to a normal day of battle, and it is in Egypt where it says there, "The Lord will fight for you." And these are the two wars of the Lord, and the Talmud says that the day of His fighters will be like the day of the end. And it is written, "I will show wonders like the days when you came out of Egypt." And the meaning of the verse is that those who ascend to it during the time of redemption will be distinct from the rest, as it says, "And the one who stumbled among them on that day will be like David in the level of wisdom and Divine inspiration, and the house of David which is the Messiah will be like God." And it is already mentioned regarding Jacob, "And He called him God, the God of Israel." And in the book of Megillah, it says in the chapter about the reader, "Rabbi Acha said in the name of Rabbi Elazar, Where is it derived that the Holy One, blessed be He, called Jacob God? As it says, 'And God called him God, etc.'" And in Bereishit Rabbah, Parsha 97, it says, "Is there any like God? Who is like God, oh Israel! An elder in Israel is like the angel of the Lord before them," meaning that when Jacob is like God, it is due to his own greatness and value. But in terms of others when they need him for prophecy, even if they are also prophets, they will not reach his level and he will be like the angel of the Lord before them, meaning an intermediary. The prophets are also called angels, and it says, "An angel was sent and brought us out of Egypt," that is David, when it becomes clear according to what we explained above that the angel of the Lord in that verse is referring to Pinchas. And Haggai said in the words of the Tekoite that the righteous are greater than the angels of the Lord. This is also what the Sages expounded in the beginning of VaYikra Rabba, the ministers serve, and the words of the genius are righteous. This is what we wanted to clarify regarding his saying, "And the one who stumbled among them on that day," to dispute with the Rada"k regarding this passage. 5 From this corrupted notion, which minimizes the importance of humans and diminishes their image to the value of stars and celestial bodies, not to mention the value of angels, arose the desire to destroy and uproot the pillars of the Torah, faith, and its practices - the miracles and wonders that are its testament. The shaky foundation they built on is this: they learned from the philosophers that the one who gives form is the active intellect, which is influenced by the celestial bodies but cannot act upon them. And since the soul is derived from this intellect, according to their false understanding, it cannot act upon higher beings. Now, if the potential does not correlate with the actualization, and the force in the effect is less beautiful than the force in the cause, then it (the soul) will sit alone and be silent, like the sun standing still in Gibeon and the moon standing still in the Valley of Aijalon. They speak falsehoods and accept as truth what the nation accepted, that the soul is superior to the ministering angels. This statement was accepted and confirmed in the teachings of Rabbi Shimon bar Yochai. They explained it with these words: "I learned from the book of Adam Kadmon that all the holy spirits on high function as emissaries and they all come from one source. And the souls of the righteous come from two realms that they unite into one." This is what is meant here. From this, the righteous deduced that the Creator determines the behavior of the higher and lower beings, and that they, as it were, were intended to function in the manner imprinted upon them at the time of creation and not to deviate from their roles. But the righteous, from their pure souls, which are higher than them, when they are complete in the perfect fulfillment of the Torah and its commandments, they subjugate the natural order and bring it to their will, nullifying the decree. This was like the standing of the sun during its motion, as the verse teaches plainly. Not only was it due to the heavenly miracle, but also due to the separate intellects, which are influenced by the celestial bodies, that also did not move. Therefore, the celestial bodies did not move from their limited movement that had been assigned to them. As will be further explained in detail in chapters 9 and 14 of this section, with the help of Heaven. And with this wonder, together with other wonders, the fear of Heaven was instilled in people's hearts, and they recognized and knew that there is no God but in Israel. As King David (peace be upon him) concluded, "The fear of God is before their eyes" (Psalm 36:2), and not lacking a "yud" (Hebrew letter) as it can be read, meaning that when the righteous rules and subdues natural phenomena, both celestial and earthly, this fear of God engenders and the name of the Almighty is glorified and sanctified in his world. Therefore, it can be understood that the fact that the righteous brings the higher beings to his will is the reason why the great name of God is feared and recognized in the world. This was the will that everything should be subservient to the righteous. This change in the course of nature is just and proper, as it is the reason why the name of God is sanctified in the world, and all the inhabitants of the world will know that He created everything and holds everything in His hands. For since all that He created in the upper and lower realms was created only to praise and acknowledge Him, as it is written, "All the works of God are for His sake" (Proverbs 16:4), and they said in the prayer of "Shocher Tov," "For Your sake we are slain all day," and referring to this the verse also says, "Do not bear witness against your neighbor falsely" (Exodus 20:13). Both reasons are truly necessary for the worship. Both reasons are the ultimate purpose of creation, and as long as the world continues in its settled order, following its nature, the intended goal will not be achieved. But through the miracles resulting from changes in nature, all the inhabitants of the world will acknowledge and testify that there is a God who created the world and can bring it to His will whenever He desires, and then they will praise Him and glorify Him among His creatures for His wondrous works. And this is what is further stated there, that everyone praises Him for His activity and works, and all His works praise Him. End quote. And it was desired that this glory and evidence be completed by the righteous, and therefore all nature was humbled to their will. Also, all the work of God was for His sake, so that the perfection of the Torah and its commandments would be spread, and through their observance and guarding, the righteous would rule over all creatures. It is also because of this that all creation submits and heeds them, for the Torah and its commandments uphold and guard them. Thus, it is found that everything was created for the purpose of serving God, and that the goal of all goals is to unite with His glory. This is hinted at by the wise of Judaism in Bereishis Rabbah, who say in the name of Rabbi Shmuel: "In the souls of the righteous we are governed, as it is said, 'They who fashion and sit in gardens with the King and do His work, sit there'" (Song of Songs 8:13). This refers to the creation of Adam and the garden of Eden, which are all created for the sake of the righteous. Moreover, as we want to prove, the righteous are greater than the angels, as is also true of themselves. This is explained in Bereishis Rabbah regarding the garden of Eden and the Tree of Life. The Arizal explains that the garden denotes the world of spheres, with the Tree of Life corresponding to the sun, the moon, and the stars that provide light to all creations below. In contrast, the Tree of Knowledge of Good and Evil correlates to the lower worlds, where the moon stands as a symbol of the choices made by man to choose good or evil. Therefore, this implies that the sun, the moon, and the stars are all subservient to the righteous. It is stated that whoever possesses awe for God, his words will be heard (Ecclesiastes 8:1). This refers to the fact that all the natural elements and creations have become subservient to the righteous. Thus, all creations were for the purpose of serving God, as the righteous were the reason for creation. In the Midrash, it is said that the upper worlds were created for the sake of the lower worlds. This is comparable to the palace of a king, where the servants of the palace are created for the king's sake. Similarly, all creations exist to serve humanity, and humanity exists to serve God. And it pleased Him that this glory and testimony should be fulfilled by the righteous, therefore all of nature submits to their will. And this is included in all of God's actions for His sake (Avodah Zara 17b). Additionally, it is so that the completeness of the Torah and its commandments should be publicized, for those who observe and guard them have dominion over all of creation. They are the reason for the existence of everything and all creatures submit and obey them (Bereshit Rabbah 8:6). Thus, we find that everything was created for the purpose of serving God, and that the ultimate goal of all goals is to unite with His glory. If so, we learn that the true worshipper was the cause of creation and that everything was created for him. And this is why the righteous were chosen as the reason for creation, as hinted in the Midrash which says, "The creators and planters in the garden, who work with the King in His service, will sit there." This refers to the fact that the garden refers to the universe and its secrets, and the tree of life represents the sun, which gives light and sustenance to all of creation, and the moon represents the tree of knowledge of good and evil, which arouses the good and bad aspects of the world every month. The world below is hinted at by the phrase, "I have set sand as a border for the sea" (Bereshit Rabbah 17:7). Moreover, we can see that the righteous are greater than the angels, as stated by Ben Zoma in Kiddushin 39b and the Sages in the Midrash. This is because man is equal to the highest level of the universe, as explained in Kiddushin 82a. Man is created to resemble the heavenly design, and also includes all spiritual and physical forms, as explained in Kiddushin 82a and Bereshit Rabbah 14:8. Through the pure power of the soul, after completing Torah and commandments, they have the ability to influence and affect everything that is of equal value and worth (Bereshit Rabbah 26:2; Berachot 64a). The world of creation is represented by words such as "being created" in Genesis and "made" in reference to man. The adjectives used in these phrases reveal their connection to the highest universe and their respective purposes. Furthermore, man's superiority over all other creations, as seen in his having been fashioned by God, provides him with the opportunity to constantly participate in perfecting Creation. Thus, the language used regarding Creation emphasizes the active involvement of man together with its inherent purpose. This can also be seen in the Midrash which refers to the created world serving the righteous, as servants serve their master (Kiddushin 82b). Regarding the phrase "I have set sand as a border for the sea," Rabbi Levi, quoting Rabbi Shimon Ben Menasya, teaches that this phrase indicates that the entire world was created solely for the benefit of man (Kiddushin 82b). Similarly, in Bereshit Rabbah 17:7, the Midrash states that all of creation was made to serve man. However, it may seem that the language used in Genesis regarding the sun, moon, and stars contradicts this idea, as they are described as existing for their own purposes. According to Rabbi Elazar, this language indicates that the upper worlds were created in order to provide for the lower worlds. As Rabbi Elazar deduces from the verse "Tell her: I created in My world twelve constellations," God created the constellations specifically for the people of Israel (Chagigah 12a). Similarly, according to Bereshit Rabbah 47:1, all of creation was created for the sake of the righteous. Therefore, it is clear that the nation as a whole, in the merit of the Torah, and an individual righteous person can be considered the foundation of the world, and the reason for its existence. And this is what we sought to prove through this chapter. 6 Furthermore, it is necessary to prove and determine the superiority of the righteous over the angel in their service to God. This is because the service of the righteous is required and desired by God more than the service of the angel and their duties. The service of the righteous has a higher purpose and it is the unity (yichud), as explained in the second part of this book, through the intention that was explained also there by assistance from Heaven. Therefore, it is said that God desires the prayers of the righteous, but the same is not said about the service of the angels and their duties. And it is said in the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing, (Ch. 2, 46a) that when the king wanted to cause disputes between the other ministers and the choirs, the king came and kissed the door of the sanctuary and said, "Open for me, my sister, my love," and he finished. At that moment, when their souls were entertained, the righteous inherited the portion of those who had disputed at that time with the Word of God, because all the sons of the Holy Temple of the Ministers desired to praise and all of them praised the king's praise and praised him. Praise that rose from this world of distance (spiritually) that was preferred by the Holy One, blessed be He, above all. And in the Chaflakhot, Ch. 9 (Midrash Tehilim 2, 46) they were taught and said to them, "Raise your eyes to the sky corresponding to your prayer house, for when you say before the Holy One blessed be He, I have no pleasure in all the world I have created like the moment when your eyes are turned to Me and My eyes are turned to yours when you stand before the Holy and so on." And in Chapter 11, "The voice of all the creatures that I created shouted at me, and I listened and heard the voice of the prayer of my children." And I have also found in the words of our sages, Rabbi Yishmael said: "How fortunate are the people of Israel, for they are more beloved before the Holy One, blessed be He, than the ministering angels. For when the ministering angels wanted to sing before Him, they would first come around the throne of glory carrying mountains of fire and fiery hills. And the Holy One, blessed be He, said to them, 'Be silent, all you angels and every living creature, and all kinds of fire and serpents that I created in the world, until I hear and listen first to the service and praise of Israel, for it says 'and pleasant are the songs of Israel.' This teaches that the voice of the service and praise of Israel is more pleasing before the Holy One, blessed be He, than the ministering angels, as it says "Rejoice, O sons of God, like the morning stars," referring to the people of Israel who are compared to stars. "And let all the sons of God shout for joy," referring to the angelic choirs. "If my honor is not exalted on earth, then my honor is not exalted in heaven. When is His exalted upon heaven? When all the world proclaims your honor." End quote. And in Bereishit Rabbah, Parsha 33, it is stated that not only is everything from above more dear than that which is from below, but also that what is left above comes down to what is below. And everything we have explained in this matter in these chapters is hinted at by King David in one verse: "O Lord, our lord, how majestic is Your name in all the earth," and he starts with the ultimate purpose that is the reason for the existence of man and the intention in his creation, which is the greatest unity (yichud) of the great name of God in His glory. As it says, "O Lord, our Lord," which are two names, Yud Hei Vav Hei and Aleph Dalet Nun Yud, which encompass all purpose and salvation in order to unify them. And this is the ultimate goal of service, and with this, light shines forth, and the abundance and good oil descends onto the head, which is a wonder, that this strength and ability are placed in the inhabitants of the earth, namely the human being. And therefore, our construction was made in the image of the structure of the great Name, so that he may have the power and ability to fix the highest honor, as was explained in the first part and in the second part of this book with the assistance from Heaven. And he said, "O Lord, our Lord," meaning that man is made in the image of Your name, and how great is his power, for his deeds and service will be the cause that will give glory to You. And it is the abundance and light that comes from the highest source in the heavens, which is the great name of God, and in this, He unifies in His glory, and this power is placed on the earth, among the lower, what is not given to the higher, and therefore, they were honored more than them. And in the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing (Ch. 2, 49b) "Asher Tenah Asher Nata" meaning that he wants what he has given, or "Asher Tenah Hodcha" what is the secret of the deep river of all things, and David asked for it opposite him in heaven. "For that is what You have said, ‘I will be that which I will be.’" At that moment, the deep river of everything was revealed, and the king appeared, and all the worlds were included in one, and the dominion of the other nations passed from before the king's throne, and he stood at the beginning with everyone who stood with him until there. And according to this, the power of the judgment will be great enough to break the strength of the nations and bring them down and remove them from their dominion, as they said in the Midrash. And how can we learn that there is power in the lower to open the upper source and draw down the light and abundance from it? And furthermore, they said, "How majestic is Your name in all the earth," meaning that when Israel does the will of God, they add strength in the power of the upper dominion. As it says, "By the name of God, we shall have the strength." And this is as it is explained in Eicha Rabbati. And with this "Asher Tenah Hodcha" on the heavens, as explained above, from the mouths of infants and sucklings you have established strength,’ is to be explained on the babies of the academy, and they said in Perek Kal KeTavim, Rav Kahana said, "Jerusalem was not destroyed except because the babies of the academy were nullified there," and it says, "Pour out your wrath upon the gentiles," – why is it said "pour out"? It is because infants of the academy were nullified. And they said again there, "The world exists only in the merit of the breath of the babies of the academy." And in the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing (Ch. 3, 17b), "Feed Your flock," these are the infants of the academy, and the world exists in their garden, where they provide strength to the assembly of Israel in exile until here. And this is the secret of, "Establish strength in the secret," namely that God should give strength to fight against two enemies, the oppressor and the avenger. Behold, there are four kingdoms to hint at what they said, "And provide strength, etc." And it is possible to also hint to their upper powers. And the infants strengthen this among all, and it is redeemed and saved from their merits. And the point is to say that the question will not be answered until the highest wisdom, unless one's intention is directed to the highest unity in one's service, to open the upper source like those included in the verse of Ma'alat Asher Bahen, "By the power in them," from all places, it will suffice to give strength to the assembly of Israel in exile by the emptiness of their mouths. And among all of them, intention is fulfilled, and each one examines to the extent of his ability. "Afterwards, Kabbalists have said regarding this exalted level, 'For I will see Your sky, the work of Your fingers, etc.' I say in my heart, 'What is man, etc.' In their creation, humans are considered lesser and lower in value than them. And when a person examines himself and compares himself to them, he will realize that he is at the lowest end of their value, and certainly in comparison to the value of angels. And this is true when we consider them apart from the perfection that we discussed in this chapter and the preceding chapters. However, when we examine them within that perfection, which preceded our discussion and will be further elaborated, we find that man excels them to the extent where it can be said that there is a disparity between him and God. This is what they meant when they said, 'And You have exalted him slightly below God.' And from here, it is clear why the great scholar, may he rest in peace, said, 'Do not err and think that the celestial bodies and the angels were created for us.' It has already become clear to us that our superiority is not based on them but rather from our examination and discernment of ourselves and of the celestial bodies and separate intellects. Then the truth will become clear to you until this point. And this is also true when we consider them apart from that perfection, as we mentioned. However, we also said that, in comparison to us, they are great because of the complete Torah that includes them and their perfection, which we discussed. In the chapter of Rabbi Akiva in the book Arikh Anpin, when Moses ascended to heaven, the ministering angels said to the Holy One, Blessed be He, 'Master of the universe, why is there a need for a human being among us?' He said to them, 'Accept the Torah.' They said before Him, 'Master of the universe, You desire the Torah that was hidden away beneath Your throne, You who existed before the world was created, and now You wish to give it to flesh and blood?' He said to Moses, 'Moses, respond to them.' Moses said before Him, 'Master of the universe, I fear that they will burn me with the fire of their mouths.' He said to him, 'Hold on to My throne of glory and respond to them.' He held on to the throne of glory and responded to them, as it is said, 'From His right hand a fiery law went forth for them.' Rabbi Tanchum explained that "from His right hand" refers to the withdrawal of the Divine glory from His countenance, and "a fiery law went forth for them" meaning that it was inscribed upon it. Moses said before Him, 'The Torah that You are giving me, what is written in it?' 'I am the Lord your God Who brought you out, etc.' 'Did you not descend to Egypt? Did you not become enslaved to Pharaoh? What do you need with the Torah?' 'What is written in it again?' 'You shall not have any other gods, etc.' 'Do you make any idolatrous images that you need to observe the Sabbath?' 'What is written in it again?' 'Honor your father, etc.' 'Do you have a father or mother?' 'What is written in it again?' 'You shall not murder, commit adultery, steal, etc.' 'Do you have jealousy among you? Is there an evil inclination among you?' Immediately, they praised the Holy One, blessed be He, as it is said, 'O Lord, our Lord, how majestic is Your name, etc.' And if not, it would have said, 'Give glory to Your name, etc.' It does not say this until here. The level to which the Master of all Prophets aspired was not aspired to by any other created being apart from Him. This is alluded to when the Torah says [that Moses] went up to God. The intention is the level of God, which is the highest of all levels. This is also alluded to when it says, 'And you shall be with the Lord your God, etc.' 'And you will stand there with Me, etc.', meaning that you are equal to Me. This is what He said to them when he ascended to the heights. And when the ministering angels saw his exalted level, they wondered and said, 'What perfection does this earthly creature possess that he can climb amongst the beings that are standing here?' He responded to them, 'If so, then surely he can ascend even higher than us.' And since he is an earthly creature and has no connection or regard with the celestial beings, the Holy One, blessed be He, gave them a response. But when the examination is based on the Torah that completes him, the Torah that raised him and made him reign over them, and he said to them 'Accept it.' And they came with two strong arguments to prevent the giving of the Torah, One was that they were more deserving than the recipients, and it seemed to them that the complex nature of the Torah required advanced acceptance. And the second was that if suffering would be for the benefit and necessity of the giver, because he also enjoys when receiving it, then there is no need for it because he also enjoys having it, first, they said it is attractive and hidden from you, and so on. And secondly, you approve of it, and since they were straightforward, they saw that it was more suitable for them, as it was also their name. she was simple, for when she descended, she was clothed in several garments, some external and some internal, and as we wrote in Chapter 26 of the second part of this book, with the help of heaven, and in what we explained more, they have no doubt that it is possible that it can be compensated for with this, and it is seen that this is a lack of simplicity of material, and how they did not see their response on their side: And since the Holy One, blessed be He, wanted to show the angels that the Torah was more suitable for Israel than them and their service was more accepted and desired by Him than their service, and behold, this would be examined when they saw that the recipient returned them from their arguments and their opinion was absurd, and to inform them of this, the Holy One, blessed be He, wanted him to answer them, and therefore Moses replied to them. And Moses, peace be upon him, saw what would be drawn from his answer, and he is the perfect one, great in rank and wisdom compared to them as far as the Torah and the service are concerned, and he feared lest they turn away from him and still there was no matter that would be like a thorn in the face of punishment, and he said, When shall I be afraid, and so on, then he said to him that those who join him are alive and safe from any harm, for the name of the Lord is a strongtower, and so on, and with this his rank is higher than theirs and greater than them, then he answered them with an eternal answer to their arguments, if at first, by saying that it is written in it, I am the Lord your God, and so on, meaning that this is the Torah that we judge by, and we all agree that it preceded the creation of the world, there is no doubt that you will have to thank yourselves for accepting it before it, after it came on the argument that I took you out of the land of Egypt and other commandments that instruct the priority of the commandments: And so the sages taught in Bereishit Rabbah, Rabbi Abba bar Kahana said that the Torah preceded the throne of glory, as it says, "The Lord acquired me as the beginning of his way", before it is written that your throne is set right from of old. Rabbi Choniya and Rabbi Yirmiyah in the name of Rabbi Shmuel bar Rav Yitzchak said, the thought of Israel preceded everything, the parable to a king, and so on, just as if the Holy One, blessed be He, had anticipated that after twenty-six generations Israel would receive the Torah, he would not write in it, command the children of Israel, speak to the children of Israel, until here. And if we return to the second argument, he replied with what is written in it, "I am the Lord your God who brought you out of the land of Egypt" and so on. It can be explained to them in a hint that is close to the explanation that the exodus was also for a higher reason, and it was the acceptance of His divinity upon them to serve and worship Him in His glory, which was all desire and salvation in creation and in the existence of the holy nation. And behold, there are many explanations for this. Rabbi Toviah ben Isaac said, "I am the LORD your God, who brought you out of the land of Egypt, so that you may accept my divinity upon you until now." This is what I meant. And in the morning, I speak of righteousness, meaning that in order to be saved, what righteousness, in righteousness, did you do that you accepted the Torah? For if not, where would my kingdom be? And in Mechilta, which you redeemed from Egypt, a nation and its god. Rabbi Akiva says, if not for the verse that says it, it would be impossible to say it. It is as if Israel said to the Lord Himself, "You have redeemed us." And so in Sifri, and I have already written this. From all of this, it is clear that the Exodus and the receiving of the Torah were all for a higher purpose. All the other commandments revolve around this, and that is why the answer to all of them was given until they were compelled to give thanks to the Lord for His wonderful works. And they said immediately, "O LORD our Lord, how majestic is your name in all the earth" (Psalm 8:2). But it is not written, "Give your thanks to Him." And they truly knew that the service of a complete human is more desirable and required by the Lord than their own service, because uniqueness is a higher need and is only fulfilled through Him, not through them, as we have written. And after it was clarified that uniqueness is a higher need, as explained in the second part of this book with the help of Heaven, then it is necessary to ask to whom is the uniqueness directed. And the entire existence is found only for this purpose, it is found that the one who unifies and worships completely is the purpose of existence, as explained in the previous chapter and as decreed by the wisdom of the divine scholar. And if so, when it is said that the purpose of a human being is to serve the Lord and unify Him in His honor, the question is no longer relevant according to the words of the scholar, after it has been explained that uniqueness is a higher need. And for this, we were created and restored in the likeness of the divine, in order for there to be strength and doubt in our hands to fix and unify, as explained in the first and second parts of this book with the help of Heaven. And when it is said that this was also for our completeness, the question itself is not necessary according to the words of the scholar, because our completeness needs the honor to be fulfilled, and this is also a higher need, as explained in Chapter 22 of the second part with the help of Heaven. If the scholar knew that there is a hidden wisdom in Israel, received from Sinai, and did not rely on the words of foreign children, he would not have written what he did, because the secrets of the Torah, the secret of divinity and uniqueness, were not given for intellectual investigation at all. However, the proof of the scholar, may his memory be a blessing, from the arrangement of the prayers of the Sages of Israel when they say, "Who can say to you, 'What have you done?' If one is righteous, what do you give them?" (Job 35:6-7) "Behold, it has been explained that there is no purpose except for the divine will." there is no proof from this. But rather, his opinion is reversed when he realizes the truth that we have explained. In that prayer, they opened, lessened, and confused the life and kindness of man, his righteousness and salvation, his strength and power, his elevations and deeds, his vanity and futile life before Him, until they finally said, "But man dies and is laid low; he breathes his last, and where is he?" (Job 14:10). Then they said, "Who can say to you, 'What have you done?' If one is righteous, what do you give them?" In other words, everything we said is if one examines himself, and we take away from him the coverings of Torah and commandments, which are the covering of completeness. Here, he and the animal are equal, as it is written: "Man who is in honor, yet does not understand, is like the beasts that perish." (Psalm 49:20) Also, in one section regarding monetary laws, no animal rules over man except if the man appears like an animal. All of this is understandable for one who is not complete in Torah, commandments, and the service of uniqueness. But you have distinguished man from the animal from the beginning of creation and recognized him. This was an enormous recognition and a great good that he may stand before you to serve in your name, to delight in You, and to unify You. Immediately after You created him, You commanded him and taught him the path of service and uniqueness to complete the purpose and goal that was created for him, to teach that the service is the purpose of his existence and that it is the repair of the divine honor, which is a higher need, as we have written before. Therefore, when they said, "Who can say to you, 'What have you done?'" it is a wonder who can reach the depth of your wisdom to be able to tell you what you have done and what is the reason for entrusting the repair of the uppermost things to the lower ones. As stated in the Midrash of Rabbi Shimon bar Yochai (Zohar III 4b), "The people of Israel are called Shlemim of the Holy One, Blessed be He, and as Israel below is completed in their service, so does the Holy One, Blessed be He, above find completion." And similarly, in the Book of Psalms, "The builder of His upper chambers in the heavens and founded His vault upon the earth" (Psalm 104:3-4). For the higher will was this, and there is no question or answer to it because there is no reason for the divine will. The purpose is known to those seeking the Lord, and it is the unity of the great name of the Lord in His glory, which is a higher need. However, what they said, "If one is righteous, what do you give them?" appears to be the opposite of what we said. But we have already explained in Chapter 3 of the second part and in the first part of the book "Tola'at Yaakov" with the help of Heaven that this and what seems like it from the Scriptures that teach that the good and the evils of man touch the highest above all, is about the Unique Master of Roots. However, for the sake of the divine honor, to unify the thought to the end that it is the unity of the great name of the Lord in His glory, for such was the pure will and the holy desire. It is a complete necessity, and good and evil touch everything until the highest heart, for as the arousal below, so too is the arousal above. And this has already been explained about completeness in those places. There is no need to change anything here. And in the book of Lamentations, "How great is your calamity, that no one has been through like it, and how great is your misery, that reaches to the depths of your heart." (Lamentations 1:12) Rabbi Chiya said, "Where do we find that the Holy One, blessed be He, is called the heart of Israel? From the verse in Psalms, 'O Rock, be the rock of my heart and my portion forever.' (Psalm 73:26)" And I have already written about this. And in their statement, they also included the general rule that just as it was His great kindness to create them for their initial completeness and they will not be able to boast about it, so too did we make ourselves, similar to their statement in Isaiah 26:12, "O Lord, you have established peace for us; all that we have accomplished you have done for us." Here, similarly, it was His kindness and goodness to complete their final completeness, which was that amazing recognition that they may stand before Him and acknowledge His will as He gave them the Torah and commandments. They will not be able to boast and say to Him, "What have you done for us?" Because just as their initial completeness was beyond them, so too is it impossible for their final completeness to be accomplished without His blessing, as He completed them in the beginning. Therefore, when they said, "Who can say to you, 'What have you done?' If one is righteous, what do you give them?" it means that from Your hand is for him to justify his soul, and he will not be able to boast and say that there is a power within him that enables him to justify himself, and that you have given him something that completes his creation. Moreover, you have increased your kindness towards him that if he deviates from the path of the Torah and goes astray, You give him away to return to his health if he sins and is healed. As it states, "And you shall give us, O Lord our God, with love, the Day of Atonement, and so forth, and we shall return to do Your will" (Unetaneh Tokef prayer). Those who understand and know that they were created for this purpose, and it is the repair of the divine honor, after truly realizing that this is the ultimate purpose of existence, he will strive to complete this purpose in his existence and will not be satisfied with his service alone. He will know that his obligation is to complete the purpose for which he was created, which is far greater. This is not true for those who are foolish and do not serve any purpose. They think that there is nothing but the will alone. In this, we can complete the understanding of this great matter. 7 In this context, the ministering angels hindered the creation of the first man, because it was very difficult for them to have any other creature closer and more desirable to the Lord than themselves. And already, the Holy One, blessed be He, revealed to them that the righteous stand before Him. It is said in Bereishit Rabbah, Chapter 8: "At the time when He wanted to create the first man, He took counsel with the ministering angels. He said to them, 'Let us make man,' etc. They said to Him, 'What is the nature of man?' He said to them, 'Righteous individuals are present before Him,' as it is said (Proverbs 2:8), 'For the Lord knows the way of the righteous.' He informed the ministering angels of the way of the righteous, but did not inform them of the way of the wicked, as it is said (Psalms 1:6), 'For the Lord knows the way of the righteous, but the way of the wicked shall perish.' He revealed to them that the righteous stand before Him, but did not reveal to them that the wicked stand before Him. If He had revealed to them that the wicked stand before Him, the attribute of justice would not have permitted Him to create [man]. And because He did not inform them that the wicked stand before Him, in order that they should not hinder his creation, when He informed them that the righteous stand before Him, they hindered [his creation] for the reason that we have stated." And the proof that after He informed them that the righteous stand before Him they hindered [his creation] is from the statement of our Sages, may their memory be blessed, in Chapter 1 of Baba Kamma. Rabbi Yehuda said that Rabbi said: "When the Holy One, blessed be He, wanted to create the first man, He created one group of ministering angels. He said to them, 'What is your opinion? Shall we make man,' etc. They said before Him, 'Sovereign of the Universe, what is man that You should remember him?'" And there is no doubt that He did not inform them that he would sin. And, like our Sages said in Bereishit Rabbah, "The wicked - their way is bound to be destroyed. How much more so, it was not revealed to them that he himself would sin, until, against His will, they took counsel against him and caused him to sin, to humble him from his exalted status, and distance him from his Creator. For they knew that sin brings death and separates man from his heavenly Father. And in Chapter 13 of Pirkei Rabbi Eliezer, jealousy, desire, and honor remove man from the world. The ministering angels said before the Holy One, blessed be He, 'Master of all worlds, what is man that You should remember him?' Man is similar to breath. There is no entity on the earth like him." He said to them, "That which you deride me for before the heavenly beings, he praises me for before the earthly beings. Moreover, you are able to stand and mention names of all creatures." They stood and were unable to do so. Immediately, Adam arose and mentioned names of all creatures, as it is said (Genesis 2:19), "And Adam named every livestock, bird of the sky, and animal of the field." And once the ministering angels saw that he could do it, they said, "If we do not take counsel against [man] for the purpose of humbling him before his Creator, the Evil Angel, who is the great officer in Heaven, etc." How much our Sages differed regarding the explanation of this Mishnah, which is repeated in Tractate Avot, Chapter 4. Rabbi Elazar HaKappar said, "Jealousy, desire," etc. And he brought this Baraita, which is repeated in Pirkei Rabbi Eliezer, with two major intentions. And when they are explained, it will become clear to us the exalted nature of man prior to his descent because of rebellion among all the created beings, upper and lower. And since the angels were prevented and hindered from his creation due to this reason: Indeed, the first intention of this Mishnah is to explain that these three - jealousy, desire, and honor - were the reasons for the expulsion of the first man from the world, which was decreed upon him as death. This was because he was jealous of his God, denied Him and His will, and believed in the advice of the serpent who said that this commandment was only for the purpose of preventing him from becoming like God. What does the Creator of worlds do when He destroys worlds? Thus, you too can create worlds and destroy them. What kills and what gives life? So too, you can kill and give life, as it is said, "For God knows" etc. The serpent went and touched the tree, etc., as stated there. And he ate from that bitter tree for this purpose. And it is true that he possessed the power to destroy worlds and kill lives, for what he sought was not granted to him, and what he had in his hands was taken from him. For he sought to create worlds, and it was the cause of our destruction. He sought to give life, and they took away his life and his eternity, and from all who came after him. And the secret of temptation and sin is not its place, and I have not seen fit to delve into it. And the second intention of this Mishnah is that the mentioned man is the man of Belial, a man of iniquity, and his jealousy towards man was the reason for his sin and his transgression against the will of his Creator, which will be the cause of his departure from the world. As it is written, "Death shall swallow up the wicked," etc. And it is known that when he rules, even the nations that come from his power control Israel, and when the right hand of God strengthens, they will be humbled and brought low, and their rule over Israel will be for their own harm, as it is above. And they said concerning man, "What is man?" etc. This is the secret of their opposition to his creation. And the reason is as we have written, that if he were to fulfill the intention for which he was created, he would be closer and more important to the Lord than them, and they would not want any other creature closer and more desirable to Him than them. And for this reason, the wise men of truth accepted that the worlds that preceded and were destroyed by them corrupt and confuse the existence of the creatures influenced by the holy emanations. For they do not want any other creature closer to the reason for their creation than them, and all this is a delay and an accusation both above and below. And behold, according to the degree of the soul and its closeness to God, so is the degree of the righteous person that will take hold of him and his proximity to God. And behold, it is higher than that of the ministering angels, as we have written above in Chapter 5. And we have no business with those muddled in their hearts, from whom shapes flow according to their false understanding, saying that the acting intellect is the one that gives them knowledge and understanding, and they walk in darkness. And above in Chapter 5, we have written from this, and in the second part we have expanded the explanation in the place of the emanation of the souls, from which it will be clarified that they are much higher than separate intellects. And the proof of this through the Torah is that the righteous person adheres to the Lord and his degree is greater than that of the angel, and for this reason, they were hindered from his creation, as we have written. Then the Lord charged against them and said to them, "That which you deride me for before the heavenly beings, he praises me for before the earthly beings." He said this to inform them that his degree is greater than theirs. And this is because they have already said in the true context that the degree of the mocker is limited due to the shortness of his knowledge of his degrees, from which those praises will be taken, and they said that this is the degree of separate intellects. And according to this, it is known to the wise of heart that the union that the priests who approach the Lord, and they are the remnants who unite the Lord, is more valuable, precious, and desirable to Him than their mocker of angels. And there is no doubt that the most excellent poetry and the most praised mockery that they poets and mockers say before Him is the holiness that they triple. And as the prophet testified and called out to each other, "Holy, holy, holy is the Lord of Hosts," etc. And whoever the Lord has granted wisdom and knowledge will understand that the union that we unite with the great name in the verse "Hear, O Israel," when it is in that intention that we explained in the book Tola'at Yaakov in its first part, and will be further explained in Chapter 69 of this part with the help of Heaven, is more desirable and beloved to Him than that holiness with all its degree and preciousness, as even in it, the great name of the Lord is united in union, as explained in the book Tola'at Yaakov with the help of Heaven. And this is true if we believe that they also traverse that path of unity when they praise the Lord with that holiness. And behold, this is a wonder, that the unity in divinity was not given except to Israel, that His blessed divinity is revealed and known through them, and for this reason, He entrusted and taught them the order of His service and unity. For there is no worship or mockery more praiseworthy than the unity of divinity, that which is not revealed and not known by the angels, and for this reason, the great ones of the level above them are greater than their fathers in heaven. And for this, our sages hinted when they said in the Sifrei, "You are My witnesses, says the Lord, and I am God," when you are My witnesses, I am God, and when you are not My witnesses, I am not God, as if the divinity is known and revealed only through Israel on a daily basis. And it is known that divinity is dependent upon the unity of the Lord God, which is the unity in the verse "Hear, O Israel, the Lord our God, the Lord is one." And he said, "You have been shown to know," meaning that which no other creature, higher or lower, has seen. And with all these things, it is a great wonder how did Israel merit to recite Shema? Rabbi Pinchas bar Chama from Mattan Torah said, "How did Israel merit to recite Shema? In what manner did the Holy One, blessed be He, begin at Sinai? He said to them, 'Hear, O Israel, I am the Lord your God,' and they all responded and said, 'The Lord is our God, the Lord is one.' And Moses said in a whisper in Shema'ents, 'Another thing: Hear, O Israel.' From where did Israel merit to recite Shema? From the moment when Jacob was close to death, he called all the tribes and said to them, 'Perhaps after I depart from the world, you will bow down to another god.' From where is it derived? 'Gather yourselves together and hear, O sons of Jacob, and listen to Israel, your father.' They said to him, 'Israel is our father.' He said to them, 'Hear, O Israel, the Lord is our God, the Lord is one.' And he said in a whisper in Shema'ents. Rabbi Levi said, 'And what do Israel say now? "Hear, O Israel, our father Israel says that same thing which You have commanded, and we observe it. Another interpretation: "Hear, O Israel, Rabbinical sages say that when Moses went up to heaven to receive the Torah, he heard the ministering angels saying it in Shema'ents and brought it down to Israel. And why do Israel not say it in public? Rabbi Asi said, 'It is comparable to one who stole diamonds from the king's palace, gave them to his wife, and said to her, "Do not adorn yourself with them in public, but only within your home." But on the day of atonement, when they are pure like the ministering angels, they say aloud Barukh Shem Kevod Malkhuto Leolam Vaed.' The intention of what we have said is that the unity in divinity was not given except through Israel. And since the entire Torah is the path to that unity, it was said that Israel merited to recite Shema from the moment Jacob, our father, was close to death. From this moment, they entered into the secret of divinity and knew that the Lord is God. He said to them, "Hear, O Israel, I am the Lord your God," and they all immediately responded in unity, saying that the Lord is our God, the Lord is one. They were included in the Lord, and He is one and unique in all. This is what He required of them, and they are witnesses to Him. And this is why it was said, "You are My witnesses, says the Lord, and I am God," as explained above. For this reason, they said that this statement in Shema is an acceptance of the yoke of the kingdom of Heaven, just as they said in the recitation of Shema in the Temple. But in truth, the kingdom of Heaven is not explicitly mentioned in that unity, except by implication, as it is hidden in Oneness. This is why Moses, who was a man of God, explicitly mentioned it and said in a whisper in Shema'ents, because he did not want to feel like a stranger in that unity. As explained in the book Tola'at Yaakov with the help of Heaven. And in regards to what they said about the ministering angels saying this praise before the Lord, and Moses bringing it down to Israel, it is what they said, "What you deride Me for before the heavenly beings, I am praised for before the earthly beings." They only say it in a form of mockery, while Israel unites the great name in His glory, as is known to the wise of heart in the intention of that praise. Therefore, Moses brought it down to Israel, to transfer a minor praise to a weighty unity, which is like the stolen diamonds that they adorn the great name with in the secret of His unity. This is not the case with the angels. And since all year they are sullied with guilt, they cannot publicize the unity as it is not fitting, since two faces will arouse accusations and confusion above. But on the Day of Atonement, a day of cleansing from guilt like the ministering angels, there is no fear of accusing angels, and the unity is publicized beautifully and then recited openly because there is no cutting and dividing after the absence of guilt. This explanation shows that the ministering angels will achieve the name of the Lord after realizing that He is distinct from them in three ways, which are the three boundaries between Him and them. The first one is that He is their Creator, and they have a beginning, but He has no beginning. The difference between Him and them is like the difference between a Creator and a created being. The second boundary is that He is separate from them because they have no existence on their own, but only from Him. As it is written, "Behold, even His holy ones He does not trust," and He exists on His own without depending on anyone else. The third boundary is that He is separate from them because He has no association or unity with them, even though He exists with them in the context of reality. These are the boundaries that separate Him from them, and this is why they ascribe holiness to Him. "Holy" means that He is separate and distinct from them, and this is more publicly proclaimed when they conclude with "the Lord of Hosts, the whole earth is full of His glory." For when they say, "the Lord of Hosts," they acknowledge that He is the one who sustains them by bestowing on them the light that shines on them constantly and is their existence. Without this, they would not exist. And when they say, "the whole earth is full of His glory," they acknowledge that all earthly beings included in the earth, as well as they who are humble and lowly in comparison to His exalted and supreme greatness, are acknowledging that He is separate from them and has no unity with them, even though He exists with them in the context of reality, as we explained. This is what is indicated by the word "full" because the full thing speaks with no mixture or unity with it, but it is found with it. This is explained by itself. These differences and their acknowledgment are hinted at in the way the angels act and are described on their wings. The prophet Isaiah describes the seraphim standing above him, with six wings; with two, he covers his face, with two, he covers his feet, and with two, he flies. The wings covering his face represent the first difference, indicating that there are other faces and another beginning that were created by Him. In their humility, the angels should cover their faces as if they are not worthy to look upon Him, for they acknowledge that there are other faces that they must face, as He is their Creator, and they are His creation. The wings covering his feet correspond to the second difference. The feet, which hold and sustain the being, signify that they do not have their own feet of existence but depend on Him who sustains them. Therefore, they should cover their feet as if they do not have them. The wings of flying correspond to the third difference, in which they acknowledge that He is separate from them. Thus, they must fly upward because they acknowledge that He is exalted and distinct from them, and they require Him for their existence. He gives them the strength to do His will, and they are molded according to His will, so they are prompted to fly upward. In this way, they will achieve Him according to their completeness. Israel, on the other hand, achieves the name of the Lord after two boundaries. This is shown through the two phrases they recite, "Hear, O Israel," which refers to the two parts of Torah, namely the study and the deed, that is, the hidden wisdom and the practical mitzvot. These two comprise the completeness of study. The phrase "the Lord our God" refers to the deeds and the practical fulfillment of the commandments with proper intention, which we have explained in the second part of this work, with the help of heaven. This is known as the comprehensive title that signifies constant elevation without interruption. Nothing can surpass studying the Torah and fulfilling the commandments with the proper intention. This is what Israel teaches, that it is necessary to share one's actions with the Almighty, which means that one should strive to elevate oneself closer to Him. This is the perfect unity with the completeness of the study and the deed. As is stated in the verse after this, "the Lord our God, the Lord is one." This explains how and what Israel attains in the name of the Lord after two boundaries. It is said that the ministering angels do not sing until Israel sings. This is to teach that Israel's singing is the essential aspect before the Lord, as we have explained. Furthermore, the awakening that arises from below kindles the same in the higher realms. When Israel sings, they give the upper beings the energy to join in singing, as they were created to serve Him. They wait for approval, and the awakening that Israel initiates through their singing provides that permission. Therefore, it was necessary for Israel to sing first. In fact, even in the realm of holiness, Israel is superior to the ministering angels. The reason for this can be understood through a Gemara that describes how, when it is time to sing, the archangel Metatron stands at the windows of the heavenly firmament to listen to the voice of Israel's songs and praises rising up from the earth. Why do the angels not sing before Israel? Because they have no permission until Israel opens the way by singing first. When Israel sings, the angels join in, as it says in the verse, "Lift up your heads, O gates, and raise them, O ancient doors, that the King of glory may come in." "Gates" refer to Israel, and "ancient doors" refer to the angels. When the lower beings sing, the upper beings follow their lead. Thus, it becomes evident that even in the realm of holiness, Israel has a prominent role to play, as does the principle of unity. The principle of unity requires that the human being be composed of various parts, be entirely devoted to their Creator's service and unify these parts. The commandment to love the Lord your God with all your heart teaches that you must unify and complete those parts through perfect service. One's task is to elevate oneself from the mundane to the spiritual. Hence, we are commanded to unify, and this is the central principle of unity, as previously explained. Furthermore, the principle of unity is necessary because we are among fragments and dividing the Lord of the World's general identity. Israel needs to unify the Lord's Name among themselves. During the early morning prayers, the birds of the heavens reside over the nations of the world that assemble to oppress Israel and turn Israel away from the Lord. Nevertheless, they do not leave Him alone, as it says, "From afar, the Lord will appear to him, saying, 'I love you with an eternal love.'" They unite His name twice every day by reciting the Shema Yisrael. This aspect of unity is necessary because we frequently encounter fragmentation and division in our lives. We must unify and bring together the fragments through our service of the Creator. The need for unity becomes very apparent in the following scenario. The sages asked the Creator why He did not create Israel alone. The Creator replied, "Could you handle it?" When they inquired what He meant, He explained that He wished to reveal His special knowledge and wisdom through the human being, who is made of flesh and who is considered lower than the angels. Despite this, the human being still has the potential for greatness and closeness to the Creator, despite their limitations. It is the human being's ability to acquire the wisdom of the higher realms and to unify their parts in the service of the Creator that gives them their uniqueness. However, the angels' understanding is limited and does not reach the same potential for greatness as the human being."And furthermore, the uniqueness will be necessary because we are among those who diminish and separate the greatness of the world, and Israel needs to unify the name among them. And in the morning, when the birds of the sky dwell upon them, these are the nations of the world that gather against Israel and subjugate them in order to distance them from the Holy One, blessed be He. However, they do not place Him, as it is said, 'Let them give voice among the nations' (Jeremiah 50:2), and they mention and unify Him twice each day by saying 'Shema Yisrael,' etc. "And in order to have this uniqueness, it is very necessary to tell them that what you criticize in me, the Supreme Being unifies, and do not criticize with what they all serve and unify His name. And after informing them that the complete person is closer to Him than them in terms of uniqueness and service, this was greatly needed in His existence. He came to inform them that He is greater than them in wisdom, and He said to them, 'You can do so', and they stood and were unable, because they insulted Him by saying, 'What is man?' meaning that he is composed of matter and cannot hope for any completeness because his material nature prevents it. And He said to them, 'Even on his dust, he is not equal to My servant' (Midrash Tehillim), meaning that even on his physicality, he is not inferior to rule over it and subdue it, so how can he rule over another? "And He came to inform them that his material nature does not hinder him in his completeness, and this is through experience. And He said to them, 'And still, you can do so', meaning what you claimed about him being material, know that his material nature does not hinder his completeness in wisdom because the intellect I possess is greater than theirs, which is sufficient to know the supreme matters that are the roots of the subordinate ones. And you, simple intellects, can you do so?' Immediately they stood and were unable, and although this is not a lacking in their completeness because they do not have any matter-based desires at all, behold, complete perfection and wondrous wisdom is found in man, for although he is composed of matter, he comprehends the roots of existence and knows their essence and nature. And due to the attainment of their roots, I called them names that agree with them, and consented to Eloka' [God] consenting to the upper knowledge. And He said, 'That is His name,' meaning the name that He had with the Holy One, blessed be He, in the beginning. "Behold, this was great completeness and wondrous wisdom that the lower corporeal things ascended to their upper spiritual roots, and this is the secret of calling names, meaning that through this, he scrutinized, purified, raised, and corrected their materiality. And one who corrected another, if this is the perfection required, certainly, he can correct himself and raise his materiality, and purify it. Therefore, names also allude to this, as names are called for animals, birds, and field beasts. And this is what is similar to them, meaning the materiality without an equal materiality. Behold, this is called a name and he is purified, elevated after the pure soul. And through this, he overcomes them with his wisdom." "And in the midrash of Rabbi Shimon bar Yochai (Zohar, section 2, 58a), Rabbi Chiya said that Adam knew higher wisdom more than the angels of the upper realms, and he looked at everything and knew and was familiar with his Master more than all the other creatures of the world. After Adam sinned, all the sources of wisdom were hidden from him. What is written? 'So the Lord God sent him forth from the Garden of Eden to work the ground' (Genesis 3:23). And another name, when the Holy One, blessed be He, heard the praises of Moses, He immediately elevated him close to Him and said to him, 'Your portion is greater than any other creation, as a man who receives from his wife what is concealed from others that I reveal to you, which is not revealed to the angels of the upper realms.' And they also said there in Idrā: "These are the righteous ones who have been deservedly granted the secrets of the hidden aspects of the Oral Law, which have not been revealed to the holy angels above until now." (Zohar, section 2, 58a) It is clear, therefore, that the righteous ones are greater in wisdom and knowledge than the ministering angels, and this is the reason for their opposition to His creation. This is what we intended to clarify in this chapter. 8 These words were spoken by the Holy Spirit, which proves the opposite of what we have been taught: the servants of God do not believe in Him, and His angels are praised even by the inhabitants of humble dwellings. They do not believe in His holiness, and the heavens are not worthy in His eyes, even though He despises and humiliates man. However, when one pays attention to the Scriptures that preceded these, in order to understand their integrity and truthfulness, it is not difficult to understand what we have said. This is because it is said above, in the visions of the night, when deep sleep falls on men, "Fear came upon me, and a trembling," and "a spirit passed before my face," and "I discerned not its appearance" - "how then can man be justified with God?" And the explanation is that since Job had said, "I am righteous before God," and then suffering was brought upon him, without him having committed any injustice or spoken any falsehood, but he was perfect in his understanding and actions, Eliphaz came to accuse and inform him that he was lying. And he brought him proof from God's kindness to His creations, that he bestowed an abundance of His grace upon them, making them aware of His will, and if they acted accordingly, He would uplift and grant them life in His presence. This abundance is prophecy, for from what we have seen, God bestowed His prophetic abundance on righteous men who could not have known His will without it. This explains that God wanted to give them merit, not to condemn them, contrary to Job's belief. And since some prophecies occur in visions and in the night's dreams, it is said in the visions of the night, "When deep sleep falls on men." And it shall be explained further that this grace extends still to another higher level, and if it is not as the first, in it the perfection will come, and it is the level of the Holy Spirit, as it is said: "And the Spirit of God moved upon the face of the waters." And it shall be explained further that this grace extends still to another level, and if it is not on the level of the Holy Spirit, through it the perfection will come even to those who are not on the level of the Holy Spirit, and it is the vision of an angel, as we find in the story of Hagar the Egyptian, and Manoah and his wife, as it is said: "Let him stand, and not see his appearance like a vision before my eyes." For after the completion of his mission, he will return to his angelic service, and for this reason, when it appears in his known secret, he will stand and not recognize his appearance, and it is said: "like a vision before my eyes." And from each of these levels, it was not possible for a human being to know and hear because it was like silence, not heard, and the divine will was a voice through them that I hear what was not possible for me to hear according to my own laws. And after all this effort to complete his creations and all this grace to merit them before Him, it is necessary to acknowledge that He desires to justify His creations and not to obligate them. And if so, how can one say, "I am righteous, yet He takes away my right"? And the book of Isaiah, chapter 9, has many verses that show that He desires to justify His creations, as it is said: "The LORD has desired it for the sake of His righteousness." And He does not desire to punish His creation, as it is said: "For I do not desire the death of the wicked." And there is no doubt that the effort to justify others, after that other is lacking and devoid of all righteousness and perfection that exceeds his own righteousness and perfection by no measure. And the righteous benefits while the justifier and completer does not lack. And if so, how can the human justify God after this, for this is human and that is God, and the distance between this righteousness and that righteousness is as far as the distance between the Creator and the created, even if it is said that the righteous did not acquire from Him what is impossible to estimate, for this is a way of heretics and the advice of the wicked far from me. If his work, which is his creation, is done with righteousness, for his perfection is his work and his completion, for without this there is no strength to purify a man. Indeed, even His servants, which are the host of heaven, do not believe that is to say, they have no righteousness and existence in themselves, but with His light upon them, they have righteousness and existence, and what is in excess of them is for Him to justify and for the host of heaven to move and exist. Let those close to Him be proud and say, "Our righteousness is after eating His meal and the reward that comes from His great grace will not be estimated by this, for they need His grace and righteousness, and even these, with all their greatness and excellence, need His righteousness and His influence to sustain them and without this, it is impossible for them to exist. Even so, the inhabitants of the material houses are very lacking from their material aspect and are far from the Supreme Being, and it is impossible for them to justify themselves on their own, unless they are influenced by the abundance of righteousness from the righteous one of the world to inform them of His will, so that they will be justified and worthy before Him, as we have written before. And with that righteousness, they will rise higher than the higher creatures, as was explained in what preceded. And behold, that righteousness shines in its wondrous wisdom that has no end, and that will which emanates from His grace to perfect His creatures is set by what is in His mind and the concealed will, if so, how is it possible to reach His ultimate righteousness until He is justified in His righteousness, even more so that He is justified by Him? Who is greater than the master of the prophets (peace be upon them)? And it is said about him that "he is lacking a little from being God," as our sages have explained. However, one who deals with this righteousness that emanates from the supreme will above all and there is nothing higher than Him, he too will be higher than the rest of the creatures who are lower than that will. Thus, the line of judgment is given according to the supreme righteousness that does not diminish reward. And He appointed them as His treasured people on the day of assembly, as He said, "Now if you will truly listen to My voice and keep My covenant, you will be My treasured possession among all peoples, for all the earth is Mine." He informed them in general what we explained above, that they will need to know the will of the One who completes them, blessed be He. And that will cannot be known unless He Himself informs it. And when they know it and fulfill it, all completeness will be drawn to them from Him. And based on the knowledge of His will, He said, "Now if you will truly listen to My voice," etc. And afterward, He informed them of what will be drawn to them from the success of fulfilling His will, and by cleaving to Him through the Torah that emanates from that will, He said, "and you will be My treasured possession," etc. And "treasured possession" refers to the connection and cleaving to His great Name. And the matter is that anything that is exalted and uplifted may be called an "earth" in relation to that which is higher than it, just as Yonatan ben Uzziel translated it. And one form of "earth" is below to elevate the heavens, and the angels too may call the 'earth' according to their excellence, blessed be He. And when it says, "for all the earth is Mine," it includes all the upper and lower worlds. It means that by fulfilling His will, all these worlds will submit to their will, for the son inherits all the father's assets. And by saying, "and you will be to Me a kingdom of priests...," it explains to them the success of the body and its eternalness along with the soul together, as I have explained in chapter 21 of the second part of this book, with the help of Heaven. "And the Lord God taught them all this when He said, 'You have declared today that the Lord is to be your God and that you will walk in His ways, observe His statutes and commandments, and obey His voice.' He said, 'The Lord is great and exalted,' and He said 'today,' which means for all eternity, because the Torah will never be changed or altered. He said this because whenever you do His will and fulfill His Torah and commandments, it is as if you are renewing His kingdom and accepting His divinity. He said this because by doing so, you elevate His name and 'amira' is mentioned, which signifies speaking. It is like the highest branch on a tree. He said this because you exalt Him until His name is elevated, and this is the ultimate unity, as it says, 'You are My witnesses,' says the Lord, 'and I am God.' As I wrote in the previous chapter: 'And to walk in His ways and keep His statutes...' He said this because it is not enough to accept His divinity in your heart alone. With the acceptance of His yoke of divinity, there must also be actions that indicate this. These actions can be divided into two categories. The first category is the ways that resemble Him, as the form resembles its creator. As our Sages said in the Midrash, 'He taught us that the Holy One, blessed be He, created man in His own image so that he should be upright like Him.' In the Sifrei, they said, 'Whoever calls upon the name of the Lord will be saved.' Isn't it impossible for a person to call upon the name of the Holy One, blessed be He? Rather, the Holy One, blessed be He is called 'merciful,' as it says, 'The Lord is merciful and gracious.' So too, you should be merciful. The Holy One, blessed be He is called 'righteous,' as it says, 'The Lord is righteous, He loves righteousness.' So too, you should be righteous. The Holy One, blessed be He is called 'kind,' as it says, 'For I am kind,' says the Lord. So too, you should be kind. Therefore, it says, 'Whoever calls upon the name of the Lord will be saved,' and it says, 'Everyone who is called by My name,' and it says, 'And let every deed be for the sake of the Lord.' That is all. We should wonder about their question, 'Is it possible for a person to call upon the name of the Lord?' We find that Abraham our father did so in three places. He called upon the name of the Lord with the name of Abraham, with the name Abram, and with the name 'forever and ever.' And we find that Isaac our father called upon the name of the Lord. Rather, it seems that their intention is that it is impossible for a person to call upon the Holy One, blessed be He, using His own name. He should call upon Him 'kri biha yikare,' and there is room for this calling when walking in His ways and being merciful, righteous, and kind like Him. This is calling upon His name, resembling Him when walking in His ways." And for this, the Great Name said in His strength, as described in the first part of this book with the help of Heaven, and His soul descended from the foundation of understanding through truth and faith, which is merciful, gracious, righteous, and kind. And all the paths are included in His name, and it is included in all of them. Therefore, one must emulate the place from which He comes and become like Him. In this way, one testifies to His source, as it is said, "Everything that is called by the name of the Lord shall be saved," meaning, for His testimony. And as I have already written, it is said, "And you shall walk in His ways," which means to call Him by His name. And in the Jerusalem Talmud, Berakhot, Chapter "HaRoeh," it is asked, "What if someone with a name like a human being is spared by someone with a name like the Lord? How much more so is one saved if they are called by the name of the Lord?" And for the instruction of the acceptance of His divinity, it is further said, "And to keep His statutes and His commandments and His laws, which are the entirety of the Torah," which is His decree from the Supreme Will, which is included in the divinity that is engraved from Him. And for this reason, the Torah is upon him, and those who keep and fulfill it are instructed in the acceptance of that divinity, which is impossible without it. And this is the second part of the actions that teach the acceptance of His divinity. And if so, divinity depends on the fulfillment of this Torah that Moses placed before the Israelites. And to listen to His voice. If one should fast and afflict themselves again by the faithful prophet and the rest of the prophets, his disciples, as it is written, "And you shall listen to His voice," which means the voice of the prophets. It is explained to them that it is impossible to attain and know His blessed will unless He Himself makes it known to them through His faithful prophet, his house, and his disciples. And behold, it specifies and concludes with four things that are necessary, which are to be to you for a god, and to walk in His ways. Here are two. And to keep His statutes and His commandments and His laws, and to listen to His voice, here are two others. And corresponding to them, He assigned them four things that are necessary for their continued existence, which are greatness and exaltation, a day that represents the eternal existence of the nation, which cannot be changed or altered in contrast to being to you for a god, which distinguishes Him as a god above all other gods. He said to be for Him a chosen people, as He said to you on the day of the assembly, "And you shall be to Me a chosen people," meaning, He chose them to be a chosen people, connected and attached to Him from all the nations. "And corresponding to this, to walk in His ways, it is stated, 'And to follow and keep all His commandments,' for since they [the Jewish people] saw that it was appropriate in their walk to resemble Him, as it is said, 'He did not do so for all nations,' and this is the great kindness and righteousness that there is nothing greater than it, that He did with His chosen nation, to bring them in tradition of His divinity and in connection to His commandments, from which all goodness and success come, which there is nothing greater than them for body and soul, and this is what it means, 'And to follow His statutes,' and 'to make you higher than all nations,' which He made for praise, name, and glory, and the verse states, 'To make you high in praise, name, and glory above all nations He made,' and the meaning is to make you higher in that He united you to His great name that is praise, name, and glory, as known to those of special distinction, and from there the Torah and commandments were carved out, and by safeguarding and observing them, one merits therein and acquires his place and the name of His house, as we have written, and in their cleaving to that name, they are higher than all the upper and lower creations, and therefore they rule over them and subdue them, and when it says 'over all nations,' it also hints to their upper forces, the angel and the zodiac, except that the Torah is brief with this matter, and behold, in accepting His divinity and His Torah, they earned over all creations to rule over them and attain all kinds of success. "And corresponding to this, to listen to His voice, it is stated, 'And you shall be to Me a kingdom of priests and a holy nation,' as He spoke on the day of gathering, He said to them, 'And you shall be to Me a kingdom of priests and a holy nation,' to teach their eternality before Him that no loss or death should rule over them, for the hearing of His voice grants them eternal existence, for that nature of that voice to its listeners is that it is above time, and therefore time and its events do not rule over its listeners, but they rule over it and bring it to their desire. However, those who were not influenced by that righteousness from above and did not have their eyes enlightened by the light of the Torah are oppressed before the lowest of the creatures, and this is what is said, 'He oppressed them before the lowly,' and they fall under time, and therefore they are broken before Him, and He said, 'From morning to evening,' which is the duration of the movement of the sun, from which morning and evening are derived." "And it was said that the reason they fall under time is because they do not give importance and order to the righteousness and justice that is above time, and they will also perish eternally, meaning that they will have no legacy in the soul, because that righteousness is the cause of all this, and they are devoid of it and it will taste empty to them, both what is above and what is below. It is clear from what we have explained that all creatures acquire perfection through His overflowing kindness that is constantly upon them, which they cannot acquire on their own, especially the lower ones who cannot acquire any perfection on their own unless it is influenced upon them from the true perfect being who completes them. And this perfection was achieved through prophecy and its levels, for the Creator desired to justify His creations. And after righteousness came from Him, and He is its source, if so, His hand is superior in His righteousness over every creature, for every creature is lacking and He is the complete and whole in Himself. And therefore, it is impossible for a human to be as righteous as his Creator, let alone be more righteous than Him. And this is what the companion Eliphaz endeavored to prove to Job about the righteousness of his soul from God in these verses, as we have explained. And in his second response, he added to prove to him and inform him that it is impossible for a human born of a woman to be righteous at all on his own, for he lacks greatly from perfection, unless it is completed by one other than himself. And he said, 'What is man that he should be clean and one born of a woman to be righteous?' meaning it is impossible for him on his own to be clean and be righteous in the proper and deserving sense in the eyes of his Creator unless He reveals His will and the true righteousness in His eyes, which is what arranges him himself. For the intellect that resides in a limited material does not believe that it can have existence in itself unless existence is influenced upon it by Him. And He does not regard all the heavens as pure, for he does not merit their eyes to shine with His light constantly without ceasing, even though a man becomes loathsome and wasted, like water that flows away, it is not enough that he himself cannot acquire the proper perfection for himself, but he is inclined towards evil and injustice. Therefore, he needs to be influenced by the perfection of his Creator, and then it becomes possible for him to resemble the form of his Creator, and if he does so, then his status will be elevated above all upper and lower creations, as we have explained. And this is what we wanted to prove in this chapter. 9 We have already written previously that when a person takes away his robe and becomes naked from perfection, he becomes like a fleeting breath and is considered nothing. He and his beasts are equal in this matter. Concerning this issue, all the Scriptures speak, criticizing his arrogance and debasement compared to the higher beings. This is similar to what David (may his memory be blessed) said in that Psalm, which I began to explain and will complete in this chapter, with the help of Heaven, as in "When I consider Your heavens..." (Psalms 8:4) and "What is man that You are mindful of him..." (Psalms 8:5), as I have explained in Chapter 6 of this section, with the assistance of Heaven. However, when the great power of the righteous, who mold the form to its Creator through their toil in wisdom, knowledge, and skill, and they keep their hands from doing any evil, their hand is superior to all creatures, both high and low, as we discussed in the previous chapter, with the assistance of Heaven. Indeed, when a person is formed and perfected in the likeness of glory, as explained in the first part of this book with the help of Heaven, and when he progresses towards perfection in Torah and commandments, he becomes attached to that place which was made in his likeness. At that point, he is like a king who breaks through barriers as he pleases to make his way, resembling that perfected form, as it is written about him, "And his kingdom is over all" (Psalms 103:19). Thus, the form resembles its Creator in all aspects, and he reigns over all and rules over everything. In Sanhedrin, Chapter 25, it is taught regarding King Solomon: Initially, he ruled over the upper realms, as it is said, "And Solomon sat on the throne of the Lord as king" (1 Chronicles 29:23). Eventually, he ruled over the lower realms, as it is said, "For he rules over all the region beyond the River" (1 Chronicles 4:24). Ultimately, he ruled over Israel, as it is said, "I, Koheleth, was king over Israel in Jerusalem" (Ecclesiastes 1:12). Further, he ruled over Jerusalem, as it is said, "The words of Koheleth, the son of David, king in Jerusalem" (Ecclesiastes 1:1). Finally, he ruled over his bed, as it is said, "Behold, it is the litter of Solomon" (Song of Solomon 3:7). And ultimately, he ruled over his staff, as it is said, "What profit does man have from all his toil?" (Ecclesiastes 1:3), and it is written, "And this was my portion from all my toil" (Ecclesiastes 2:10). This illuminates that when he followed the pattern in which he was made, he sat on the throne of his kingdom and exercised dominion as a true ruler, even over the upper realms, just as he ruled over the lower ones. However, when he inclined after the evil of the tree of knowledge, he consulted with its counsel, and his staff revealed to him. For example, he descended from one level to another in his greatness, and he did not reign except over his staff, which is a dry tree. Measure for measure, he received his due, and his secret is known to those of grace. How much sin causes a separation between him and his Creator, for before he sinned, as it were, there was no difference between him and his Master, but sin distinguished between them. In the Midrash of Rabbi Nehunya ben HaKana, Rava said: "If the righteous desired it, they would create worlds, and who would distinguish between your sins?" As it is written, "But your iniquities have separated between you and your God" (Isaiah 59:2). That is to say, if it weren't for your sins, there would be no separation between you and Him. For Rava created a man, sent him before Rabbi Zeira, and he was serving him. But Rabbi Zeira did not acknowledge him, and were it not for your sins, he would have acknowledged him. And from what did he acknowledge him? From his soul. And were it not for the soul, what would the man have to excel in him? As it is written, "And He breathed into his nostrils the breath of life" (Genesis 2:7), and a man has a living soul. But were it not for your sins, for the soul is not pure, and this is the separation between you and Him, as it is written, "And you have lacked a little from God" (Psalms 8:6). What is this "little"? It is a person's sins. But as for the Holy One, blessed be He, and blessed be His name, He lacks nothing. This is as far as it goes. Here is an explanation: Sin causes deficiency, for if a person were to guard their soul from defilement, there would be no distinction between them and their Creator in the creation of worlds, as they are the bodies of human beings with the soul that was breathed into them from His soul, as in the verse "He breathed into his nostrils the breath of life", which is not the case with any other created being, whether high or low, to do so. Therefore, one should acknowledge His superiority over them. Furthermore, the implication of the verse is to say that this deficiency is the difference between body and soul. However, this was rectified with the most complete and praiseworthy rectification possible, and it was made in the image and likeness [of God]. This is what is meant by "Honor and majesty are before Him", for honor is the aspect of intellect, which is the foundation of all our structures derived from the supreme wisdom, and for this reason, they are associated with honor, which is the true honor. This includes the Ten Utterances through which everything was created, and the twenty-two letters of the Torah, engraved from that honor, for it is the wisdom through which everything was created. The true honor is the contemplation and reflection upon them, and majesty is His likeness and form in His created form, not that there is any semblance, heaven forbid. And for the honor of these two aspects, which were rectified through them, all creatures, high and low, submit to Him. And he later elaborated on this by saying, "You made him to have dominion over the works of Your hands; You have put all things under his feet." This governance is due to the honor within him, which is his intellect, and the higher beings submit and heed to him because they too possess intellect and recognize his superiority over them, allowing him to be influenced greatly by them from above. This is when he is complete in the wisdom of the Torah and in the observance of its commandments, which are engraved from that honor from which intellect is derived. For he found his kind and matured, and in his inclusiveness of this path, he is truly called honor. And due to the honor and majesty that were rectified within him, the lower creatures submit and heed to him, as they do not possess the honor that is intellect, and they do not know his ways to honor and submit to him for his sake. However, they will heed him due to the honor they see in him, his generation, with his wondrous stature, glorious form surpassing theirs, as he shared in saying, "All flocks and herds, and also the beasts of the field, the birds of the sky, and the fish of the sea." In chapter 11 of Pirkei Rabbi Eliezer, he stood on his feet and was adorned in the likeness of God; the creatures beheld him and were afraid, thinking he was their Creator. They all came to prostrate themselves before him. In the Midrash, "You have put all things under his feet" refers to Joshua, who said, "Sun, stand still at Gibeon, and moon, in the Valley of Aijalon." Here, our sages saw fit to equate this with "You made him to have dominion over the works of Your hands," except for the "flocks and herds." They divided his share just as they divided ours, and they accepted the truth and acknowledged it. There is no need to argue and say that if the higher beings submit to him, all the more so the lower beings, and therefore this is a complete license. For we have already explained that it was necessary to inform us regarding the lower beings, as the reason for their submission is not intellect but rather form. They are not beings of intellect who submit to him for his sake, as the higher beings do, recognizing his superiority because they themselves possess intellect. The second form of governance provides a stronger indication of his superiority than the first. This is similar to a king whose subjects willingly submit to his rule to recognize the greatness of his kingdom and his honor. It is not surprising, for they are individuals of intellect and understanding, aware that they should share honor with the kingdom, as their submission to him stems from their intellect. However, if even a lion were to heed his command, submit to him, and share honor with him, placing authority in his hands, then this is a truly great form of governance and provides a stronger indication of his superiority than the first. This submission is not based on intellect but rather on recognizing his greatness and the honor upon him. This form of governance is exceedingly strong and stems from the likeness to the pattern of the Almighty's great powers. As it concludes, "O Lord, our Lord, how majestic is your name in all the earth!" If the honor bestowed upon the heavens is not mentioned, it is a remarkable precision to highlight and testify to what we have elucidated. The second form of governance, which is from the aspect of the image, is greater than the first for the reason we explained. It was proclaimed in his creation when it was said, "Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth." This was said to emphasize greatly the superiority of the likeness, that he should rule over all living creatures, even those that have sensations, and even over the bodies of the dead, the earth, and its foundations. This is indicated by the phrase "over all the earth." If not for this, what would it teach us? It is to teach us what we have explained, that the second form of governance, which is over living creatures, is superior to the first because of the image. It is obligated by another statute that is completed by the perfection of the Torah and its commandments, enacted from the source of intellect. Therefore, the higher intellects submit to him and heed him. This is the second form from the aspect of the likeness, with its cause being the preservation of the likeness, not to change it from man. This is impossible unless one guards the Torah, its positive and negative commandments. They are vigilant in their observance because they are physical, sentient beings, and they recognize the honor of the dominion of the likeness that rules over them. He is also physical, but purer and cleaner than them, and they share honor with him because the light of the Torah and its commandments shines, illuminates, and sparkles upon him. Even though this reason may not be perceived by them, for they did not see their constellation, they see and will not change their role, which is to submit to the Torah and its guardianship. This is why our sages said in the first chapter of Baba Kamma: "No animal dominates over a person unless it resembles him." This implies that if he were to guard his likeness, it would submit to him. The third form of governance, which is "and over all the earth," as we explained, is the greatest of them all. Even though it lacks any of the mentioned conditions, it fulfills its role and the law of its creation that is derived for it without violation. Its relationship is directed toward the Supreme Will. It is said in Bereishit Rabbah: "And God called the dry land Earth; and the gathering together of the waters called He Seas: and God saw that it was good." Why was it called Earth? Because it desired to do the will of its Creator. That will has no end, even for the future, and it is that everything created should be subjected to the keepers of the Torah. However, the first governance is that in which Joshua ruled. The second, Daniel ruled, as when he said, "O my God, send Your angel, who shut the lions' mouths, that they have not hurt me." This angel is similar to his likeness that did not change from the likeness of Adam before he sinned. All creatures came to prostrate before him, as we explained above, and he is the one to whom submission and obedience are necessary, whether to control them and use them according to his will, which is necessary for his service, or to nullify their nature and habits, as it is said, "They shall not hurt nor destroy in all My holy mountain." The third governance was exemplified by the faithful prophet, Elijah, who performed all the signs and wonders that the Lord sent to do in the land of Egypt. The earth opened its mouth and swallowed those who opposed him. The righteous Hananiah, Mishael, and Azariah were spared in its midst, and the fire did not harm them. From what we have written here, it becomes clear to the many innocent believers in the Lord and in His servant Moses, that the wonders of Moses, may peace be upon him, are greater than the wonders of all the other prophets and their disciples. For during his lifetime, he arranged the lower realms, which were in flux, while the upper forces were moving them with their power and strength. This is a great power, unmatched by anyone who changes the order of the upper realms. This is because the one who disrupts and removes the rule of the lowly, while the upper motivating forces, which are the celestial causes, stand over them to move them, and their movement is due to the power of the intellects that are separate from them and their strength and power. Thus, he has great strength and might, unlike one who robs and removes the rule of the upper motivators alone. This is similar to a man who quiets and lays down the strength of his mighty arm, while the wheel of a mill is still moving due to the true power of the water that moves it with all its strength. This is indeed an immense power, unlike one who restrains and calms its strong movement by removing the water and diverting it to the sides so that it does not pass through to move it. It is even more believable that when he performed wonders at the foundation of the lower realms, altering and changing their roles, he indeed removed the rule of their upper forces and disrupted them. In this way, he subdued and brought the lower ones, who are guided by them, to his will. It is known that the lower ones are guided by the upper ones, connected to them, and move by their power. The late Rabbi, may his memory be blessed, in Chapter 10, Part 2, wrote that the moon derives its power from the foundation of water, and the radiance of the sun moves from the foundation of fire. Furthermore, he wrote in this manner: "It occurred to me, when I realized this, that these four spheres, even though all the forces are abundant in all of them in every configuration and they are their essence, each sphere has a foundation from the four foundations. The sphere itself is the beginning of the forces of that foundation alone, and it is the one that moves the existence with its movement. Thus, the sphere of the moon moves the water, the sphere of the sun moves the fire, and the sphere of the other celestial bodies moves the air, etc. The sphere of the fixed stars moves the earth." It is known that these spheres behave and move with the power of separate intellects, with the abundant power that descends upon them from the Supreme, blessed be He, over all of them. After laying out this premise, it is necessary to acknowledge that when Moses, peace be upon him, turned the river into blood, the moon's sphere, which moves the water, reversed its course and stopped its movement, for it was not designated to affect blood but rather water. The challenge to this arises with the other foundations and spheres, as Moses' hand affected both the celestial and terrestrial realms to elevate his status. Even though Aaron was the one who performed the signs of the serpent, blood, and frogs, all of these actions are attributed to Moses, peace be upon him, because God gave them to Pharaoh, and Aaron was his prophet. In Midrash Shemot Rabbah, chapter 12, it says, "Stretch out your hand over the heavens," regarding David's statement, "Although God decreed the heavens to the heavens of the Lord," and similarly in Egypt with Moses when he was on earth, he was given authority to rule over the work of the heavens, and so on. It is clear from this that when he, peace be upon him, performed wonders in the lower realms, his hand also reached the upper realms. It seems that the first understanding of wonders that we mentioned is according to the opinion of Rabbi Eliezer, and the second is according to the opinion of Rabbi Akiva. Rabbi Eliezer said, "How do we know that each plague that the Lord brought upon the Egyptians in Egypt consisted of four plagues?" The reference is to him, peace be upon him, striking the lower foundations and altering their essence, while their upper powers moved them with their strength and might, as we mentioned. Rabbi Akiva came and said, "When the blows struck and devastated the lower foundations, that strike and change reached their upper powers that move them, causing them to retreat, calm down, and stop their movement. Since the blow reached the fifth foundation, which is the upper spheres that move the lower ones, he said that each plague that the Lord brought upon the Egyptians in Egypt consisted of five plagues." He, peace be upon him, saw that after the ultimate purpose of these spheres that move was achieved because of the movement and motion of these foundations, if they changed their motion and deviated from their place, the movers would rest and stand without a doubt. This is analogous to a person rolling a millstone with his hands: as long as there is something to grind, he will roll and move the millstone, but when there is nothing to grind, he will rest and stand; otherwise, his motion would be madness and complete folly. According to our belief, we, the believers, hold that the higher powers existed for the sake of the lower ones, just as the Torah states when it says "Let there be light" upon the earth, as the verse plainly indicates, and as was clarified in what preceded the ultimate revelation. It is incumbent upon us to choose and adhere to this, for the miraculous existence and wonders of the Torah, which are its strong proofs, depend on it. For whoever chooses this and believes in it will acknowledge the possibility of changes in the higher orders, since they were created and their alterations depend on the will of their Creator, which He entrusted to the keepers of His Torah and the doers of His will. And the one who acknowledges this will confess that He created and renewed them by His will, and that that will is authorized and has control over them to change their roles and remove them from their dominion whenever it pleases. However, according to the opinion of the Rabbi, the teacher, and those who follow him, who refrain from this interpretation, asserting that the higher reality does not exist for the sake of the lower one, as we expounded his view, and as he revealed it in Chapter 11 Part 2 and Chapter 13 Part 3, and all who came after him, the philosophers among our people, upheld his view. According to his opinion, the higher realms themselves will not change at all, nor will any wonder or miracle be found in them. Even if the lower orders change, the higher orders will not. According to this, Moses did not have control over the higher realms and did not affect them, even if he affected the lower ones. Similarly, it seems from his words that the celestial bodies themselves will not change at all, as he wrote in Chapter 11 Part 2, "And the second is the celestial bodies that bear the standing forms, the form will not transfer from bearer to bearer, nor will the bearer itself change." However, according to the opinion of the Rabbi, the teacher, and those who follow him, who refrain from this interpretation, asserting that the higher reality does not exist for the sake of the lower one, as we expounded his view, and as he revealed it in Chapter 11 Part 2 and Chapter 13 Part 3, and all who came after him, the philosophers among our people, upheld his view. According to his opinion, the higher realms themselves will not change at all, nor will any wonder or miracle be found in them. Even if the lower orders change, the higher orders will not. According to this, Moses did not have control over the higher realms and did not affect them, even if he affected the lower ones. Similarly, it seems from his words that the celestial bodies themselves will not change at all, as he wrote in Chapter 11 Part 2, "And the second is the celestial bodies that bear the standing forms, the form will not transfer from bearer to bearer, nor will the bearer itself change." But in our opinion, this was a mistake from which the serpent of heresy emerged in the foreheads of some of the philosophers among our people. Some of them deny completely the wonders and miracles of our Torah, as apparent from their explanations in Shemesh BeGivon, as was publicized through the opinion of the Ralbag in his commentary on that passage, and in his book of battles with God. And some of them concealed things that are not so, and their claim regarding the miracle was that there was no actual cessation of motion and rest, but it was delayed and moderated, as was publicized through the opinion of Rabbi Chasdai z"l in the book Or Hashem, and in the author of Sefer Derech Emunah. They have in this unfounded arguments in places where we cannot trust them regarding the dignity of the human image, and by diminishing his likeness to the point that he would not have any authority until he renewed miracles in the heavenly bodies. And heaven forbid that the one who created them would subjugate them before one who is lesser and inferior to them. And among them, if those wonders were greater and more powerful than the wonders of Moses, no prophet has arisen in Israel like Moses and so on, for all the signs and wonders, and so on. The Ralbag has already raised this, and also argued due to the effect of the wonders, which is the intellect that acts, and he is influenced by celestial causes and cannot act upon them. He further argued due to the purpose that the great miracle would be without a purpose to refer to it. Others argued that if the world were not sustained, the daily wheel would rest, and also that for it to be spherical, rest would be impossible. Since this matter is of great importance, being the cornerstone upon which the entire Torah depends, it is appropriate to clarify the mentioned opinions and remove them from it, since they are foreign and forbidden for the children of Israel to believe in, as they constitute an idolatrous belief contrary to true believers, and it is appropriate to separate chapters on this matter separately. 10 While the first argument has already been thoroughly debunked and its elucidation clarified, because indeed their claim is valid when one takes a stripped and bare being from perfection, and behold, he is despised and ceases to be among the superior men, heaven forbid for their creator to subject the precious to the vile, and the esteemed to the base, due to triviality. However, when his power is great, and the form resembles its creator, then he is authorized and rules over the high and the low. In Genesis Rabbah, 'to rule over the day and over the night,' these are the righteous who govern what was created to illuminate by day and what was created to illuminate by night. In the previous chapters, we have elaborated on this, what is sufficiently clarified from this, because since the complete person is a servant of the Lord and close to Him, all the servants of the king submit and listen to him. And it is known that this submission to him is not from himself, but from carrying the seal of the king and coming with His commandments to them, and in this there is exaltation and greatness to His name, as He boasts in those who submit to His commandments, and numerous are His names. The sea said before Him, 'I will not split because I am greater than you, for I was created on the third [day] and you were created on the sixth.' When Moses heard this, he went and said to the Holy One, blessed be He, 'The sea does not want to split.' What did the Holy One, blessed be He, do? He placed His right hand over Moses' right hand, as it is said, 'He leads Moses with His right hand.' Immediately, the sea saw this and fled, as it is said, 'The sea saw and fled, etc.' Thus, it has been clarified that the sea did not split because of Moses himself, but because of the seal of the Holy One, blessed be He, and His command that was with Moses. And we have already written that when Moses, may he rest in peace, was astonishing in dealing with the lower [creations] and subduing them, his judgment also reached the upper [creations], and they themselves also changed and deviated from their guard and their duty, for every created being changes when its time comes to submit and obey its Creator. And there is no difference in this between the upper and the lower when the need arises to perform wonders with them, only that this is from the upper to the lower. In Genesis Rabbah, the upheaval, which sometimes affects men, sometimes women, sometimes spirits, sometimes angels, goes up to this point. And it is not to be said that there is no change in themselves because they will not change, but it is according to what their imaginative faculty fulfills. However, it is not so, for they said further in Vayikra Rabbah, Parashah 25: 'Another explanation: "God of hosts," who makes His beauty in His angels, when He desires, He makes them sit, as it is said, "And the angel of the Lord came and sat under the oak." Sometimes He makes them stand, as it is said, "Seraphim stood." And it is written, "I will provide you with walking among these standing here." Sometimes He makes them in the form of women, as it is said, "Behold, two women came forth, etc.," and sometimes in the form of men, as it is said, "Behold, three men." Sometimes He makes them as spirits, as it is said, "He makes His angels spirits." And sometimes as fire, as it is said, "His ministers are flaming fire." Behold, in their saying 'He makes His beauty,' and their saying 'He makes them,' they imply that the changes themselves will truly desire to make His beauty, the Creator's, and for this reason, they will accept the change and transformation. And it should be understood that their existence without change is a branch of the bitter root, which is the primordial existence. One who sustains and believes will fall in this and not feel, and therefore, Torah adherents should believe that change is possible with angels, all the more so with celestial spheres. Hence, one will find wonder in them, and they will change themselves for the glory of their Creator, and they will submit before His prophets and righteous ones to fulfill the will of their Master, and for the sake of the honor of His name, as we have explained. Indeed, what we argued, that the celestial sphere cannot be at rest, I have already written that the upper is equivalent to the lower in the actualization of wonders. Why would it be difficult for them to be at rest while being spherical? Behold, water by its nature seeks its lowest point due to its weightiness, yet with this, it stands like a flowing stream, and in the Jordan, one stream stood. Fire by its nature seeks to ascend due to its lightness, and it is written, 'And fire walked upon the earth.' Yet, this is prevented by the natural law and made possible by the law of its Creator. Furthermore, that which is prevented by nature is possible by the decree and ability of its Creator, who brought them from non-existence to existence. If one acknowledges His bringing forth, then why would it be difficult for them to deviate from their nature afterward at the will of their Creator, who created them with that will? For all is equal before Him, both the upper and the lower, for His hand has made them all. If at the time of their creation, He did not bring them out from their nature and alter their roles to the eye of all, to demonstrate His power in His deeds, one would not believe that His wonders would be recounted in their creation, and the denial of the novelty of the newly created would be near. There is no proof of wonder in these lower beings after it is acknowledged that there would be no wonder even with the upper beings, for they would say and believe another premise. Therefore, the action of the lower beings cannot affect the upper beings, who are not under their control. But when they see that He also acts upon the upper beings as He wills, they will know and acknowledge that He created them and can change them whenever He wishes. They will recognize that there is none besides Him, and He is the absolute uniqueness upon which all Torah and faith depend. What we argued about the non-existence of the world without the daily celestial sphere being at rest—know that the righteous and perfect servants are the pillars and supports of the earth, and the word of God in their mouths establishes and upholds it, as it is written, 'The righteous is the foundation of the world.' Where righteous individuals stand, there is no room for repentance, and the cycles, which are the celestial spheres, need to stand, for they are sufficient to sustain the world by the good hand of their God upon them. Through His agency, He will decree, and it will be established for them. And after the intention of that agency is to sanctify His name, to reveal His endless glory and power, and to manifest His divinity and uniqueness in the worlds He created, for all this is the reason for the existence of all that exists—how could there be room for the opposite, that which draws from it the contrary and becomes the cause of the destruction of the worlds? This is something inconceivable and cannot be reasoned by any intellect at all. In Midrash, they taught us this language: 'This is what the scripture means by "From the rising of the sun to its setting, praised be the name of the Lord." From the time the sun rises until it sets, it praises the Holy One, blessed be He. Similarly, you find that when Joshua stood in Gibeon and sought to silence the sun, he did not say, "Sun, stand in Gibeon," but rather, "Sun, in Gibeon, be silent." Rather, every hour that it travels, it praises the Holy One, blessed be He, and every hour that it praises, it has the power to stand. Therefore, Joshua said to it, "Be silent." The sun replied, "You say 'Be silent' to me? There is a small one who opens his mouth and says to the greater one than himself, 'Be silent.' I was created on Wednesday, and you were created on Friday, and you say to me, 'Be silent.'" Joshua son of Nun replied, "A minor who has an elder servant does not say to him, 'Be silent.' Did not our father Abraham acquire the heavens and all that is within it, as it is said, 'Blessed be Abram of God Most High, Maker of heaven and earth'? Not only that, but I have bowed like a servant before Joseph, as it is said, 'And behold, the sun, the moon, and eleven stars were bowing down to me.' The sun said to him, "You say to me, 'Be silent,' and who says that the Holy One, blessed be He, should be silent? Joshua told it to be silent, and I say that it is said, 'Then spoke Joshua,' and 'then' means 'a song,' as it is said, 'Then sang Moses.' Here they were meticulous in their statement, 'Be silent,' and did not say, 'Stand,' because the sun, in its course, praises and extols the Holy One, blessed be He. In the Midrash of Rabbi Shimon bar Yochai, they said that the praise the sun gives to the Holy One, blessed be He, is 'Give thanks to the Lord, call upon His name; make known His deeds among the peoples, etc.' I have already written about this in the book 'Tola'at Yaakov' with the help of Heaven. Once again, I found in the Midrash of Rabbi Shimon bar Yochai (Genesis 28:19) in this language: 'The voice of the celestial sphere was heard by all the heavens during our journey with its song. Moses, who was trusted by the King, and Joshua, who served Him, and when Joshua needed it, he heard the pleasant and melodious voice of the sun, which he could not endure. What is written: 'And he said, "Sun, stand still in Gibeon,"' why 'stand still'? To indicate that it ceased its song, as it could not bear the pleasant and melodious voice that it heard from its celestial journey. And one cannot say that the movement from east to west, as commanded by its Creator, is the silence, for it has already been said that the silence is the existence, not the movement. They said, 'Every hour that it praises, it has the power to stand,' teaching us that the praise and glorification are its existence and the existence of the humble, not just the movement. Otherwise, it would have been said, 'Sun, stand in Gibeon.' But by saying 'be silent,' we learn that the silence and praise it expresses are its existence. When it ceased, it stopped its movement, as the movement is only from the perspective of the praise. When it was silenced, it necessarily stopped, and what sustained the world was according to how Joshua filled its place with praise, as will be explained. Thus, we learn from our way that there are mighty voices accompanying the movement of the celestial sphere. The revered sage, may his memory be blessed, in Chapter 8 of Tractate Sanhedrin, stated that among the ancient beliefs prevalent among philosophers and most people, it was thought that the movements of the celestial spheres produce terrifying sounds. He mentioned that this belief is also widespread in our nation. However, the sages describe that the sun's sound intensifies during its course in the celestial sphere every day. He noted that the Ionian philosophers disagree with the sages on this matter, as they understand the sounds to be a consequence of the fixed position of the celestial sphere and the recurring constellations, and this view seems to be implied by their words there, though this is not proof. The sages would not establish their opinion on an unreliable basis, for they receive it from the prophets, as the sun has a terrifying and mighty sound despite being fixed in the celestial sphere, and the celestial sphere returns. Furthermore, another celestial sphere that also returns will have a terrifying and mighty sound to magnify it. This interpretation aligns with the plain meaning of the verse that says, 'The heavens declare the glory of God,' and in these matters, much else is said: 'Listen, O heavens, and I will speak.' From here, Rabbi Yehoshua of Sikhnin learned that the heavens have a mouth, heart, and ear. How do we know this? Because it is written, 'The heavens declare the glory of God,' and what is said, 'There is no speech, nor are there words, their voice is not heard,' refers to the inhabitants of the earth who do not hear their speech and that voice they possess, yet do not perceive. This explanation and reasoning were given by our predecessors, who believed that the heavens have a voice. Since we are accustomed to this and have grown up with this concept, they used it as a metaphor. It's like a person born in a mill who stands there all his life and does not feel the sound of the millstone at all. Moreover, I found in the book Levnat HaSapir, in Parashat Noach, the following statement: 'And the soul desires to become illuminated by the light of the Torah and the radiance from the Holy Spirit. It awakens and it is like a musician playing, and it comes upon him, etc.' Because the soul is decreed from above from the treasury of life and is accustomed to melodies and the songs of the angelic hosts, as well as the song of the celestial spheres. Now, when it is in the body and hears music, it finds spiritual satisfaction and enjoys it according to what it was accustomed to when it was attached to its foundation in the pleasant sound of the celestial spheres and the abundance of delight and satisfaction suitable for serving upon it the spirit of God according to its original conduct. Additionally, it seems to me that they also said, 'There is no saying and there are no words without their voices being heard,' because the intention is to inform us that the speaker, the words, and the voice are all interconnected. This is because above it is said, 'Day to day pours forth speech, and night to night declares knowledge,' and it does not mention their voice. It then repeats and explains that they do not have that saying without a voice. This is what they meant by 'There is no saying and there are no words without their voices being heard,' meaning without their voices being heard, and their voices are only heard along with the speaker and the words. The point is to say that the voice and the speech are found together, for in the lower world, one may find a voice without speech and utterance at all, but in the higher world, there is no voice without speech, and this is not found without the other at all. Furthermore, in the Midrash of Rabbi Shimon Bar Yochai, they said, 'There is no voice without speech, and there is no speech without a voice.' In this, the verse will come in its literal meaning: 'The heavens declare the glory of God, etc.' 'Day to day pours forth speech, etc.' 'There is no saying and there are no words without their voices being heard, etc.' As for us, we do not have to fix our opinions like nails, but only in the words of our holy sages, the receivers of truth. We do not rely on the speculations of the prophets from their own hearts or the worshipers from their own minds, who follow the Ionians, who say that everything is allegorical according to their ways, in many things from the Torah and its teachings. Rabbi Levi said in Genesis Rabbah: 'Three things, their sound goes from one end of the world to the other, and the creatures are silent and do not feel it. And they are: the day, the rains, and the soul at the moment it leaves the body.' Until here. The 'day' refers to the daily cycle that moves within it all the celestial bodies with a compulsory motion towards the west. It is called 'daily' because it has only the daily motion from east to west. But for the other celestial bodies, they have two motions, eastward and westward, and therefore the day is called 'simple.' If the meaning of "speaking" is the illustration for them, as a person would draw in his heart or about the movement that moves, how did Rabbi Levi say and they do not feel, if the illustration is unnecessary to say, and if the movement is aroused, it is to the people, then the "day" will refer to the sun which, in its movement and its light, gives birth to a day, and everything rises to one direction. In Yoma, Rabbi Levi asked: "Why is the voice not heard during the day as it is heard at night?" The reason is the orbit of the sun, which rolls in the firmament like a deaf person who rolls among cedars. This voice is literal, as the Talmud brings proof of hearing a voice from a distance. It recounts an incident involving King Agrippa, and even though the High Priest was more praiseworthy than him, as Mar said, when the High Priest would say, "I beseech you, O Lord," his voice would be heard in Jericho, despite there being a weakness there. This is explained in terms of prayer—here there is no weakness, and here there is daytime, and here there is night. Rabbi Levi's statement and all this are based on the fixed orbit of the wheel and the fixed zodiac, as appears from the Talmudic discussion, as we have written. The wonder of the late Rabbi, may his memory be blessed, is that he knew this and yet turned a blind eye to it, upholding the words of the Greek philosopher by seeking ascent from the fixed wheel and the returning zodiac, which have no value. And there, the Rabbis taught: Were it not for the sound of the sun's wheel, the noise of Rome's multitude would be heard; and were it not for the noise of Rome's multitude, the sound of the sun's wheel would be heard. The Rabbis further taught: Three sounds extend from one end of the world to the other, and these are: the sound of the sun's wheel, the sound of Rome's multitude, and the sound of the soul at the moment it departs from the body. We have already written that the sun praises and extols its Creator, and this praise is the acknowledgment of God's glory in His name. These matters are according to the interpretation of Rabbi Shimon bar Yochai. This praise publicizes His wonders and marvels with His people, demonstrating His uniqueness. This is why He is feared above all gods. And the Lord of heaven created the heavens. This praise proclaims that the sun acknowledges its Creator, the work of God's hands. The infidels were misled by it and made it a deity unto themselves. This is why it publicizes His divinity and calls upon His name, making it known to all the inhabitants of the world that it was created, and that He has a Creator. His craftsmanship is to declare and announce the greatness of the name He made. Were it not for this sound, along with speech and expression, as explained above, the sound of Rome's multitude, which endeavors to stand and uphold their religion in the world, as is known and publicized about them in the era of their decrees and in other generations, where they coerce and entice Israel to abandon their religion. The sun refutes their belief with this praise, which includes the statement: 'He has commanded His covenant forever, His word to a thousand generations; the covenant He made with Abraham, His oath to Isaac, and confirmed it to Jacob as a statute, to Israel as an everlasting covenant.' For the covenant, the Torah, and the nation will never be exchanged or altered at any time, for He swore and will not retract. And what further supports this is His statement: 'For all the gods of the nations are mere idols, but the Lord made the heavens.' This demonstrates and proclaims that there is none besides Him; He is the Creator, and they are His creations and His servants. How then can the master be exchanged for the servant? And this is the pearl that the sages mentioned in their statement at the end of Chapter One: Rabbi Shimon Bar Yochai said, "Abraham our father had a pearl suspended from his neck, and every sick person who saw it would immediately be healed. And when Abraham our father departed from the world, the Holy One, blessed be He, took it and hung it in the sun's orbit. This pearl refers to his tongue, with which he proclaimed and publicized the divinity and uniqueness of God in the world. For before the light of Abraham our father shone forth, people denied him, and every sick person with foreign ideologies and false beliefs, upon seeing it, would be healed of mental illnesses, which are bad beliefs. And when he died, it was hung in the sun's orbit, meaning that there is healing there, and it is he who proclaims the divinity and uniqueness in the world, as explained above. It may be asked: Why, after the sun preceded Abraham, was this pearl not hung on him from the moment of his creation? And after Abraham died, why was it not hung on the neck of his son, Isaac? It can be said that undoubtedly, this power was placed in him at the beginning of his creation after his birth, for his existence was established, as explained above. And this power was not stirred and heard except by unique individuals like Enoch, Methuselah, and Noah, and it was not sufficient for them except to complete themselves. The rest of creation gave divinity to the sun and the moon. However, Abraham our father, due to his reception and wisdom, attained the truth and was sufficient to complete himself and others. He took the art of creation into his hands to benefit his creations, for he proclaimed to them the true divinity and uniqueness, as will be explained in Chapter 21 with the help of Heaven. Thus, he obtained the pearl himself, and it was attributed to him, and no one preceded him in it. After his death, wisdom saw that the thing in which they corrupted, which is the sun, given divinity, would be corrected in him, and he would proclaim the divinity himself, acknowledging that he was created and has a Creator. Because this correction needs to be infinite and uninterrupted, if the pearl were hung on Isaac's neck, it would have an end and interruption, undoubtedly, after he passes away, and also, it is not a place of error. Therefore, it was hung on the sun, which was a place of error, yet does not pass away. If not for the Roman's collective voice, which surrounded to maintain their faith and deceive creatures to accept their beliefs and change their opinions, the voice of the sun declaring and proclaiming uniqueness to enlighten all blinded eyes and deafened ears from seeing and hearing the truth and justice, until a teacher of righteousness comes, and then what is written will be fulfilled, "For then I will turn to the peoples, etc." And it is written, "On that day, the Lord will be one, and His name one." After they debated in the Covenant, the voice of the sun along with the voice of the soul, and they said in the Talmud, "The Rabbis prayed for mercy regarding the departing soul, and it was annulled." It will be evident that the voice of the sun is not metaphorical, as the commentators explain. Although the Rabbi accepted this voice literally, he said that it follows the belief in the fixed sphere, etc. According to the earlier opinion of the Rabbi, this is not true, as what follows is nullified. He accepted his opinion and disregarded the opinion of the Prophet, who said, "And I heard the sound of their wings, like the sound of many waters, like the voice of the Almighty." It is already known from his secrets in the chapters of the chariot that the four living creatures are four spheres and the wings. According to his understanding, as explained by the commentators of his secrets, they are the four causes of the movement of the sphere, which are its essence, soul, intellect, and desired intellect. He said that they have a voice, so if the sphere and its soul have a voice, how can the Rabbi compare it when prophecy is based on an unreliable foundation, namely the fixed sphere and the returning stars, if it is not true according to his opinion? And after he believes that according to the opinion of the Prophet and the sages, the voice is true as it sounds, because even if we believe that the fixed sphere and the returning stars exist, the voice is possible. This dispute was brought up in Pesachim, Chapter "Mi she'Haya," but the wording mentioned by the Rabbi in saying, "And the sages of the nations of the world prevailed, etc.," was not mentioned. On the contrary, Rabbi Teshuva responded to their words, "We have never found a calf in the south and a scorpion in the north." If, according to their words, the returning wheel were to revolve from the constellations in such a way that one would find an ox in the south and a scorpion in the north, and if it was because of Rav Acha bar Yaakov's impudent retort, it is merely incidental and not essential. Furthermore, it cannot be said that the sages of the nations of the world prevailed over the sages of Israel; we have already moved away from that intention. But I was compelled to present the truth regarding this matter. The sun said to him, "You say to me, 'Be silent, there is a small judge,' etc. I was created, etc." Here, in his argument, there are two aspects from which he cannot be convinced or persuaded. The first is from the perspective of importance and superiority of the higher over the lower, according to the nature of reality and as claimed by his proponents, which is a higher priority. The second is from the perspective of precedence in time, where if the latter in the act of creation is more important than the former, it would be understood by those below but not by those above. Joshua gave an everlasting response to both of them and responded to the latter first, because Abraham our father preceded him in thought and merit, as it is said, "Abraham our father did not acquire the heavens," etc. and in Genesis Rabbah, Rabbi Yehoshua ben Korcha said, "In their creation, Abraham's merit is found." Thus, time was created in Abraham because he is the cause of time, and time is subject to him, but he is not subject to time. As Joshua said to the sun, "A young, freeborn slave has an old slave," etc. Concerning the latter, they responded because his submission to the righteous had already been proven, for time listens to him like a servant, and he had already begun to submit in practice to another after Abraham acquired him, and from there onwards, he is the inheritance of his fathers, as it is said, "And not only this, but that you were purchased as a slave," etc., and in Genesis Rabbah it says, "The slave is ashamed of his father's sins," etc. Afterwards, the sun argued from the perspective of existence, that if it remains silent, it will stand still and rest from movement completely, since movement depends on its voice, and it said to him, "You say to me, 'Be silent,' but who says 'Stop'?" etc., meaning, "Who will sustain the world in my place?" and it responded that it will remain silent, and it will be praised, and in its silence, it will sustain the world, for there is enough doubt in the side of the righteous to sustain the world through his service, as it is written, "And a righteous man is the foundation of the world," and as we wrote. In the Midrash of Rabbi Nehunya ben HaKana, there is a teaching about a certain fig tree standing from the earth to the sky, and its name is Tzadik, named after the righteous. When there are righteous people in the world, it thrives, but if not, it weakens. It carries the burden of the entire world, as it is written, "And a righteous man is the foundation of the world," and if it weakens, the world cannot endure. Therefore, even if there is only one righteous person in the world, they sustain the world. The intention is that when the righteous of below awaken, the righteous of above becomes stronger, and the secret of the hidden world is supported by the help of the righteous of below. We have already discussed and elaborated on this in detail in the first chapter of the second part of this book with the assistance of Heaven. After exerting effort and providing strength and power to the righteous above to endure their world, it follows that there is certainly enough strength in them to endure and sustain the world below. For in the endurance and suffering of the higher world, as we have discussed, this lower world is sustained, and thus, the righteous of below become the cause of the existence of both worlds. Therefore, they hinted, may their memory be blessed, in their statement: "The heel of the first man resembled the sun's disc." This means that from the physical action symbolized by the "heel," and through the skillful deeds, the existence will extend to all creatures, and in His light, they will see light until they no longer need the light and existence of the sun's disc, as it is sufficient for the existence of this world. We have already discussed this in Chapter 19 of the second part of this book with the assistance of Heaven. Therefore, Joshua said to it, "Be silent, and I will speak." This is what we intended to prove in this chapter. 11 However, as we argued due to the ultimate purpose, we have already written above in Chapter 5 that the wonder of the sun's constancy is equal to other wonders that instill fear of Heaven in people's hearts. We expanded on this explanation, and this will not be completed nor will it extend from the wonders that occur in the lower realms. Instead, the opposite will extend, as we wrote in the previous chapter to this. Therefore, to complete the uniqueness and establish it in people's hearts, wonders will also be necessary in the higher realms. The ultimate purpose is for the great name to be exalted and glorified in His servants and unified in His honor. Thus, wonders are also needed in the higher realms for this reason. Indeed, as we have written in Chapter 5 of this section, the intention of the verse in saying, "The righteous rules with the fear of God," is that when the righteous person rules over all creatures, both high and low, humbling them and bringing them to His will, this causes fear of God on earth. Solomon, may he rest in peace, also hinted at this with divine inspiration when he said, "I know that whatever God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him." The meaning is: "I know that whatever God does," referring to all that was created and made during the six days of creation by the name of God, which is Elohim, "will endure forever," always in its perfect and upright nature, not changing its role when it rests upon the nature established at its creation. For every action is evidence of the perfection of its doer, and since God is the most perfect of all doers, the action that He performs will be one of absolute perfection. And the perfect is one that accepts no addition or subtraction, for if it did, it would not be perfect. Thus, it is said of Him, "You shall not add to it nor subtract from it." To demonstrate the perfection of creation, it is said at every stage, "And God saw that it was good," implying that any addition or subtraction is not good and not perfect. Concerning its entirety, it is said, "And God saw everything that He had made, and behold, it was very good." Thus, the work of God is perfect in every detail, complete in its perfection, sealed with the seal of truth and existence, and it is the eternal good. And because this requires true and accurate knowledge, if not, one who contemplates this matter superficially, in the works of wonders, will not understand it correctly. Therefore, the verse precedes and says, "I know," since it was destined to conclude, "and God did so that they should fear Him." This means that since the creation, both its particulars and its entirety, are perfect in the utmost perfection, behold, according to His simple will, He will make something new on earth and in the heavens, and they will be even better and more perfect. And this is so that His fear will be upon all creatures; they will recognize and know that He is all, He created all, and He has power over all. He concluded, "and God did so that they should fear Him," for when creation is upon its nature, the wondrous power that created it and renews it sinks into the hearts, closing the wondrous hand that acts upon it and renews it. From this, they will be impressed with the radiance of His glory, to publicize His reality and His power, and that He is the one, the unique, who created these things, took them out of their original state, and showed them to all eyes. Then they will know and understand that His hand has made all these things, and they will believe in Him, praise Him, and fear Him. This will be done through His prophets and servants who stand before Him. Through this, He will be glorified in His world and unified in His honor, to which all ends will come and all purposes will be fulfilled. Indeed, because wonders and the contemplation of them open the way to awe, and this contemplation leads to attachment to the one who performs wonders, and upon those who adhere, the divine spirit will rest. Hence, for this reason, they sing songs of praise about wonders. Concerning the sea, it is said, "And Israel saw the great hand," etc., "and the people feared the Lord and believed," etc. And through their attachment, when they saw those wonders, the Divine Presence dwelt upon them, and they sang that song. In Exodus Rabbah, chapter 22, it is stated that by virtue of their belief in Him, they merited to sing and the Divine Presence rested upon them. Everything we have discussed on this matter is hinted at in their statement, "Who is like You among the heavenly powers, O Lord? Who is like You, majestic in holiness, awesome in praises, performing wonders?" The intention is that from what they saw in Egypt and at the sea, they knew that there is none like Him among the celestial powers, which are the angels, for they are limited in their power according to what is entrusted to them by their Creator. Therefore, none of them can perform great and awesome deeds in both the upper and lower worlds. But You, whose name is the Lord, this name signifies His true existence and that He is the Creator of existence. After He created them, He can bring them out of their normal state. "Who is like You, majestic in holiness" refers to His sanctification by those who glorify Him. He is like a worker of wonders in the higher realms, for even though He brings them out of their normal state, they sanctify and worship Him. Furthermore, He continues to be awesome in the lower realms, and they praise Him. Ibn Ezra explained that the reason for all this is because He performs wonders. It becomes clear, therefore, that the purpose of wonders is very great, and the greater the wonder, the greater the purpose. Therefore, wonders are necessary even in the upper realms, for He is holy to them and awesome and unique in the lower realms. Above all, His power and uniqueness must be demonstrated. However, their claim is due to the act that the active intellect is with them, as Rabbi Levi ben Gershon argued about this. Furthermore, his opinion was revealed in his book "The Wars" Chapter 10, Part 2, Article 6, where he said that the active intellect in all wonders is essentially the active intellect and not the blessed Creator. He argued about this because the active intellect informs the prophet of the wonders before they occur, and this would not be the case if it were not the active intellect that performs them. Also, as there will be a change in the Creator's law and new knowledge, and even if the natural active intellect will be more complete and constant than the active intellect of God in miracles, which is a loss and something inconsistent. And he said that the active intellect, from its knowledge of the order of things here, is appropriate for it to act as miraculous as the natural active intellect does to him. These are his words and his understanding, which were born from a confused and damaged notion that he received from his later Ishmaelite teachers who had a reprehensible mindset. For they claimed that the intellect is the active one and from this bitter root emerged those difficult and contentious clauses, which are divergent and puzzling, causing many to stumble over them. They became stumbling blocks and snares, and those who followed them fell into deep pits and bottomless wells of living water. They were bitten by snakes and various kinds of scorpions, as they erred in interpreting what is truly the faithful prophecy; they confused the wonders of the Torah. In general, they denied God and said, "He is not," because they attributed His rule and governance to a minor among His supreme servants. They exchanged His glory for the last of the intellects and the smallest among them, believing that the active intellect is the source of souls and the essence of life. They denied the prophecy, which said, "The spirit from before Me enveloped them, and souls I have made." Behold, they explained that the source of spirits and souls is the unique Creator. It also says, "And the soul of my Lord was bound in the bond of life," referring to God, who is the bond of life. The faithful prophet said about this, "And you shall cling to Him." Heaven forbid that the faithful prophet's soul should be influenced by the active intellect. According to their reprehensible understanding, it would be unthinkable for the one who descended upon Mount Sinai to be influenced by it. Indeed, our Sages have already received that the Torah is the cause of all creation, and by it, the Holy One, blessed be He, created the angels and the spheres, and all other creatures. For it preceded everything, and its source is the wisdom of God. From there comes understanding, from which Moses received the Torah, and from there comes knowledge, the place of the prophecy of our teacher Moses, peace be upon him, and from there comes acceptance. Therefore, the receivers of the truth said that the Torah was given in His great name, and since they have one source, His soul and the Torah, therefore, it was given to Him because they were both hewn from one source, which is unity and true divinity. Those who speak lies did not understand Him, and they stumbled over all this. He and sixty myriads who walked at His feet, all from the supernal world, the world of the Jubilee, came out, and from there, the Jubilee was the year of release. It brought slaves out to freedom, and therefore the Exodus from Egypt is mentioned fifty times in the Torah. "And fifty went up from the children of Israel," etc. Therefore, they all merited prophecy at the holy assembly and received the Torah, and therefore they were called the generation of knowledge, and they merited the bread from above that comes from there and other wonders. For everything is encompassed in everything, and everything is encompassed in unity and divinity. Nothing goes beyond, and prophecy is not for any prophet except from there, as is known to the wise-hearted. Not from the active intellect, for the small cannot prophesy to the great beyond it, and all the degrees of prophecy are included in unity, as will be explained further when we reach the topic of prophecy, with the help of Heaven. Therefore, the receivers of the truth said that the Torah corresponds to the splendor of Israel, and the prophets correspond to those who study the ways of the Lord. Its supports are the pillars of marble, the Scriptures correspond to the final aleph. Indeed, they faithfully received that everything is encompassed in unity, divinity, and the secret of faith. Heaven forbid that prophecy should emanate or be influenced by a created thing, let alone the lowest of intellects. Any place where the vision of an angel is mentioned in the words of prophecy, it should be interpreted in its appropriate context, with the help of Heaven. In the first part of this book, we expanded on the knowledge of the places from which souls, spirits, and souls emerge. From there, the one who merits understanding will truly know that their source is in unity. Thus, they are above the ministering angels, who do not receive influence from them. With this, it will be understood that the complete soul has dominion over all that is beneath it. From this, wonders are performed in the upper and lower realms, as we wrote in Chapter 5. In Chapter 18 of the first part of this book, we wrote that there are souls emanating from the innermost aspect, which is the unity, and there are souls emanating from the outer aspects and the wings, some rooted in good and some in evil. With the holy ones, their souls are from the inner aspect, which is the side of holiness and purity, and even among them, there is a division, for the soul of the righteous is not like the soul of the wicked. In any case, the active intellect has no share in the forms with holiness, especially not in the forms of the righteous who guard themselves in purity and holiness. There we wrote that the souls of the wicked are from the side of impurity, and therefore, they are unclean. If this active intellect, which the Ishmaelites extracted from their hearts, is from those who are not considered human at all, then they were right in saying that it gives forms and is called impure. However, concerning their forms, but in the forms of Israel, it has no hand or influence. Heaven forbid! And since it has no hand in the forms, it also has no share in prophecy, nor in the knowledge of wonders for the prophet, nor in the performance of miracles. For none of these emanate except from unity and divinity, as we have written. In the matter of wonders, it is said in the Midrash of Rabbi Shimon Bar Yochai, may his memory be blessed, in the following language (Midrash Rabbah, Exodus 14:4): "Rabbi Abba said: I looked into all the hymns of praise that were praised to the Holy One, blessed be He, and all of them began with 'then'. Then Solomon spoke, then Joshua spoke, then Moses sang, then Israel sang. Rather, here it is: every miracle and every act of valor that You performed for them, for Israel, when You illuminated Your radiant countenance with crowns of fiery haloes, engraved with the letters of the oath, then, and so forth. And when Your radiant countenance united with the letter 'Vav' (which numerically represents seven), who is He who has shed blood for the Lord in full measure, just as You performed miracles and acts of valor because the letter 'Vav' united with 'Zayin' (which numerically represents seven)? This is the song of all mysteries, and this is 'Then Israel sang' until here." Rabbi Isaac explained that when the great mercy illuminates and radiates the great compassion, which contains no mixture, it is the beginning of the supreme thought hinted at by the first letter in the word "Az" (then). It reaches the seventh letter in "Az", which is the end of the thought. Then, miracles, valor, and immense wonders are renewed in the world, altering the usual course of events. Therefore, everything depends on unity. The one who merits and knows how to unite and connect the beginning of thought with its end, and its end with its beginning, will rule over the higher and lower realms. They will depart from their usual course, freed from their roles. Through their prayer, they open the gates of the world of mercy, reaching the source of will, from which the world is renewed by the unification of the beginning with the end. In this way, they can renew miracles and wonders at any time, altering the usual course of the world, from that same source from which the world was renewed in the mystery of "In the beginning, God created..." There was no change in that will then because it is above changes and reversals. Likewise, from then onwards, with the one who brings creatures out of their usual course, that will stands firm, unchanged, because it does not change in any way. It is an endless will, as it is connected to the world of mercy, which has no boundary, end, or limit. Thus, one who reaches the source of will can renew wonders by altering the usual course of the world, as it is above creation. Therefore, it will rule over creation, as creation is from the world of building downwards, while the will from which it was created and renewed is above it. In the book "Sha'arei Orah" regarding the sephirot of wisdom, it is written in this manner: "One who reaches the place of will has everything in his hands to do as he desires, as we have said, 'He will do the will of those who fear Him.' One who understands this can understand every place where signs, wonders, redemptions, salvations, and alterations of the world's course are mentioned in the Torah. Therefore, they established at the end of the prayer 'May the words of my mouth be acceptable,' etc. This is the secret of our constant prayer, 'May it be Your will,' meaning that the matter we are praying for should be renewed constantly from the place of will and thought, just as the world is renewed from that same source. One who understands this is told, 'Purify your hands, strengthen your hearts,' and knows that the miracles and wonders performed in the time of the prophets, or in the time of the Tannaim and Amoraim, were all possible when they prayed and reached the source of will. Just as the world and its generations are renewed from that source, so too could the righteous and the pious renew signs and wonders from that same source." Those sages of past generations who were apprehensive about changes in the divine will, if they knew what the source called "will" was, would not be concerned about changes in will. Because one who knows what will is in that place knows that there is no change. Rather, anyone who succeeds in reaching this place in their prayer can draw their needs from an infinite source. Regarding this secret, it is said, "He fulfills the will of those who fear Him," meaning He brings forth and continues His desire from the source of will, which is endless. One who understands this principle will comprehend how confident the righteous are, and will not find it difficult to accept changes in nature and the emergence of signs and wonders in the world, as a metaphor for the secret of the source. Every kind of entity in the world is contained within this chamber. Anyone who merits to hold the key can extract their needs from the change in will. That's the essence of it. It is evident that the operator of wonders is the unique Creator, not a separate created being, and therefore there is no change in His will, nor is there a novelty in His knowledge and simple will, which perpetually desires the good and perfection of His creations. He created them to always be pleasing before Him, and they, in their fear and reverence, constantly unite His name without interruption, for His unity is endless. This was the ultimate purpose in creation, and as the world behaves and progresses according to the laws of nature, it constantly strives to achieve this elevated goal and cease from the perpetual cycle in its completeness, as explained above in the secret "And God made it so they would fear Him." Therefore, supreme wisdom perceived the secret of the will to renew wonders in all the creations above and below, to perpetuate without interruption that thread of perfection. If it does cease, as it did in the early generations, it is restored to its place, for it is the existing and perpetual thing found, for the operation of the Creator in wonders and miracles is not subject to loss and inconsistency, since it aims for the ultimate perfection, which is existence, perpetuity, and continuity without interruption. What it is for the sake of the ultimate goal is itself the ultimate goal. In Genesis Rabbah, Parshah 5, Rabbi Yonatan said: "Two stipulations did the Holy One, blessed be He, make with the sea: that it should split before the Israelites." As it is said, "And the sea returned to its strength when the morning appeared" (Exodus 14:27). Regarding the stipulations that the Holy One, blessed be He, made with the sea, Rabbi Yirmeya ben Elazar said: "Not only with the sea did the Holy One, blessed be He, stipulate, but with everything created during the six days of Genesis." As it is said, "I have stretched out My hands over the sea, I have commanded the sea, and its waves obey Me" (Isaiah 48:13), meaning that God commanded the sea to split before Israel, and so on, as explained there. The revered teacher, may his memory be a blessing, held that foreign opinions are forbidden to those who accept the Torah to relate to the holy sages of Israel. Indeed, they should only relate to him, and believers know that these are his own words. It would be unthinkable for them to have opinions different from what he thought in his statements, and those seeking guidance will find their answers in his eight chapters. In part two, chapter 29 of "The Guide," Rabbi Isaac Abravanel successfully addressed it, as found in his work "Nachalat Avot," chapter ten. However, even he did not escape doubt regarding what was explained in this Midrash, thinking that they indeed stated it to avoid changing the will. They said there that at the moment God created the heavens and the earth and all that is in them, His knowledge encompassed future events, and there would come a time when the nature of existence would change from what it was then. In order to change it at another time according to necessity, He acted and created it. If so, miraculous action involves changing knowledge and renewing will or regretting what was done because everything was known to Him. In my opinion, this was not their way of escaping changing will and changing knowledge because, as I wrote earlier, one who knows what the source called will truly is knows that there is no change or new knowledge in it. Thus, nothing should be deducted from it, and the sages of the Mishnah and Talmud received the truth from the prophets. Rabbi Yosef ben Gikatilia, may his memory be blessed, explained in his book "Ganat Egoz" in the section on metaphors, that this language is used to convey that God, blessed be He, does not have a change in His will, that the laws of nature were embedded during the days of Creation and are not altered now. Therefore, it was necessary to say "conditions" and "agreement" with God. In other words, He, blessed be He, observes the times and instilled the laws of nature, granting them the power to receive and transform in accordance with His will, as a sign and wonder, to demonstrate that there is a ruler over them who can change them. Additionally, he, may he rest in peace, did not escape a significant doubt, as even He, blessed be He, instilled the laws of nature and empowered them at the time of their creation to receive and transform, as he said. There would be no miracle or wonder, for the power was already embedded in its nature at the time of its creation. According to this view, miracles bear witness to the unlimited ability in renewing the world from nothingness. This is not considered miraculous to a discerning mind, as it is merely a transition of one thing that was already embedded in nature to an active state, which is not a marvel to understand. However, the clear truth is that the action of miracles is a new act and a new creation, akin to the initial creation, renewed with an unlimited power. The reason for this is so that one creation can bear witness to another. If there were no new creation, how could it testify to the original creation and the power of renewal? The intent behind the renewal of miracles as evidence is for the eyes of all inhabitants of the world. It seems that the Rabbi, may his memory be blessed, reconsidered this in his old age, as his words in the book "Sha'arei Orah" indicate, as I mentioned earlier. It seems to me that their intention in saying "conditions" and "agreement" is in the sense that, just as two partners agree on matters that will maintain their partnership and these are conditions they establish between them, they are bound and obligated to abide by that partnership. None of them will violate these conditions, nor break the covenant. If they violate the conditions, the partnership is dissolved, and they separate. Similarly, when God created the world, the purpose was for His creatures to always be pleasing to Him. This would indeed be the case as long as they fulfill His will and keep His commandments. Since this was the purpose of creation, it was the condition He set. As long as they do His will, they are worthy of existence because that will sustains them. As it is written, "He who keeps truth forever, and the partnership endures." However, the created beings did not fulfill their faith, for they violated the conditions and broke the covenant. They said, "Depart from us, we do not want to follow You," and they turned after the rule of heaven, giving authority to the stars and constellations when they saw them governing the earth. Since they did not remain faithful to their covenant, did not fulfill their purpose in creation, and ceased their uniqueness, denying God's divinity, it was just for their existence to be terminated, returning to nothingness and non-existence from which they came. To demonstrate this and make it known, the Flood came upon the world because they violated the conditions, transgressed the covenant of partnership. However, God's kindness was so great that He chose to sustain the world through Noah and his offspring. The intention was not merely to reveal the consequences of sin, but also to instill fear in those who would come later, encouraging them to fulfill the conditions required for perpetuating the partnership. Those who understood the purpose feared and accepted discipline. Just as there was a condition with the entire creation, and they did not remain faithful to it, so it was with the descendants of Abraham, the chosen ones. The condition remained with them to be part of the creation. Moreover, they rectified what the other creatures had distorted. When the time came and the light of our forefather Abraham, peace be upon him, shone forth, who was filled with the divine presence, serving as an atonement vessel and a means of existence for all creation. He was the one who completed and rectified everything that needed to be rectified. He entered deeply into the conditions established by the Creator of the world with His creations. Through the bonds of that covenant, he and his descendants were bound, as they were the beginning of the thought and intention in creation, and through them, it continued. In Rabbi Akiva's chapter, what is the meaning of the verse "And there was evening and there was morning, the sixth day" (Genesis 1:31)? It comes to teach us why it was necessary. It indicates that God made a condition with the act of creation and said to them, "If the Israelites accept the Torah, you will endure. But if not, I will return you to chaos and void." This is the explanation. Here is the explanation: The purpose of creation is the perfection of service and unity, which is achieved through the Torah that Moses presented before the children of Israel. They said that for this condition and purpose they were created. When Israel fulfills the Torah, they and all other creatures are worthy of existence because they maintain the partnership in fulfilling the condition. But if not, the law dictates that they return to chaos and void, which they came from. This is the intention of Rabbi Yirmiyahu and what I explained. It is because of the corruption of generations after the opening of the source corrupted by the sin of Adam, for those who came after him followed in his footsteps. Consequently, it was fitting for the world to return to chaos and void after the creatures did not fulfill the condition and corrupted their ways. However, God, unlike man, remained faithful to His covenant and upheld His word. With His wonderful wisdom, He devised a way to rectify their corruption by renewing creation with all its wonders, as He did in Egypt, to realign the intention and purpose correctly. The thread of unity and service, which is the foundation of all creatures' existence, remains unbroken. This is the meaning of their saying, "conditions, agreement," implying that the condition for the creatures' continued existence, after they violated it by disobeying His command to the sea, is maintained. This is the novelty of creation, returning the crown of faith to its former glory. Rabbi Yonatan's opinion regarding the verse "And the Lord said unto Moses, Stretch out thine hand over the sea" (Exodus 14:26) is that it indicates a condition that God set forth regarding the splitting of the sea. This wonder of the sea splitting was unique among the other wonders performed in Egypt. He found support for this interpretation in the scripture's words "and the Lord said unto Moses," suggesting that it was given for interpretation and interpretation for the condition that He made. Furthermore, this wonder came to rectify the lapse in faith, to restore faith to its rightful place. Israel had already reverted to their doubts, abandoning their faith despite all they had seen in Egypt. As it is written, "Our fathers in Egypt did not understand your wonders." But when they reached the sea and witnessed the might of the Lord in executing judgment upon the wicked, as it is said, "And they believed in the Lord," they believed immediately. By virtue of this faith, the Holy Spirit rested upon them, and they sang a song of praise, as it is said, "Then sang Moses and the children of Israel." At that time, "then" denotes language of faith, as it is written, "And it came to pass from the time that he made him overseer in his house." And it is written, "And all that he had he put into his hand." Therefore, "they believed his word and sang his praise." They explained that since God had performed wonders upon wonders before their eyes while they were still in Egypt until they believed, once they reverted to their old ways, it was necessary for Him to split the sea to restore their faith. God did something new in the land so that they would see before Him what had not previously occurred, as this departure from the natural order of the sea's movement was contrary to the purpose for which it was created, and bringing forth that purpose into the light would change it. And we have learned furthermore that from their perspective, with that wonder that brought forth faith and fear among them, their extraordinary attachment persisted until the Divine Presence served upon them, and they sang a song. As we explained above, to restore the crown of faith to its place, and to uproot and eradicate false beliefs and foreign ideologies, the Lord made something new in the land. For this is His way, as witnessed with the congregation of Korah, who, by opposing God and Moses, brought upon themselves new devastation in the land. The earth opened its mouth and swallowed them and their households. This is the decree of the Master of prophets, as stated: "But if the Lord brings about something unprecedented, and the earth opens its mouth and swallows them up," (Numbers 16:30). And you shall know that they have been scorned, and so forth. The intention behind this is to say, if the initial creation had immediately been made anew by the Lord, then now too, He would create anew in the land to restore His faithfulness and to punish those who deny His authority. For anyone who questions Moses contributes to the destruction of creation as a whole, leading it back to nothingness and chaos. All creatures will be swallowed into destruction and perdition since they do not fulfill the purpose for which they were created. True faith in the Lord and in Moses is the purpose of creation as a whole. When the thread of faith is severed and needs to be restored to its place, it requires renewal through miracles. This is what Rabbi Akiva argued when he said, "But if the Lord brings about something unprecedented," meaning, if the original creation was for this purpose, and now, when it ceases, He will create anew to restore it. They shall know, indeed, that faith in the Lord and in Moses is the purpose of creation, seen in their specific punishments, cutting off the thread of faith. Their being swallowed and descending into Sheol signifies their return to nothingness and chaos, yet they remain somewhat alive, akin to punishment endured by all creatures whose fate would be such were it not for the grace of God. This serves as a marvelous testimony to the renewal of creation and the mighty hand that renews faith's purpose. Therefore, when the Creator creates anew to restore it, it is testament to His power and to the purpose of faith. From this, it is evident that this creation is a kind of re-creation so that one creation may come and testify about the other. Therefore, it must be new, resembling the initial creation, for otherwise there is no testimony. As we wrote above, and as they said, "But if the Lord brings about something unprecedented," in this argument, if the sum of all humanity were not enough, God sent me to teach about the wonders. The purpose is high so that the great name may be known and proclaimed in the worlds that He created, and that His glory may be united with the language of all His righteous ones and servants. However, if nature were to follow its usual course, all this would not happen. But conversely, as we wrote above, they said, "Then Moses and the Israelites sang," which means, "Your throne was established since then." Rabbi Berachiah said in the name of Rabbi Abahu, "Although Your throne had never been established, nor Your existence known in Your world until Your children sang, hence it is said, 'Your throne was established since then.'" This can be likened to a king, etc. Similarly, the Israelites truly said, "Before You created the world, You were, and after You created it, You are." Essentially, it is as if You were standing, as it is said, "He established the earth; it shall not be moved." But when they stood by the sea and sang before You, at that moment Your kingdom was established, and Your throne was firm. Therefore, it is said, "Your throne was established since then when Moses sang." Here it is explained that the standing at the sea, along with the miracle and the song about it, served to rectify and establish the honor, which is the kingdom and the throne, as is known to the wise of heart. This was the uniqueness that is the purpose of creation, and it was the condition stipulated with it. When it says, "Since then," it instructs about the reason for the wonders, which is the unity of Aleph with Zayin, and then they are renewed in the world, as we wrote above. According to the interpretation that "לְאִיתָנוּ" (to its boundaries) is unnecessary, because when it says, "And the sea returned to its boundaries at dawn," I understand that it returned to its original state to adhere and cling, so why do I need "לְאִיתָנוּ"? It was written for what was derived from it, namely, that it referred to the condition stipulated with it, as it says, "And He said to its boundaries," meaning to fulfill its condition. This was the purpose for which it was created, and this purpose should have been achieved as it adhered and clung, because that was the intention of creation. Since it did not persist in its natural state, the opposite was corrected when it was split, so that the purpose could be fulfilled regardless. This is what was sought in the interpretation of "לְאִיתָנוּ" - to fulfill its condition, as we explained. Rabbi Yonatan had doubts about the condition of the sea, because he saw that the purpose was fulfilled, as it says there, "And they feared and believed," and this thread was not cut, for many commandments were given as a reminder of the exodus from Egypt, and the exodus was only completed through the splitting of the sea, which saved the believers and swallowed the rebels. Moreover, there was no place to learn from it for the rest of creation. Furthermore, it can be said that Rabbi Yonatan saw that the waters were a place of obligation and punishment for the rebels who were destroying the world. This is because they owed it to the creatures since they fulfilled the purpose for which they were created. This is analogous to the dumb idols mentioned by our Sages in Bereishit Rabbah, Parashah 28, which were placed by the king in the palace. People would rise early and inquire about the king's well-being, and he was the cloister that emerged from the waters. He fulfilled the purpose for which he was created. However, the dumb idols, though they were placed in the palace, not only did not rise, but they also blasphemed and insulted. Similarly, the waters held them liable and punished them by drowning them, except for the righteous who fulfilled the purpose. Similarly, in the Red Sea, the rebels sank, while the believers were saved. Therefore, judgment was passed, stating that the sea is the one that fulfills the tradition of the condition, which is the fulfillment of the purpose. Therefore, it was the place of punishment for the rebels and the reward and salvation for the believers. Rabbi Yirmiyahu added and said that in addition to everything created in the work of creation, there was also a condition, and he found a place to expound upon it, saying, "And all their hosts have I commanded" (Jeremiah 33:22), which refers to the sea, etc. Aside from the benefit derived from miracles, as we discussed in Rabbi Yonatan's words, Rabbi Yirmiyahu included this in his words and added excellent insight. This is that even the celestial beings will submit and listen to the righteous. Therefore, it says, "I have commanded the heavens and the earth" (Jeremiah 33:22), that they should be silent before Moses. "I have commanded the sun and the moon" (Jeremiah 33:22), that they should stand still before Joshua. "I have commanded the heavens" (Jeremiah 33:22), that they should open for the voice of Ezekiel. This is because after the righteous have fulfilled the purpose for which they were created, which is complete submission and obedience to the will of their Creator and His worship, which is the perfection of unity, as we explained, all creatures, both celestial and terrestrial, will also fulfill their purpose for which they were created. This is through their submission and obedience to fulfill the will of their Creator for His glory. Indeed, this is to make His name known in the worlds He created and to proclaim His uniqueness. Thus, even birds, fish, and animals will preserve and fulfill their needs for the glory of their Creator. For example, ravens, though considered unclean birds, provided for the prophet Elijah. As it is written, "And I have commanded the ravens to feed thee there" (1 Kings 17:4). It is certain that this was significant beyond the instruction of the sublime purpose that we have explained because it would have been possible for the Creator to sustain Elijah in another way or through clean birds, for nothing is impossible for the Lord. This is because when the people of Israel fulfill the will of the Almighty, they increase strength, power, and the abundance of blessings, which flows from beginning to end. They are nourished by the sublime, taking the foremost portion, and no outsider shares with them. Their essence is sustenance for other nations, as hinted in the verse, "And the dust of your feet shall they lick" (Micah 7:17). But when they do not fulfill the will of the Almighty, the great power above weakens, and the servant comes and takes a portion at the forefront, which is a sickening evil. The king's son is nourished by the essence of his ministers. In the time of Elijah the Prophet, Israel, aside from the seven thousand who did not bow to Baal, worshipped idols, causing the Almighty to withhold the upper and lower rain. Elijah descended to the nations, and their remnants provided sustenance to Israel under his control. The Almighty wanted to show Elijah this as a hint and a parable for Israel. He commanded the ravens, creatures from that dark side, unclean, to feed him to inform him. This serves as a metaphor and an example for Israel, as they brought him bread and meat from Ahab's table, as discussed in the Talmud. In the Midrash, it is taught that they also brought him food from Jehoshaphat's table. Everything is an example, as we wrote, each according to its significance, and this and that are in accordance with the speech. After showing him how sin affects both the upper and lower realms, causing drought and destruction, Elijah received advice from afar, and he dried up the brook, for a river would destroy and dry up to ruin them. Then the Almighty said to him, "Arise, go to Zarephath" (1 Kings 17:9). "Behold, I have commanded a widow woman there to sustain you" (1 Kings 17:9). The truth is, this was the path from the beginning, but the Almighty wanted to inform him of what we said. Here, beyond what this indicates about the mystery of creation and the esteemed purpose, there's another wonderful secret revealed from the secrets of guidance and providence. Above, in Chapter Nine, we wrote that all governments are sustained due to the presence of the righteous, whose image and likeness they embody. They bring forth the purpose for which they were created as a sign, and in this, they are a parable for all existence, for their form reflects their Creator, as explained there. Through them, the purpose for which all was created is fulfilled and brought to the ultimate intention of creation, as intended from the beginning. However, when created beings deviate from this purpose, God, through His righteous ones, creates a new direction on Earth to restore it to its place. There is no change in will or new knowledge in this, as we have written, just as there was none in the Genesis of creation, which is evident from all we have written, demonstrating that the Sages had no intention in what they said about God's stipulation, as interpreted by the commentators, as we explained above. The revered Kabbalist Rabbi Shem Tov ben Shem Tov, may his memory be a blessing, wrote in this manner: The explicit letters of the divine name, when they are material, allude to spiritual divine forces. When the master of the prophets was focused on them, he would adhere to the name and the power of the pure, higher soul. Then, the divine names would awaken, and they were called names through which the power of the Lord acted, and they were not separate from them, as the matter was recognized through His name. Then, the natural elements would change, and "the sea saw and fled" and all the guardians of nature would flee from their posts, each person abandoning his work and his burden. For everything was created through His name, and this is the stipulation that God made with the work of creation. This is the hint from the Midrashim regarding what Moses experienced with the angel of the sea, up to this point. Everything we've said is hinted at in the verse: "For You are great and do wondrous things; You alone are God" (Psalms 86:10). The name of the blessed One is described as great because it is the cause of existence, and therefore, He is greater than all other gods, and He is their source. It has already been explained through the example that the cause of existence, being unchangeable, cannot be altered because it has no other cause to change it. As David, peace be upon him, said, "With You, there is forgiveness, that You may be feared" (Psalms 130:4), meaning that when something is unchangeable, wonders are performed. Thus, there is no change in the will of wonders. If so, how can it be described as the cause of existence and teach that no other should participate with Him in performing wonders, and that with His being alone, He acts? This explains why the wonders testify and speak of the existence of God and His unity. In Genesis Rabbah, Rabbi Tanhumah said: "For You are great and do wondrous things; You alone are God" (Psalms 86:10). "You alone" – You alone created the world. Until here, it was explained that the wonders testify to the creation of the world and that no other participated with Him in its creation. This has already been written in Chapter 7 of the first part of this book, with the help of Heaven. I call upon reliable witnesses to testify that wonders all testify together as one about the existence and unity of God, and that He is the Creator and Renewer of all things. From all this, it is evident that the intellect that acts is not the one performing the wonders at all; rather, it is the true and unique Creator. Furthermore, there is no change in His will or new knowledge. This serves as a lesson for what we intended to understand in this chapter. 12 Furthermore, Rabbi Levi ben Gershon (known as the Ralbag) argued regarding the intellect that acts, knowing the order of things that exist here. He suggested that the highest intellect of all, the smallest among them, knows and oversees these lowly existing things. It is the one who acts upon them and guards them, the opposite of a bowl turned over, transforming the Creator into the created and the Master into the servant. After recognizing the uniqueness of God and the great manifestation of His glory, these existing things are given into the hands of the created being. All this is incomplete unless He, the one who acts upon them in their nature, knows them, oversees them, and guides them. They will recognize Him when He reveals Himself to them, serve Him, and fear Him. If they know that He entrusted their guidance to a lowly servant, they will turn to Him instead. God Himself fears this, as indicated by His statement, "Behold, I send an angel before you," but it is written, "Do not rebel against him." Our sages said, "Do not change Me through him." This gives power to sinners. This line of reasoning follows the idle discussions of the philosophers of the Greeks and Arabs, who claimed that the active intellect gives forms and is our soul in life. Rabbi Levi, may his memory be blessed, also leaned towards this in Chapter 4 of Part 2. According to their opinion, everything under the moon's orbit is under its influence. Rabbi Isaac Albo wrote in Chapter 11 of his book "Sefer HaIkkarim" that from this rich intellect, which is the active intellect, all that is under the moon's orbit, including all the souls there, is influenced. This was indeed the case because in his intellectual conception, there are two essential aspects: firstly, being a conscious intellect, which is considered a significant intellect, and from this intelligence, the souls are influenced. The second aspect is being an intellect capable of comprehending existence in itself, after its existence is dependent on something else. From this intellect, matter is influenced, as was the case with other intellects, as he wrote there. At the end of the chapter, he wrote in this manner: "This is my opinion regarding the progression of things from the initial cause according to the opinion of Ben Sira, Maimonides, and some of the wise men of the Ishmaelites, until here." And I have already written in Chapter 7 of the first part of this book that this belief opposes the Torah and rejects it. I will add again that the proponents of this belief will not escape in any way from falling into the abyss of prefaces, or into the belief in the removal of divine providence from these lowly existences, or into the acceptance of two abhorrent beliefs together. This is because this belief, in the progression of things from the initial cause and according to the way that those who hold this belief perceive it, is the belief of one who investigates in his fifth article the actual deities. The late Rabbi Eliezer, in his second gate of his narrative, attributed this belief to Rabbi Eliezer the Great to save him from the hands of Rabbi Shimon Ben Tzemach who cried out against him in Chapter 26, Part 2, regarding his saying, "From where were the heavens created..." and so on. They applied a different interpretation, namely the belief in prefaces, and he went out to save him by saying that the light of the garment refers to the angels and from it emanated the world of the spheres. According to the way we wrote above, the earth and its offspring were influenced by the intellect close to us under the moon's orbit. Therefore, he advised Mishleg to take and throw under the throne of glory, meaning from the delicate and pure existence under the heavens, which is the throne. But he said that everything was according to His will, blessed be He, not that these influenced each other in a mandatory manner. He said that this is His will, as he said, "He took and cast." In Chapter 26 of this section, with the help of heaven, I explained that Rabbi Eliezer's belief is not like that at all because his words, may he rest in peace, are based on the Master of True Wisdom in the work of Genesis, which these sages did not illuminate their eyes in, and therefore sought many calculations for themselves. However, if in the words of Rabbi Eliezer there is room for the simple desire in his saying "took and cast," then the belief derived from the intellect distinguished from itself, influenced by the sphere, and so on, up to the tenth intellect, cannot bear this interpretation, nor is it according to His will, for this is the matter of the prefaces of the world and its continuation from the initial cause in a manner of obligation. In general, the existence of the active intellect and the statement that it knows the order of things here, and the attributes ascribed to it by the natural intellect and others related to it in these existences, uphold the removal of divine providence and knowledge from them. As for the opinions of the ancient Greeks and the Ishmaelites, which they wrote in their books, they cannot be blamed, for they sought the light of truth and justice, which did not shine upon them to illuminate them with the light of the beliefs and doctrines according to the Torah that Moses set before the children of Israel. They dug paths for themselves according to their research and rational inquiry in which they sought to complete themselves in their knowledge. However, the complaint is against the people whose eyes are illuminated by the light of the Torah and prophecy, which do not lack any true faith or correct knowledge within them. Yet, they followed foreign ideologies, and their words they copied and will bring forth alien offspring. The prophecy has already come to the root and essence of all these opinions, as Isaiah the prophet said, "Thus saith God the Lord, He that created the heavens, and stretched them out, etc." This statement addresses two things to show their completeness of creation: it mentions two of His names in which their completeness was, corresponding to the emergence from non-being to being, which indicates the tremendous ability without limit. He said, "God, who created the heavens and stretched them out," meaning He created them and brought them forth from absolute non-existence. After this, He established them by bending them like a tent, which is their completeness and the completion of their creation. Corresponding to this, He mentioned the name of existence, which gives perfection to all things and completes their correction. He established the foundation of the earth and its offspring; He also gave perfection to it and completed its correction. He spread it out for living in, and brought forth all its offspring, and the prophet teaches us by saying, "God created the heavens," indicating that all this miraculous work was done without any intermediaries. Thus, He sealed all of creation with His great name, through which everything comes into being. Therefore, He said, "and stretched them out," with the letter Yod, completing half of the name YHVH, which is within them, and through His power, they are moved and from Him their movement is derived. Therefore, He said, "and stretched them out," indicating that He still stretches them according to what sustains them, and He continuously gives them existence. The Vav and the Hei at the beginning and end are the completion of the great name, to testify that the upper and lower beings exist in Him and are sustained by Him. This is contrary to the words of Rabbi Eliezer ben Arach, who wrote in the second gate of his book that God created the heavens by stretching out their expansion initially. This is according to the opinion that the celestial bodies were influenced by angels, which we have already stated to be external. He gave the soul to the people who ascend upon it to explain the purpose of creation. He said that they are the complete ones who merit and acquire the holy soul through the merit of righteous deeds, and the study of wisdom, and they live the lofty life after it, not descending to the lower side of the bed and the earth, which is the body. He also said to the people who ascend upon it, He also gave the spirit to those who walk upon it, and they, who did not merit the soul because they walk upon the earth, and with it, their spirit is from Him. Thus, we learn that spirits and souls come from His hand, and He made them and brought them forth. We have learned that just as the entire creation, which is the great world, came from Him without intermediaries, so too did individual creation, which is the small world, namely man, also come from Him without intermediaries. Therefore, the prophet links both together when he says, "I, the Lord, have called thee in righteousness," which refers to the calling of prophecy upon the chosen nation in righteousness. This means that the purpose of prophecy is to reveal the divine will so that the seed of Jacob may be justified. Without it, it is impossible for reason to save and justify its possessor, and I will strengthen your hand. He will explain the perfection of things known through prophecy so that they will be strengthened and confirmed in the hands of their possessors; there will be no weakness or doubt in them at all, unlike things investigated through reason, for their possessors live in them with uncertain lives. They will not believe or trust in their own lives. "And I will give thee for a covenant of the people, for a light of the Gentiles," signifies the influence of prophecy to perfect the nation. It opens the eyes of the blind to see the light of the supreme will, to know what the Lord seeks from His servants and His people, to release the prisoner from the prison, for knowledge of His will obtained through prophecy is the cause of freedom and liberation from the bondage of time and its events, which is the prison. The prisoners of reason and its inquiries and its wonders prevent perfection from their owner, and those who are deceived by its investigations sit in darkness, for the light of truth is not attained at all except from the mouth of truth, and by His light, desirable things will be illuminated and influenced. There is no strategy to reach them or to know them except through prophecy. "I am the Lord; that is My name" means that this name mentioned in connection with the two creations mentioned above and with prophecy is His name, and He is He. Nothing of these is influenced except by Him, due to His unique holiness. Nothing was created or separated from anything outside of His uniqueness. He said, "And my glory," meaning all these things came for His glory; they were created and acted upon for Him, to proclaim His divinity, after He, who is beyond uniqueness, gave. Therefore, I will not allow all this to be influenced by Him. All this praise and glory is for His great name. Idols, because they are outside of uniqueness, are called so because they are separated, they are the waste of uniqueness and the husk of the brain, after they have been separated from there. I explained this in another way in Chapter 21 of the first part of this book, according to the context there. The early authorities said regarding miracles, "Behold, they have come, and I am declaring news." For behold, it is He, blessed be He, who declares them to the prophet, none other than Him after He has acted, and everything derives from "I am the Lord; that is My name." For all these things are influenced by Him, not by the active intellect. And it is hinted further that just as the order of reality, when it proceeds in its usual course, testifies and reveals its reality and precedence, and everything else besides it is renewed and comes from it, so too the alteration of that order and its disruption will testify and reveal something of the honor of His kingship, His power, and His greatness. And regarding the order set according to what is inherent and created upon it, I, the LORD, say that He who teaches about the reality of His name and His divinity, and about His disruption and the destruction of His state in His wonders and His marvels, I say, 'My glory I will not give to another.' And if it is set in its nature continuously, the bestowal of honor and true divinity will continue to another god, and the praise drawn from wonders, from the change of nature to idols, as was explained previously. In general, we learn that He, blessed be He, is the close and overseeing operator in all His actions, both superior and inferior, specifically. And those who know this knowledge specifically, not to degrade them and diminish their value in His esteem, He abandoned them and delivered them to other guardians besides Him, as the Buddhas keep and lead them to these existences. In the chapter 'Sons of the City,' Rabbi Yochanan said, 'Every place that you find the might of the Holy One, blessed be He, you find His humility.' This is written in the Torah, repeated in the Prophets, and alluded to in the Writings. It is written in the Torah: 'For the LORD your God is the God of gods and the Lord of lords, the great, mighty, and awesome God, who shows no partiality and takes no bribe.' And it is written afterward: 'He executes justice for the orphan and the widow.' It is stated in the Prophets: 'Thus says the High and Lofty One,' and it is written afterward: 'Who inhabits eternity, whose name is Holy: I dwell in the high and holy place, with him who has a contrite and humble spirit.' It is repeated in the Writings: 'The chariots of God are myriads, thousands of thousands; the Lord is among them, as at Sinai, in holiness.' And it is written afterward: 'The father of orphans and the defender of widows is God in His holy habitation.' It is known from the definition of humility that it is subservience and lowliness, drawn from the husband to recognize their deficiencies and lower their status, and to acknowledge honor and authority and exaltation to others above them. So how can the perfect, the exalted above all heights, and the Lord of all deeds, be described with the title of humility? The intention here is to uproot and destroy the mindset of the skeptics, like the philosophers and those influenced by them, who claim that He, blessed be He, has no knowledge or providence over their exaltation and lowliness, as this would be a deficiency in His perfection. They have come in their midrashim to establish and strengthen the foundation of individual providence, to be the correct pillar, as all true faith is upon Him. The opposite of the opinions of these fools, who describe this attachment and providence with the humble in humility, is to juxtapose to the greatness of His status and exaltation. They said that every place found in the words of the Torah and prophecy from His might, His exaltation, until perhaps because of this, it might arise in the mind that He would abandon the humble and hide His providence from them due to disgrace and diminishment. And just as Job said, 'What is man, that You magnify him, And that You are concerned about him?' Therefore, they immediately established for us the root of providence to say that despite His high exaltation, His humility is with Him, and His eyes and heart are to do kindness, justice, and righteousness on earth. And to establish this strong foundation in the hearts, they learned the individual providence from the law, for the judge cannot hear allegations from an interpreter, nor can he accept witness testimony from an interpreter unless he understands that language, even though he cannot speak it. As they said, 'From their mouths and not from their written words,' as mentioned in Sanhedrin and Makkot. All of this is to distance falsehood and judge righteous judgment. Similarly, divine providence, which is divine judgment, does not come through intermediaries, but rather, through His honor and His essence, He is the judge and the overseer. The providence over the humble is not a deficiency in His decree, God forbid, nor is it lowering His status, but rather, it is exaltation and perfection for Him, blessed be He. As the master of the prophets explained when he said, 'You have declared today that the Lord is your God, and that you will walk in His ways, and keep His statutes, His commandments, and His judgments, and listen to His voice.' The intention is that if the Divine did not oversee the humble, there would be no place for all this from walking in His ways and keeping His statutes. For one who does not oversee does not command statutes and judgments. Therefore, it is said that in their observance of all this, they acknowledge providence, which is the reason He oversees them to reward them according to their deeds. In this, they exalt Him, and He is exalted in overseeing them in this providence. This is preceded by the expression, 'Today you have proclaimed the Lord,' which is a language of exaltation, as at the beginning of a statement. What further confirms that providence over the existing beings is not through intermediaries except through uniqueness is what we find in the sin of the calf, where it is written, 'I will send an angel before you,' etc., for I will not ascend in your midst, etc. And the prayer of Moses benefited, so that they would not be delivered to a messenger in his days, for he filled the place of the angel. He said, 'If now I have found favor in Your sight, O Lord, let the Lord, I pray, go in our midst,' etc. Here he asked for the glory of the Divine Presence to go among them, so that they would not be hidden because when You go with us, and we will be distinguished. And thus, he himself, with his honor and essence, goes, as is known to wise-hearted ones. And before the sin, behold, I send an angel before you, and he is not separate, for he is the redeeming angel, and he is called an angel because he is the emissary of the Supreme to guide this world and oversee it. And that is why he is called the ruler of the world, and He is the name of the Lord, which Moses requested to go among them, for when He goes with them, there is no deficiency at all because everything is in Him and through Him, as He is necessary for the upper and lower realms. For the sages of truth accepted that He is necessary for all of them because through Him, the powers of the upper realms will be seen by me and their deeds, and their kingdoms will be revealed, for this was the will, and without Him, uniqueness is not complete. Therefore, the upper realms need Him to influence Him and to unite with Him in complete uniqueness. And that's why the works were of utmost importance to connect the tent to be one, as explained in this book. And also, the lower beings need to receive goodness and blessings from Him and to connect with the higher realms through Him to become one. Therefore, He is necessary for both the upper and lower realms. And because of the sin, it was said, 'I will not ascend in your midst,' and they were handed over to a mediator to lead them through him. From this, we learn that when Israel does the will of the Almighty, His providence is not through intermediaries but rather, He leads and oversees them Himself in His honor and essence. While other nations have rulers, and each nation is governed and overseen by its ruler, all through the power of the name of the Lord, who is the great provider who provides and distributes to them for their sustenance. They, in turn, provide for other nations who are under their charge. This is not the case with Israel, for they are His children born in His house, and He does not hand them over to any ruler or angel besides Him. Even when they are in a land of their enemies, His presence is with them. In Genesis Rabbah, chapter 95, it is stated that redemption comes through the Angel of Redemption and sustenance through the Holy One, blessed be He, as it is said, "You open Your hand and satisfy the desire of every living thing." The reference here is that the Shekhinah, also known as the Angel of Redemption, is with the righteous in their distress, as it is said, "In their distress, I am distressed." This indicates that in every distress of theirs, He is distressed. In the Midrash, it is stated that when a person suffers, the Shekhinah (Divine Presence) suffers with them. This is expressed in the verse, "I am distressed for your distress." Additionally, when a person goes into exile with the Israelites, it is said that "I am among the exiles." However, when it comes time for redemption, the Angel of Redemption redeems Israel, as indicated in the verse, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage." This verse suggests that the Angel of Redemption, representing the Divine Presence, was sent to redeem Israel from Egypt, and through this redemption, the Shekhinah was also redeemed. Furthermore, it is emphasized that blessings should come from the one who has the authority to bless, which is the unique and singular God. Seeking blessings from others is not proper, as indicated in the verse, "They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns." It is also hinted that sustenance comes from the heavens, represented by the name of God, who provides sustenance from above. This sustenance is symbolized by the manna that fell from the sky, indicating God's providence over those who seek truth. Moreover, the Midrash illustrates that the Angel of Redemption was instrumental in the protection and provision of the Israelites. When Jacob's sons spoke to him about their experiences, they attributed their deliverance from Esau and their sustenance during the famine to this angel. This highlights the role of the Angel of Redemption as an agent of divine protection and sustenance. In the Midrash of Rabbi Shimon bar Yochai, it is interpreted that the verse "Behold, I will rain bread from heaven for you" refers to God's sustenance provided to the Israelites in the desert. Rabbi Yossi then explains the phrase "You open Your hand and satisfy the desire of every living thing" by connecting it to the previous verse, "The eyes of all look to You," suggesting that all creatures look to God for sustenance. Rabbi Yossi further elaborates that all those who have faith seek sustenance from God daily and trust in Him to provide for their needs. They turn to God for sustenance every day, recognizing His blessings. This reliance on God for sustenance is reflected in the Israelites' gathering of manna in the desert, where they collected enough for each day, except for the day before the Sabbath, when they collected double. Therefore, Rabbi Yossi concludes that those who seek sustenance from God daily are considered faithful believers, as they acknowledge God's blessings each day. This contrasts with those who hoard or worry about sustenance, as demonstrated by the Israelites' collection of manna. Thus, the verse "You open Your hand and satisfy the desire of every living thing" refers to God's provision of sustenance to those who trust in Him daily. I already wrote this midrash in Chapter 10 of the second part of this book, and indeed here I will reveal its secret according to its intention in this chapter. It is because it has already been explained in the book "Tola'at Ya'akov" and in this book that prayer with intention and in the manner that we have written opens the supreme source, the secret of will and blessing. And the influence spreads to all the worlds, and this is so because the great name is blessed initially, and every day from the upper days it is blessed from that source. This is the secret of "Blessed be the Lord day by day," and therefore prayer for sustenance and food is needed every day, even if one's sustenance is prepared for him, and the reason is so that blessing is found above every day, and He is blessed every day from the source called Will. Therefore, they said that one should not cook and leave food from one day to the next without mixing from day to day, so that his eyes will be directed upwards and he will pray for his sustenance, and blessing will be found above, for this is the intended purpose. The proof for this is the manna that descended every day, and it is said, "And the people went out and gathered the manna daily, and not for the next day," so it is found that the request for sustenance and prayer for it every day is so that blessing is found above, and to unite the blessing for each day from the upper days. In this way, the great name is blessed from the source, and they said, "And as the Lord commanded, they gathered it every morning," for this is the purpose in requesting sustenance every day, and when the great name is blessed, the blessing spreads from Him to all the worlds. This explains how sustenance is by the hand of the Lord, meaning it is found above for His sake, so He is blessed, and from Him, blessing comes to all life, and all this was said by the hand of the Lord. In the "Beitza" tractate, it was taught about Shammai the Elder: all his days, he used to prepare for the honor of Shabbat. If he found a nice animal, he would say, "This one is for Shabbat." If he found another one nicer than it, he would set aside the second one and eat the first one. However, Hillel the Elder had a different attribute; all his deeds were for the sake of Heaven, as it is said, "Blessed be the Lord day by day" (Psalms 68:20). Similarly, it was taught: Beit Shammai says, "Prepare on the eve of the Sabbath," and Beit Hillel says, "Blessed be the Lord day by day." For Shammai the Elder knew and understood truly that all six upper days receive sustenance and livelihood from the Supreme Sabbath, and every day sustains and provides for the world from what it received from Shabbat. As it was said in the Midrash of Rabbi Shimon Bar Yochai, and as we wrote in the book "Tola'at Ya'akov" with the help of Heaven, therefore, he used to prepare and eat in honor of Shabbat, even from Sunday, because on this day he had already received his sustenance from Shabbat, and it was immediately given to him. And therefore, he set aside from day to day, for all the days had already been blessed from Shabbat, which is the source of sustenance. But Hillel the Elder, although he knew this truth, nevertheless said that one should not mix from day to day, for each day is appointed for sustenance one day a week, and one needs to awaken blessings from below to give strength to the upper realms to perform their deeds, as each of the upper days is influenced by the Supreme Sabbath to sustain its day. Nevertheless, one needs awakening and assistance from below to give vigor and strength to impact what was received. Therefore, they said about him that all his deeds were for the sake of Heaven, meaning his intention was that the heavens, the name of the Holy One, be blessed, and this is the secret of the verse they brought as proof by saying, "Blessed be the Lord day by day." And all his actions were aimed not only for his needs but for the higher need, as we explained in the second part of this book. Therefore, the perfect worshipper needs to have intention, and thus he used to pray for his sustenance every day so that the great name would be blessed. And as they said, all his deeds were for the sake of Heaven, as we explained. I needed to bring all this to inform, because sustenance is by the hand of the Lord and in the manner explained above. However, the intention is also to teach that the redeeming angel is not separate but is part of the unity and is the agent of governance and providence in this world, especially for Israel, who are His children. It is found that providence is not by intermediaries and is not as thought by Rabbi Levi ben Gershom in his Torah commentary and in his book "The Wars," that the Holy One, blessed be He, watches over His fearers and pious ones through the active intellect, which is an external understanding forbidden to Torah scholars. This is what we wanted to prove in this chapter. 13 Indeed, what we argued about the marvels of Moses, peace be upon him, that they did not reach the level of Joshua's wonders, since the cause was celestial and the Torah testified, "And there has not arisen a prophet since in Israel like Moses, whom the Lord knew face to face" (Deuteronomy 34:10). This argument stood like a fortress before some until they said that the performance of miracles and wonders is not a requirement of prophecy, and it is not invalidated if a prophet prophesies and does not perform miracles. And they are not from what elevates the status of a prophet, because they are indeed not performed except for the need of the moment. Therefore, they said that the interpretation of "there has not arisen a prophet" etc., is that there was none like him in the quality of wonders, as if that was the intention there, it would have been appropriate to say "in all the signs" etc., to include all the miracles and wonders. Therefore, they said that the purpose of the verse is to distinguish between Moses and the other prophets in the quality of prophecy, not in the quality of miracles. Therefore, they said, "For they knew the Lord face to face," meaning that in closeness and the level of revelations, this was truly his quality. However, they further said about "all the signs" etc., that those signs and wonders that the Lord sent to do in the land of Egypt according to the needs of the time and the necessity of the matter, in which the Lord would speak to him in those miracles, face to face, while he was residing in a city not prepared to serve prophecy. And as they said, "When I went out of the city," completing that the city was a great barrier to the closeness. Therefore, it said, "whom the Lord knew," etc., for all the signs and wonders that He sent, etc., that the quality here is that they knew the Lord face to face with every sign and wonder that He sent to do in the land of Egypt, an unprepared city. If so, the elevation was not in the miracles but in the revelations that He would make known to him with every miracle, even though the earth did not aid him. From what He said, "which the Lord sent, you shall know and understand," for if He had not performed other miracles, it would not have been a disgrace or diminishment to Moses, peace be upon him, for he only performed the miracles that the time and necessity brought about, and that the Lord sent him to perform. And if a time of distress had not occurred, the Israelites would not have needed the lights, and he would not have needed to stop the sun by his hand. This happened in the days of Joshua. Why, then, would his strength be greater than that of our master Moses because of this? This is the opinion of Rabbi Isaac Abarbanel in the portion of "Az Yedaber Yehoshua," and similarly the opinion of Rabbi Yehuda ben Arahamah of blessed memory in gate 13 of his book, where he wrote in this language. However, those who argued against him, etc., claimed that the verse seemed to indicate that no prophet would be equal to him in introducing new signs and wonders, and certainly not to add more. Indeed, they have a triple dilemma because it is well known that the intention of the verse is not at all for that. However, the true intention is that no prophet like him arose, whose complete correspondence reached that level of prophecy called "face to face," in the forefront of the announcement of all matters of the signs and wonders that the Lord sent to perform, etc., which are attributed and uniquely connected to him by the essence of their level, so that in this way no doubt or other assumption fell upon them, except for the truth of the matter designated for them, as happened with the rest of the prophets in their fundamental miracles attributed to them. For all of them came about through prayer and supplication, and it was already established for them from the beginning whether they would act according to the judgment of all who prayed, and the outcome of their actions and the persistence of their prayers would prove upon them. Not so did Moses serve, for he went forth and came back, and the scepter of a king was in his hand to do all that he was commanded without any doubt or other assumption, neither in the beginning, nor in the middle, nor in the end. Thus far are his words. My opinion is not comfortable with any of these opinions because there is another argument to consider for each of them. If regarding the first opinion, one may ask, since the signs and wonders that the Lord sent to perform in the land of Egypt were according to the needs of the time, and the interpretation "and no prophet arose, etc." for all the signs, etc., that there was no one like him even in the level of wonders, what is the significance of the revelation in the wondrous level beyond the spoken "face to face," since the necessity of the matter required it so? It seems that those miracles do not fit into that level, for they are not dependent on it, as they would have been mentioned and done regardless. Nonetheless, the miracle would come because the pressing hour and its necessity caused it. The clear truth is that the pinnacle of Moses's prophecy was the direct communication "face to face." And since it is established that even in wonders, the Lord knew him "face to face," then all aspects are equal, and this is only to emphasize even in his signs and wonders. Just as no one like him arose in the level of prophecy, so too, no one like him arose in the level of wonders. There is no implication in the statement "the Lord sent" to diminish, but rather to emphasize. And the objection raised, that until the Land of Israel was sanctified, all lands were equal for prophecy and service to the Divine Presence, and even after its sanctification, the Divine Presence ministered to Ezekiel outside the land, does not stand. If the purpose was to speak with him beforehand in the land, well, Moses spoke with him beforehand at Sinai. What he wrote about if the intention was that there was no one like him in the level of wonders, it would have been fitting for the text to say "in all the signs," etc. This does not pose a challenge to the meaning of the scripture, for from the way these letters come and serve one another, such as "I will strike with the rod," "hail will descend to the ground," and "they sat him down to eat," it is clear. If we consider the second opinion, we can respond to it with the wonders of Joshua, peace be upon him. Even though the perfect alignment in that degree from prophecy, etc., did not come to him. In the splitting of the Jordan, which was equivalent to the splitting of the Red Sea, even though the foreknowledge of that miracle did not come to him as clearly as to Moses in the splitting of the Red Sea, nevertheless, it was already known to him by implication. As it says there, "And the Lord said to Joshua, 'Today I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you. And as for you, command the priests, etc.," when you come to the edge of the waters of the Jordan, you shall stand in the Jordan." Here, this implication is close to elucidation because from this, he understood and proved that the waters of the Jordan will be cut off, and there was no doubt or speculation in that miracle, and it was not achieved through prayer and supplication. It turns out, according to his opinion, that what flowed to Moses from the intensity of the degree of wonders in his supreme status above all the prophets, flowed to Joshua in his lower degree. So why then did he have this concern for us about the alignment of the wonders, etc.? And with the foreknowledge, after the goal had come to light, it's not entirely clear. Why, if that's the case, does he attribute such significance to the Master of the Prophets, saying that the intention of the scripture is not to say that no prophet will be compared to him again in performing signs and wonders, and certainly not to add more? In the miracle of the standing of the sun, without any prior foreknowledge, there was no doubt or speculation, nor was it achieved through prayer and supplication. Regarding what is written "Then Joshua spoke to the Lord," it has already been explained in Pirkei Rabbi Eliezer, Chapter 45, that this refers to Joshua mentioning the name of the Lord. Perhaps he told them to stand in honor of their Creator so that His name would be sanctified through them, and this is the mention of the name. As for what is written "And there has been no day like that, before it or after it, that the Lord heeded the voice of a man," the intention is that by their standing at Joshua's command, it was as if they heard the voice of the Lord Himself, for if it were not the Lord's will, they would not have stood. Even if it is said that at that time Joshua prayed and cried out, the jurist still has cause to argue and say that this cannot be used as evidence of the superiority of Moses, peace be upon him, who did not need prayer and supplication for his miracles. Prayer was not relevant to the miracles in Egypt because there were conditions and necessities for punishing the oppressors and rebels, as it is written, "And also the nation whom they serve I will judge," and no one shall harm them because their obligation was upon them. Therefore, the fact that the miracles were not performed through prayer and supplication is not evidence of the superiority of Moses. When he, peace be upon him, was roused to supplication, it was said to him, "Why do you cry out to Me? Speak to the children of Israel, and let them go forward," and our Sages interpreted this as meaning, "It is not for you to cry out to Me, but rather to act for the sake of the children of Israel and for the work of My hands." This implies that there is a bond of obligation upon their forefather, and it is upon me to fulfill it without them summoning me to judgment and prayer, so raise your staff and close your mouth. Indeed, we find instances of Elijah, peace be upon him, invoking miracles with a command, such as stopping the rain, as well as with the command over flour and oil, where the miracle persisted for an entire year without the need for prayer or supplication. Elijah's disciple, Elisha, also performed miracles with a command, such as parting the waters of the Jordan River. In these instances, there was no need for prayer or supplication. Similarly, when Elijah and Elisha performed their miracles, there was no need for prayer or supplication. The miracles were enacted through their authority and the divine power vested in them, rather than through prayer or supplication. This demonstrates that the ability to perform miracles without prayer or supplication was not unique to Moses but extended to other prophets as well. Exactly, even Isaiah performed miracles without the need for prayer or supplication. For example, when he instructed to apply a fig poultice to heal Hezekiah's illness, the healing occurred without any prayer or supplication. In all these instances, there was no room for doubt or speculation regarding the efficacy of the miracle. Indeed, one should consider what is found in the miracles performed by the prophets, peace be upon them. For in some of these instances, there was no need for prayer or outcry, as we have mentioned. In some cases, they needed authorization from the monarchy or the granting of authority, which served as the catalyst for prayer. Examples include Joshua's halting of the sun, the giving of voices and rain during the wheat harvest to Samuel, the resurrection of the son of the widow of Zarephath, the descent of rain and fire on the altar by Elijah, the resurrection of the son of the Shunammite woman by Elisha, and the turning back of the shadow by Isaiah. However, this significant uncertainty was not perceived by the commentators. And it is permitted to explain the way, which is that as we have already written in Chapter 9 of this section, man is made in the image and likeness, which is the honor and the intellect that is the foundation of all our structures and the splendor that is the image. From the perspective of honor, which is the intellect influenced by the supreme honor, which is the supreme wisdom, he rules over the upper beings, and they submit and listen to him. From the perspective of splendor, which is the image, he rules over the lower beings, and they submit and listen to him. When the prophets, peace be upon them, act in the lower realms based on the perfection of the image, it can be decreed, and it will happen for them, and they will not need prayer, such as Elijah, peace be upon him, with the captains of fifty and their fifty men, concerning whom it is written: "If I am a man of God, let fire come down from heaven and consume you and your fifty." Indeed, when it is possible to perform miracles without even speaking, such as Elijah's parting of the Jordan River, as it is written: "And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided," and such as Elisha's healing of the bitter waters, and Isaiah's revival of the afflicted, but when performing miracles in the higher realms and responding to them due to honor, which is intellect, by meeting and adhering their thoughts to the source of will, which is supreme wisdom, they will need prayer and supplication to carry out that will from the beginning of the thought to its end. This is the secret of the unity, whereby, due to their unity, all created things, which the same honor, angels, and spheres, are submissive and obedient to them. This is because of honor, which is intellect, influenced on them from the highest source. Since they, too, possess intellect, they recognize the level of intellect derived from above, and thus they listen to it. Additionally, since they are intellect themselves, the prophets, peace be upon them, also need to operate miracles through thought and intellect, which is prayer. This is unlike when performing miracles in the lower realms, which are material, and to which the prophets, peace be upon them, need to subdue. They submit to them due to honor, which is their complete image. The provision of thunder and rain in Samuel's time during the wheat harvest, which is among the category of miracles, is considered concerning matters in the higher realms. It appears as if the nature of time is altered, and time extends to the movement whose place and foundation is the sphere. Thus, with the changing of time, the sphere changes as its movement is affected by time. The Sages said regarding this matter, "Many were the things which Samuel brought about; for when Samuel came and made the summer cold, 'Is it not wheat harvest today?' said he, 'I will call unto the Lord,'" (Talmud Bavli, Ta'anit 2a). And since that miracle, which occurred in the higher realms, and they listened to him due to honor, prayer was required, as we explained. And also, in the provision of rain by Elijah the Prophet, there was an exceedingly great wonder, for it did not follow the natural process of rain, which arises from the vapors ascending from the earth, but rather it was brought down from the heavenly storehouse. Therefore, Elijah required that intense effort, as seen in the Scriptures when it says, "And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, and said to his servant: 'Go up now, look toward the sea.' And he went up, and looked, and said: 'There is nothing.' And he said: 'Go again seven times,'..." (1 Kings 18:42-43). It is puzzling why all this was necessary after he was instructed to go and show himself to Ahab and promise rain. It would have been fitting that after he was assured and promised that he would provide rain, he would not need to exert himself or pray, as implied by those Scriptures. Surely, once the people of Israel repented and acknowledged "the Lord, He is God," and Elijah had slain the prophets of Baal, it was an act of divine kindness to fulfill His word and provide rain immediately after all those deeds. The Prophet Elijah did not need to labor further for it. Such a situation is not found with any other prophets who were promised something and then needed to pray afterwards for its fulfillment. It seems appropriate to suggest in this regard that the doubt began from the outset with his oath when he said, "As the Lord, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word" (1 Kings 17:1). There is an implication in "except by my word" that he entreated through prayer, for the sin of idolatry was the cause of the cessation of rain, both above and below. When the decree was issued against them, there was a sufficient reason to stop the rain because of the idolatry that all of Israel practiced. However, there was no sufficient reason to bring rain because even though Israel acknowledged that the Lord is God, they had not yet eradicated idolatry from among them, and the vermin was still in their hands. When God said to him, "Go, show yourself to Ahab, and I will send rain upon the earth" (1 Kings 18:1), this will be understood as after he fulfilled his oath and prayed for rain. And for these two reasons, he needed to entreat them with that intense entreaty. Another hidden reason in this matter is that to unlock the upper good treasure to provide rain, there needs to be an awakening from below. This is the secret of "and a mist went up from the earth" (Genesis 2:6), which signifies the awakening from below, and afterwards, "and watered the whole face of the ground." Furthermore, this secret is elucidated from what we wrote in the preceding chapter in the secret of "Blessed be the Lord day by day," and in Tractate Ta'anit Chapter 1, they said, "Rain means sustenance." Surely, since that upper good treasure was closed and sealed due to the corruption of the lower realms, that intense entreaty through prayer was needed to arouse mercy from above, to rectify the corruption, and to unlock the source. For this reason, Elijah needed to pray for rain when he was told, "and I will send rain upon the earth," because it will be understood as fulfilling the conditions of awakening that require arousing from below, as well as completing the process. And to bring down the fire upon the burnt offering on Mount Carmel, that intense prayer and outcry were needed, because that fire was not fundamentally from below but from above, as it consumed the offerings from the altar before the Lord. Similarly, in the revival of the dead, both Elijah and his disciple Elisha needed prayer to restore and continue the souls from their upper source. In the Midrash of Rabbi Shimon bar Yochai, it is said in the following language (Midrash Rabbah, Song of Songs 1:14): "Rabbi Isaac said: What is the meaning of the verse 'Yet shall there be left therein gleanings, as at the beating of an olive tree, two or three berries in the top of the uppermost bough, four or five in the branches of a fruitful tree, saith the LORD, the God of Israel' (Isaiah 17:6)? Rabbi Isaac said: 'The righteous in the future to come will revive the dead like Elisha the prophet, as it is written, 'And he said: 'Take the arrows'; and he took them. And he said unto the king of Israel: 'Smite upon the ground'; and he smote thrice, and stayed. And the man of God was wroth with him, and said: 'Thou shouldest have smitten five or six times; then hadst thou smitten Aram till thou hadst consumed it, whereas now thou shalt smite Aram but thrice' (2 Kings 13:18-19).' The Holy One, blessed be He, said: 'A thing that the righteous are destined to do in the future, do you want to do now?' Hence it is written, 'And he put his hands upon the king's hands'; there is no hearing or obedience beyond this." It seems that prayer and calling upon the name of God were necessary because in this world, the transition from miracles to the future state where things will return to their original form, as they were before the primal sin, is not feasible. At that time, the righteous will not need to plead in prayer to resurrect the dead, as their stature and closeness to their Creator will be so great that they will have the power to revive the dead through their deep connection with the Divine. This will be facilitated by the light and influence that will emanate upon them, allowing them to transition from their state to one where the holy and pure bodies will support them sufficiently to resurrect the dead. It seems that from this perspective, we can understand the significance of the incident where a man was revived by touching the bones of Elisha, as mentioned in the verse: "And Elisha died and they buried him, and the bands of the Moabites invaded the land at the coming in of the year. And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet" (2 Kings 13:20-21). The bones of the prophet, imbued with light and sanctity, served as a support for the holy body, which was a vessel and abode for the Divine Presence (Shekhinah). Therefore, those who touched them were able to be revived. Furthermore, the righteous are greater in their death than in their life, as seen in the case of the Shunammite's son, where Elisha had to exert effort and plead in prayer for his revival, as described in the verse: "And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon the child; and the flesh of the child waxed warm... And when he had gone up, and had stretched himself upon him, the child sneezed seven times, and the child opened his eyes" (2 Kings 4:34, 35). Similarly, in the instances of the sun standing still and the shade returning to Hezekiah, prayer was necessary to manifest miracles from the higher realms, and they were heard because of the honor and glory associated with the prophets. This provides a proper understanding of the various miracles performed by the prophets, as discussed. From what we have discussed, it becomes clear to the discerning reader that the intention of the verse stating that "they shall know the Lord face to face, in all signs and wonders" is not to equate the miracles and wonders performed by Moses with those of other prophets. Rather, it is to distinguish the miracles of Moses from those of other prophets, just as his prophecy is distinguished from theirs in degree and elevation. This will be further elucidated in the upcoming chapter, with the assistance of Heaven. 14 The Torah of the Lord is perfect, coming from the highest, loftiest thought, influenced by the wisdom of God. It is prescribed according to the Supreme Will, requiring that its recipient be the most perfect of all beings born. Moses, peace be upon him, was chosen from all worthy and obligated beings to embody all types of perfection and virtues until no prophet could be compared to him in truth and righteousness. This is because it was fitting for the perfect Torah to be received through him, demonstrating his superiority over all other prophets as a testimony and sign of the exalted status of the Torah. Therefore, Moses, peace be upon him, was prepared, sanctified, and perfect from his mother's womb. In the Midrash of Rabbi Shimon Bar Yochai, they said in this language (Bereishit Rabbah 38:8): "In all these places, the repetition of the name indicates love. 'Abraham, Abraham,' 'Jacob, Jacob,' 'Samuel, Samuel,' all these had a repetition of the name indicating love. But Moses, Moses, did not have a repetition of the name indicating love, for it was as if he were complete from birth, as it is written, 'And she saw him, that he was good' (Exodus 2:2)." Similarly, in Sotah 12a: "And she saw him, that he was good." It was taught: Rabbi Meir says, "Good is his name." Rabbi Yehuda says, "His name is Toviah." Rabbi Nehemiah says, "He was fitting for prophecy." Others say, "He was born circumcised." And the Sages say, "When he was born, the entire house was filled with light." It is written here, 'And she saw him, that he was good,' and it is written there, 'And God saw the light, that it was good' (Genesis 1:4)." Rabbi Shimon Bar Yochai, may his memory be a blessing, wished to explain that with Moses, the purpose of creation was fulfilled, and he was its pinnacle. Therefore, he was complete from the day he was born with all completeness. Rabbi Meir's opinion is that this is the intent of the verse when it says, "And she saw him, that he was good," and he explains that "good is his name," because when a matter reaches its final perfection, it is fitting to be called "good." After it is good, that is his name, because it indicates the completeness of the thing itself. To teach this, the Scripture did not follow the typical practice of reading names, for the name does not usually indicate the essence of the thing named. Rather, it said, "And she saw him, that he was good," meaning that the desired matter was completed and arrived at its final perfection, and there it was in its goodness, and that was his name. It seems to me that this is not said about the creation of the first man because the purpose of creation in his particular formation had not yet been fulfilled. If it is said later, "And God saw all that He had made, and behold, it was very good," this is indeed fitting for the general aspect of creation. According to our sages in the Midrash, it was said only concerning the ultimate purpose of creation, which was destined to be completed through the Torah. They said in Bereishit Rabbah, "Behold, it was good," this refers to the angel of life, and "and behold, it was very good," this refers to the angel of death. Is the angel of death really very good? Is he not to be astonished? Rather, this is likened to a king who prepares a feast and invites guests, and he brings before them a tray full of all good things. He says, "Whoever eats and blesses the king, let him eat and be satisfied." But whoever eats and does not bless the king, let his head be brought off with a sword. Similarly, whoever engages in commandments and good deeds is considered an angel of life, and whoever does not engage in commandments and good deeds is considered an angel of death. This is as far as here. Behold, just as the essence of creation is likened to a feast, and just as the ultimate purpose of the feast is to bless the king, so too the ultimate purpose of creation is the observance of commandments and good deeds, which reflect the desire and will of the Creator in the act of creation. This is only achievable through the Torah. When Moses, who was destined to receive it, arrived, the purpose was fulfilled, and the evidence mentioned in the completion of creation ceased. Therefore, it was said at his creation, "Behold, it was good." Furthermore, it is explained that the goodness mentioned up to this point was not complete and fulfilled until then. In Genesis Rabbah, Rabbi Berechia said that it was in the merit of Moses, as it says, "And God saw the light, that it was good," implying the point we mentioned earlier. Rabbi Yehuda raised the concept of "good" and perfection by adding the letters Yud and Hei, which represent half of the divine name, and said, "His name is Toviah." The intention here is that this goodness is not evaluated based on being complete and perfect, but rather on its ascending entirely upwards. Since Moses was destined to complete this with the utmost perfection, Rabbi Yehuda expressed it as "Toviah his name." This perfection would be achieved through his adherence to this name, unparalleled by any other prophet. This is akin to "You stand here with Me," indicating an unparalleled bond, representing the ultimate perfection, beyond which there is none greater. However, this level of attachment, leading to complete unity, is unattainable except by the prophet. Anyone who is great in prophethood will have a great level of attachment. Since Moses surpassed all prophets in this regard, Rabbi Nehemiah said, "He is fit for prophecy," meaning his mindset was appropriate for prophecy from the very beginning. This is to indicate that he was complete from the day he was born. Since Moses was destined to circumcise the uncircumcised hearts and dedicate them to a unique unity, by removing corrupt beliefs and foreign ideologies, which are likened to the foreskin, separating between creatures and absolute truth. The sign for all this is when he was circumcised, symbolizing the removal of impurity. This is the opinion of others who say he was born circumcised. The sages say that when he was born, the entire house was filled with light, indicating that he was destined to receive the Torah, which is called light, and to illuminate the entire world with it. This is the meaning behind the equating of the first light with "good." The sages knew that this light is the wisdom of God, from which the Torah emanated. Regarding the original light, it says, "Let there be light," and concerning the emanated light, it says, "And God saw the light, that it was good." This is what they said in Genesis Rabbah: "The wisdom on high withers without the Torah." In Bereshit Rabbah, Parasha 11, it states that the light created by the Holy One on the first day allowed a person to see from one end of the world to the other. This idea is also mentioned in the chapter "Ein Dorshin," indicating that this vision pertains to the vision of the Merkavah (Divine Chariot), through which one can grasp the true nature of everything created with that light. However, not all wise men and prophets are equal in this comprehension. The master of all prophets, Moses, peace be upon him, comprehended everything, as stated in the first chapter of Rosh Hashanah: "Fifty gates of understanding were created in the world, all were given to Moses except one, as it is said, 'You have made him a little lower than God.'" Moses's level of understanding surpassed all other prophets due to the Torah given through him, which reflects his stature. Given this, it is necessary to firmly believe that just as Moses's prophecy is superior to that of other prophets, so too are his miracles and wonders superior to those of other prophets. This is a logical necessity in the context of the Torah. It should be understood that the greater the entity, the greater its miracles must be. Since the Torah that Moses placed before the children of Israel is beyond human intellect, as it is an imitation of the Divine will, it requires the strongest and most extraordinary proofs and miracles for its validation. Therefore, the miracles and wonders that accompanied the Torah had to be the most powerful and remarkable possible. To illustrate how Moses's miracles, though not involving the higher realms as recorded in the Torah, are greater than those of other prophets, even those involving the higher realms, we discussed two points in chapter 9 of this section. First, altering the order of the lower movable elements while the higher movers still exert their influence is far greater than altering the order of the higher realms. Second, one must believe that when performing wonders with the lower elements, Moses was removing the rule of the higher movers and disrupting their influence, as elaborated upon there. After this conclusion, I found in the Midrash of Rabbi Shimon bar Yochai, peace be upon him (Part II, 28a), statements that appear to confirm what I wrote. They said there: "What is the greatness of making a serpent before Pharaoh? From there is the permission for God’s service, and from the permission of the serpent began its rule. Therefore, all the magicians rejoiced, for the head of their wisdom is that way. Immediately, Aaron's serpent turned back into a dry rod and swallowed them. Therefore, they knew that the supreme ruler is in the land they considered above them, with no ruler to do anything. Thus, Aaron’s rod swallowed theirs precisely when it turned back into a rod. Therefore, Aaron performed two signs, one above and one below. One above was the supreme serpent ruling over all of them. Pharaoh, being wise in all his arts, realized that the supreme ruler governs both above and below. In the plague of the Nile, they said: At that time, the sea split into two parts, white and red, etc., indicating a god above and a god below. Thus, the Israelites drank water, and the Egyptians drank blood. In the plague of wild beasts, they said: Come and see how many forces were mixed above, and God confused them as one to disrupt their mighty forces above. All the mighty deeds God performed in Egypt were done with one hand raised over them, both above and below. Therefore, the wisdom of Egypt perished, as it is written: 'The wisdom of its wise shall perish,' etc. Come and see: It is written, 'I will incite Egyptians against Egyptians, upper Egyptians against lower Egyptians,' for the forces above govern those below. In the plague of the firstborn, they said: Every firstborn, even those in the higher and lower degrees, was struck from their roots." Here it is explained that the plagues affecting the lower realms also impacted the upper realms that governed them. When a miracle was performed on an earthly element, disrupting its natural order, it also affected the celestial force appointed over it, removing it from its role. Correspondingly, in the higher spiritual realms governing the lower ones, everything was disrupted and shattered from their chains, subjugating and removing their dominion. This was all to show Pharaoh and the Egyptians that there is a supreme ruler over both the upper and lower realms. Therefore, it was necessary to perform wonders in the lower realms and, correspondingly, in the upper ones to demonstrate that God created everything and has the power to alter and subdue them at will, as previously explained. We have written in chapter 9 of this section that the signs performed by Aaron also relate to Moses since he was like a god to Pharaoh, and Aaron, his prophet, as the plain meaning of the scripture states: "for all the signs and wonders which the Lord sent him to perform in the land of Egypt." It should not be said that if the miracles of other prophets were not greater than those of Moses, they were at least equal, since they also performed wonders in the upper realms. This contradicts our premise that Moses's miracles were greater than those of other prophets. Just as they did not equal him in the level of prophecy, they also did not equal him in the magnitude of miracles and wonders, as the plain meaning of the scripture states: "And there arose not a prophet since in Israel like unto Moses... for all the signs and wonders..." This will be further explained. According to the first perspective, it is clear that the miracles of other prophets do not compare to those of Moses. Even according to the second perspective, where other prophets performed wonders in the upper realms, their miracles still do not compare to those of Moses in terms of number and continuity. The miracle of the manna is extraordinarily significant. Due to Moses's elevated status, his prophecy came from the heavens known to the wise of heart, as will be explained. Also, in his days, they were fed with bread from these heavens, and in the days of Joshua, they were sustained by the crossing of the land. The secret of all this will be explained based on the level of prophecy of each one of them. The extraordinary miracle of the manna sustained them for forty years. Likewise, the pillar of fire and the pillar of cloud were significant miracles. Among the great wonders performed by other prophets, none reached the level of these miracles. According to our sages, besides the miracles of Egypt that reached the upper realms and their governors, as will be explained from the Midrash of Rabbi Shimon bar Yochai, peace be upon him, and as we wrote above, the well and the quail were also significant miracles. Additionally, the event at Sinai was unparalleled before or after, where we stood before the Lord our God to hear His holy words amidst those terrifying voices. What occurred at that sacred moment was far more extraordinary and significant than anything that had ever happened in the heavens and the earth, whether through the faithful prophet Moses, peace be upon him, or through other prophets, peace be upon them. Moreover, all subsequent wonders and miracles performed by others are attributed to the first who initiated the source of these wonders by altering natural laws. It is known that the first to make the great name known through the performance of famous miracles by altering natural laws was Moses, peace be upon him, due to his prophetic stature. Therefore, all the wonders performed by Joshua and the other prophets by altering nature are attributed to their master, Moses, peace be upon him. He is considered the doer, as the Lord explicitly promised, saying, "Behold, I make a covenant: before all your people I will do marvels, such as have not been done in all the earth, nor in any nation." We do not find that he performed greater wonders afterward than those he did before this promise. However, those done before were far greater than those done afterward. This declaration meant to convey that all the miracles Joshua, his disciple, peace be upon him, and the other prophets, peace be upon them, performed were essentially done by Moses, and all are attributed to him. Their power and influence stemmed from him, and from the overflow of his prophecy, they all received their prophecy at Sinai. With that power they received from him, they performed those extraordinary wonders. Thus, it cannot be said that what they performed was more wondrous than what Moses performed since everything they did and achieved was derived from his influence and power. To hint at this, it is said that the face of Moses was like the face of the sun, and the face of Joshua was like the face of the moon. This comparison signifies that the moon’s light is not its own and should not be attributed to it, but rather to the sun, as the moon’s light is derived from the sun’s light. Similarly, the prophecy of Joshua and the other prophets, and all the wonders they performed, were all derived from the light and power of Moses’s face. Therefore, it is fitting to attribute everything to him. However, what Moses, peace be upon him, accomplished cannot be attributed to any other prophet, for no prophet preceded him in stature, nor came after him. It seems to me that when it is said, "Before all your people I will do marvels," it refers to the opening of the earth to swallow Korah and his assembly. This is what is meant by "which were not created," and it is stated there, "If the Lord creates a new thing," using the term "create" to indicate the bringing forth of something from nothing. It was a new phenomenon, a creation akin to a new creation, a wonder without precedent. This is the essence of the promise: "I will do marvels such as have not been created in all the earth nor in any nation," indicating that this wonder would surpass all the miracles that had previously occurred through him and those that would occur through others. Therefore, it is said, "which I do with you," because Korah was denying Moses's mission and prophecy. Similarly, everything written about the greatness of the master of prophets applies to both past and future, as in "And there arose not a prophet since in Israel like unto Moses." This is a faithful testimony of the Lord that the wonder of Korah's punishment was greater than all the wonders of the other prophets, his disciples. Just as he surpassed them in the level of prophecy, so too did he surpass them in the wondrous signs and miracles. According to this, the verse "And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face" can be understood plainly. This implies that the uniqueness of Moses's prophecy, which is a condition for the greatness of the Torah, demonstrates that no one in his stature will ever arise, neither from those before him nor from those who come after him. The term "arose" (קם) thus serves to indicate both the past and the future. Since the Torah is eternal, it signifies that even the latter generations will bear witness that no one like Moses has arisen. This is akin to saying, "nor will anyone arise" who will match his level, which is necessarily true due to the Torah's supreme status. In the Midrash of Rabbi Shimon bar Yochai (Bereishit Rabbah 37:1), it is explained that Moses's uniqueness is indicated by the verse "Fair of form was he beyond all men" (Numbers 12:3). The phrase "gracefulness poured forth from your lips" (Psalms 45:3) refers to Moses. Therefore, God anointed your God with the oil of joy above Abraham and Isaac, from the oil of gladness beyond Jacob, from the companions, from the other prophets. Here is the principle: there is no one before or after him who will match his stature. This is what is meant by the phrase "and there arose not," indicating that there will be no one like him. The secret of this lies entirely in his pure and holy soul, which emanated from a place from which no other prophet's soul emanated except his. Each of the prophets attained his level of prophecy and understanding up to the point where his soul emanated. Each one was united and connected to his root through his form, from which he drew his prophecy. Therefore, Moses's level was much greater than that of the other prophets, because his soul and form were higher than the forms of the other prophets. This is what the sages of truth received when they said that the form of Moses was exalted above the exalted nation of Israel, which ascends to an inheritance without Egypt, which is the world of white (Binah). Therefore, it was in the merit of Moses that the Torah descended from heaven, and the manna from heaven, as mentioned earlier. And it was in the merit of Aaron, whose form was exalted from the head of the world of construction, the secret of the right (Chesed) of the clouds, the secret of the root of the waters. And it was in the merit of Miriam, the well of water, whose form was exalted from the secret of the bride, called the well of living waters. During the days of Joshua and in his merit, they ate from the produce of the land, as his countenance was like that of the moon. Regarding this, the other prophets each secluded themselves and connected to their root through their exalted form, from which they received their influence and guidance, and from which they drew their prophecy. All their prophecies were through the dim mirror, the secret of the final "Hei," which comprises ten levels. Each one secluded himself according to his level. However, Moses attained them all because "he is faithful in all My house" (Numbers 12:7). In the Midrash of Rabbi Shimon bar Yochai, it is stated (Leviticus Rabbah 20:2): "Rabbi Yehudah said: 'Moses was decreed from his origin and was not decreed from another man's origin.' Rabbi Yochanan said: 'He was perfected in ten degrees, as it is written, 'He is faithful in all My house,' and not, 'My house is faithful.' The exalted portion of a man is the throne of glory upon which he is seated.' All this elevated Moses above all the other prophets in the degree of the Torah given through him, as we have written." Regarding the verse "And you said, 'You have known me by name,'" the Ramban (Nachmanides) explained that it could mean that God was addressing Moses directly, as He said, "My face shall go" (Exodus 33:14), indicating a special relationship. The Torah preceded the creation of the world, according to the tradition of our Sages, being wholly written with black fire upon white fire. Moses received it entirely, from "In the beginning" to "before the eyes of all Israel," and learned it directly from the mouth of the Almighty. The late Rabbi (zikhrono livrakha) wrote at the beginning of his commentary on the Torah that Moses, peace be upon him, was like a scribe copying from an ancient book, and he writes the truth. This matter that is written is to explain that the prophecy of Moses, in his great name, was deeply connected and particularly illuminated with a radiance that others did not possess. This is what is meant by "which the Lord knew face to face." This level of prophecy was not reached by any prophet other than him, as is evident from what was previously discussed. It will be further explained when we discuss the levels of prophecy in Chapter 22 of Part 4, "If they decree from heaven," regarding all the signs and wonders. The late Rabbi (may his memory be a blessing) wrote that no prophet has arisen in Israel like Moses in regard to all the signs, or one could say that they knew the Lord face to face through signs and wonders until this point. According to our understanding, both reasons are true and necessary for what we intended from the beginning of the matter. As we have written, just as the prophecy of Moses was distinguished from the prophecy of other prophets and none arose like him in it, so too his signs and wonders were distinguished from theirs, and none arose like him in them. As we have demonstrated the truth of this in what preceded, and this is what we aim to clarify in this chapter. 15 This will be clarified by what follows, for the intellect of man falls short of achieving true perfection without the guidance and completion from its Owner. It has already been explained in many places in this book that the ultimate purpose of man was unity and doing the will of his Creator, and this was the intention behind his creation. In Chapter 8 of this section, we wrote that this will is impossible to know and comprehend without its Owner's guidance, even for the masters of prophecy, unless He informs them. Therefore, the efforts and toil of those who think that through their investigation, intellectual deliberation, and philosophical contemplation they will reach the realm of their desires will be in vain. They will delude themselves into thinking that they are close to the Supreme Will when, in fact, they are far from it. Everything they strive to attain through their intellectual pursuits will lead them astray and distance them further from the truth. All that remains in their hands is diligent labor and the blame for wasting their time in vain pursuits, and this is their portion from all their toil. Even if we acknowledge that intellect, in its investigations and contemplations, may agree with the truth, what one may understand will not satisfy his soul. Certainly, the guides to the straight path among the wise men of our nation, the philosophers, have acknowledged their errors and shortcomings in their intellectual endeavors. From them stem the mistakes and errors that occur in one's comprehension. For in every generation, the opinions of the intellectual thinkers and the methods of their inquiries change. The later generations always dispute the earlier ones, until what the ancients thought was a miracle confirming its existence, the later ones claim to be a miracle refuting it. What indicates their brevity is what Rabbi Z"l wrote in Chapter 19, Part 2. Indeed, everything Aristotle speaks about concerning the lunar sphere and beyond is entirely speculative, based solely on conjecture and reasoning, apart from a few things. This is especially true for what he asserts in the order of intellects. However, everything he said about all that exists below the lunar sphere up to the center of the Earth, the Rabbi said is undoubtedly true. Here is a summary of what's being said: The author of the "Rib" acknowledges the brevity of Aristotle's views regarding celestial bodies beyond the moon, but he extends the notion that the intelligent will recognize the truth in his assertions about everything below the lunar sphere, even though he seems foolish to the wise. Rabbi Isaac Abarbanel, in his commentary on the book of Kings, emphasizes that Aristotle's insights are often rooted in sensory experience, leading him to err in his conclusions. Despite his eloquence, Aristotle's understanding is limited and lacks true wisdom. This is evident in his inability to grasp truths about the natural world, a domain where Jewish sages excel. Thus, the idea that Aristotle's wisdom equals that of Jewish sages is baseless. In summary, the author argues that the late Rabbi held the opinion that the highest form of wisdom lies in Greek philosophy, believing that there is no wisdom in Israel except for Greek wisdom. He believed that true perfection lies in the realm of abstract thought, which can only be attained through the study of natural and divine sciences, as understood by the Greeks. He asserted that those engaged in Talmudic study and observance of commandments have not reached the level of understanding in natural sciences according to his viewpoint. He likened this situation to a parable about a king and his subjects, as mentioned in his book, chapter 51, part 3. Expanding on this belief, he even claimed that the opinions of Greek philosophers are equivalent to the views of our prophets and Torah sages. This led him to interpret the words of the Torah, prophets, and sages in a manner consistent with Greek philosophical ideas. In Chapter 11, Part 2 of the Guide, the author states that all these matters have been previously explained and do not contradict what our prophets and Torah sages have mentioned. Our nation, he explains, was once a complete and wise nation, as described by the Lord, but has since declined due to the influence of ignorant Torah scholars. Our sages and companions have perished, and our scholars have been killed, leaving us with fools as our leaders, as foretold in our sins. The wisdom of the Greeks, he claims, has infiltrated our society, leading us astray from our Torah teachings. Many later scholars have succumbed to this influence, mistakenly believing Greek wisdom to be superior. Even the wise Rabbi Joseph ben Shem Tov, who was proficient in philosophy, wrote in his book "Ein Ha-Koreh" using similar language. The author emphasizes that our enemies have labeled us as a foolish nation due to our departure from Torah wisdom, and the majority of our scholars are misguided. Maimonides addresses this in the Guide, stating that these actions do not make us wise, but rather foolish. Therefore, the author concludes that most of us are proficient in worldly wisdom, including natural and divine sciences, which form the basis of philosophical thought. This is exemplified by the fact that these subjects are associated with intelligence and wisdom. He further contends that Aristotle's teachings have influenced many, resulting in the creation of numerous works, though it is difficult to determine who was wiser in matters of natural wisdom: Aristotle or the sages of Israel. The author also references Ibn Rushd's commentary on Aristotle's sixth book of "Nicomachean Ethics," stating that anything predating Aristotle should not be questioned, let alone challenged, especially given the weight of his words. At the end of the lengthy exposition on the seventh article, from what follows the natural order, and in the introduction to the lengthy exposition on the word "Shama" (listen), Aristotle is credited with completing and innovating wisdom, a fact corroborated by the majority of scholars. Even Maimonides himself, in Chapter 23 of Part II, speaks similarly. It is evident to anyone who has seen the earlier works preceding Aristotle's writings that there was a deficiency in the exploration of those human endeavors. It is far-fetched to expect that every one of us would be wise and knowledgeable in these matters, especially considering the lengthy period over which his works have been transmitted to us. Maimonides' objections on this matter are weak and baseless because since the exile of the land, there has not been found among the Israelites a rabbi who is wise and understanding in these matters like him. Those who brought Rabbinic teachings to mean only evil thoughts all day long believed that there was no other wisdom besides the wisdom of these individuals, and they believed that there was no worthy generation upon which knowledge and understanding would fall apart from their wisdom. They brought this to what is said about the chariot of Ezekiel and Isaiah, which was hidden from us; it is nothing compared to a small portion of Aristotle's wisdom. This is clear to anyone who has deeply studied Maimonides' Guide, word by word, and has endeavored to understand the wisdom of these individuals. It is evident that everything Ezekiel achieved is known to the majority of Christian, Muslim, and Greek scholars, a knowledge more significant and pure than Ezekiel's understanding, according to Maimonides. This is clarified to anyone who understands what Rabbi Shimon ben Yochai meant when he said, "And I listened to the sound of their wings, for the sake of His honor I said I will not mention it." And I wonder, to where has the spirit of God turned from our Sages of blessed memory? Who has dimmed the light of his eyes? Who has placed a misleading book before him? This entire passage indicates that regarding the observance of laws and judgments, the nations will say, 'Surely this great nation is a wise and understanding people.' For what they observe, the nations will see that we call upon the Lord our God through the practice of these laws, and He will answer us and grant our request. They will say, 'No other nation has a God as near to them as the Lord our God whenever we call upon Him.' My brothers and friends, consider and see the significance of this matter, or the likeness thereof, for Aristotle endeavored in his book of signs to understand the essence of the purpose, its manner, and its active and material causes. He researched it extensively, resolved great doubts, and expounded upon it. Have you seen or heard that during times of distress, his inquiries contributed to the betterment of the earth's condition, similar to what ten of our people would do, where there is a cantor, wrapped in his prayer shawl, reciting the thirteen attributes and the seven blessings ordained by our Sages, as explained in the Talmud tractate Ta'anit? Or when the nations witness the astrologer Honi the Circle-Drawer, saying, 'The Lord has His spirit returned, and rain falls upon the earth,' or Aristotle stating, 'The water evaporates, and there is no water to drink. What will any of them consider as wiser?' Or when they see Galen investigating the essence of leprosy, its causes, its remedies, and his method of healing, and the leprosy disappears from his face? Or when they see Elisha saying, 'Bathe seven times in the Jordan, and you shall be healed.' Which of them will consider him the greater healer? These matters are well-known and accepted among our nation. Your eyes see today, as well, that the Lord is angry with His people if they call upon Him with all their souls, and He answers them. Have you heard of Balaam with his vast knowledge in the work of the stars and his understanding of the movement of the heavenly hosts? Will the sun stand still for him and his descendants, as it stood for Joshua son of Nun, as is stated in the Kabbalah? Have you heard of Aristotle, with the majority of his intellectual efforts directed towards understanding divine matters and his diligent study of the different intellects and their essences, their qualities, and their progression from the first cause, as he mentioned all of this in an essay registered under the letter Lamed, concerning what happened after nature? He said that an angel came to him, or even Elijah appeared to him in a vision, speaking to him face to face, or even through a riddle, as happened to the pious men of our nation in thousands and tens of thousands. I know, and it is not hidden from me, what our Sages might reply to me, and I know what I would respond to them. But this treatise will not tolerate arguments on these matters in completeness. The inquirer will find his place with me up to this point in his words. Here is the completion, with all his expertise and entanglement in intellectual wisdom. He did not force his way onto the truth with falsehood and did not confess in shame, for there is no wisdom and no understanding except in the study of Torah and in the observance of its commandments. And in their observance, they call upon the Lord, and He answers them, and it is their wisdom and understanding in the eyes of the nations. It is not in the exploration of the three branches of philosophy. Remember well that he did not conceal his Torah. In Chapter 16 of the second part of this book, I explained these verses wonderfully, with the help of Heaven. Let it be understood from there. Furthermore, I will marvel once more: How did the late Rabbi say that the opinions of the philosophers are the opinion of our Torah and our prophets? For this is the foolishness of the essence of the Torah and its place, which is decreed from it. And the late Rabbi's opinion is that the souls are influenced by the active intellect, which is the last intellect of all separate intellects. And he said that it is the one that brings our intellect from potentiality to actuality. And it is known that the intellect cannot reach and rise except to its limit and its place. And just as the waters that flow and descend from a place, which allows them to rise to a high place like the place from which they originated, and no more, so the soul is influenced by the active intellect. Therefore, it is possible for it to rise and reach its limit and no more. And it seems that Aristotle's words did not extend beyond the sphere of the moon, but rather were a semblance of thought and reasoning, as testified by the late Rabbi, may his memory be blessed. I have already written in many places in this book that the Torah is the thought of the Holy One, blessed be He. Our sages have already elucidated this when they said, "The beauty of wisdom is the Torah." I have also explained its mystery, and the scripture cries out, "For My thoughts are not your thoughts," and "As the heavens are higher than the earth." It is impossible for any creature to comprehend anything with that thought unless it is from the mouth of the One who possesses that thought and wisdom. Even the masters of prophecy and wisdom are prevented from that thought. Therefore, the Torah, its body, its interpretations, and its reasons will never be grasped at all, not even one thing among them, unless it comes from the mouth of its Giver, blessed be He. Therefore, the master of prophets, may his memory be blessed, needed to receive the interpretation of the Torah, its secrets, and its reasons from the mouth of the Mighty One. It was revealed to all the nations amidst the passing of their opinions and beliefs, for He, may He be blessed, did not choose him until He wrote about him, "He is faithful in all My house." No prophet has arisen since then. His knowledge was not like Aristotle's, nor was his wisdom, nor his intellectual attainment. He discerned between the sacred and the profane, the impure and the pure. Nevertheless, despite all his breadth of understanding, he needed to accept what was not possible for him to attain, even with all his intellectual prowess. For the intellect fails to comprehend what is far above it. How can the philosophers, with their balanced opinions, their intellectual inquiries, and their intellectual wonders, agree with the supreme knowledge that is the Torah and prophecy? For they are far removed from it, beyond measure, and the philosophical matters are foreign and alien to our Torah; they have no portion or memory in it. And what is even more wicked and bitter is that, from his words in what he wrote in Chapter 63 of Part I of the Guide, it seems that Moses, our master, may his memory be a blessing, was not complete in his articulation, perish the thought. This is because he said there, regarding what was asked at Sinai, "And they said to me, 'What is His name, what shall I say to them?' So I will tell them that there is a God in the world, and later he says that He sent me." And he, may his memory be a blessing, said, "What shall I say to them?" It appears that he, may his memory be a blessing, did not comprehend the reality of the Name through a miracle, but only through tradition. And the response was "I am that I am," and the Rabbi explained, "He who exists, that is, the necessarily existent." This means that the reality must exist and cannot be absent or diminished. And when the proofs were made known to him, through which his existence is confirmed by their wisdom, etc., it seems that according to the Rabbi's opinion, Moses, may his memory be a blessing, needed to learn from the Almighty's mouth the proofs and miracles through which His existence would be confirmed, for he did not know them. If not, how could he say, "What shall I say to them?" For if he knew them, there is no doubt that he would have compelled them to acknowledge His existence, for no one denies His existence when we are compelled by rational proofs to acknowledge it, but certainly according to the Rabbi's opinion, he did not know them. And in his view, the power of the Divine was more evident than that of Moses, may his memory be a blessing, as he confirmed the existence of the Name through a miracle. Perhaps the rational proofs of the Divine's existence that Moses learned from the Almighty's mouth and which his distorted mind agreed with, were contrary to the truth. Alas for ears that hear such things! And if so, prophecy served him, yet he was not complete in his articulation. And the Rabbi himself already stipulated in the Chapters on Prophecy, the Completeness [of Prophecy], in Measure and in Articulation, in every way, and said that in this regard, they meant in their statement that prophecy rests only upon a sage, warrior, and wealthy individual. And he said that this was already explained in the Commentary on the Mishnah and his great work. And certainly, for one who was destined to ascend to the level of prophecy, nothing new was added, after the Rabbi had established this opinion. It is not surprising that he suspected Israel, after they were transmitted from the Patriarchs that they would suffice with the existence of the Name, and Aaron and Miriam were prophets among them, and according to his view, wisdom and tradition were lost from them during their exile, as he said that we lost from him in this exile of ours, and appeared in the study hall of the Ionian and other philosophers. And he already preceded this in Chapter 71, Part I, saying, "Know that the many wisdoms that existed in our nation regarding the truths of these matters were lost over time and under the domination of foolishness over us, and when those matters were forbidden to all humans, as we explained, only the words of the Scriptures were permissible to all humans, and even the Talmud that was accepted was not connected in writing from the beginning, in terms of spreading among the nation the matters that I have told you orally that you are not allowed to say in writing." And this was the ultimate wisdom in the Torah, that it fled from what was revealed in it in the end, meaning the abundance of opinions, and it was transformed and doubts were incorporated into the connected interpretation, and confusion and mix-up in actions returned. But the matter was handed over in its entirety to the Great Court, as we explained in our Talmudic compositions, and as the Torah dictates. And if there was a flaw in the Talmud, why did they leave it alone in a well-known composition for all humans to access, as they did with this matter, all the more so if something from the concealed secrets of the Torah was composed and spread to all humans, entrusted from individuals to individuals, as I explained to you from their statements, "The secrets of the Torah are only transmitted to an adviser and a sage." And this is the reason that compelled them to cut off these primary roots from the nation, and you will find from them only minor notes and hints that came in the Talmud and Midrashim, and they are a few precious pearls, upon which many shells were piled until people engaged with those shells and thought that there was no heart underneath them in any way, until they said, "Indeed, the Andalusians from our nation, all of them held onto the words of the philosophers and inclined to their opinions, which did not contradict the face of religion." Thus far are his words. The truth is that philosophy has been absent from our nation, as it has never been within it, and it has vanished without being sought, for it is foreign and forbidden to enter the congregation of the Lord, as will come in later chapters with the help of Heaven. The comments and hints that came in the Talmud and Midrashim did not come to hint at what the Rabbi thought and understood to explain and interpret them, as this will be the purpose of clarification for the understanding of the Rabbi's intention in them, and it will seem and understand what will be explained in them according to the roots of the true wisdom received from Sinai. And the Rabbi thought to weigh in his mind and to consider arguments in his intellect in matters that would never fall under the net of intellect at all, which are far beyond him, and even the master of the prophets could not grasp them with his intellect. And what was not given as oral Torah to be written down is not for the reason the Rabbi said, but it is a hidden secret from him as explained previously, and at the beginning of Part III, he said, "And they said, 'The reward for revealing the concealed and revealed secrets of the Torah to those who study them diligently is very great.' They said at the end of Pesachim regarding what is written 'for those who sit before the Lord' [will be] merchandise to eat for seven and cover [their] ancient customs. They said [regarding] 'ancient customs' – these are things that were concealed for many days, and what are they? – the secrets of the Torah, until here." Here the Rabbi explained what they said, "ancient customs," that those who study diligently will understand them through their diligence, and from here he found room to consider in his mind the secrets of the Torah, and the work of Creation, and the work of the Chariot, which in his view are the wisdom of nature, and the wisdom beyond nature for the Ionian and his disciples who deny [Torah], and the intention is not the Sages of blessed memory in what they said "ancient customs" what the Rabbi thought, but to inform that he refrained his intellect from grasping the secrets of the Torah, and even the intellect of Moses could not grasp them until they were revealed for many days themselves, and he revealed them and handed them to him, and there are versions in which it is written that he concealed them, which is correct, and according to this, those who study diligently are still outsiders. In Chapter "Ein Dorshin," Rabbi Ami said: "The secrets of the Torah are only imparted to someone who possesses five qualities: wealth, noble lineage, wisdom, a counselor, and a skilled interpreter." In Chapter 34, Part I, the Rabbi explained that whoever attains the wisdom that comes through action is called a skilled interpreter. They said: "Since words were spoken, all have become like interpreters." If these are matters that are revealed and clarified to those who study diligently, then the one called a skilled interpreter has reached the level of perfection in understanding. Why, then, would he need the tradition of the secrets of the Torah if he can comprehend them through his diligence? Thus, they said: "We do not impart them," as it seems impossible for anyone to grasp them through intellect alone, even if one were as great in intellect as Aristotle and his companions, unless they are handed down orally. Why did the Sages praise concealment in them and reward those who hide them? And this hidden wisdom, concealed from the majority of the children of Israel except for a few individuals, is revealed and well known to the Ionians, Kutim, and Gerim. This will be clarified to one who understands the Rabbi's intention and interpretation in them and has seen their books. Then, one will truly know that the Rabbi's roots in the secrets of the Torah and the works of Creation and the Chariot are taken from them, and the Rabbi himself has confessed to this, saying in the introduction to Part III: "I did not come to prophesy to inform myself of this intention, but rather what the scripture taught in the prophetic books and the words of the Sages is what I have from my previous intellectual contemplations, which undoubtedly corresponds to reality, and it is possible that there may be an alternative, and the intention may be something else until here." Here, he confessed without shame that prophecy did not come to him in what he said and explained in the secrets of the Torah in that book, especially in the works of Creation and the Chariot, and he was not even given a tradition from the teacher as he is obliged to be in this wisdom. But he was clever in them from the perspective of intellectual contemplations, and therefore he said that it is possible that what he wrote could be interpreted differently, and the intention could be something else until here. This serves as a note to someone who is knowledgeable in the secrets of the Torah and the prophets, and the words spoken by the Holy Spirit and the words of the Sages from the traditions of true wisdom that he possesses, that it will become clear to him without any doubt that what the Rabbi intended in them was not what the Rabbi meant. And this will be discussed regarding the perfection in what will be clarified in those matters with the help of Heaven, and this is what I wanted to prove in this chapter. 16 Philosophy, also known as Greek wisdom according to our Sages, is attributed to the Greeks because it emerged from them, and they originated it in the world, but it caused confusion in their hearts because they applied their intellect to explore existence and weigh it with the scale of their intellect. It's called in the language of philosophy among our people the wisdom of existence, as they excelled in it according to their understanding. In Greek language, philosophy, it is forbidden for anyone bearing the name of Israel to engage in it, and this is clarified by what our Sages said in Sotah Chapter "Egel Arufa" and in Kamma Chapter "Meruba", where they said in this matter: "Give, rabbis, as when the House of Hasmoneans ruled over each other, there was Hurkanos from within and Aristobulus from without. Every day they would drag them in a box with coins, and they would always elevate them. There was an old man there who was familiar with Greek wisdom. He said to them, whenever you are engaged in work, you are not handed over to them. The next day they dragged them with coins in a box and they raised a fox for them. When it reached the wall halfway, it stuck its claws in the wall, and the land of Israel shook four hundred parasangs by four hundred parasangs." At that time they said: It is forbidden for a man from Israel to raise foxes, and cursed is the man who teaches his son Greek wisdom. And about that time we learned the story of the sheaf coming from the bundles of the threshing floor and the two loaves from the valley of Sukkot, and Greek wisdom, who is forbidden? And it was taught: Rabbi Ba said: In the Land of Israel, why is it called Syrian tongue or sacred tongue or Greek tongue? And Rabbi Yossi said: In Babylonia, why is it called Aramaic tongue or sacred tongue or Persian tongue? They said: Greek tongue is unique; Greek wisdom is unique. And Greek wisdom, who is forbidden? But didn't Rav Yehuda say in the name of Shmuel, in the name of Rabbi Shimon ben Gamliel: "I am but as one born out of due time. There were a thousand children in my father's house; the majority of them studied Greek wisdom, and only I and my father's brother remained here in Asia." They said: This is the household of Rabbi Gamliel who were close to royalty. And as it is taught in a baraita: One who counts the ranks is considered an Amorite. Abtulus bar Reuven was permitted to count the ranks because he was close to royalty. Similarly, the household of Rabbi Gamliel was permitted to study Greek wisdom because they were close to royalty. This is the extent of the discussion. Rabbi Abraham Bibago, may his memory be blessed, ventured into the realm of philosophy and criticized it, permitting its entrance into the community and removing stumbling blocks from the path of the people. I'll summarize his words briefly, and if he expounds further and responds to them, I'll return to argue that philosophy, particularly philosophical wisdom, is forbidden to enter the community, as decreed by our Sages. In his book "Derech Emunah," in Chapter 2, Gate 3, Rabbi Abraham Bibago, may his memory be blessed, wrote the following to permit doubts: "Greek wisdom is not the remarkable investigative wisdom mentioned. Investigative wisdom is intellectual wisdom, not unique to the Greeks but human wisdom. Therefore, Greek wisdom is specific to the Greek nation, not to other nations. King Solomon's wisdom, from which these wisdoms are derived, was lost over time and translated into foreign languages. Thus, these wisdoms are human, not Greek. They are internal and intellectual, not external. External wisdoms are different, and even the philosophers refute them." Aristotle said in his fourth book that he brought the false opinions of earlier scholars about the nature of time, not from divine statements but from external wisdom. This term is external so that it doesn't deviate from intellectual and miraculous behavior. This statement was prevalent among nations inclined towards investigative studies. However, Greek wisdom forbidden to Jewish learners had two aspects. Firstly, it was their religious wisdom concerning their festivals and the sacrifices offered to their imagined gods and customary rituals, which were considered wisdom among them. Moreover, it led to idolatrous concepts about their gods. This was Greek wisdom to them, the knowledge of which and from which they founded their fabricated gods, obligated foreigners to worship the stranger gods they served, and established prayers, altars, sacrifices, and rituals according to their erroneous beliefs. This is one type of Greek wisdom. The second type is their sarcastic wisdom, in which they spoke and ridiculed with foreign sarcasms in front of the public. It is called the wisdom of mockery and sarcasm. This is what they referred to as conversations of palm trees in my opinion, etc. These are the two parts of the Greek wisdom forbidden among the children of Israel. One aspect is very explicit: it is forbidden for a Jew to teach it, because it might lead to considering some assertion as true or doubtful, or one might start pondering whether it is true or not. Many may not have the ability to withstand or hold their ground against any statement, as even the wise are vulnerable in this regard. Concerning this aspect, Rabbi Joshua forbade learning Greek wisdom in the Mishnah tractate Pe'ah because of the traditions, meaning because of the common people. It is possible that they might derive from it and from the arguments made in it many foolish ideas, etc. Indeed, the second aspect is a prestigious wisdom among them. In the courts of kings and their palaces, they speak it without a doubt, as is known from Titus, who was witty and logical, speaking in parables and jests. This is what Rabbi Joshua and all his household, who were close to the monarchy, permitted, so they could speak it in the royal court and in the palace with the nobles and the king's officers. Concerning this, the elder knowledgeable in Greek wisdom would say to them in Greek. Truly, through this facet of wisdom, that rebellious elder could converse with the Greeks as he pleased without the Jewish sages understanding him. Particularly, since before the rise of Titus, about 101 years earlier, when the Hasmonean kings fought among themselves, it was cursed to teach Greek wisdom to one's son. Pompey, who fought against them to appoint Hyrcanus, raised the issue with the elder's advice. Later, in Titus's camp, they decreed a decisive decree to ensure that anyone knowledgeable in that wisdom would be favored by Titus. It is evident that the mockery of that elder was of that second type of wisdom. And if Rabbi Joshua said it was forbidden to learn Greek wisdom because of the traditions, it was because of those who handed over their companions to the authorities and slandered each other. Greek wisdom of the second type, by which one could mock and betray one's friend to the Greeks or the nations, was therefore prohibited during Titus's time, even though he was knowledgeable and wise in it, not of the first type. The Tosafot already addressed this issue, stating that if the decree was made not to teach Greek wisdom because of that elder's mockery, how could that be a valid reason? They said in that language, "And let it be derived from idolatry." They did not understand that the nature of the distinction in Greek wisdom would excuse their honor. Rather, because of that elder's opinion, that wisdom of jesting, they prohibited it, not recognizing it. Similarly, during Titus's time, they mocked with that wisdom, and those jesters, who were pleased with those mockers and respected them for their jests, prohibited it. See and marvel at what Rashi explained here. He said a word, and this is his language: "Greek wisdom - the sons of Paltirin who are close to royalty recount in it." He did not say they were knowledgeable in it because it was only Greek language wisdom. This is proof that the closeness to royalty pertains to the language of jesters. Since the language of Greek had already been permitted to many speakers to be a sharp language, or for what Rabbi Kapra expounded regarding "Yefet shall dwell," meaning that Torah should be spoken in a refined language, they understood from his statement that they could jest with Greek wisdom, for this was in the root of the language. They raised an objection and said, "Isn't it said it's a Syrian language," and they responded, "Greek wisdom indeed." Meaning, we won't speak from the language but from Greek wisdom, which is the wisdom of jesting. Afterwards, they challenged that Greek wisdom from Rabbi Gamliel and his household, and they responded that they were close to royalty. Regarding this, they spoke about that Greek wisdom in which they spoke in the royal court, and it was none of the intellectual wisdoms, if so, but it was otherwise, etc. If so, the first argument I made, that Torah should be complete for every Jew, and what is besides this is improper. The response is that it is improper for completeness, but for what precedes completeness, which is to be a complete human before being Jewish, for this is proper and necessary. And the saying of Ben Dama who asked, "Am I and so on," behold, he asked about the Greek wisdom from the second type, as if Rabbi Yishmael saw that this is a non-beneficial wisdom, and that learning it is akin to a nullity, so he decreed that they should learn it without a specified time. The argument stating that anything containing matters contradicting faith should not be taught, the response to it is that it has already been clarified that there is no truth parallel to faith. Indeed, there is no doubt in the truth of the Torah, as I will explain. The believer knows that the matters within wisdom that contradict the principles of faith are undoubtedly false. Rabbi Zalman of blessed memory already instructed us about the innovation of this world, which is the straight path, and we will then know that those opinions are superficial and not true wisdom, for true wisdom entails matters derived from the essence of wisdom and miracles. Therefore, we shall not turn to them. The third argument, which states that there are wicked and sinful people among those who possess these forms of wisdom, I've already responded that it is not due to the wisdom itself, but rather their inherent disposition and lack of virtues. If it's possible to find individuals who haven't delved deeply into the wisdom of the Torah, who haven't understood its secrets and fundamentals, and have only superficially engaged with philosophical wisdom, their hearts won't aspire to the perfection of Israel, and they will remain coarse and unrefined. These are the ones, as our sages, may their memory be blessed, describe as students who haven't fully applied themselves, and about whom the Midrash interprets the verse "Foxes have overthrown our vineyards," signifying their inability to grasp the essence of true faith. The intellectual pursuits precede the religious ones, resulting in doubts and confusion. It seems unnecessary to be concerned about these individuals, as they are inconsequential due to their insignificance. Even if they were numerous, the judgment aligns with the view of Beit Hillel, who say: "Teach Torah to everyone, and do not withhold it from a student," for amidst many, you will find a few. Though Beit Shammai holds the opposite view, stating not to teach Torah to an unworthy student, as expounded upon in the verse "Like a bundle of stones," emphasizing the honor of Torah alone. The judgment dictates not to fret over the loss of such worthless individuals, for their demise can lead to the emergence of the righteous, as stated by Philo and cited by the revered Rabbi Meir, may his memory be a blessing. "I am the man," says Philo, "that if it is impossible for me to save one good person, but only through the death of a thousand wicked ones, I would choose the death of the multitude so that the one good person may be saved." Because of this, I conceive two generations: one because education contradicts action. This is because what starts with action concludes with education. For example, when constructing a house, the simple materials from which it is composed are first assembled, and then they are arranged and used to build the complex structure. Conversely, when the intellect understands, it first comprehends the whole house, if it is familiar with the method of understanding. Then it breaks it down into its simpler components. Therefore, what was earlier in action is later in intellect, and so forth. Because of this, why should action begin with the simplest form and complete with the most complex form? It is suitable for the intellect to do the opposite. That is, just as a living creature begins with the vital form and concludes with the rational form, so too should a person who endeavors in education primarily focus on the vital aspect for his soul. Then, he should think about the vital part, as it is the opposite of the nature that is made. Therefore, a Jew is a person of faith, and nature or anything similar to it, and whatever follows its course, begins with the most simple human form and concludes with beliefs, as you find in the stories of the divine Torah, which follows the natural course of action, and the inventing nation, the Israelites, began first with the creation of Adam, and then completed with the Jewish nation that believes. Accordingly, every Jew should first begin with completing his forms with his intellect, starting first from the last form, which is the form of faith, and strive to understand the secrets, roots, and fundamentals of faith. And then he should strive to complement his intellect and humanity with his intellectual faculties to the best of his ability. Then, as much as possible, he should endeavor first and foremost to be a Jew and believe, as this is the complementary form. If he has leisure and preparation, he should then complete himself in the other aspect. For this is the true and straight path, and going against it will surely lead to misguided intentions. By starting with the comprehensive and simple side of the wellspring and then sending their inquiries to the intellectual aspect, they won't be sufficient to enter the secrets of faith, and they will end up in confusion and mistakes. Therefore, the sages wisely instituted that a person should not learn intellectual wisdom until he knows the ways of faith. This is what they meant by saying that one should not enter the orchard of wisdom until he has filled his basket with bread and meat, which refers to the learning of divine permission first and foremost. The second aspect is that it is fitting for every person to delve into and strive for the attainment of intellectual wisdom. They should seek a teacher who truly knows and understands, and who also knows the secrets of true Torah, so that they can say to their students when they come to them: "This is what is sought by seekers of wisdom that is inconsistent with the fundamentals and roots of the Torah." This seeker is mistaken in this aspect and in that aspect, for if the teacher is not proficient in these matters, it is forbidden to listen to him regarding matters of inquiry and analysis. The fourth argument is that our sages forbade the study of Greek wisdom, and it seems that this prohibition extends to the study of all wisdom. However, there has been some leniency in certain aspects of Greek wisdom, as explained, that the prohibited Greek wisdom is in one of the two aforementioned aspects. It is clarified that the wisdom of investigation and analysis is not Greek wisdom but rather human and rational wisdom, increasingly attributed to the people of Israel, who are a wise and understanding people. It seems from what King Solomon, may peace be upon him, said that he composed three books: Proverbs, Ecclesiastes, and the Song of Songs, for three types of wisdom. Hence, he was given three names: Solomon, Ecclesiastes, and Beloved. Solomon represents the wisdom of habits and virtues that lead to perfection, Ecclesiastes signifies his natural wisdom, reflecting on the fundamental principles and their composition, and Beloved represents his essence, as one who knows and understands, loving God with all his heart. Furthermore, he ridiculed her at the beginning of the matter by saying in this language, "The fear of the Lord is wisdom," indicating that true fear of the blessed Lord is indeed wisdom, unlike the thoughts of the sophisticates of our nation who are devoid of all understanding and signs, thinking that divine wisdom detracts from true success. This is a clear falsehood because it complements intellect and undoubtedly leads to success, for in it one resembles the blessed name in knowing His ways, endeavors to guide his body according to that guidance, and fulfills the verse that says, "After the Lord, your God, shall you walk," as I mentioned above. And when one sees the righteousness of God's actions, he should strive to be righteous, and when he sees His compassion towards His creatures, he should strive to be compassionate. Likewise, in all attributes that lead to perfection, for this is the true goal. Furthermore, the necessity of this wisdom is demonstrated by the language used, as on one hand and within one's inner self, the necessity of this wisdom becomes apparent. For a person is what he is in intellect, and the intellect is perfected through intellectual actions, as explained. These intellectual actions constitute education, and education involves understanding the existing wisdom, which will be perfected through profound inquiry pursued by philosophers. Therefore, the study of wisdom is essential for a person in his humanity. Secondly, everything that our sages learned and knew is worthy of our understanding, for our sages learned and knew all wisdom. Thus, it is proper and necessary for us to know them. Indeed, it is clear how our sages learned and knew various forms of wisdom. Regarding the wisdom of music, there is no need to cite their statements about the Levite musicians and their melodies, as well as their profound insights into the science of numbers and engineering, encapsulated in phrases like "all truth is in the square," and so forth. In the wisdom of astronomy, they had profound discussions about the secrets born before midnight, as found in the tractate Rosh Hashanah and other places. In matters of ethical virtues, they transmitted profound teachings through their own conduct. In the wisdom of nature and the secrets of existence, there are profound utterances and mysteries untouched by researchers, spanning from the time of the Baalei HaChayim and beyond. In the realm of divine wisdom, there are extensive discussions found in books like "Sefer HaHeichalot," "Sefer Sha'arei Kedusha," and "Sefer HaBahir," containing divine wisdom beyond measure, unassessable as gold and glass, and beyond the capacity of any intellect. Thus, if our sages possessed such elevated forms of wisdom, then everything they knew obligates us to strive in our pursuit of learning from them and beyond. Furthermore, it is said that anyone who serves as a ladder to understand and ascend in grasping the secrets of divine Torah is indeed someone who needs to be taught. However, wisdom itself is crucial because it provides us with pathways and insights that straighten our intellect, enabling us to understand many secrets embedded in the roots of divine Torah. Such wisdom includes knowledge of the essence of the soul, matters of prophecy, and other topics that serve as vessels to depict many aspects of the Torah. Especially with the prolonged exile that obscured the eyes of Israel and treated them harshly, causing the loss of many wisdoms inherent in our nation, the books compiled by the sages contain the roots of that wisdom and more. Indeed, even if it is affirmed that the wisdom of Maimonides (may his memory be blessed) is desirable for every intelligent and religious individual, it is fitting to pursue it further. Who wouldn't wish to be his disciple and be called by his name? He commanded us to study every wisdom, including medicine, cooking, and baking, to utilize them for successful preparation, which is the true Torah, etc. Due to his comprehensive nature, in which he encompassed humanity, one should be intelligent and excel in education. Therefore, it is appropriate and obligatory for him to study wisdom because through it, he will become human and distinguish himself from other living beings who lack it. He will resemble the world of intellect, etc. Through the physical and vital union among living beings, intellect and faith will also strengthen, reflecting the comprehensive form, which is intellect combined with the uniqueness of faith, as the wise one said, "Intellect and faith are two lights." I will respond to his suggestions in the next chapter, with the help of Heaven. 17 However, wisdom is indeed present in it, and so on. And if it is truly explained that from philosophy it is impossible to ascertain the truth in any of those mentioned, as would be seen by those who wish to delve into the esoteric with the remnants, in what will be explained in each of them, then they will examine with whom the truth lies and that philosophy is forbidden and futile, like the heat of a dying fire that consumes their time. And what is claimed from the teachings of our sages, etc., the truth in this is that the knowledge of our sages about those wisdoms is similar to what he and his comrades learned and reasoned, as will be further elaborated in Chapter 67 in this section with heavenly assistance. Also, even if it is confirmed that the wisdom of Rabbi Moses Maimonides, may his memory be a blessing, is desirable, etc., the great and wise surpass him in intellect and religion, distancing the wisdom of Rabbi Moses Maimonides, may his memory be a blessing, from being a place of the consensus of opinion, as is apparent from what he wrote in the book "The Guide" and in the book "The Science of Reasoning." It does not elevate or show deference to the great, rather it dismisses and rejects it outright, and it was not desirable to them. They even resented him because he built upon a faulty foundation, which is rooted in Greek philosophy and its apostates. Oh, that it could be that he only possessed one domain of expertise! And he commanded us to study all wisdoms for medicine, cooking, baking, etc. Here, in the abundance of words and satire about his fondness, he stumbled in what he had rejected, as it comes to praise the glory of philosophy and its splendor. And in addition, he exposed its foolishness and the rebellious, Ethiopian maid does not hold any value and significance with the mistress. So how can one take learning from her about the encompassing beauty, the crown of glory? But her way is to remove her adornments and to destroy and uproot her affections and desires, because at first they were taken for cooking, etc., and in the end, they became troubles and torments that annoy her on her face. And this will resemble the realm of the intellect, etc. The realm of intellect, its attainment and perfection in practicality are always without change, as it lacks the capacity to be elevated from the transitory. However, that which is tested through inquiry, it is always comprehending and giving birth to great wisdom from these preceding stages, and there is no change or transition from potential to action, but rather, what was hidden in those earlier stages becomes revealed, and it is only particular, not general. And this is its way from the day of its creation. And it seems to me that this was hinted by our sages in Chapter "Ein Dorshin" as it says there, "What is the meaning of 'Chashmal' in the verse 'A fire went forth from before Him'?" In the Tannaitic teaching, it is taught that sometimes it is silent; sometimes it speaks when the speech emerges from the mouth of the Holy One, blessed be He, it is silent, and when the speech does not emerge from the mouth of the Holy One, blessed be He, it speaks. Behold, they explained that the speech emerges from the mouth of the Holy One, blessed be He, and those are the preceding stages of wisdom that is granted and influences them, and afterward, it speaks. They contemplate, understand, and give birth to great wisdom from those preceding stages, and it is the internal intellectual speech that is always in action. And from this, Onkelos translates, "And man became a living soul with a speaking spirit" as meaning that from the beginning of its creation, its intellect is always in action, like electricity, which will be further understood from this, that no separate entities can produce anything by themselves, for they lack the power and authority from themselves, but rather, their creation depends on the abundance of perception and perfection for the purpose of not erring in thinking that they possess authority in and of themselves. And in Midrash Rabba Parashat Mattot, "Why are we called destroyers?" Rabbi Levi said in the name of Rabbi Samuel bar Nahman that the ministering angels, through revealing hidden secrets of the Holy One, blessed be He, were exiled from their Heavenly encampments for eighteen years. Rabbi Hama bar Hanina said it was because they became arrogant and said, "We are the destroyers of this place." Rabbi Hama bar Hanina informed us that these angels were punished for their arrogance, meaning that there is an error in what they said because they thought they had autonomy and had power other than the power given to them by their Creator, heaven forbid! They do not possess anything of their own, as all their comprehension and perfection is from what was granted to them from their Creator, not from themselves. This is a secret of the Atzilut from the spirit of the Lord of the prophets to the seventy elders. And regarding this, they hinted at it by saying, "Pepper and wisdom," which means that they were not allowed to be tempted after their entire intellect and to pursue anything from wisdom and Torah secrets. Regarding this, the verse advises, "Do not stray after your hearts." And our sages interpreted this as referring to heresy, meaning that someone who is wise and falls for the temptation of his own intellect will not escape heresy and blasphemy. The one who lives this life that we spoke of can truly be said to be similar to the world of the intellect. And from this, he is called the complete one, possessing divine intellect, because the Torah and wisdom were engraved from divine intellect, and it is one matter that is essential to the other. And the believer must imbibe both to reach completeness. However, the preceding stages from which the philosophers build and elaborate are not true because they do not emanate from divine intellect. Therefore, the succeeding generations are futile and useless and cannot be justified by resembling the world of the intellect. Thus, intellect and religion must strengthen each other. This is what the wise one meant when he said, "Intellect and religion are two luminaries." This is justified by the organized and methodical religions that conform to human intellect, and intellect will be strengthened with that religion and they will unite. So, come and see which person is enlightened by those organized lights of the Torah, who was not blinded by the religion, according to human intellect. But he cannot be justified by the established and investigated true religion that emanates from the highest wisdom that is above all intellect. Therefore, one who tries to investigate it according to human intellect will fail, as it is dependent on divine intellect. Therefore, it is only the intellect and religion that are investigated from it that can be truly justified as two luminaries. In relation to all of this, King David, peace be upon him, hinted in his saying, "For with You is the source of life, in Your light do we see light." He said that the highest source of life is with You, meaning that there is nothing else besides You, like the manner in which "Ezri mei'ein Hashem" referred to the tip of the letter Yud, as the tip is not separate from the Yud and there is nothing besides the Yud. From the Yud, the Great Name of Life emanates to all living beings, and it is the source of life in length, and it is the primary light, as it says about it, "Let there be light," and it is referred to as the light that already was, and it is the mentioned life. And it was said that in that light, light is seen, and whoever does not merit that light is exiled to the source of darkness and the shadow that cannot be illuminated by that light of life. The explanation is that from that life and that light, we saw light and merited the life that is without death, as Torah and wisdom, which are called life and light, emanated from that Divine intellect. And that is why it is called by its name, as the nature of the source is that it should be in what is carved from it, and that light is the light of intellect and it is Divine intellect. And in that light, light is seen, meaning that what we comprehend from that light is light, and they are the true successors that we extract from those true preceding stages. And because of this, what they comprehend from them is true as well because the branch is similar to the root and the primary matter will justify the intellect and religion as two luminaries. And to the secondary matter, the intellect and religion will justify them as siblings, and each one will justify the other, and this is explained elsewhere and it says, "The beginning of Your saying is truth and for eternity all Your justice is righteousness." Meaning, after the beginning of Your saying, which are the preceding stages that cannot be learned and taken except from You, they are true. The justice that emanates from them and what we extract and comprehend is righteous and true, and it is eternal and You said, "And for eternity all Your justice is righteousness." And You said "righteousness" to hint that the intellect that we extract from it must be directed towards doing righteousness to You, meaning towards Your Name. As our sages said, "And as long as one directs his heart towards heaven." And this is what he should agree upon as truth that emanates from it, and agree with it from all angles. This is what I have seen as sufficient to reply to and refute the speeches of those of old in this chapter And in the second essay, second Shaar of his book he [Rambam] turned this holy essay astray into the Greek philosopher's (Aristotle) concepts and "visions," and explained it like this and wants to say: Why when the Shunamite woman (2 Kings 4) was given her good tidings that Elisha bid her granting her a son at the designated time and the vision was afterwards confounded, that the tiding was given to the woman and not to her husband - that this proves that that prophecy was from the side of Dimyon (fantasy) which is female in relation to Sekhel (intellect), blah blah blah - while Avraham Avinu, for whom his prophecy and tidings were not confounded etc. ---- Behold! Because he thinks there is nothing that can't be weighed by rational intellect from whatever comes from Chazal's words, he filled his heart to explain it in such a way. Now, what's impossible for a rational intellect to conceive - and furthermore he being the all around expert that he was, "no detail escaping him," so if he would have "just kept silent he'd have been considered wise" (Prov. 17:28) ---- so now removing the stumblingblock let me tell the accepted traditional (m'kubal) explanation along the holy meanings, with God's help, regarding that essay. Namely, for it's known to the wise of heart that the "lower female" is from the "upper female," the secret of the final Hei in the name of the Kallah (the bride) in Shir haShirim, and it's attached to it, since the Neshama of the female is from the female, as stated in the Bahir. And the lower male is from the upper male, the secret of WA"W in the Name, and is tied to it, since the male Neshama is from the male as they said there. And since the "legs" of that female Midah "go down to death" (Prov. 5:5) as is known to the Mekablei haEmet, behold whoever binds to her alone, death is ready for him, for the Midah is goremet/influencing, and since HaBaKuk [the Shunamite woman's child, Zohar I:8b] was bound to the female (aspect), as the prophet told her (2 Kings 4:16), "you are embracing (at HoBeKet) a son" - so he died, until the Ruach Chayyim was activated upon him from Above, as it's written, "And he placed his mouth on his mouth" etc., and they said there in the Midrash, "To reconnect him to a different place supernal, the place where Life is located" etc., and then his Ruach returned to him. And since Yitzchak was bound to the male (aspect), the place of The Life, as it's written, Shuv-ashuv eleikha (Gen. 18:10, and see Rashi who in addition brings B"R there contrasting with Habakkuk) so he endured. This demonstrates the truth. For one may not measure by intellectual reasoning, any thing that comes closed in that book or any other book he mentions, for philosophy has no part or memory in them, for behold he admits they are not encompassed by the intellect of any philosopher or wisdom/science of those books. It is what our Rabbis z"l received and knew, and the philosophy did not, for behold the Sefer Heikhalot, Pirkei haHeikhalot, Sefer Shiur Qomah, and Sefer haZohar - the Tannaim taught them and composed them - and Sefer haBahir is composed by the Amoraim, and besides these there are many, the compositions of the Geonim and those that came after them, and the Chakhamim have them all, and these Sefarim were never copied and never went out from our people to another people, for behold Sefer Yetzirah since the time of Avraham Avinu is found among his Holy People, and Yirmiyahu a"h since the time of the First Temple was engaged with it, as we find in Sefer haBitachon by R' Yehudah ben Batirah a"h, he brings Rav Chamai Gaon z"l in Sefer haYichud, and also the holy Kanah zlh"h in Sefer haPeliah, saying there that Yirmiyahu haNavi a"h was engaged in Sefer Yetzira by himself; a Bat Kol emerged and said, K'neh l'kha chaver, acquire for yourself a friend; he went to Sira his son and they were engaged in Sefer Yetzirah three years, to fulfill the scripture "Then will be spoken to, those that fear H', man to his fellow" etc. And he already admits and does not shy away from this and he mentioned them, and from those that exist from the time of the Second Temple and did not go out in the Exile and were not emptied out from the holy, pure vessel to a secular and impure vessel and not copied and not lost among the nations, and in every single generation the remaining Chakhamim engage in them and explain their secrets as they received them — so how could his heart devise, he and his Rav, when he said that the great Chokhmot found in our people and the books the Chakhamim composed about the roots of that Chokhmah were lost?! This is nothing from them but donkey calling and predisposition in order to establish their fantasized opinions according the rational/scientific intellect in them, weakening the hands of the pure and innocent that seek the Truth. However, wisdom is indeed found in it, and so on. And if it is truly clear that from philosophy it is impossible to ascertain the truth in any of those mentioned, as it would appear to someone who wishes to delve into the secrets with the remnants, as will be explained in each one of them, then one will examine with whom the truth lies and that philosophy is forbidden and futile, as their time has revealed. Regarding the claim from our sages' teachings about other wisdoms, etc., the truth in this is that the knowledge of our sages in those wisdoms is similar to what he and his peers knew and learned, as will be further elucidated in Chapter 67 of this part with the help of Heaven. Also, even if it is true that the wisdom of the revered Rambam may be desirable, etc., there are greater and better ones than him in intellect and religious devotion who have distanced themselves from the wisdom of the revered Rambam, so as not to be a place for the assembling of ridicule, as it seems from what he wrote in the Guide for the Perplexed and in the Book of Scientific Knowledge about the truth. It was neither honored nor respected, but rather rejected with disdain and disregarded by both hands. It was not desired by them, and those who understood it despised it for building upon a shaky foundation, which is the roots of the Greeks and their rebellious disciples. Who could wish that there were only one occupation, but he commanded us to learn all wisdom for compounding, slaughtering, baking, etc.? Here, in the multitude of words and innuendos about his desire, he fell into what he escaped from, which is to extol the praises of philosophy and its splendor. And aside from that, he exposed its faults and the rebellious servant, the Cushite, has no connection or value with the lady. And how can one derive learning from her about the complete crown of the bride's adornment? But its way is to remove its adornments from it, to ruin and uproot its ornaments and coverings, for from the beginning they were taken for compounding, etc., and in the end they became troubling and annoying and infuriating to her. And in this it will be similar to the world of intellect, etc. The world of intellect attains it and its perfection is always not subject to change, except that from what has been granted to it from its Creator, it is always contemplating and giving birth to great wisdom. And there is no change or transition from potential to actual, but rather it reveals what was hidden in those previous stages. And there is no particularization, except what is general. And this is its way since the day it was created. And it seems to me that this is hinted at by our sages in Tractate Ein Dorshin concerning the verse, "For from the voices of speech pertain to them" (Job 33:14). In the teaching, it was taught that sometimes they are silent, and sometimes they speak. When speech issues forth from the mouth of the Holy One, blessed be He, they are silent. And when speech does not issue forth from the mouth of the Holy One, blessed be He, they speak. Behold, they explained that speech issues forth from the mouth of the Holy One, blessed be He, to them, and they are the preliminary stages of wisdom that He bestowed and imparted to them, and afterwards they speak, as they contemplate, understand, and give birth to great wisdom from those preliminary stages. And this is the internal intellectual speech that is always in action. And from this, Onkelos translated, "And man became a living soul endowed with intellectual speech—[lit. from the voices of speech]—for from the beginning of his creation, his intellect was in actuality, like electricity." And this clarifies that no separate intellects bring forth any matter of their own, for they have no power and authority of their own, but rather, from their Creator, flow upon them abundantly, comprehension and perfection, so that they will not err, thinking that they are independent and possess power other than the power of their Creator, God forbid. And it is not so, for they have nothing of their own, for all their understanding and completeness is from what was granted to them by their Creator, not from their own essence. And this is the secret of the emanation of prophecy from the Master of Prophets upon the Seventy Elders, and the secret of "and place from your glory upon him" (Numbers 27:20), and everything is an example from the supernal. And so, by this means, the attainment of perfection shall be the lot of adherents of true religion and Kabbalah, which is the true wisdom. For from the beginnings of wisdom shall they contemplate and give birth to genuine offspring, similar to the wise Joseph who gathered and preserved. There is nothing new or lacking in their intellects, but only the revelation of what is encompassed by these principles. Hence, they hinted at wisdom in their saying because they were not permitted to be tempted by any other thought besides wisdom and the hidden secrets of the Torah. This is alluded to in the verse, "And you shall not wander after your hearts," and the Sages explained that this refers to heresies, for one who becomes wise through their own intellect and follows after their own mind shall not escape from heresies and heretical beliefs. And one who lives by these words we have spoken shall truly be likened to the world of intellect. And from this perspective, perfection shall be called the owner of divine intellect, for the Torah and wisdom are engraved within divine intellect, and they are one in essence, requiring each other. And the believer must embrace both for their completeness. However, the beginnings upon which the philosophers build and propagate are not true, for they do not come from divine intellect. Therefore, their offspring of falsehood and false matters shall not avail or deliver their masters, nor shall they be justified, for they resemble the world of intellect. Thus, intellect and religion shall grow stronger, and so on and so forth. To this the wise one said, "Intellect and religion are two luminaries." This shall be justified in the established and organized religions according to human intellect. And with this, intellect shall grow stronger alongside that religion, and they shall unite. Go and see who has attained spiritual greatness by not beholding the structured Torah lights derived from divine intellect. But they shall not be justified in the true religion, inscribed and investigated from supreme wisdom, which surpasses all human intellect. And falsehood wearies itself in searching for it according to human intellect, for it can never be attained, as it is hinged upon divine intellect. And from this, true intellect and true religion shall be justified as brothers, and intellect and religion are two luminaries. And all of this shall be understood as true, for the branch is similar to the root and the primary matter. Intellect and religion are justified by two luminaries, and they are justified by the second matter, and both shall be justified. This is explained elsewhere when it is said, "The beginning of your word is truth, and all your righteous judgments endure forever." This means that after the beginning of your utterance, which are the unteachable and unattainable principles, true righteousness also emerges from them, which is eternal, as they say, "And all your righteous judgments endure forever." And it is said, "Your righteousness," to imply that the intelligent one who comprehends from that light shall direct their righteousness towards you, that is, towards your name. And as they say, as long as their heart is directed towards heaven, and they agree with the truth that emerges from it, and they agree with it from every angle, this is what I have seen that suffices to respond and restrain the eloquent speakers in this chapter. 18 In the previous chapter, we already wrote that the books of true wisdom have not been lost or transferred from one nation to another, and behold, they are in our hands today since the time of the First Temple. Just as divine providence marvelously acted with us to ensure that the Torah, both oral and written, was not transferred to another nation and was not lost or forgotten from the nation, as it is written, "My words that I have placed in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring, said the Lord, from now and forever." So too, divine providence marvelously acted with us to ensure that the true wisdom received from Sinai, along with the oral Torah, remained with the nation. For the oral Torah was not written down; rather, Moses our teacher transmitted and taught it entirely in his court. The main transmission, which is the explanation of the commandments, was given to his disciple Joshua son of Nun, and he received it in its entirety, including its secrets and mysteries, as he received it at Sinai from the mouth of the Almighty. This is the true wisdom, which is the soul of the Torah. When teaching the explanation of the commandments orally, he would impart to him their reason, secret, and the divine will behind the commandment, all orally. The secret of the act of Creation, which is the secret of emanation, and the secret of the Divine Chariot, which is the secret of the hidden unity, were all part of this instruction. For all this serves as a ladder to ascend to the chambers of prophecy, which is impossible without this divine wisdom. Hence, they stated: "Prophecy only rests upon a sage," and so the Torah, called the Mitzvah, which is the oral Torah with its reasons and mysteries, known as the wisdom of Kabbalah, was transmitted from Joshua to the elders, and the elders passed it all to the prophets. From them, Jeremiah received it, and he passed it to Zephaniah the prophet, who passed it all to Baruch son of Neriah, who in turn passed it to Ezra the priest and scribe. Ezra ascended from Babylon to Jerusalem and transmitted the traditions of the Torah and wisdom to Shimon the Righteous, who was among the remnants of the Great Assembly. Thus, the transmission of the Kabbalah was completed with its full force, strength, and perfection to that holy assembly. During that entire period, from Moses until the time of the members of the Great Assembly, not the slightest bit of the oral Torah was forgotten or lost. The Kabbalah, which is the true wisdom, was transmitted just as it was given to Moses at Sinai from the mouth of the Almighty. Similarly, everything was passed on to the members of the Great Assembly with the same completeness. Thus, we learn that Moses received the Torah from Sinai and transmitted it to Joshua, Joshua to the elders, the elders to the prophets, and the prophets to the members of the Great Assembly. The fact that the language itself mentions the transmission from Moses to Joshua and from the prophets to the members of the Great Assembly teaches us that it was passed on in its entirety to the members of the Great Assembly just as Moses transmitted it to Joshua. Despite the destruction of the Temple and the exile of Israel, its stature did not diminish, nor was it lost, forgotten, or transferred from the nation. In the chapter of "Migra'sh," the Almighty acted with righteousness towards Israel by exiling Zedekiah and the exile of Jehoiachin still persists. Rashi commented, "This is the righteousness with which He hastened to destroy His house to exile the generation of Zedekiah to Babylon, while the sages of the exile of Jehoiachin remained to teach Torah to those exiled after them, as most of the Torah sages were exiled with Jehoiachin." In the Midrash, we learn about the righteousness that the Almighty exhibited towards Israel by exiling the generation of Jehoiachin before the generation of Zedekiah, so that the Oral Torah would not be forgotten by them. They settled in Babylonia and continued their Torah study from that time until the present day. Neither Edom, nor Greece, nor the decree of Babylon during its destruction had dominion over them. This incredible divine providence, which ensured the perpetuity of the Torah and wisdom for the perfection of the nation, exemplified the way of righteousness and kindness, just as it was in the beginning on the day of the assembly. What prevented this providence from continuing in all subsequent generations since it depended on the righteousness of the Almighty? This will be explained with divine assistance. Shimon the Righteous transmitted the traditions of Torah and wisdom to Antigonus of Sokho, who in turn passed it on to Yose ben Yoezer of Tsreidah and Yose ben Yochanan of Jerusalem. Concerning them, it is stated at the end of Sotah that after the demise of Yose ben Yoezer of Tsreidah and Yose ben Yochanan of Jerusalem, the clusters were broken. They explained that everything was dependent on them, and until their time, there was no dispute among the sages of Israel; they all spoke in accordance with what was given to Moses at Sinai. They were the first to dispute regarding the ordination of sacrifices, as mentioned in Chagigah. This was the first disagreement among the Israelites concerning matters of Torah. Similarly, it is said in the Jerusalem Talmud… And from them, Yehoshua ben Perachiah and Nitai the Arbelite received [the tradition]. And from them, Yehudah ben Tabbai and Shimon ben Shetach received [the tradition]. And from them, Shemaiah and Avtalyon received [the tradition]. Hillel and Shammai received [the tradition] from them, and they, may peace be upon them, transmitted the teachings and wisdom of the Torah to Rabban Yochanan ben Zakkai. In his days, the Second Temple was destroyed, and Rabbi Eliezer the Great ben Hyrcanus and Rabbi Yehoshua ben Hananiah received [the tradition] from Rabban Yochanan ben Zakkai. And from all of them, Rabbi Akiva received [the tradition]. Rabbi Shimon ben Yochai received [the tradition] from Rabbi Akiva, and this was after the destruction of the Temple. This holy man, may peace be upon him, is the author of the concealed Midrash called the Zohar, which he compiled. He, may peace be upon him, promised in that holy compilation that many would derive sustenance from it in the latter days. In the introduction to Bereishit, called the Book of Tikunim, he said in this language (Tikunim Zohar Chadash 47b-48a): "And those who are wise shall shine, these are Rabbi Shimon and his companions, who will shine when they gather to make this compilation, which is from the supernal, uppermost seed. Permission was given to Rabbi Shimon and his companions to reveal therein hidden secrets, and to all the souls of the higher and lower academies, and to the seven upper mountains, which are the three Patriarchs, the Faithful Shepherd, Aaron, David, Solomon, and Elijah are with them, etc. And because of this, the Holy One, blessed be He, and His Shechinah concluded to make this compilation through the one who was revealed and gathered therein the upper and lower [worlds] to find rest for the Shechinah in exile, and to bring freedom to her and her children, etc. And this compilation is like the ark of Noah, which gathered in it every kind. So too, in this compilation, all the souls of the righteous and men of virtue, of whom it is said, 'This is the gate of the Lord; the righteous shall enter through it,' are gathered. And others who are not righteous are expelled from there. And when this compilation is revealed in the world, many will gather to it, of whom it is said, 'Those who are here with us today and those who are not here today,' in this compilation with us today. And about them it is said, 'And those who make many righteous [shall shine] like the stars forever and ever.' Up to here." The love for the pure wisdom of truth, the soul of the Torah, by its Master, blessed be He, the Wise of Secrets, was so great that He saw fit to agree and decide to make that holy compilation, just as He agreed to the compilation of the Mishnah through His disciple, our holy Rabbi, may peace be upon him, who received from him. The intention and purpose of all this is 'a time to act for the Lord,' as is known to the wise of heart. For in it, the dove mentioned in the holy song will find rest for the sole of her foot in this bitter and long exile. For she has no rest other than engaging in the soul of the Torah, which is the true wisdom received. For through it, His blessed will is known in His service and commandments. This too was a wondrous providence added to the first, so that wisdom would not be forgotten and lost from among His people. To demonstrate the strength of this providence, this holy compilation was revealed in the world after it was hidden and concealed. When it was revealed in the world, many gathered to it and adhered to its teachings, as he promised, may peace be upon him, 'And when this compilation is revealed in the world, many will gather to it,' etc. Had it not been for this at that time, the feet of the simple sages would have almost slipped, and the ankles of the faithful servants of the holy work would have stumbled due to the malignant leprosy on the foreheads of the Torah scholars; heresy blossomed in the hearts of the wise because of the Cushite woman, Sarah’s rival, the rebellious cow, philosophy, which was translated from Greek into Hebrew. Woe to the one who engages in it! When this holy compilation was revealed, the light began to shine, and it said to the prisoners of foreign ideas, 'Open the gates,' and the truth began to prevail after being absent. The crown returned to its former state, and the soul to its abode, which is the faithful soul of the Torah. The soul of man returned to his body after it had been cut off from his people, and the spirit of the Lord began to move him. Then the dove found rest in her exile after it was fulfilled, 'And the maidservant shall inherit her mistress.' The servants of foreign faiths went free to fulfill the upper decree to find rest for the Shechinah in exile and bring freedom to her and her children. And further there (Tikkunei Zohar Chadash 23b-24a), Elijah said to Rabbi Shimon: "Rabbi, Rabbi, how fortunate you are, that from this compilation of yours many lofty souls will benefit, until it is revealed below in the latter days. And because of it, 'each man will return to his possession,' etc., up to here." Behold, it has been revealed that this compilation will be hidden and concealed, and during that time, those above will benefit from it, and in the final generation, it will be revealed below to those below. Engaging with it will be a close cause for returning to our possession, which is the return of the redemption. From this, I derive two significant outcomes: Firstly, it affirms that this wisdom is truly divine and accepted within the nation, as the supreme decision was made to create this holy compilation, which is entirely filled with the pearls of the secrets of the Torah, the roots of wisdom, the mystery of divinity, and the hidden aspects of unity. And the truth needs no strengthening, as it is inherently strong and established. This assertion is not made to reinforce the truth itself, but to silence those who, following their intellect and the stubbornness of their hearts, think that there is no wisdom in Israel other than philosophy. Secondly, given that there is a supreme need for this, both above and below, as stated: "to find rest for the Shechinah in exile and bring freedom to her and her children," if so, this need, especially the supreme need, must continue at all times, particularly during the exile when it is most needed. The divine power is not limited in its ability to provide this oversight, just as it was not limited when it quickly destroyed its house to exile the generation of Zedekiah to Babylon, while the scholars of the exile of Jeconiah were still present to teach Torah to the exiles so that the oral Torah would not be forgotten by them. The secrets of the Torah, the reasons for the commandments, the act of creation, and the workings of the chariot are all part of the oral Torah, as everything was given and transmitted orally. Certainly, this is even more so when it depends on the righteousness of the Holy One, blessed be He, as they said: "The Holy One, blessed be He, did a kindness with Israel by exiling the exile of Zedekiah while the exile of Jeconiah was still in existence." His righteousness is endless and timeless. Nothing prevents Him, blessed be He, from performing such kindness in every generation and providing such providence, especially when there is a supreme need, as we have written. And already, this righteousness has been utilized and revealed, and this wondrous providence has appeared in the generations before us. As I have already written in Chapter 13 of the second part of this book, the tradition of the latter sages of the Kabbalah, of blessed memory, that Elijah, of blessed memory, appeared to Rabbi David, the head of the court, of blessed memory, and transmitted to him the traditions of the wisdom of Kabbalah. He, of blessed memory, passed it on to his son, the Ra'avad, of blessed memory, and Elijah also appeared to him. The Ra'avad, of blessed memory, transmitted it to his son, the pious Rabbi Yitzchak Sagi Nahor, of blessed memory, and Elijah also appeared to him. He, of blessed memory, passed it on to his two disciples, Rabbi Ezra and Rabbi Azriel, of blessed memory, and from them, it was transmitted to the Ramban, of blessed memory, from whom it continued to the remnants who came after him until today. Behold, this is a great proof that this righteousness is present in every generation, for it was from the Lord that it was arranged that Elijah, of blessed memory, would appear to these pious ones, so that the wisdom would not be forgotten from Israel. Behold, this righteousness has not ceased from the later generations just as it did not cease from the earlier generations, and it will not cease until the fulfillment of His word, which He spoke through His prophet Malachi: "Behold, I will send you Elijah the prophet, etc." Why does all this urgency come upon us? Is it not Aristotle, the contemptible, chief of fools and misguided speakers, with his fabricated and false wisdom that destroys the foundations of our faith? Yet, it sufficed in our sins to blind our eyes and sadden our souls, for the sages of our people changed their taste, making light into darkness and darkness into light. They donned the foreign Greek and Arab garments, abandoning the paths of righteousness and walking in the ways of darkness, the path of intellectual inquiry—woe to the foolish shepherd. They rose to play with the lies of the Greeks and Arabs and were ensnared in their trap with the books of the Ishmaelites and their impulsiveness. They distanced the wisdom of truth from its domain and were satisfied with the children of foreigners. They caused the people of the Lord to forget the name of their God, and the Torah of their God was lost, faith was lost, and it was cut off from their mouths. They caused harm and sought excuses and pretexts to say that the many wisdoms that existed in our nation were lost during the long exile and that the books that were composed on the foundations of true wisdom were lost. According to them, they sought wisdom, but it was nothing; it became worthless in their eyes, the desire of every eye. And all this was due to their negligence in not pursuing the truth, not seeking it from its masters, and not inquiring about it. This was the reason for the loss of wisdom from them, not the exile, for the great sages from whom the Torah and wisdom were transmitted to us, as we wrote, were during the time of the destruction of the Second Temple. The calamity of the destruction and the exile did not prevent them from transmitting the traditions of Kabbalah to their disciples until it came and was extended to the later generations. For our God preserved His righteousness for us and did not abandon us in our exile, unlike the negligent ones. This was the intention of what we wrote above, and it is enough to dull the teeth of the opposing chapter. 19 King Solomon, of blessed memory, founded the Book of Proverbs with the Holy Spirit, based on the secret of two women: one beloved in her marriage and the other hated in her marriage. He began by speaking of the former and warning about the latter, to caution people not to be enticed by her lest they be ensnared by her trap. This was done with intent and wisdom, for the Spirit of the Lord spoke through him, and His word was on his tongue. Darkness preceded light in the secret of "The earth was formless and void, and darkness was over the surface of the deep, and God said, 'Let there be light.'" The shell precedes the fruit by nature, and this is the hated woman, the shell of the nut, which is hard and bitter. He warned about her, saying, "To save you from the strange woman, from the foreign woman who flatters with her words." One should pay attention to what Rashi, of blessed memory, explained: "From the strange woman—from the garments of idolatry, which is heresy." It cannot be said that he only spoke of an actual adulteress, for what praise of the Torah is it to save you from a strange woman and not from another sin? Rather, this refers to heresy and idolatry, which is the rejection of all commandments. Up to here. How delightful are the words of righteousness! For this adulterous woman stems from the evil and bitter tree, from which all forms of idolatry and heresy are drawn. Regarding her, he also said, "The woman Folly is loud; she is undisciplined and knows nothing." She entices and misleads people until they are caught in her net and descend with her to her domain. This is what he meant when he said, "She sits at the door of her house, on a seat at the highest point of the city, calling out to those who pass by, who go straight on their way, 'Let all who are simple come in here!' she says to those who lack judgment. 'Stolen water is sweet, and food eaten in secret is delicious!' But little do they know that the dead are there, that her guests are in the depths of the grave." She is the woman whom the Lord rebukes to chastise and punish the sinners and rebels who are enticed by her smooth words and sweet speech, for she is the place of wickedness and the place of judgment where people are ensnared and stumble, and in her, they are punished. She is the woman adorned with forty adornments minus one, and the Wise One of secrets, of blessed memory, explained them in the section "Say to wisdom, 'You are my sister.'" With these, the steps of the young man lacking judgment are trapped until our first father came and saw her in secret and she pleased him, and he took her for himself. From then on, he brought death upon himself and his descendants after him. Corresponding to the forty adornments minus one, there are forty curses minus one: ten upon him, ten upon his partner, ten upon the serpent that seduced, and nine upon the ground. Correspondingly, "Forty stripes may be given him, but no more, lest he should exceed and beat him above these with many stripes, then your brother should seem vile to you." And in the Midrash of Rabbi Shimon bar Yochai, of blessed memory (Zohar I, 148a), it is stated in this language: "The hidden side of hiddenness, from within the strength of the side of Isaac, from within the dregs of the wine of Isaac, a single vine connects male and female, red like a rose that spreads out to several sides. The male is called Samael, and his female counterpart is always bound with him. Just as he is on the side of holiness, so too is it on the other side, male and female intertwined with each other. The female of Samael is called Nachash (serpent), a woman of harlotry, the end of all flesh, the end of days. Two evils are bound together, the spirit of the male is thin, the spirit of the female spreads out in many ways and paths, adhering to the spirit of the male. She adorns herself with many adornments like a harlot, standing at the head of the paths to entice people. A fool who approaches her, she strengthens him, kisses him, gives him to drink wine from the dregs of serpents' venom. Once he drinks, he strays after her. After seeing her, he strays from the path of truth. She removes all those adornments she used to beautify herself for that fool. Her adornments to entice people are: her hair is arranged, red like a rose, her face is pale with redness, six adornments hang in her ears, the earring of Egypt hangs on her neck, all the strength of the land, her mouth is adorned with a pleasant smile, her tongue is sharp like a sword, her words are smooth like oil, her lips are red like a rose, sweet in all the sweetness of the world. She wears purple, adorned in forty adornments minus one." Further there, it states: "The fool who strays after her and drinks from the cup of wine commits adultery and is seduced by her. What does she do? She leaves him asleep in her bed and ascends above, takes permission, descends, and stirs up that fool. He thinks he is joking with her as at first. She removes her adornments from herself, and she turns back like a mighty warrior standing before him, clothed in garments of fiery flame, terrifyingly powerful, her soul and body full of awe, eyes filled with fear, a sharp sword in her hand with bitter drops hanging from it. She kills that fool and throws him into Gehenna." This passage from the Zohar illustrates the dangers and consequences of straying from the path of righteousness and being enticed by the forces of impurity and falsehood, personified by the seductive yet ultimately destructive female figure associated with Samael. It serves as a warning about the spiritual perils of heresy and idolatry. King Solomon, of blessed memory, warned people about what he himself had stumbled upon, as it is written, "And it came to pass, when Solomon was old, that his wives turned away his heart" (1 Kings 11:4). This refers to the secret of the thousand women he followed. In that same chapter, it says, "For at the window of my house" (Proverbs 7:6), which is the secret of Solomon's wisdom, the house of the Lord that has many windows, providing light to all worlds. "I looked through my lattice" — it does not say "I looked," "I saw," or "I glanced," but rather "I looked through," meaning he looked from above. From what did he look? From the place between the eyes, which is more than the liver, he was drawn after those thousand foreign women. The sages of blessed memory said, "Do not stray after your hearts," this refers to heresy, and this place is where her counterpart rules and entices people to idolatry and heresy. "And after your eyes," this refers to promiscuity, as it is said, "And Samson said to his father, 'Get her for me, for she is right in my eyes'" (Judges 14:3). There stands the liver's more portion to lead me astray and deceive me, and from this, I see in the naive ones. This place between the eyes goes out to meet him and grabs him, and there are two harlots: the one that grabs him is the upper one, and the other is the lower one whose hands are bound. That which is between the eyes, may it be His will, is a harlot from the day Adam was first enticed by her, and the form of the thirty-two that stands upon the heart guards her because she is his counterpart. The secret of "I have peace offerings with me; this day I have paid my vows" (Proverbs 7:14) provides a reason for her words. In the sixth hall on the left side, the holy light, blessed be his memory, said the following (Zohar Part 2, 267b): "'Peace offerings are with me' (Proverbs 7:14) – specifically 'with me'. That peace offering is with me because there is no accuser found in the world, and therefore today I have fulfilled my vows to constantly entice the people of the world." The secret of "a young man lacking sense" refers to the weak houses alluded to in the Midrash of Rabbi Nechunia ben HaKanah, of blessed memory. There are many messengers and forces of that evil attribute, which is encompassed in two, and among them are two men spying under Solomon's bed. There are two harlots, and from them derive all kinds of idolatry, heresy, and other pleasures of the flesh and bodily desires. From there comes the desire and longing for transgressions and prohibitions of the Torah to violate them. From there come evil thoughts and intentions, and from there the inclination to follow the heart's inclinations and the appearances of the eyes. From there come those who practice divination and soothsaying. From there Balaam drew when he said, 'From Aram, Balak has brought me, from the mountains of the east' (Numbers 23:7). From there comes the wisdom of the children of the east. Solomon, of blessed memory, rode on one eagle and went there to Azah and Azael to learn their wisdom, which caused him to be deposed from his kingdom. This is what he said, 'Even my wisdom stood by me' (Ecclesiastes 2:9) – the wisdom for which I was drawn after those women stood by me, but in anger, as it is written, 'And the Lord was angry with Solomon because his heart had turned away from the Lord, the God of Israel' (1 Kings 11:9). This is the true wisdom of Solomon that was given to him as a gift, as it is written, 'And the Lord gave Solomon wisdom' (1 Kings 5:26). About this it is said, 'A man's wisdom makes his face shine' (Ecclesiastes 8:1). And it is written, 'Solomon's wisdom excelled the wisdom of all the children of the east' (1 Kings 5:10), as he went to the mountains of darkness where Azah and Azael were to learn their wisdom, which led him astray from following the Lord. For heresy draws the heart and pleases it, because it tempts and also has power, as it is stated in the first chapter of Avodah Zarah, 'Perhaps a matter of heresy came to your hand and pleased you, and because of it, you were caught by heresy, etc.' It pleased me, and because of it, I was caught by heresy. I transgressed what is written in the Torah, 'Keep your way far from her' (Proverbs 5:8) – this is heresy, etc. For man naturally inclines towards the tangible things derived from the cause, and when he hears words that destroy and uproot, they appeal to him, for he does not need to labor and exhaust himself over the Torah and wisdom. Therefore, he warned and said, 'My son, be attentive to my wisdom; incline your ear to my understanding' (Proverbs 5:1). The wisdom and understanding warned about here is the beloved woman with whom he sealed his book and said "a woman of valor," etc. And when he said "to my wisdom, to my understanding," it refers to Solomon's true inner wisdom, and she is called understanding, excluding other wisdoms that are not his wisdom. Therefore, he should not listen to them or follow after them, for they are outside the camp of the Divine Presence and beyond exclusivity. Hence, external and forbidden wisdoms were given names because their source is from the evil of the tree of knowledge we were warned about. In the Midrash of Rabbi Shimon bar Yochai (Volume 3, Page 1), it states that there are ten crowns that are not holy below, and they are united in the impurity of the crown of the one impure crown, which is called wisdom. And because of this, they are called wisdoms, and these ten figs of wisdom descended into the world, and they all came from Egypt, for they spread throughout the world until this point. Perhaps it is because Greek wisdom has spread in the world. All these wisdoms are grasped from the impurity of the last wisdom, and because its source is that impurity, it is foreign and forbidden to the holy nation, for it entices with the smoothness of its tongue to conceal within it. As it is said: "The lips of a strange woman drip honey, and her mouth is smoother than oil," which is a metaphor for persuasive explanations based on intellectual analysis that entice with the smoothness of their learned tongue, but they destroy the soul. As it is said: "Her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold of hell," as will be explained more thoroughly from the discourse mentioned above. The Torah hints at this by saying, "I go with my heart's inclination, to search out with wisdom concerning all that is done under heaven." One who follows the intellectual investigation searches out wisdom, because he walks the path of wonder, as the Kabbalah states that true wisdom is thirsty, as one does not know its intellectual taste sufficiently, since it is above reason. When it says, "Her feet go down to death, her steps take hold of Sheol," it permitted a substantial doubt that should be doubted in this. This is because the perfection of existence contains both good and evil, which can be found in it, to reward and to punish, and God made it so that they would fear Him, as it is also said: "God has made one against the other." If it were not for this woman, who is despised and foreign, namely, heresy, and if one inclines after the beloved woman, who is the Torah and faith, he would be grasping the secret of the holy emanation, which is the God of Israel and His Savior, for it is his portion, and it is his reward, as they said: "The reward of a commandment is a commandment." And if, heaven forbid, he turns his back and is seduced by the foreign woman, he will be grasping the portion of the nations and will be punished, as they said: "The reward of transgression is transgression." This will be explained further in the next chapter with the help of Heaven. It is known to those who accept the truth that the final level, the end of the evil tree and the bitterness, which is called the wisdom of the ancients and external wisdom, as we wrote, is directed against the complete bride, the glorious wisdom, the wisdom of Solomon. And the acceptance of truth is in their hands, man by man, for she constantly arranges accusations against it. And if the kingdom does not touch her company, even as much as a hair, she seeks to stir up strife and debate against the rose of Sharon, the Lord, to ruin and uproot and tear out pleasant plants with a wicked hand, without fear and with anger, even for her own evil. This is the path the external, intellectual wisdom takes, which is absorbed and examined from it, destroying and uprooting the roots of the Torah and the faith, which are engraved and examined from the internal wisdom, the true witness of God, for everything is in comparison to the other. This is an example of this, above and below, and on both of them the wise admonishes, saying, "Keep your way far from her," which is the superior foreign woman, and "Do not go near the door of her house," which is the inferior external wisdom. And this is what we intended to prove in this chapter. 20 After it was clarified that the source of external wisdom is due to the evil in the Tree of Knowledge, and we have distanced ourselves from that side, and have been separated to be a chosen people, as it is written, "And I will set you apart from the peoples to be Mine," it will also be understood that it is forbidden for us to weigh anything from the words of the Torah in our minds, and to continue after the intellectual investigation to explore its secrets and reasons. This was explained and illuminated by the holy upper sages in the Midrash of Rabbi Shimon bar Yochai, where they said in this language: "Do not make for yourself an idol, Rabbi Yitzchak expounded: 'Do not let your mouth cause your flesh to sin.' How many reasons does it have for a person to be careful with the expressions of the Torah? How many reasons are there to be careful not to err or to draw conclusions from the Torah about what he does not know or accept? Concerning this it is written, 'Do not make for yourself an idol and any image,' and the Holy One, blessed be He, is prepared to exact retribution from him in the world to come, when his soul needs to ascend to the realm of the living for the soul of a person does not rest. Rabbi Yehuda said, 'Why should God be angry at your voice, for the soul of a person is an aspect of God.' Rabbi Chiya said, 'It is written, "For I, the Lord your God, am a jealous God."' What is the reason? Because I acquire My name with a bride. If it is because of the faces, I acquire My name with a bride because he lies for My name, and if it is because of the Torah, we learn the entire Torah, perhaps a holy word that is not complete in My name is not holy, and for this reason, it wants him not to err in My name and not to lie in it, and whoever lies to the king is not raised in the protection of the king and will be torn from the world to come. Rabbi Abba said, 'It is written, "Do not make for yourself an idol," and it is written, "Carve for yourself two stone tablets," meaning, do not serve another Torah that you do not know and that your teacher did not tell you.' What is the reason? Because I, the Lord your God, am a jealous God, I am the one who is ready to exact retribution from you in the world to come, at the time when the soul needs to ascend before Him. How many times is it prepared to dispute with it and not to raise it to her? Sheol." The revered Kabbalist Rabbi Shem Tov ben Shem Tov, of blessed memory, wrote about this, "Set your eyes upon the words of the ancient sages, the holy ones on high who behold the countenance of the King, and see how they compared the path of error and folly to idols and images. The reason is one: the intention of the makers of those images was to receive from those forces and to direct them against themselves as a sign and remembrance. There is no permission to make those images except in the manner that Bezalel and Solomon made them, for they knew how to combine the letters created with them, the heavens and the earth, and they made them according to the Name. These forms were sanctified to be prepared and appointed for the honor of the God of Israel, according to the measure that was permitted to each of them, according to the vision that the Lord showed Moses, the pattern of the hidden chariot, the chariot that rides in the heavens of heavens. But when someone considers making a likeness of those forms, they were neither sanctified nor prepared at all for honor, just as the artistic image that the artist carved, the soul does not dwell upon it. The distance between them is like the distance between the Creator and the created. According to the hidden advice, it is prepared for external force, which is called the power of impurity, for outside the camp of the Divine Presence it dwells, for they open and draw near to one who comes to defile, and they satisfy him with the fruit of his actions. Therefore, he errs with it and is uprooted from the world, for he exchanges the king for a servant, turns good into evil, and lies to the Master of all. Similarly, in this parable are the letters of the Torah. If they are material, they allude to the names of the Divine and to the emanated wisdom from the Master of all, and it is necessary to establish their form and interpretation in a manner that agrees with what is hidden and hinted at in them, concerning the relationship between matter and form. And when their manner is different, the form is not prepared to sit and dwell upon the matter, and his Torah and wisdom will be without a deity, flawed and invalid, and will truly be like the maker of images." In Pirkei Avot (Ethics of the Fathers) Chapter 1, it is taught: "Rabban Gamliel the son of Rabbi Judah HaNasi would say: Make for yourself a mentor, acquire for yourself a friend, and judge every person favorably." It seems to me that this advice comes to caution the wise person not to rely solely on their own understanding in the secrets of the Torah and the reasons behind the commandments. Instead, they should appoint for themselves a mentor to receive these teachings from, and not weigh them on the scale of their own analysis and reasoning. For one who walks in the path of speculative intellectualism lives a life of uncertainty, and it is easy for others to refute his opinion. This is true in every generation for those who delve into philosophy, following the weight of their own opinions and stubbornness of their hearts. What one brings as a miracle in support of his existence, another brings as a miracle to contradict it. Therefore, it is cautioned with the saying, "Make for yourself a mentor and get rid of doubt." As it is said in the Jerusalem Talmud, in the beginning of Pesachim, "These are the things, the whole Torah which does not have a house of the father, is not Torah." In the Midrash, it is said: "One who learns Torah on his own is not comparable to one who learns it from others. One who learns from others, his learning will endure, the hidden will be revealed, and he is removed from doubts. One who learns on his own, his learning will not endure, his heart will be depressed and forgotten, and doubts will rise over him." Here it is explained that one who receives his wisdom from others, his learning stands forever, and it is impossible to contradict it in any way, for he received it from his teacher, and his teacher from his teacher. The hidden becomes revealed, that which cannot be discovered or understood through intellectual inquiry, because it is beyond him. Therefore, one needs a teacher to receive it from, and he is removed from doubts, because he is confident that what he has received is true, and he lives a secure and stable life in it. Furthermore, this is explained by the statement "And do not multiply conjectures," to imply that one should not rely on his own conjecture and reasoning regarding the secrets of the Torah and the reasons behind the commandments. It is also said "And do not multiply overmuch in study and intellectual inquiry," and a parable is brought to illustrate this from tithing. Just as one who increases his tithes through estimation risks what he has taken out to be regarded as untithed, and if someone says, "Whoever increases his tithes, his fruits are improved, but his tithes are untithed," similarly, delving into conjecture and speculation regarding the secrets of the Torah poses a great danger to the soul, as demonstrated by the passage I cited earlier. Even if in the matter of tithing, one fixes what remains from the produce and the fruits, it is not the same here. For what one has extracted and produced through his inquiry is untithed and forbidden, and by consuming it and relying on it, he faces death. He thus corrupts what remains and falsifies it, for he distorts and perverts the true intention of the speaker, understanding it in a manner contrary to what the true desire intended, thus contradicting the words of the living God. It is known that the paths through which research-based knowledge and human science are attained are two-fold. The first involves acquiring knowledge through the senses, encompassing all that lies beneath the sphere of the moon. The second involves realms where the senses do not reign, and it is impossible to speak of them except through estimation and thought alone. The researcher has already acknowledged, without shame, that everything spoken of concerning matters beyond the realm of the moon is in the form of estimation and thought, for what was and what lies beyond is distant and exceedingly deep, who can fathom it? Indeed, those who are keen to discern have already enumerated the deficiencies inherent in knowledge acquired through the first path, including errors and mistakes. For human perception, obtained through the senses, truth does not always prevail in its judgments; rather, it often falls victim to chance and is based on limited data. This is because the senses themselves, more often than not, distort the truth in their perceptions, particularly in the case of the second sense. Consequently, it is inevitable that distorted judgments arise from them. Furthermore, human reasoning is influenced by its surrounding circumstances, and often one thing can be surrounded by two conflicting reasons or even contradictions. Human reasoning may mistakenly attribute one of them as the cause, which leads to error because it is not the actual cause but rather the other. The first analogy illustrates a person sailing on a ship who, due to the movement of the vessel, may mistakenly perceive the land and buildings as shaking, or may hear a voice and mistakenly conclude that it belongs to Joshua or Eleazar. The second analogy depicts a physician who sees a reddish tint in a patient's urine, interprets it as a sign of increased blood strength, which is a false judgment because it is not the cause; rather, it is a weakness in the renal function, another underlying factor. This pattern of error occurs frequently in all human inquiries, as evidenced by the changing opinions and investigative methods from one generation to another. The later generations often challenge the earlier ones, each striving to discredit the other and undermine the foundation upon which their beliefs and philosophies are built. In the process, they ignore the strong evidence presented by their predecessors and instead focus on finding faults and contradictions. Consequently, they fall into the pitfalls of ignorance and fail to achieve true understanding. If they do manage to acquire knowledge based solely on sensory perception, which is limited to the realm of the moon, how much more so in matters beyond the reach of the senses, where perception is based solely on speculation and conjecture. In such matters, the truth remains elusive, and human reasoning is unable to grasp it. The wise sage, as revealed in the Book of Ecclesiastes, succinctly summarized the limitations of human understanding and its futility in two realms of inquiry. He said, "I set my mind to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous task which God has given to the sons of men to be afflicted with. I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind. What is crooked cannot be straightened, and what is lacking cannot be counted. I said to myself, 'Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me, and my mind has observed a wealth of wisdom and knowledge.' And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind. Because in much wisdom there is much grief, and increasing knowledge results in increasing pain." (Ecclesiastes 1:13-18) In this passage, the sage reflects on his pursuit of wisdom and knowledge, acknowledging the insufficiency of human understanding in comprehending the mysteries of existence. Despite his earnest efforts to explore the workings of the world and to penetrate its secrets through intellectual inquiry, he ultimately concludes that such endeavors are futile and lead only to disillusionment and despair. He recognizes the inherent limitations of human perception and reasoning, as well as the inherent vanity of human achievements in the grand scheme of things. The sage identifies two fundamental challenges that hinder human understanding: the depth of comprehension and the brevity of insight. On one hand, he acknowledges the profundity of God's creation, which transcends human comprehension. On the other hand, he recognizes the inadequacy of human perception, which often leads to error and misjudgment. Thus, he concludes that despite his efforts to seek wisdom and knowledge, he remains limited by his human nature and unable to fully grasp the truth. In essence, the sage's reflection serves as a sobering reminder of the inherent limitations of human understanding and the fleeting nature of human accomplishments. It underscores the importance of humility and perspective in the pursuit of wisdom, as well as the need to accept the inherent mysteries of existence with grace and humility. The person mentioned both of them, since the investigator in them is either from the senses or from human intellect, and in both he is a person whose understanding is shortened. He, may his memory be blessed, came to investigate both of these studies from this perspective and knew that his investigation was futile, and this was intentionally done so that he would recognize the virtue of the wisdom given to him as a gift, in which he stands on the truth, in all that he previously deemed foolish when he investigated it from the perspective of the senses and from the perspective of the human intellect, which are both part of being human. He said elsewhere, "I have seen that wisdom has an advantage over folly, just as light has an advantage over darkness." He wished to emphasize that from the folly that he experienced when investigating the wisdom of the existences from the perspective of being human, he saw that there is a great advantage and superiority to the investigation of wisdom that was given to him, in which he stood on the truth in all that he deemed foolish before. And if he did not previously investigate this, perhaps another who had not yet become wise would not see or recognize the advantage of wisdom, but would say that even from the perspective of being human alone one can achieve, and to reject this, he said, "Even if the wise man says to know, meaning even if another wise man who became wise in wisdom from the perspective of both intellect and inquiry, can know and achieve what he became wise in later." He said that he will not be able to find it, for he has already stood on it from the perspective of experience. The person mentioned both of them, since this external wisdom is forbidden to have its source in the evil side of the Tree of Knowledge, as has been explained. Here, Solomon, may his memory be blessed, pursued it to complete the tree that he held onto and to fulfill his wisdom, for that was fitting for him. However, he deviated after other matters until he was not safeguarded either, as it is written, "And his wives turned his heart away." And he said, "And I saw that wisdom has an advantage over folly, just as light has an advantage over darkness." And he explained in the Midrash of Rabbi Shimon bar Yochai that from actual folly comes benefit to the wisdom, for if it were not for folly, wisdom would not be recognized as wisdom. It is a positive commandment upon a person who acquires wisdom to separate it from folly and to recognize it for its own sake, for from folly comes benefit to wisdom for its own sake just as from darkness comes benefit to the light, for if it were not for darkness, light would not be recognized, nor would any benefit come from it. Therefore, it is said that wisdom has an advantage over folly simply because of folly. And likewise below, if it were not for folly being common in the world, wisdom would not be common. This is why Rav Yisa Saba, when his companions were acquiring wisdom, would order them to study a chapter of foolish matters because it brought benefit to wisdom itself. This is why it is written, "More precious is wisdom than pearls, and all your desires are not to be compared with her," because this is the rectification of wisdom, and she is called "precious" because of wisdom. And it is written, "My heart leads me with wisdom and to grasp folly," meaning that folly is known to the wise of heart as a correction and perfection for wisdom. Therefore, Solomon was obligated to pursue it and to complete that tree, but he strayed too much after it and was punished. Consequently, if this wisdom, which is from the evil side of that tree, is folly and nonsense, it is in the same rank as the illustrious and true wisdom. Since not many people become wise and not every person can guard against the pitfalls of foreign languages, for indeed, a great sage warned and said, "Stay far from her path and do not come near the door of her house." And already the motivation came in the Torah regarding investigation from the perspective of the senses, and investigation from the perspective of intellectual inquiry, from the perspective of estimation and hidden thoughts of the Torah and the reasons for the commandments, and regarding the estimation and thoughts of the heart, and one's intellectual inquiry was warned against by saying, "And do not follow after your hearts," and regarding investigation from the perspective of the senses, it was warned against by saying, "And after your eyes." And this matter came regarding the commandment of tzitzit, which is one of the accepted commandments whose reason cannot be understood according to human intellect, to learn about all the commandments, since it is equivalent to all of them, and it was not exempted except by the proof in it in our eyes that from it we will remember in our hearts all the commandments to do them. In the Midrash of Rabbi Shimon bar Yochai, Rabbi Yehuda said, "The Holy One, blessed be He, desires to follow this heart, which is the heart of heaven, and after the eyes that stand upon it, as it is written about one stone with seven eyes, and it is written, 'The eyes of the Lord are upon the righteous,' but you shall not follow after your hearts and after your eyes, because you fornicate after them." The point is that seeing and contemplating in the Torah and in the observance of its commandments, all of this is drawn toward the good and the true divinity, and it is incumbent upon us to seek them, for this is the portion of God and the portion of the Lord with His people. However, seeing and contemplating foreign thoughts drawn from the evil side of the Tree of Knowledge, these are not like those of the portion of Jacob, and from this side, philosophy is prohibited, as well as the inclination of one's heart and the sight of one's eyes, as has been explained. And this is what originates from that side that follows one's own will that was directed toward it, and the intention in this chapter is: 21 Many among our people have thought that our father Abraham, may he rest in peace, did not have a received faith from his ancestors, for Terach, the father of Abraham, and the father of Nachor served other gods, etc. But he, may he rest in peace, began from the beginning of his affair to engage in the pursuit of Torah, to nullify the mistaken beliefs of his forefathers, and to remove their idols from the earth, after he clarified for himself the reality of God through his investigation. And after he completed this statute from the path of his inquiry, it was transferred from the path of inquiry and entered into the category of the faith that reached the first ones through tradition, as it reached Noah through tradition from his father Lamech and from Methuselah his ancestors, and as it also reached them from their ancestors, which reached them from Adam the first man. This is their opinion. And they have already found support for their position in the words of our sages. They said in Bereshit Rabbah, Parashah 45: "Rabbi Yitzchak began: 'Listen, O daughter, and see, and incline your ear, and forget your people and your father's house.' It is like a parable of one who was traveling from place to place and saw a palace burning. He said, 'Is it possible that this palace is without an owner?' The master of the palace looked out and said to him, 'I am the owner of the palace.' Similarly, since our father Abraham would say, 'Is it possible that this world is without a ruler?' The Holy One, blessed be He, looked out and said to him, 'I am the owner of the world.'" And they said that the walking mentioned here is a description of the investigative and exploratory inquiry, through which one progresses from knowledge to knowledge, until the blessed reality becomes clear to him and is disseminated in the world. And it is necessary for the hand of the Lord to be upon him, saying, "I am the owner of the world," and he acknowledges that the judgment is with Him. And this is the reason for the verse, "And the Lord said to Abram, 'Go forth.'" Furthermore, they have also found support for this notion in the words of our sages, as they said in Bereshit Rabbah, Parashat Noach: "And why is Abraham likened to the friend of the king who saw the king walking in dark alleys? His friend peered out and began to illuminate the way for him through the window." They explained this by saying that the blessed be He was hidden in the dark alleys, since His existence was not recognized in the world, as required by investigative inquiry. Abraham, may he rest in peace, stood and illuminated the way before Him through his inquiry, by illuminating the entire world with His existence. This is the principle of their opinion. Following this, Maimonides, may his memory be blessed, elaborated in his Mishneh Torah, in the laws of idolatry, chapter 1: "Once this mighty one was weaned, he began to roam and explore in his mind, although still young, and he contemplated day and night. He marveled how it was possible for this celestial sphere to be in constant motion without a director, and who could guide it, for it is impossible for it to guide itself. He had no teacher and no one to inform him of anything. Instead, he was submerged in the darkness of ignorance among foolish idolaters, with his father and mother being among them, and he worshiped with them. His heart wandered and understood until he grasped the true path." Abraham recognized his Creator at the age of forty. Heaven forbid that our patriarch Abraham, may he rest in peace, should ever be considered a worshipper of idols, let alone that he spent nearly a quarter of his life in such a state. After all, the world was created because of him, as it is said in Bereishit Rabbah (12:15), "In the merit of Abraham." How could he anger his Creator even for a moment? Regarding the verse "And they worshipped other gods," it refers back to Terach and Nachor, not Abraham. Regarding the verse "Because Abraham listened to My voice," Rabbi Yochanan and Rabbi Chanina both said: "At the age of forty-eight, Abraham recognized his Creator." Resh Lakish said: "At the age of three, Abraham recognized his Creator." How could Abraham hear the voice of his Creator? In Nedarim (32a), Rabbi Ami bar Abba said: "At the age of three, Abraham recognized his Creator," as it is said, "Because Abraham listened to My voice." "Akav" refers to his intellect, which was developed at the age of one hundred and twenty. He lived for one hundred and twenty-five years. They did not mean that if he had not recognized God, he would have worshipped idols. Why did Resh Lakish and Rabbi Ami, may they rest in peace, not shorten the time? Certainly, they had valid reasons for their interpretation based on the verses. However, the clear truth is that from Adam to Abraham, there was a transmission of tradition. Indeed, the Sages of blessed memory taught that Adam was commanded with six commandments, and this knowledge was not left to intellectual inquiry alone. The sages of truth stated that his teacher was Raziel. In the introduction to the book "Tola'at Ya'akov," I wrote that when Adam was in the Garden of Eden, a book was delivered to him by Raziel, through which he achieved a profound understanding of the higher worlds, an understanding that even the heavenly angels did not attain. The celestial beings would gather to hear the awe-inspiring secrets revealed in that book, and they would say, "Exalt Yourself above the heavens, O God" (Psalms 57:6). Shem's teacher was Yophiel. And I found in a Midrash: Rabbi Yochanan ben Nuri said, "The Holy One, blessed be He, took Shem, the son of Noah, and set him apart as a high priest to serve Him, and He caused His presence to dwell with him, and He called his name Melchizedek, the high priest, king of Salem. And his brother Japheth learned Torah from him in his study hall until Abraham came and learned Torah in Shem’s study hall. The Holy One, blessed be He, then involved Himself with Abraham, and all others were forgotten. Abraham prayed before the Holy One, blessed be He, that His presence should always dwell in Shem’s house, and He agreed, as it is said, 'You are a priest forever in the order of Melchizedek' (Psalms 110:4). Rabbi Yochanan said, 'Was not Japheth the eldest? Why was the priesthood given to Shem? Because he was constantly engaged in Torah and separated from the ways of the world. And from where did he have Torah? Adam the first man knew the Torah, and he transmitted it to his son Seth, and then it came to Enoch, and then to Shem who engaged in it.' Rabbi Yose said to him, 'If the Torah was in Shem’s study hall, why did the Holy One, blessed be He, need to command the sons of Noah with the seven commandments they were given, since the Torah was already written beforehand?' Rabbi Yitzchak said, 'When the flood came to the world and they entered the ark, the Torah was forgotten from their great distress. The Holy One, blessed be He, said, "If I tell them to keep My Torah, they will cast off all burden from them, like others who said, 'We do not desire the knowledge of Your ways.' Instead, I will give them a few commandments to observe until the one who will keep all of it comes." This was Abraham, as it is said, 'Because Abraham obeyed My voice' (Genesis 26:5). Since he learned the Torah from Shem, he accepted upon himself to keep all of it. Therefore, the Holy One, blessed be He, selected seven things from the Torah for them to observe until then.'" It is explained that our forefather Abraham, peace be upon him, learned Torah from Shem, the son of Noah. Perhaps he began learning from the age of three, as Resh Lakish and Rabbi Ami said, "At three years old, Abraham recognized his Creator." Through his studies, he was educated to start recognizing his Creator. By the time he was forty-eight, he had already become great in wisdom, and through this wisdom, he achieved a true and clear recognition of his Creator. Only one who engages and becomes wise in true wisdom can recognize his Creator. The proof of this is the Sefer Yetzirah, which was given to him. Those who study it attain boundless wisdom, and the sages of truth have said that his teacher was Tzedkiel. In Midrash Shocher Tov, it is stated: "I will bless the Lord who has counseled me." In the first psalm, it is written, "and he meditates in His Torah." Rabbi Shmuel bar Nachmani said that Abraham had no father to teach him Torah. From where did he learn? Rabbi Shimon bar Yochai taught that God provided Abraham with his two kidneys as two teachers, and they would flow and teach him wisdom all night long. This is what is meant by "I will bless the Lord who has counseled me." Rabbi Shmuel bar Nachmani interpreted it as referring to our forefather Abraham, who had no teacher to instruct him. Who taught him? Rabbi Shimon bar Yochai taught that God provided Abraham with his kidneys, and they would flow with wisdom and knowledge. The end of the statement explains: "You should know that this is so, as God revealed Himself to Abraham during the Covenant Between the Parts and showed him four things: Torah, sacrifices, Gehenna, and kingdoms." This is in line with the proverb, "Give to a wise man, and he will become wiser," because Abraham had no teacher from whom he could receive the hidden wisdom contained in that book. Even though Shem, the son of Noah, was a great sage, he was not sufficient to fulfill all of Abraham's needs for the sealed wisdom in that book. Therefore, God endowed him with His spirit and made him wise. This is the parable that God provided Abraham with his kidneys, which flowed with divine wisdom and knowledge—true, divine wisdom, not the human, speculative wisdom as the Rabbi and his followers thought. From that book, Abraham learned the true divine wisdom. Furthermore, within that wisdom, the true science of astrology was revealed to him, and he comprehended the necessities of the celestial beings and their governance according to what they received from those higher than them. Due to his immense wisdom and understanding of the celestial, he overcame the earthly and they submitted and acknowledged him. This is reflected in the Talmud, Tractate Bava Batra, Chapter 1, where Rabbi Eliezer the Modai states that Abraham possessed great astrology, to the extent that all the kings of the East and West would come to his door early in the morning. This extraordinary wisdom enabled him to be meticulous in God's commandments, as he understood God's will through his wisdom. This deep understanding eventually led him to know God through prophecy, which is the true recognition of the Creator. This was the pinnacle of his knowledge and recognition of God. Perhaps he was 48 years old when he reached this level, as per the words of Rabbi Yochanan and Rabbi Chanina. In the Midrash Yelammedenu on Parashat Lech Lecha, it is written: "And My laws — these are the meticulous observances of the commandments that Abraham observed. The Holy One, blessed be He, said to him, 'You are meticulous in observing My commandments, and you sit among idol worshippers? Leave from among them, 'Go for yourself from your land, etc." And regarding the verse, "And Abram was seventy-five years old when he left Haran," this refers to his second departure. This is also apparent from what is taught in Seder Olam, Chapter 1, "Our father Abraham was seventy years old when the Holy One, blessed be He, spoke to him between the pieces, etc. He returned to Haran and stayed there for five years, as it is said, 'And Abram was seventy-five years old when he left Haran.'" Through his wisdom and true tradition, he ascended from level to level and from world to world, until he comprehended their interconnections and unifications, realizing that through their unification, the true divine light and its wondrous providence shines and illuminates them. This divine light sustains and upholds them all, and no other authority rules over them except Him alone, blessed be He. When he understood His ways and governance, he strove with all his might to follow them and emulate Him. In the Midrash of Rabbi Nechunya ben HaKanah, it is explained: "What does 'and kept My charge' mean? This is what the attribute of Chesed (kindness) said: 'All the days that Abraham was in the world, I did not need to perform my task, for Abraham stood in my place and kept My charge. Even though it is my duty to grant merit to the world, and even if they were guilty, I would grant them merit. Moreover, I would bring them back and instill in their hearts the desire to do the will of their Father in heaven. All this was done by Abraham, as it is written, "And he planted an eshel in Beersheba." What did he do? He provided food and water to all passersby, and he would grant them merit and speak to their hearts, saying, "Whom do you worship? Worship the Lord, the God of heaven and earth," and he would preach to them until they repented.'" This passage emphasizes Abraham's role in embodying and performing acts of kindness, effectively taking on the responsibilities usually attributed to the divine attribute of Chesed. By doing so, Abraham not only provided for the physical needs of people but also guided them spiritually, encouraging them to worship God and repent, thereby fulfilling a divine role on earth. And now, there is no room for the critic to say, "Why did the Holy One, blessed be He, engage with Abraham and greatly increase his reward while punishing the generation of the dispersion?" Indeed, it is not as though He simply chose Abraham and rejected them. Rather, Abraham clung to his Creator, followed Him, performed His work, and distanced himself from those who were in error. As the sages of truth expounded, "From that land, Ashur went forth" – from that evil counsel emerged the one who was fortunate in his deeds, that is, Abraham. This passage clarifies that God's special relationship with Abraham was not arbitrary or unjust. Abraham's exceptional devotion and righteousness set him apart. He actively sought to adhere to God's will and distanced himself from the misguided actions of others. This is why he was rewarded abundantly. The explanation underscores the merit-based nature of Abraham's favor with God, contrasting it with the negative consequences faced by those who did not follow God's path. From what we have written, we can understand the intent of Rabbi Isaac in that teaching: "The parable of one." The meaning is about the unique individual, Abraham, who was the first and only one to proclaim the name of God to all creation. None of the previous ones achieved this, as they did not succeed in meriting the creatures and bringing them back to their Creator. Abraham would go and ascend from place to place and from level to level, as we have written, until he firmly established himself in a reliable place, the place of true divinity and unity. From this position, he comprehended the connection and unity of all creation, represented by the metaphor of a palace (בירה), which symbolizes all the worlds, illuminated and sustained by the light of divine guidance and providence. The term "palace" (בירה) can be interpreted as "ב"ר י"ה" (by the name of YH), aligning with the sages' explanation that with "YH" (יה), God formed the worlds, as it says, "For by YH, the Lord is the Rock of the worlds." This world was created with the letter "He" (ה), and the world to come was created with the letter "Yod" (י). Abraham would address those who disputed and denied this, teaching them the truth of divine governance. When he said, "Do you think this palace is without a ruler?" he did not mean they denied the existence of a first cause, as they undoubtedly acknowledged it. Rather, they dismissed God's governance and supervision of the palace, denying His knowledge of it. Because of this, they worshiped the Queen of Heaven, believing that God had handed over His vineyard to other rulers and managers. Abraham would argue with them, proving the truth of divine providence, and persistently teach them until they repented. And this itself is their intention when they say, "And to what is Abraham similar? To the king's friend who saw the king walking in dark alleyways, etc." Furthermore, there is in this a wonderful intention and a hidden secret, which is the necessity of divinity, its unity, and its illumination, being dependent on the service of the righteous. As they said in the Sifrei, "Similar to this, 'This is my God, and I will beautify Him' (Exodus 15:2). When I acknowledge Him, He is beautified." Similarly, "You are my witnesses, says the Lord, and I am God" (Isaiah 43:12). When you are my witnesses, I am God. Similarly, "To You I lift up my eyes, O You who are enthroned in the heavens" (Psalms 123:1). If not for me, You would not be enthroned in the heavens." Up to here. This concept is further explained in the second part of this book with the help of Heaven. The idea is that the acknowledgment and testimony of the righteous contribute to the manifestation and recognition of God's sovereignty and presence in the world. Abraham, by recognizing and proclaiming God's unity, brought light into the world and fulfilled the divine purpose through his actions and teachings. It's well-known that from a rational and empirical standpoint, it's impossible to fully comprehend these matters. Human intellect cannot confirm them; rather, it may deny and distance them. Therefore, divine wisdom cannot be lent to it, to adhere to it in the bliss of prophecy, for it has no place in it. Our forefather Abraham, peace be upon him, traversed all of this through the path of divine knowledge. His actions and conduct with his Creator and all creatures were in accordance with what he gleaned from that complete knowledge. Once all this was perfected, he ascended to the level of prophecy. For this was the fruit of his complete deeds and worship, through which he and all creatures were perfected to fulfill the purpose of the Creator in them. Then, the Divine Presence shone upon him, saying, "I am the Master of the Universe." This implies that through their evil deeds, the creatures had defrauded the Creator, taking His work and property for themselves. This is what they meant when they said during the time of the Flood, "The Almighty has forsaken us," and during the time of the Tower of Babel, "Let us build ourselves a city." But now, Abraham came to acknowledge that the Universe belonged to the Creator through his deeds. Blessed is He who returns the lost to its owner, as He said in Genesis Rabbah, "God said, 'My name was not known to my creatures, and you made it known to my creatures. I will consider it as if you were my partner in the creation of the world.' This is the meaning of 'He who acquires the heavens and the earth.'" As we have previously mentioned, it is impossible to reach this understanding through mere inquiry and speculative analysis. Our forefather Abraham, peace be upon him, saw it fully realized. Therefore, we must conclude that his journey began with the acceptance he received from Shem and Ever, coupled with what he gained from the hidden true wisdom found in the Book of Creation, which surpasses human intellect. This extraordinary wisdom, beyond comprehension, is what we sought to demonstrate in this chapter. 22 We have written in many places in this book that the Torah is superior to the highest wisdom, it is the highest divine wisdom, which is incomprehensible. Concerning it, it is said: "For my thoughts are not your thoughts, neither are your ways my ways" (Isaiah 55:8). And so it is said in the Midrash of Rabbi Shimon bar Yochai, "Divine thought is supreme, the head of all." From that thought, pathways and routes extend to find wisdom and to establish and repair as appropriate. And from that thought emanates the grain of Eden for nourishment. From that thought, the Torah of the Written Law and the Torah of the Oral Law are found. And with that thought, the upper and lower worlds are sustained. In the secret of the matter, the Torah of the Written Law and the Torah of the Oral Law, which together form the six letters of the great name, emanate from the supreme thought. The two Torahs that we received from the mouth of the Almighty, namely, the Torah of the Written Law and its interpretation as the Torah of the Oral Law, were hewn and engraved from them. The source of everything is that hidden thought, beyond the comprehension of all living beings, the attainment of which is prevented. Just as the source prevents comprehension, unless it is the true will that desires and intends to hew from it the two great luminaries—the Torah of the Written Law and the Torah of the Oral Law—in the same way, what is hewn from it prevents knowledge and the understanding of its will unless it is revealed and explained by itself. Therefore, just as tradition was needed from Him in the Torah of the Written Law, which was hewn from that source, so tradition was needed from Him in the Torah of the Oral Law, which is the interpretation of that hewing. And this is the Torah that Moses set before the children of Israel, carrying in her hands the signs of the source, hewn from it to instruct its place, and coming inscribed and sealed with that great seal that encompasses all. In the Midrash of Rabbi Shimon bar Yochai, it is debated where the sound of the shofar goes, whether it ascends to Mount Sinai or descends to the people of Israel. But from here, it is derived that it comes from the Torah itself and from the site where it is written, which is the totality of all that is given, as it says, "And upon those tablets were written" (Exodus 32:16). And this is a secret of the word "charut" (engraved), as it is written, "The tablets were God’s handiwork, and the script was the script of God, engraved on the tablets" (Exodus 32:16). Do not read "charut" (engraved) but "cheirut" (freedom) itself, as it is a place from which all freedom hangs. And in the Midrash Yelamdenu and Bereishit Rabbah, there is a discussion about the meaning of "cheirut" (freedom). Rabbi Yehuda, Rabbi Nechemiah, and the sages each give their interpretations. Rabbi Yehuda says it is freedom from kingdoms, Rabbi Nechemiah says it is freedom from the Angel of Death, and the sages say it is freedom from suffering. All of them aimed to teach about the source from which the Torah was hewn, to make it known that it comes inscribed from Him. For it is fitting that what is hewn from Him should contain the nature of the source. It is known that the source is the source of life and goodness, with no constraints, for everything there is abundant. Therefore, kingdoms, rulers of nations, and the Angel of Death are far from there; they have no share in that source, for it is far above the dominion of kingdoms and rulers. Even the true source of life, which knows neither death nor suffering, emanates from there. Through the primal tablets hewn from that source, the nature of the source was brought to those who accept from all these, so they will not rule over them. For they were engraved from a place of complete freedom. Therefore, what emanates from that place cannot be understood or grasped in its essence unless it is revealed by His will and His desire, and He Himself will make it known. That's why the master of the prophets, Moses, had to receive from the mouth of the Almighty the interpretation of the Torah and the commandments, which is called the Oral Torah, as we have written. Indeed, all these things point to their engraving and hewing above, to teach about their place and their exemplar, for everything is set opposite to each other. Just as the higher Torah, the written Torah, is the secret of the six-letter name [Y-H-V-H], drawing forth from the supreme power of thought and wisdom its place of emergence for an action that cannot otherwise come forth except through it, so too the higher Oral Torah, the secret of the final letter [H], brings forth from what is inscribed in the written Torah the true action. This is the very path itself, the ways of the written Torah and the Oral Torah, which we received from Sinai. For the written Torah informs us of what is written in the higher realm, and the Oral Torah interprets it for us and establishes us on what that writing intended. In chapters 21 and 22 of Part I of this book, we expanded further on this explanation. Interested readers can refer to that for more details. When that pure thought arose and the simple desire to grant us completeness and merit arose, and also because it seemingly required our testimony, as in the phrase "You are My witnesses, says the Lord, and I am God," the Supreme Wisdom did not deign to disturb its recipients with its novelties through intellectual inquiry. For it saw that its greatness was vast, and its shortcoming was brief in saving and comprehending the truth in its roots and its justified and esteemed beliefs. And it is known from the matter of inquiry, and as its people have already confessed without shame, that its hand will only grasp the blessed reality alone. Thus, it is an acknowledgment to some extent. I say that after it has rejected and uprooted all other words of the Torah and its testimonies, all of them, as known from it, this is disbelief in everything, even in its reality. And behold, it shows its flanks saying, "I am pure," but it has no sign of purity. For the Torah testifies to the reality of the Lord's unity, for it is His very name, and it denies the faithful testimony of the Lord. And if so, we do not accept from it the reality of the blessed one, for so was the punishment of those who speak falsely, even if they speak truth, no one listens to them, after they have lied and deceived from their hearts. Similarly, intellectual inquiry, since it denies the Torah, which is called the faithful testimony of the Lord, for through it faith is fulfilled in His reality and His unity, even if it brings a thousand miracles in explaining the reality of God and His unity, no one listens to it. But the faithful testimony of the Lord, its value is as the table of completeness, the true table before His chosen people. There, the mouth of prophecy feeds them the pleasantness of belief in His true and pure unity, free from any blemish, and guides them on the straight path, so they shall not stumble in their worship and faith. It does not burden them with the pursuit of this through intellectual inquiry and miraculous knowledge. The proof of this is that the Torah, the Torah of the Lord, is complete. It begins where the end of intellectual inquiry efforts lie. Its main principles are perfected in its opening statement, "In the beginning, God created..." Even in the other words of the Torah, it is made known that they all come from His mouth. And He did not entrust them solely to the great intellect of the prophets, even though His speech was through prophecy. He did not want them to be said in the Torah solely from the mouth of Moses. Therefore, when Moses spoke them, he was immediately answered by Him, in order that there should be nothing in the Torah that did not come from the mouth of the Lord. Indeed, our sages, may their memory be blessed, have already accepted this principle. They said in the Midrash of Rabbi Shimon bar Yochai, may he rest in peace (Bereishit Rabbah 7:1), "Moses shall speak, and God shall answer him with a voice." From this place, we derive that the words above are elevated, and God shall answer with a voice corresponding to that of Moses. In this voice, Moses is included, as indicated by the reversal in wording, for it is written, "And God spoke," whereas here it is written, "Moses shall speak." However, some say it is because it is written, "And they said to Moses, 'Speak with us...'" Thus, "Moses shall speak, and God shall answer him with a voice," refers to the unforgettability of Moses's words from his mouth alone. This is why it was established in the Mishneh Torah that Moses proclaimed curses from his own mouth, saying, "These we do not teach except from Moses's mouth himself." Some are from the mouth of the Almighty, and some from Moses's own mouth, from that unified voice. This is called good language usage and better phrasing. Rabbi Shimon ben Lakish said that blessings are not said over punishments. Abaye said they only refer to the curses in the Torah of the Kohanim, but the curses in the Mishneh Torah are concluded. Why? Abaye said: Some are in plural language, and some in singular. Some were said by Moses from the mouth of the Almighty, and some by Moses from his own mouth. As it seemed straightforward, the curses in the Mishneh Torah were said by Moses, and there are indeed things in the Torah from Moses's mouth, not from the mouth of the Holy One, blessed be He. This contradicts our assumption. Therefore, the secret of the matter was explained, and his statement was examined. Moses said from his own mouth. We do not say from himself, but from his own mouth. Some are from the mouth of the Almighty, and some from Moses's own mouth, from that unified voice. The meaning is that Moses's voice is the secret of the place of his prophecy, the illuminating Aspaklaria of compassion. The curses in the Mishneh Torah were spoken by Moses from the mouth of the Great Name, and because they are from the mouth of compassion, Abaye concluded them. This is not because blessings are not said over punishments. However, the curses in the Torah of the Kohanim were said by Moses from the mouth of the Almighty, which is the difficulty of judgment and punishment. Therefore, they are not interrupted. Furthermore, they said in the Midrash of Rabbi Shimon bar Yochai, may he rest in peace (Bereishit Rabbah 7:1), and in the Sifra d'Agadeta of the House of Rav, it was said: Even though the Torah was spoken from the mouth of the Almighty, it was concluded from Moses's own mouth. Similarly, it was said, "And what are the curses in the Mishneh Torah?" Ultimately, they are included with the Almighty, as it is said, "Moses shall speak, and God shall answer him with a voice." This means that Moses's voice, God shall answer him with a voice, is attributed to the Almighty. This voice is certainly His, and it is said, "He shall answer him with a voice," with that voice of Moses. And also, all the matters that the sages and their students would scrutinize and innovate to teach until the end of all generations, all of them were revealed to Moses and received by him at Sinai. This was to affirm firmly that everything that the sages innovated and deduced from their discussions was all engraved and carved in the supreme wisdom, and they unlocked its gates as if it was presumed in that legislation, and nothing goes out from it except what is contained within it. And in the Talmud, in the tractate Megillah, Chapter HaKorei, what is the meaning of "and upon them according to all things"? It teaches that the Holy One, blessed be He, revealed to Moses at Sinai the precise details of Torah and the details of the scribes, and whatever the scribes would innovate. And what are these? They include the reading of the Scroll of Esther. And in the tractate Chagigah, it is taught in a Braita: "Regarding one who says, 'The Torah is not from Heaven,' even if he says, 'The entire Torah is from Heaven except for this verse,' which was not said by the Holy One, blessed be He, but by Moses himself, this is a matter said by God in this, even if he says, 'The entire Torah is from Heaven except for this detail,' through a verbal analogy, this is a matter said by God in this." In the Jerusalem Talmud, in the tractate Pe'ah, it is said, "Even what an experienced student is destined to teach before his master was said to Moses at Sinai." All of this, God bestowed upon us a goodly portion, that He did not subject us to the rule of intellectual investigation, and He delivered us from the snares of the investigators who chase after their analyses, weighing in their minds matters that human intellect cannot grasp, especially in matters upon which the completeness of the soul depends. The intellect will decree concerning them a fleeting truth, directed from the Supreme Will that cannot be reached by anyone else. Therefore, we were privileged with His perfect Torah, the restorer of the soul, through which His will was made known to us by His faithful prophet, the faithful one in His house. For it is she who is the Torah and who reveals the things that were sealed and hidden in the pure thought, and to instruct on this, she carried this name, meaning the Name of Torah. And in the Midrash of Rabbi Shimon bar Yochai, why is it called Torah? Because it illuminates what was concealed and not known until now. The intention is on the supreme Torah, emerging from the highest wisdom, which brings to light its mysteries. This is the Torah that Moses placed before the children of Israel, engraved and investigated from it, a Torah on which and from which its hidden things are revealed. For it is one opposite the other, as we wrote above. And this is what we wanted to know in this chapter. 23 There is a tremendous doubt in what we have proposed, and this is because as we wrote above in Chapter Twenty, it is forbidden for us to weigh any matter from the words of the Torah with our intellect, and to continue pursuing intellectual inquiry to investigate its secrets and reasons. We have proven this with strong, true evidence that leaves no room for doubt. In the previous chapter, we further demonstrated the intent of the Torah, and also that it is highly necessary and compelled by a wondrous reason and hidden secret. That reason being: the ultimate purpose of the Torah, and the intent therein, is the expression of the Supreme Will, which is unity. The way to this cannot be assessed or grasped by any intellect if the blessed Will does not inform and reveal it. And since unity is a lofty necessity, as elucidated in this book, the intellect does not acknowledge it but rather denies and distances it. And if so, there is no place at all, nor a way, for that necessity to be fulfilled. If one abandons it to human intellect, creation would be in vain, as the purpose for which it was created would not be fulfilled. To derive the supreme intent in the creation of man, it is incumbent upon the blessed one to make His will known to His chosen people, so that His intention may be fulfilled in their actions. And since the perfect Torah is the revelation of His will, He Himself had to proclaim and make it known. For who can comprehend His will if He does not reveal it Himself with honor and dignity? This is the reason "And the Lord descended upon Mount Sinai," and "And God spoke all these words, saying," so that the children of Israel would hear directly from Him all Ten Commandments, which encompass all of the Torah, as it is the fruit of the Supreme Will. After He proclaimed the entire Torah as a whole, He then detailed it to them through His faithful prophet. And even all that the prophets and sages were destined to innovate, fix, and teach in all generations, the Lord revealed to Moses, as we wrote in the previous chapter. And all of this was included in the Torah, for the supreme will was to encompass everything with that voice in which the Torah was given. And the blessed one did not want to leave any matter to intellectual investigation, for He saw that it would be lacking in its ordinance, to fulfill the lofty necessity which is the intended purpose from Him in creation and in receiving the Torah. This reason is sufficiently compelling to forbid and distance intellectual inquiry into the details of the commandments and the secrets of the Torah, as deemed by reason and intellectual investigation. After these words and truths, there arises a difficult question and a tremendous doubt regarding what has been stated herein. It pertains to what is found in the Oral Torah, which includes the Mishnah and the Talmud, being the explanation of the commandments, where legal rulings are derived through methods of reasoning, analogy, and intellectual debate. Disagreements arise among the scholars of the law, who are wise and astute, and they find themselves delving into the reasoning behind the disputes among the disputants. They inquire: What is the reason for Rabbi so-and-so's opinion? What is the difference between them? What is the basis for their disagreement? This constitutes a significant and highly esteemed portion of the laws of the commandments, founded upon the methods of inquiry and intellectual reasoning, which we have already proven to be forbidden according to the intent of the Torah. Furthermore, in the enactments and safeguards instituted by the prophets and sages in every generation to serve as a protective fence around the Torah, they were commanded by the Lord of the world to establish them. This is what the Almighty included in His Torah when He said, "You shall guard My charge" (Numbers 3:8), which they understood to mean "make safeguards for My safeguards." It seems that they were given permission to enact additional decrees beyond what the true decree had been decreed upon us. This is contrary to what we have asserted. This is a great second benefit, and even in this area, disputes arose among the complete decree-makers. One may prohibit something for one reason while his colleague does not agree, and another may decree something else for another reason while his colleague does not decree likewise. Additionally, there are many laws constructed and enacted through reasoning in matters that concern human interactions. These laws do not add or subtract from the commandments or from matters beneficial to people in Torah teachings. They are called ordinances and customs, established and practiced by the prophets and sages in every generation. It appears that they were permitted to do all of this, and not only that, but they seemingly rejoice the hearts of the children of Israel with their enactments. We learn in the Talmud in Shabbat (1:3) and Eruvin (21b) that when King Solomon instituted the Eruv and washed his hands, a heavenly voice proclaimed, "My son, if your heart is wise, then my heart will rejoice too." And in Eruvin (104a), regarding the mixing of new and old wine, it is stated, "My beloved, I have kept the good wine hidden for you," with "these" being the words of Torah and "those" being the words of the scribes. The explanation of the words of the scribes is that they are renewed in every generation to fence and safeguard. In Avodah Zarah (19a), it is said that "Your love is better than wine," with the Assembly of Israel saying before the Lord, "Master of the universe, let our verses be mixed with Your verses." The explanation of the words of the scribes is held in higher esteem than the essence of the written Torah. And in the Midrash, it is said that the words of the scribes are dearer than the words of the Torah, as it is written, "Your love is better than wine." One who says that there is no need for phylacteries because of the words of the Torah is exempt, but one who adds to the words of the scribes is liable. Rabbi Abba bar Kahana, quoting Rabbi Yehuda ben Pazi, reported in the name of Rabbi Tarfon, "I was once walking on the road and inclined to recite according to the teachings of Beit Shammai. I endangered myself because of robbers. If I had not recited, I would have only transgressed a positive commandment. But now that I have recited, I have endangered myself. Hence, the words of the scribes are dearer than the words of the Torah." Indeed, trustworthy witnesses are considered representatives of the trusted wisdom, as they were permitted and authorized by it. Whatever they decreed, enacted, innovated, and instructed in every generation is accepted. Moreover, their words are beloved to the Lord of the universe and are even more fundamental than His own words, even though their words are based on reasoning and logical deduction, which we have emphasized and strengthened as being prohibited. Moreover, it is difficult to understand their statement that all aspects of the opinions and views that contradict each other are all true and valid, as they say, "These and those are the words of the living God." As it is taught in Eruvin, the first chapter, Rabbi Abba said in the name of Shmuel: "For three years, the House of Shammai and the House of Hillel disagreed. These said the halakha is like us, and those said the halakha is like us. A heavenly voice came out and said: These and those are the words of the living God, but the halakha is according to the House of Hillel." And the Ritva, of blessed memory, wrote in his commentary that the scholars of France asked, "How is it possible for both to be the words of the living God when one prohibits and the other permits?" And they answered that when Moses ascended to heaven to receive the Torah, they showed him forty-nine reasons for prohibition and forty-nine reasons for permission on each matter. He asked the Holy One, blessed be He, about this, and He said that it should be left to the sages of Israel in each generation, and the decision would be according to them. This is correct according to the homiletic interpretation, and according to the path of truth, there is a reason and a secret in this matter, until here. And if it were possible to uphold the words of both, then their statement "These and those are the words of the living God" would be justified. Indeed, this is justified in the case of the concubine in Gibeah in the first chapter of Gittin, where it says, "Avitar my son, thus he says; Jonathan my son, thus he says." He said to him, "Heaven forbid, is there uncertainty before God?" He replied, "These and those are the words of the living God," because it is possible to uphold the words of both. But in the case where one prohibits and the other permits, it is impossible to uphold the words of both. And if it is because of the decision, since it is only to one side and we do not uphold the words of the other, if they are the words of the living God, how could one of His words fall to the ground? Therefore, the understanding does not rest well with the words of the rabbis of France, of blessed memory, because they are not sufficient in this matter. "But it rests with the reason and secret that it has in the way of the accepted truth, as the Rabbi hinted, and in the first chapter of Chagigah, it is said: 'Owners of assemblies are those scholars who sit in many groups and engage in Torah; these declare impure and those declare pure, these forbid and those permit, these disqualify and those validate. Should a person say, "Since these declare impure and those declare pure, these forbid and those permit, these disqualify and those validate, how can I learn Torah from now on?"' Therefore, it is said, 'They were all given from one Shepherd; one God gave them, one leader pronounced them from the mouth of the Master of all deeds, blessed be He,' as it is said, 'And God spoke all these words, saying.' Even you, make your ear like a funnel and acquire for yourself a heart to understand the words of those who declare impure and the words of those who declare pure, the words of those who forbid and the words of those who permit, the words of those who disqualify and the words of those who validate.' Here they testified, may peace be upon them, that all the differing opinions and views, which contradict each other, were all given by one God and pronounced by one leader. This is very far from human understanding, impossible for it to comprehend unless accompanied by the clear path of the Lord, a path where the light of truth dwells, as will be explained in the resolution of the doubt to one who attains it." Indeed, the resolution of the first doubt, as I will explain, is that the supreme wisdom, the supreme delight, the true source from which both the Written and Oral Torah emanated and were engraved, does not cease but rather flows continuously. If it were to cease even for a moment, all creations would revert to nonexistence, for this flow is the cause of the unity of the great name in its glory, and it sustains all creations. It is said, "For with You is the source of life," indicating a life without end or limit, devoid of death or decay. Since the nature of the source should be reflected in what is hewn from it, this guidance in the Torah, emanating from there, must also be without interruption. Rather, its spring flows continuously, indicating the source from which it is hewn. We learned this from the Giver of the Torah, blessed be He, for that great voice with which it was given did not cease. After giving us and letting us hear His holy words, which encompass the entire Torah, He did not stop conveying details through His faithful servant, Moses, peace be upon him. This is the intent of Onkelos, peace be upon him, who translated "a great voice, and it did not cease" as "a mighty voice, and it did not stop," indicating that the great voice does not cease, as it eternally calls in its perpetuity. All that the prophets and sages have instructed, innovated, and enacted in every generation, they received from that voice that did not cease. All laws, decrees, and teachings, and all future innovations, were included in that voice. The sages and prophets in all generations are like trumpets to the mouth of the one who blows, or like the shofar that produces and emits the sound of the blower. There is no innovation from their own minds and intellects, but rather what they received from that voice when they stood at Mount Sinai. They are now bringing it from potential into actuality. This is encompassed by the phrase "all these words that the Lord spoke to your entire assembly with a great voice, and it did not cease," as we have explained. And this is precisely what is meant in Shemot Rabbah and Midrash Yelammedenu. It is stated there, "And God spoke all these words, saying" (Exodus 20:1). Rabbi Yitzchak said: What the prophets are destined to prophesy in each and every generation, they received from Mount Sinai. As Moses says to Israel, "but with him who stands here with us today before the Lord our God, and also with him who is not here with us today" (Deuteronomy 29:14), it is not written "but with him who is here with us today standing" but rather "with us today"—these are the souls that are destined to be created, which do not yet have substance and for which the term 'standing' does not apply. Even though they were not present at that time, each and every one received their portion. Similarly, it says, "The burden of the word of the Lord to Israel by Malachi" (Malachi 1:1). It does not say "in the days of Malachi" but rather "by Malachi," indicating that the prophecy was already in his hand from Sinai. However, until that time, he was not given permission to prophesy. Likewise, Isaiah said, "From the time that it was, there am I" (Isaiah 48:16). Isaiah meant to say: From the day the Torah was given at Sinai, I was there and received this prophecy, but until now, the Lord God and His Spirit have sent me and not given me permission to prophesy. It was not only the prophets who received their prophecy from Sinai; the sages in each and every generation also received their wisdom from Sinai. As it says, "All these words the Lord spoke to all your assembly at the mountain, out of the midst of the fire, the cloud, and the thick darkness, with a great voice, and He added no more" (Deuteronomy 5:19). It is explained that everything the sages innovated in all generations was received from Sinai from that very voice, and it was not according to their intellect and investigation. Because this is the truth, He commanded us in His Torah through His prophet, His faithful servant, "According to the law that they teach you and according to the judgment that they tell you, you shall do; you shall not turn aside from the word that they declare to you, to the right or to the left" (Deuteronomy 17:11), and He obligated the death penalty for one who does not listen to them. This is because their voice is the great voice that did not cease. As it says, "And the man who acts presumptuously by not obeying the priest who stands to minister there to the Lord your God, or the judge, that man shall die" (Deuteronomy 17:12). This is so because the correction and completion of the unification were entrusted to the lower beings, as it is said, "You are My witnesses, says the Lord, and I am God" (Isaiah 43:12), as we have explained in this book. The foundation, which is that supreme voice, contains all the things that will be innovated in the future. The Master of the Universe desired that these should be brought into actuality through the lower beings who correct and fulfill the name, as in "David made a name for himself" (2 Samuel 8:13) and "It is time to act for the Lord" (Psalms 119:126). Therefore, everything is attributed to the sages, as they said, "The words of the beloved are pleasing to me," and as the beloved said, "Let me hear your voice, for your voice is sweet and your appearance is lovely" (Song of Songs 2:14). Since the foundation of all things is that great voice, they attribute all their words received from it to it, calling it merely a support from Scripture. This is to further indicate the unity, as we wrote in chapter 22 of the first part of this book with the help of Heaven. It will further be elucidated from their words, as they said "and also with those who are not here with us today" (Deuteronomy 29:14), referring to the souls that are destined to be created. For anyone who stood at Mount Sinai and received their portion from that voice, it is fitting to listen to them. Thus, all the nations are considered as nothing compared to those who were there and did not wish to accept the Torah. They are of no benefit and no need, for they did not come to aid the Lord. Instead, they are considered as emptiness and void, and from the place of emptiness and void they came and from there they received, as their souls originated from there. Anyone who listens to them or follows their wisdom does not distinguish between holy and profane, between pure and impure. Indeed, the great voice, which is the opening and the gate to other voices, serves as the safeguard and boundary of the unity. This gate, which is the Oral Torah for the Lord, corresponds to the Written Torah, and it is its safeguard. Therefore, it is said, "And you shall guard My safeguard," indicating the reason for the fences and boundaries established by the sages for the Torah. This corresponds to the principle of "one opposite the other" above and below. Because this voice is unending, the source constantly flows forth, indicating that the discourse in the sacred Talmud is necessary. Thus, Rabina and Rav Ashi of blessed memory refrained from concluding it permanently. This is the path that the sages of the generations walk, and there is no completeness without it. Jonathan ben Uziel, of blessed memory, in the sacred song on the verse "My beloved is white and ruddy," translates it thus: "Thus shall the congregation of Israel praise the Master of the world and say to that God, 'It is my desire to worship Him who is wrapped during the day in a cloak white as snow, engaged with the twenty-four books of the Torah, Prophets, and Writings, and at night He is engaged with the six orders of the Mishnah. The radiance of His countenance shines like fire, abounding in wisdom and understanding, innovating new teachings every day, destined to be revealed to His people on the great day.'" He describes the whiteness, symbolized by "white," as the Written Torah, represented by the phrase "a cloak white as snow," indicating mercy and purity, and says that He is engaged with it during the day, as the Written Torah corresponds to the attribute of day. The redness, symbolized by "ruddy," refers to the Oral Torah, stating that He is engaged with it at night because it corresponds to the attribute of night. Therefore, it is said about those who engage in it completely that all their words are like coals of fire. Hence, he said, "the radiance of His countenance shines like fire," alluding to "For the Lord your God is a consuming fire." He also said that He innovates new teachings every day to indicate that the source always flows, and there is no cessation of the great voice. Therefore, there should be no cessation of discourse, innovation of teachings, judgments, and dialectics. The prophets and sages who know this secret, their hands are like the hands of that voice from which they received everything they innovated and taught, all included in that voice, as we have explained. This is not a new idea from their own intellect and logical investigation. Regarding the resolution of the first doubt, this explanation suffices. As for the resolution of the second doubt, it is as follows: The ever-flowing source has both front and back aspects, and from it come the changes and reversals, the shifting aspects that change from impure to pure, from prohibited to permitted, from invalid to valid, as known to the wise. The great voice that never ceases emanates from the source, including all the shifting aspects, for it lacks nothing. In the greatness and strength of that voice, things turn from every side, each corresponding to the other. Each of the prophets and sages received their portion; one received impurity, another purity, according to their standing and reception. All come from one place and go to one place. In the Midrash of Rabbi Shimon Bar Yochai (Chagigah 6a), it says, "And come and see that you have no word that they all say thus and thus in the Torah that does not go to one place and one source; the verse says, 'All streams flow into the sea,' yet it is written, 'All things go to one place.' The meaning is that all things originate from the supreme source of thought and spread out until reaching their ultimate destination, which is the final sea. This is the one place where everything unites and the uniqueness is completed. Hence it is said, 'They have all given one shepherd,' and it is said, 'All of them have given to one another,' to indicate that the opposites and variations do not come from different authorities but rather from one unique place, where everything comes together without any alteration or exchange." To elucidate this wondrous secret, each of the sages upholds his own opinion and brings proof from the Torah to support his reasoning. Since unity is not achieved without all of this, and just as there is a rectification above, so too there must be a rectification and manifestation of the Divine Name below. Therefore, they said, "Make your ear like a funnel and acquire for yourself a heart to understand the words of those who render impure and those who render pure," because this is the path of rectification and perfection in serving the Divine. Regarding this, it is said, "These and these are the words of the living God," for what was and what is profoundly deep, who can discover it? This matter depends on a thought that cannot be grasped, and the gate of the fiftieth level is hidden even from Moses the faithful. All these things seem contradictory and vary from one another, and all this from our perspective, for we do not have the capacity or strength to comprehend them fully. Therefore, it is impossible to uphold both conflicting opinions, and the law is established according to one of the two views. Hence they said, "These and these are the words of the living God," and the ultimate truth comes from the side of the Almighty. However, from our perspective, they are different matters, and the law follows the opinion of Beit Hillel alone. This is sufficient to resolve any doubts, and thus the intention of what we aimed to elucidate in this remarkable chapter has been fulfilled. 24 Just as it is impossible for any created being, whether high or low, to comprehend the supreme will unless it is provided a way and means to attain it, and this knowledge of His will is bestowed upon His chosen people, to inform them of His desire and to make them hear the glory of His voice. This is through the Torah and the commandments He has given us, commanding us to observe and perform them. Similarly, it is also impossible to understand and comprehend the method of safeguarding and performing the Torah and the commandments, which is the interpretation of the Torah and the commandments known as the Oral Torah, unless He Himself explains it according to His will, as elucidated in the previous chapter. Likewise, the secrets of the Torah and the reasons behind the commandments are hidden from every created being, high or low, until He Himself reveals them. Just as the Master of the Prophets, peace be upon him, needed to receive the interpretation of the Torah and the commandments from the mouth of the Master of the World, so too was it necessary to receive from Him the secrets of the Torah and the commandments. And just as all the laws, safeguards, decrees, preservations, and everything that was destined to be renewed in every generation from the instructions, laws, and interpretations were encompassed by that same great voice that will never cease, so too were all the secrets of the Torah, the reasons behind the commandments, their mysteries, and everything that the prophets and sages were destined to elucidate and innovate through them. And the Master of the World revealed everything to His faithful servant Moses, His prophet. In the Midrash of Rabbi Shimon Bar Yochai, may his memory be a blessing (Chelek Beit, Perek Gimel, Amud Bet), it is explained that each and every word was filled with multiple meanings, and each of these words contained decrees, rewards, punishments, secrets, and mysteries, like a treasure chest. And at the moment a particular word emerged, they saw one branch, and when it vanished from its place, they saw in its stead another word with seventy branches, fifty missing from this side and fifty missing from that side, like a hammer striking a rock, as it is written, "As a hammer shatters a rock." Thus, it was explained that besides decrees, rewards, and punishments, the speech was also filled with secrets and mysteries, encompassing everything. Its interpretation and meaning, its secrets and mysteries, were all contained within it, leaving nothing lacking. This was to demonstrate that everything emanates from a single source, which is the supreme wisdom, the place from which the Torah and the commandments were hewn, as elucidated previously. Once it has been established as truth, without any doubt, one must therefore interpret the Torah and the commandments, elucidate their secrets, and reveal their reasons in a manner and context that align with that wisdom from which they were hewn. This is unattainable unless one partakes in tradition and tastes from the transmission received truly from the mouths of those who truly know, who received it from one wise person to another, from one prophet to another, until it was received by the first recipient, the father of the sages and the master of the prophets, may his memory be a blessing, who received everything from the mouth of the Divine. Through this, the wisdom of truth, which emanates from the great voice, the voice of the living God, can be examined. Though it is in the mouths of many wise individuals, as recounted by the master of narrative, it is, in essence, one in its matter, connecting and ascending on one scale. All turn to the source from which it came, and all agree, each with the other. This is the sign and wonder that it is true and accepted by them. Furthermore, we learn that after the Torah was encompassed by that great voice and both its interpretation, its rationale, and its secrets came forth together, united as one, siblings were born from them and were not separated. In this example, one must first engage with both aspects. Initially, one must engage in the interpretation of the commandment and the manner of its performance, understanding how it ascends to the will it was given, and only afterward delve into its rationale and secrets. This is the perfection required of the complete practitioner, and this part is the essence, which is the Torah itself. It is the soul, the most important part of human construction, as it is the Torah which also contains matters like garments, which are enumerated within it. They include neither commandments nor warnings, but they clothe themselves with them. Within it are things and concepts that are hidden, which are its soul and the secrets of the Torah and the reasons for the commandments. In the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing, it is stated, "Come and see, there is clothing that appears to everyone, and we fools, when the sun shines upon a garment, we only see the garment. We think that the garment itself is the soul. In such a way, the Torah has a body, and words in the Torah are called the body of the Torah, which are the commandments and warnings, its essence. This body clothes itself with garments that are counted in this world, which are the fools of the world. The world only looks at them in their garments. But in that garment which is counted in the Torah, they do not look at the garment itself but at the body that is beneath that garment. The sages made a great work, they are the ones who stood at Mount Sinai. They do not look at the soul itself, which is the essence of the entire Torah. And in the future, they are prepared to look at the soul of the soul of the Torah, and so on." This statement was written in its entirety in Chapter 26 of the second part of this book, with the help of Heaven. One who engages only with the clothing and body of the Torah and claims that there is nothing beyond them removes the soul and denies the essence of the Torah, showing a lack of understanding of its eternal source. Woe to him if it would have been better for him not to have been created! In the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing, it is stated, "And thus, whoever neglects the received tradition and wisdom from the Oral Torah and the Written Torah will not succeed with them. They say there is nothing but the simple meaning in the Written Torah and the Talmud. Certainly, if one departs, it is as though he has ascended from that river and that garden. Woe to him, it would have been better for him not to have been created, and the Written Torah and the Oral Torah, which he regards as if the world had returned to chaos, causing poverty in the world and prolonging the exile until now." The secret of the matter is that the Torah is truly the Torah of God, meaning it bears the name of God, and the name of God is revealed and hidden. Likewise, the Torah contains both revealed and hidden aspects. The desire is to fulfill both and engage with them together, which constitutes the perfection of the Torah and its service. The revealed aspects include its narratives, commandments, and warnings, which are its body. The hidden aspects are its secrets and rationales, which are the soul of the Torah. This means that even in the narratives of the Torah, there are extremely hidden secrets and great wisdom, especially in its commandments and warnings, which allude to the uniqueness and transcendence of divinity, which is the secret of the great and unique name. Engaging with all these matters, in a manner that guides one regarding all this, is the true Torah. One who teaches the opposite or does not uphold its interpretation in a manner consistent with the great name and its uniqueness, which is its transcendence, indeed deceives concerning the name, its uniqueness, and its Torah. In the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing, Rabbi Yitzchak opened the discussion with the verse "In Zion, the name of the Lord and His praise in Jerusalem, when peoples are gathered together." There we learned that there are hidden and revealed mysteries in the Torah. Just as there are hidden and revealed aspects, so too the Torah, which is His sacred name, contains hidden and revealed elements. Every verse in the Torah and every passage of the Torah have hidden and revealed aspects. As it is taught, Rabbi Yehuda from Mehasipota said, "From the peelings of one righteous woman, many good things came into the world." Who is she? Tamar, as it is written, "And she sat at the entrance of Enaim." Rabbi Abba said, "This passage proves that the Torah has hidden and revealed aspects." And at the end of this matter, Rabbi Abba said, "This passage is a clear proof that the Torah is intertwined with itself, and every hidden and revealed aspect of the Torah is found in this manner. You will not find a word in the Torah that does not bear His sacred name, whether hidden or revealed. Therefore, the hidden aspects of the Torah are reserved for the upper sanctities, and they are revealed among the other people of the world." As it is written, "To recount in Zion the name of the Lord and His praise in Jerusalem." This refers to the sanctuary in Zion, where it is permissible to mention His name, as it is clear from its epithet. Therefore, there are hidden and revealed aspects. Anyone who subtracts or adds one letter from the Torah is like one who lies in the sacred name of the Supreme King. In Chapter 21 of the first part of this book, we wrote that the Torah encompasses all the emanations of divinity, the secret of the unique Name, and just as the unique Name is both revealed and concealed, as we discussed in Chapter 15 of the first part, so too the Torah contains elements that are both revealed and concealed, as we explained earlier. From all this, it becomes clear that the Torah is the very form of the great Name. If, God forbid, a letter is lacking or added, it ceases to be the Torah of the Lord, for it must conform to the form of the great Name, which is His essence. The hidden aspect of the Torah is the holiest, just as the hidden aspect of the Name is the Holy of Holies. Those who engage in its secrets and holy mysteries are bound by the condition we mentioned, not to transgress its laws. They establish its interpretation in the great Name and in the divine emanations, which is the Torah itself, as we discussed. These are the children of the House of Torah, its lovers, whom it reveals its shining face to, and uncovers its heart to them. At first, it arouses them and gradually draws their hearts with its words. Sometimes it reveals itself to them suddenly and then immediately conceals itself and disappears from them like a flash. Sometimes it speaks to them from behind a thick cloud, and they hear its voice but do not see it. Sometimes from behind a thin veil, until it ignites their hearts and brings a burning desire within them. They constantly pursue her love day and night, and they do not stray from the entrance of her house. When she sees that they are faithful to her love, she brings them inside her chambers and reveals her secrets to them. She speaks to them face to face without any barrier, the secrets that she had hidden from them before. This is what she meant when she said, "I love those who love me, and those who seek me shall find me." The Holy One, blessed be He, said, "Those who love the Torah, I love." It is written, "And those who seek me shall find me," to allude that the Torah is indeed like this, as we explained earlier and in other places in this book. "They shall find me" with an extra nun, alluding to the hidden secrets of the Torah, encompassed within its fifty gates of understanding. And at the end of the first part, I hinted at an additional "heh" of her love, and all is true. In the Midrash of Rabbi Shimon bar Yochai (Volume 2, 99b), there were many ignorant people in the world who were not illuminated by the light of the Torah, and the Torah is referred to every day by its sons, as it says, "They should meditate on it day and night," but they did not care to come near it. Even though we say that the Torah emanates from the divine light and shines a little, it immediately becomes concealed again. But when the divine light is revealed, and then concealed again, it does not do so except for those who know it and are familiar with it. This is what is meant by the "rechima" (compassion) of the Torah. It is beautiful in its appearance and beautiful in its essence, and it is hidden within its hidden chambers. It has a unique compassion that those who do not know it do not recognize it except through its hidden chambers. That rechima, from the compassion of compassion, always comes to the entrance of its house, diligently watching over all those who stray, as it knows that this compassion will soon be revealed to them for a brief moment. Just as that word of the Torah is not revealed except to the one who knows the Torah, so too the wise of heart diligently watch over the Torah every day. What did she do? She revealed herself to the wise of heart from behind the thick cloud and hinted to him, and then returned to her place and concealed herself, and all those there did not know her and did not see her except in her hidden chambers. And regarding this, the Torah was revealed and concealed and went with its compassion to the compassion of the compassionate to be revealed to them for a brief moment. Come and see the path of the Torah, how it is in its beginning, as it swiftly alludes to the son of man in a moment, hinting to him with its hint. If he knows well, good; if not, she sends to him and calls him "simple." She says to the one she sends to, "I sent you here, and inquire about it." And when he inquires about it, she reveals to him a little bit, hinting to him with a hint. And immediately she returns to her place and conceals herself. And all those there do not know her and do not see her except in her hidden chambers. And regarding this, the Torah is revealed and concealed, and it goes with its compassion to the compassion of the compassionate to be revealed to them for a brief moment. Come and see the path of the Torah, how it is at first. When it begins to reveal itself to the son of man for a moment, it alludes to him with its hint. If he knows well, good; if not, she sends to him, calling him "simple." She says to him, "The Torah that you sent for has come here." And she reveals to him matters according to his capacity, until he understands a little bit and searches further. She says to him from behind the curtain of the parokhet, "And look at this word." She explains to him the secrets concealed in it, revealing to him the mysteries, and all the hidden paths that were in her heart for days of old. Thus the son of man is fulfilled with the Torah of his master's house. And all the secrets of the Torah are revealed to him, and nothing is withheld or hidden from him. She says to him, "Hot is the word of the hint that I hinted to you at first. This is how and how the secrets were, and this is how and how they are now. Just as I hinted to you before, so too did I spread them out, not adding or subtracting from them. And thus did it extend, just as it did not add or subtract even one letter. And therefore, the sons of man need to be cautious and to pursue the Torah ardently, and to be compassionate towards it, as it says..." We have learned that a person needs to awaken from within himself, and to be among the lovers of the Torah, craving it and diligently attending to its doors day by day. In doing so, one prepares oneself for it. When the heart finds favor in seeing it, it will love us and draw us closer to it, gradually awakening us at the beginning of our awakening. Initially, simple matters through straightforward interpretation, which contains nothing but their simplicity, much like many interpretations found in the Talmud. And when you see that you still long for it and your soul is drawn to it, and you are constantly enamored with it and desire to be among its household and servants, it will feed us deeper matters through hints, and it will provide us with parables and riddles, which will serve as signs and hints to hidden and concealed matters within the heart. This is what is known as the Haggadah. Many things found in the Talmud and in the teachings of our Sages, and recorded in the Midrash of Rabbi Shimon bar Yochai, will be said. And from the Book of Aggadah, the wise will stand upon the secrets of the Torah and the wisdom of the Divine, and it is said in the Books of Aggadah: "Would you like to know the one who spoke, and the world came into being, engaged in Aggadah." When you see Him diligent and familiar with her, and He graciously turns His voice to her, she will reveal herself to Him face to face without a barrier. She will speak to Him mouth to mouth, and she will disclose to Him the interpretation of those hints. She will reveal to Him the hidden depths of her heart, and from there onward, nothing will be concealed from Him, nor will she speak to Him in riddles. This is what is called a truly perfect Torah scholar, because the essence of the Torah and its soul are her secrets and mysteries. Those who truly know her are called masters of the Torah, and this is every person. Since the ultimate purpose of perfect service to the Creator is engagement with the Torah and its commandments in perfect harmony, which is directed towards achieving the unity with the Divine, it is impossible for perfection to be attained without standing on the truth in this endeavor. This unity and knowledge of the way to dwell in the light of truth in this is what I seek. To this, I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth. He will grant me wisdom and understanding, illuminating this path before His chosen and righteous ones, so that they may live true and fulfilled lives in their service and unity with Him. 25 The verse "And God said, 'Let us make man in our image, after our likeness'" - the revered teacher of blessed memory said that the term "in our image, after our likeness" is meant to distance physicality, as implied by the phrase "in our image, after our likeness," which refers to the mental form, the intellectual comprehension. "In our image" denotes similarity in the sense that just as intellectual comprehension does not employ the senses, bodily actions, hands, or feet, so too the comprehension of the Creator, which is incorporeal. This is the understanding of the revered teacher regarding the intention of "image" and "likeness," and the Torah's intention is not to convey what the intelligent individual can discern on their own in their comprehension. Even one who has not reached the secret of the Divine, has not received the light of the Torah, and does not know the mystery of creation, understands that intellectual comprehension is not the same for a human being as it is for the Divine. It is given that the intellect is elevated above all other creatures, and the language of the Scripture supports the intent of the revered teacher, for when it says "Let us make man in our image," it instructs on the correction and creation of something according to the pattern of something else. This is a completely spiritual and intellectual matter, unlike a physical one. Moreover, the concept of creation and its order does not pertain to this; rather, it pertains to the mysteries of the Divine and the wondrous hints of the holy soul, the soul of the Torah, which is exalted from above in the abode of holiness along with those who stand in its secret. In the Midrash of Rabbi Shimon bar Yochai, it is stated in the following manner (Leviticus Rabbah 34:2): "Rabbi Shimon arose and said, 'I have meditated on the moment when the Holy One, blessed be He, desired to create man. The upper and lower worlds trembled, and the day was suspended in its course. He ascended in His chariot to His heavenly abode until the supernal evil departed and the radiant service of all the luminaries opened. The gate of the eastern chamber, from where the light issues forth, brightened, while the south wind strengthened it. The light that descends from the head was arranged in the east. The east strengthened the north, and the north was aroused and spread out, and it called out mightily to the west, to approach and spread out alongside it. Similarly, the west ascended to the north and bound it to the south. It joined with the west, and merchants came from the north and south to trade with it. The secret of the enclosure of the garden extended from the east to the west. The west flourished with its sweetness and requested them all, saying, 'Let us make man in our image, after our likeness,' so that it would be like this harmony of the four directions and upper and lower worlds. The east adhered to the west, and a path was formed, and therefore it is taught that man was created from the place of the Holy of Holies.'" Let the discerning one who has been graced with understanding ponder this wondrous secret and comprehend the mystery of "Let us make man in our image, after our likeness." It is not fitting to elaborate further on this matter. Indeed, just as the true essence from the four upper corners, so too was this essence intertwined from the four lower corners. As it is said in Chapter 11 of Pirkei Rabbi Eliezer, "He began to gather the dust of the first man from the four corners of the earth — red, black, white, and green." All of this corresponds to each other. Concerning what is stated here, "man was created from the place of the Holy of Holies," it is in contrast to what is said in Genesis Rabbah. Rabbi Berechiah and Rabbi Chelbo in the name of Rabbi Samuel bar Nachman said, "From the earth he was created." Rabbi Samuel bar Nachman said, "From the place of his atonement he was created." How so? Just as you said, "Make for me an altar of earth," God said, "Behold, I create him from the place of his atonement," and may it be that he will stand. In the Midrash of Rabbi Shimon bar Yochai (Bereishit Rabbah 24:2), Rabbi Shimon said in the name of Rabbi Hezekiah: When God created man, He formed him from the dust of the lower Holy of Holies, and He endowed him with a soul from the dust of the upper Holy of Holies. Just as when man was formed from the dust of the lower Holy of Holies, three lines were intertwined in him — the fundamental pillars of the world — so too when man was formed from the dust of the upper Holy of Holies, three lines above were intertwined and Adam was implanted. Both this and that are true for those who know grace. Everything is in the image and likeness of the supernal, and the things below manifest and testify to their causes above, which were made and rectified to conform to the pattern of the Divine Chariot, the supernal lights, which are one opposite the other. This is the form of the shell and the garment for that; the mind is inward and the shell is outward, the spirit is inward and the body is outward. For this opposite that was made and rectified, for this is the rectification of the world as conceived in pure thought, for all existing entities and even their causes are according to this pattern. Each one is a soul for its companion, up to the supreme soul which is a soul for all souls, and this has already been explained. In the Midrash of Rabbi Shimon bar Yochai (Bereishit Rabbah 19:1), "And there is no mind like this mind, and how many shells for this mind, and the whole world is of this hue, upper and lower, from the head to the end of all degrees, all of this is a shell from this and this is a shell from that, until it is found that this shell belongs to this and that shell belongs to that. The first point is the internal light which has no measure to understand its brightness, purity, and clarity until it spreads out from it, and that spreading out from that point makes one chamber to dress that point which doesn’t know the greatness of its merit. This chamber, which is a garment for that hidden point, is its light which has no measure, and despite all this, it is not thin and clear like that first point, but it is hidden and concealed like that chamber, as its spreading out spreads the brightness of that first light, and the spreading out of that first light becomes a garment for that chamber, which is its light, more thin and clear internally than externally. From there onwards, it spreads out from this to that, until it is found that this belongs to that and that belongs to this, this is mind and that is shell, even though the garment itself becomes a mind for another degree, and the whole hue is made like this below, until in this image, the human is a son in this world, spirit, shell, mind, and all is the rectification of the world up to this point. He explained, may his memory be blessed, that what the Scripture said, "Let us make man in our image, after our likeness," is for him to be structured and perfected like the pattern of the higher entities, which are one before the other, and this is a garment for that, the mind from within and the shell from without. Not that there is a shell there, heaven forbid, but they are lights without end or limit to their merit and refinement. Rather, the inner aspect is more like the image of mind and soul, in the same measure as what follows it and extends beyond it, which is like the image of body and shell for it. And so, from beginning to end, until in this image, man is made: mind and shell, spirit and body, all of this in relation to each other, as explained above. In this book, the reason for his being made according to the pattern of the chariot was clarified, and the one who contemplates it knows that what is said in the secret of "image" and "likeness" is the complete truth. The perfect Torah relates this image and likeness, and it attributes him to the name of God—not to the name Y-H, or to the name Sh-D-Y. It says, "And God created man in His own image; in the image of God He created him." And it is written in the Book of the generations of Adam, "On the day that God created man, in the likeness of God He made him." The reason is that after the pure thought arose to make man in this image, it relied on the name that is in this pattern, which is the name of God, encompassing both intellect and matter, form and body together. It is not that there is a bodily name, heaven forbid, but rather, as we wrote, what is more internal is akin to the form in relation to what is external to it, and it is akin to the body and matter for it. So this name is a common name—Y-H, two shared names together, like one force carrying another force. The second name is the essence and root of all names, akin to the form of intellect to the first name, and it guides it. And the name Y-H is like the form that moves the body, while the name A-L is like the formless body, devoid of it, without which the body would not exist. In the absence of form, the body would perish and disappear. Similarly, in this pattern, the name of God, in the absence of form, which is the name Y-H within it, sustaining it, remains silent and does not open its mouth. So, "God created him in His image" means "himself," internally and externally, intellect and matter, spirit and body, one force carrying another force. However, the Torah does not attribute this to the name Y-H, because it is not a shared name, as it is all pure internal light, and its expansiveness has no end. אונקלוס, ז"ל, with his wisdom, taught this. It was his custom to translate the name Elohim, so when he reached "And God created man in His image, in the image of God He created him," he did not translate "in the likeness of God He created him." This is a great intention and wisdom on his part to teach what we have written and what he translated: "And God created man in His image" and "and the Lord created man in His image," also a great intention and wisdom. For his custom, in every act of creation mentioned where Elohim is used, to translate it as "the Lord" is to teach about uniqueness and that creation was an act of justice within mercy, as our sages of blessed memory said, "He saw that it would not be possible to survive without the attribute of mercy," and certainly this was needed in the creation of man. Therefore, he translated "And God created man" as "and the Lord created man." If he had said "in His image," there would be no room for misunderstanding because he immediately explained, "in the image of God He created him," and he did not translate it. Regarding "created him," the return to the first name Elohim, which he translated as "the Lord," is to say that the unique name created him in the likeness of God, not in the likeness of the Lord. The intention is not that what is written, "in the likeness of God He created him," refers to the body coming from a putrid drop, for the body is the garment, it is the flesh of man, not man himself. It is like what is written, "You clothed me with skin and flesh," and if skin and flesh are the clothing of man, then true man is the inner spirit and form, not the skin and flesh. This is why it is said of him, "And God created man in His image, in the image of God He created him." In the Midrash of Rabbi Shimon Bar Yochai (Genesis Rabbah 20:2), every depiction that encompasses the essence of human existence is called "Adam." As it is written, "Adam, you are Adam," indicating that only the righteous are truly called "Adam." The Divine Spirit is called "Adam," the body being its garment, as indicated by the phrase "You clothed me with skin and flesh." Throughout, the term "flesh of man" refers to the human garment. To explain the reference to man made in the image of God, it is the true essence of man, the living spirit of God. The letters of "Adam" allude to all the celestial entities from beginning to end. This aligns with what is said in the Midrash of Rabbi Shimon Bar Yochai (Genesis Rabbah 34:2) about the concealed mystery of the supreme name of Adam. The name Adam encompasses both the upper and lower realms, with the initial "Aleph" representing the higher realm and the final "Mem" representing the lower realm, and both are essential to achieving completeness. When it says "male and female He created them," it confirms their completeness from all aspects. Furthermore, in the Midrash of Rabbi Shimon Bar Yochai (Genesis Rabbah 23:1), Rabbi Abba opens and says, "And God created man in His image." Let's consider the time when the Holy One, blessed be He, created man. He served him with the exactness of the upper and lower realms, and his entirety was more complete and luminous than the brightness from one end of the world to the other. All creatures feared him, and even though he was yet to be formed, one could see in him through this verse. When it says "in His image," what does "in the image of God" mean? It certainly refers to two levels, male and female, one for the male and one for the female, and in this regard, they had two faces. This is confirmed by the latter part of the verse: "male and female He created them," showing that they were complete from all perspectives. After all, man is the internal spirit and intellectual form, as it is said about him "in the image of God He created him." So how does our initial assertion about the secret of creation "in the image of God" hold up? With the idea that "power carries power," with intellect and husk, spirit and body. This is affirmed by the book Tola'at Yaakov in its first part, which explains that man was influenced by three souls, representing three worlds, one above the other, one enclosed within the other, and one intertwined with the other, meaning each one acts upon the other. In chapter 18 of the first part of this book, it is explained that the form of man comprises three levels: the soul, the spirit, and the intellect, all intertwined, with one serving as a throne for the other. Therefore, the soul is likened to the intellect and form in the spirit, the spirit is likened to the body and husk in the soul, and the body is likened to the spirit and husk in the intellect. This constitutes the entire internal aspect of man, which includes intellect and husk, and is upheld by the fact that "God created man in His image, in the image of God." In the Midrash Ruth Hane'elam (page 78, section 93), it is stated in this language: The Holy One, blessed be He, created with the divine name YHVH, which is His holy name, each soul to its counterpart soul. This is called "Adam," and its radiance extends into the nine luminaries, all dependent on the letter Yod, which is the first light without separation. The letter "ה" is called "Neshamah" (soul) and it is paired with the letter "י" and extends to several luminaries, and it is a single "י" without separation from the "ה", and concerning this, "And God created man in His own image, in the image of God He created him; male and female He created them." (Genesis 1:27). The letter "ו" is called "Ruach" (spirit) and is called the son of "י". The "ה" is called "Nefesh" (soul) and is called the daughter, and because of this, father and mother, son and daughter. The great secret is that "י" "ה" "ו" "ה" is called "Adam" and its radiance extends to forty-five luminaries, which is the calculation of "Adam" (אדם) is 45, and the calculation of "י" "ה" "ו" "ה" is 45, and "י" "ה" "ו" "ה" is YHVH. Male and female He created them and called their name Adam. And afterward, He formed the body, as it says, "And the LORD God formed man of the dust of the ground" (Genesis 2:7). What is the difference between one man and another? Behold, YHVH is called Adam. And the body is called Adam. What is the difference between this and that? Rather, in the place where it says, "And God created man in His own image," that is YHVH. And in the place where it is not called "in His own image," that is the body. According to this midrash, it's difficult to understand why the Torah didn't attribute "image" and "likeness" to the name of God, and the reason for this is that since the verse does not readily imply it, and it seems from it that creation is composed of actual form in substance, which is the physical man, it's not appropriate to attribute this and rely on the name of God, which is not shared, and its interpretation is endless, and there is no end to its implications. There is no wisdom or understanding in understanding the mysteries of creation, and one might come to error and ask. This is not the case with the name Elohim, which is shared as we have explained. And thus, we complete what we intended to explain in the mystery of image and likeness according to the intent of the Torah. May God show us wonders from His Torah. 26 It is known from the path of wisdom and truth that the essence of the Creator, blessed be He, is not comprehensible by any other than Him, and there is no similarity between Him and His creations, whether high or low, because He is not limited, as He is not a body nor a force within a body. So what then is found in the Torah, describing physical attributes attributed to the Master of all, such as hands, feet, ears, and eyes, as well as other expressions, matters, and events similar to bodily events? It should be understood and believed, as accepted by the practitioners, that all those things, although they all testify and speak of the greatness of the Creator of the beginning and His faith, no creature can know or comprehend the essence of that thing called a hand, foot, eye, or ear. And if we are made in the image and likeness of God, as explained in the previous chapter, it should never be imagined, God forbid, that an eye is a literal eye, or a hand a literal hand, or that its form and characteristics are like those of a hand or its pattern. Rather, they are inner and concealed matters in the truth of the existence of the Master of all, blessed be He, from whom light and influence spread and come to all creations. But the essence of a hand is not like the essence of another hand, nor is the pattern of a hand like the pattern of another hand, as it is written: "To whom, then, will you liken God, and what image will you compare Him to?" The belief in all this is that there is no similarity between us and Him in terms of essence and form, but rather in the intention of the form of our limbs, which are made as symbols and signs for hidden, supernal matters that no created being can know or comprehend. This similarity is not physical, meaning in essence and form, but rather a resemblance of memory. They provided an analogy for this with someone who writes "Reuven son of Yaakov." These letters and this form are not the essence, form, and nature of Reuven, but rather a memory that this written "Reuven son of Yaakov" is a sign for that known essence and form called Reuven son of Yaakov. And because the Holy One, blessed be He, wished to merit us, He created in the human body several hidden and revealed organs as symbols of the workings of the divine chariot. If a person merits to purify one of their organs, that organ will become like a throne for that supernal, inner entity called by this name—if an eye, then an eye; if a hand, then a hand; if a foot, then a foot, and so on with the other organs. As we have already explained in places in this book, the purpose of humanity is the rectification of the divine glory. Therefore, humans were made and fashioned in the likeness of the supernal chariot to achieve this rectification. This purpose can only be fully realized through engagement with the Torah and the observance of its commandments. Since this engagement and observance can only be accomplished with physical organs, it was necessary for humans to be fashioned with this form and structure. Moreover, the supernal glory is also fashioned according to the secret of the image of the human form, so that it includes both the upper and lower realms. Since it encompasses everything, the divine glory is fashioned in this likeness. And thus said the holy luminary, Rabbi Shimon bar Yochai, of blessed memory, (Zohar, Part II, 141a) in the Idra, it is written there in this language: "The general rule of all matters: The Ancient of Ancients and the Small Face—all is one, all is unified, all is in unity, all will be unified, nothing changes, nothing alters, it is perfected with these perfections, the image that includes all images, the image that includes all names. The image that is seen in its aspects, this image is not actually that image but resembles that image when the crowns and diadems and the completeness of all are united. And because of this, the image of man is an image of the upper and lower realms that are included within it. And because this image includes the upper and lower realms, the Ancient Holy One fashioned His perfections and perfected the form of the Small Face in this image." It follows, then, that the upper form depends on the lower and needs its rectification. Therefore, this one is perfected by the rectification of that one. It is important to understand that the attributes are dependent on the limbs. For instance, the attribute of the eye is sight, the attribute of the ear is hearing, the attribute of the hand is touch, and the attribute of the foot is walking. The attributes follow the limbs, and the nature of the attributes should be considered similarly to the nature of the limbs. Just as there is no relation or comparison between Him and us regarding the limbs, so too there is no relation or comparison between Him and us regarding the attributes. As explained in the previous chapter on the secret of "image and likeness," this does not refer to the body but to the inner spirit and form. Just as the term "man" refers only to the inner spirit, so too the names of the limbs are names for their powers, not for the material. When the upper lights and the crowns are in unity and complete connection, they resemble the form of man, as indicated by the statement I quoted above. This is the secret of the "appearance of a man" mentioned in the upper and lower chariot, not implying any physical form or substance, God forbid, but everything is in the secret of the parts of the chariot being included together, all resembling this example, though not in our form or image. The essence of this concept is that there are various levels and types of internal lights, all collectively referred to as "brain." This does not mean that they are an actual brain or resemble a physical brain, God forbid, but rather it is a metaphor for the whiteness, radiance, and inner nature of these concealed, utterly hidden realities. Just as the human brain is internal, hidden, and enclosed within the skull, unseen from the outside, and covered with layers, so too is the analogy for the innermost aspects of the higher hidden realities, which are encased and concealed within the "skull" of the true white head. This internal and elevated aspect is not mentioned in the prophetic words due to its utmost concealment and hiddenness. The more internal and hidden something is, the less it is mentioned or revealed, indicating its greater significance and importance. For this reason, Solomon, peace be upon him, in the holy Song, did not explicitly mention the brain or the beard, but only alluded to them in an extraordinary manner. He said, "His head is like the finest gold," "My head is filled with dew," and "His cheeks are like beds of spices." Because the beard is the glory and adornment of the face and its completeness, the scripture concealed it. Among these aspects are those referred to as the ears of God ("Aznei Hashem"), the eyes of God ("Einei Hashem"), the mouth of God ("Pi Hashem"), as well as hands and feet. When the parts of the upper chariot join and unite in one connection and unity, everything ascends and is called by the name "Adam," because it encompasses all the names and the upper lights included in this unity. Correspondingly, in the world of separations and the lower chariot, there are groups referred to as eyes, which are agents of the divine supervision. Some are called ears, some mouths, some hands, and some feet. Altogether, they are included and called by the name "Adam," due to the importance of this name, which encompasses all visions and all parts of the chariots as we have explained. This is the intention of this chapter. 27 The meaning of "descending" is expressed in the Midrash of Rabbi Nehunya ben HaKanah, may his memory be blessed, as follows: "Nothing is as pleasing as descending," as it is written, "And He descended," and the Aramaic translation is "And the Spirit descended." He descends and unites with those holy forms, drawing closer through sacrifice, hence called "korban" (sacrifice). At the end of this matter, they said, "And immediately He descends," as it is written, "A sweet savor to the Lord," meaning that God descends to Himself. This is the meaning of "Hear, O Israel, the Lord our God, the Lord is One" until here. Every descent attributed to the higher will has the secret of illuminating the light and the Holy Spirit's influence in the supreme attributes, the secret of emanation from beginning to end. When it is said, "He descends to Himself," it refers to the unification of these lights in each other, all included in the great name, each called by this name to be individually part of the whole. This is further evidenced by the verse of unity. When the unity descends from above, it is called upon, and it is the elevation of glory from higher to highest, until the place from which it was taken. This is the secret of "Blessed be the glory of the Lord from His place," which is the supreme place, sustaining all. The secret of the "vav" and as I explained. And the secret of "And God ascended from above Abraham," for this God mentioned is the secret of God in the Genesis narrative, the secret of the "aleph" which is above the upper chariot, the secret of "You shall give truth to Jacob, kindness to Abraham, and fear to Isaac," meaning that when the glorious name through which the prophecy of the patriarchs spoke to lower Abraham concluded, the supreme God ascended above higher Abraham because the lower depend on the higher. "And God ascended from above him in the place where He had spoken with him." The meaning of "God" here is that He was in one connection in the place where He spoke with him, which is the glorious name from the dimension above to the dimension below, to instruct about unity. After He finished speaking with him, He ascended. This is more meticulously examined in Jacob than it was in Abraham, because Jacob had a stronger bond of unity, his bed was complete, and he was a man of integrity, truthful and unifying everything. Therefore, the scripture meticulously emphasizes complete unity in him. This was after he was given the name Israel, as his dominion was greater than that of his forefathers, who only shared the name of God with him. Furthermore, through him, the series of unity was completed, as the Torah scroll without vowels was given, and it is read as "Israel" with a "Shin." Additionally, the name Israel implies "straight to God," as he was complete and straight, with no crookedness or distortion in his tent. Therefore, He called him "God, the God of Israel," as interpreted by our Sages. "God comes with shouts of joy." I've written about its secret in the book "Tola'at Ya'akov" in the hidden prayers of Rosh Hashanah. It is said in the Piska of the Haftarah of "Shuvah" (Return), taught in the name of Rabbi Meir, "For behold, the LORD will come out of His place and descend and tread upon the high places of the earth." He comes out from one attribute to another, from the attribute of judgment to the attribute of mercy upon Israel. From the place and level of judgment, it is the secret of the fear of Isaac, the attribute of mercy from the attribute of truth, the secret of the Vav (ו) in the divine name. And if, God forbid, they are deserving of judgment, He goes from the attribute of mercy to the attribute of judgment. The secret is that Jacob's inheritance is without Egypt, and it ascends to the top of the ladder and clings and unites there. For the thread of connection extends from the brain, and there is its place and existence. From there, He comes out and brings to him the attribute of judgment, the secret of the last holy luminary that completes judgment, which is the attribute of judgment of the lower realm. In the Midrash of Rabbi Shimon ben Yochai, in Parashat Bo, it opens and says, "Who is like the LORD our God who elevates Himself to dwell?" Who is like the LORD our God, who ascends to His dwelling to be adorned with holy radiance, the brightness of His treasures, crowns, and diadems? He who lowers Himself to behold, descending from crown to crown, from chamber to chamber, from brightness to brightness, from treasury to treasury, overseeing the upper and lower realms, as it says, "The LORD from heaven looks down upon mankind." Wise hearts will understand, see, and marvel, for all these matters are spoken concerning a being outside of itself and its true essence. There is no materiality in all this, nor movement, nor change of place. The Torah did not fear nor shy away from relating all these matters, for all these expressions belong to the Master of all. His words go in His righteous ways and paths, and as will be further elucidated with the help of Heaven. This suffices for the matter of the chapter. 28 Rabbi Yitzhak Abarbanel, may his memory be blessed, wrote in this manner: Indeed, concerning what Onkelos translated "אנא אחות עמך" ("I am your kinsman"), without any epithet, it is already known what the teacher wrote about it in Chapter 27 of the first part of Moreh Nevuchim (Guide for the Perplexed). Due to the fact that what appears to him in dreams is not counted like what is seen by him when awake and in a complete prophecy, there is no adherence to his movements as is customary for him, or because he is an angel. We also saw the viewpoints of Nachmanides, may his memory be blessed, on him, as they lean more toward the first claim. However, the strongest argument for them is what is found in the dream of the ladder, where Onkelos translated and said, "And behold, the LORD stood beside him." Also, when he translated "יהוה אלהיך" as "אלהיך היהוה," undoubtedly there is no correct answer to them according to the opinion of the teacher. Besides what he himself understood in Chapter 48 of Part I in his translation of "ראה" ("Behold"), which indeed seems to contain the words of Nachmanides. It seems to me regarding this that indeed, Onkelos did not rely solely on any of these expressions on one foundation, but directed his intention towards many changing aspects. There are those intended for distancing from physicality, others for distancing from actions, some for the path of honor, and some for persistence in the matter and its unity. In each of them, there is an interchange from the perspective of the sides that are suitable according to the separation. All this will be clarified from the alternatives attributed to him, which Nachmanides mentioned in his commentary. I say that if there is an accepted tradition regarding what he hinted at, we should accept it without leaning to the right or left. Even if a person like myself does not understand, and if there is permission to speak with reasoning in these matters, we will be able to provide good taste and judgment in this translation and similar ones, without departing from rational consideration. When we examine the three common epithets attributed to him, which the teacher mentioned frequently, namely "יקרא דיי'," "מימרא דיי'," and "שכינתא דיי'," their meaning, as per the roots of the language and their usage, does not depend on great and wondrous secrets beyond my comprehension. This is because it seems from their overall context to attribute to the Lord the attached matters to Him, for honor and praise, each according to its relevance. When the Scripture attributes to Him, may He be blessed, something from these matters, such as "בא ונראה" ("come and see") or "נצב ועלה" ("standing and ascending"), it appears as "יקרא דיי' מעתד עלווהי" ("the Lord called from above"), "אתגלי יקרא" ("revealed, the Lord called"), "ויראו את אלהי ישראל וחזו ית יקר אלהא דישראל" ("and they saw the God of Israel; and there was under his feet as it were a pavement of sapphire stone"), and so forth, for they are all epithets to the Lord Himself in an honorable manner, as is customary in all languages when speaking with dignitaries, expressing honor or exaltation, or greatness, all according to the individual's status and grandeur, until the Scripture says: "וכבוד יי' מלא" ("and the glory of the Lord filled"). "ושכן כבוד יי'" ("and the glory of the Lord dwelled"), "וירא כבוד יי'" ("and the glory of the Lord appeared"). And this epithet will not be found anywhere in the wilderness in reference to Him. "והא יקרי בסעדך" ("and esteemed in Your help"), or "יקרי יחות עמך" ("esteemed be Your companionship"), and similar expressions, for this is not in accordance with proper conduct. A statement for the sake of My glory is another matter, directed to what was said: "הראני נא את כבודך" ("Show me, I pray Thee, Thy glory"). This is to be explained in its place. Indeed, when it comes to the matter of divine providence from the blessed one, it can be rendered in translation as "מימרא דיי'" ("the word of the Lord"), and unified with this, because in the statement, "יְכַנֵּה בְמִימְרַת יי'" ("He will establish by the word of the Lord"), and similarly, "בִּדְבַר יי' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם" ("By the word of the Lord the heavens were made, and by the breath of His mouth all their host"), as translated to "לְקוֹל יי' אֱלֹהֶיךָ" ("by the voice of the Lord your God") and translated to "לְקַדְמוֹת מִימְרַת יי'" ("to fulfill His command and His word, they hastened"). From this, it was said, "וְהָא מִימְרֵי בְּסָעֳדָךְ אִם יְהֵא מִימְרַת יי' בְּסָעֳדַי" ("and if the word of the Lord be with me, then will the word of the Lord be with you"), "מִימְרַת יי' בְּסָעֳדַיָה דִיּוֹסֵף" ("the word of the Lord prospered with Joseph"), and therefore, it was translated as "וַאֲתַרְעַם עַמָּא עַל מִימְרַת יי'" ("and the people were roused up against the word of the Lord"), for they were angered by His governance, as it says, "ובְּפַתְגְּמָא הָדִין לְיתִיְכוֹן מַהֲוָה מֵהִימָנִין בְּמִימְרָא וְכו'" ("And by the command of the law, it cannot be trusted in the word, etc."), and from this, it was said, "מִימְרַת יי' סָהִיד וְכו'" ("the word of the Lord is my witness, etc."), to say that His providence and consideration towards him would be a faithful witness among them to give to each person according to his deeds. Similarly, between "מימרי" and "ביניכון" (between My word and among you), and likewise, it is fulfilled in "מימרא דיי'" ("the word of the Lord"), as He will swear to him by that providence which accompanies him because the word of the Lord was precious to him. Indeed, when one directs their speech towards the continuity of these matters and their special adherence, they should invoke the name "Shekhinah," as in the case of "וַעֲשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם" ("And let them make Me a sanctuary, that I may dwell among them"), and as Jonathan ben Uzziel blessed, "בְּרִיךְ יְקָרַא דיי' מְאִתַּר בֵּית שְׁכִינְתֵּיהּ" ("Blessed be the glorious name of the Lord from His place of dwelling"), and from this, it was translated as "הַיְא יי' בְּקָרְבָּנָנָא הֵיא שְׁכִינְתָּא דיי'" ("Is not the presence of the Lord in our midst?"), "פְּנֵי יֵלְכוּ שְׁכִינְתֵּיתֵהּ תְּהַךְ" ("Let Your Shekhinah go, I pray, lest we perish"), "אִם אֵין פָּנֶיךָ הֹלְכִים אִם לֵית שְׁכִינְתָּךְ יֵלְךּוּ נָא יי' יֶהֱךּ כְּעַן שְׁכִינְתָּא דיי'" ("If Your presence will not go, do not take us up from here, I pray. For how shall it be known that Your presence goes with us?"), because the intention in all of these is the continuation of the matter, not just for a moment. Therefore, it was translated as "לָא תִיכוֹל לְמֵיחַזֵי אַפֵּי שְׁכִינְתִּי" ("You cannot see My presence") and "וַאֲעַבַּר יי' שְׁכִינְתֵּיהּ" ("And I will pass before the presence of the Lord"), for on the very matter they were discussing until now, the continuity of that divine illumination upon him was speaking. After clarifying these distinctions, it becomes clear why Ankelos did not use such expressions in this passage and similar ones. This is because when he said, "אנכי ארד" ("I will descend"), he could not translate "אנא" as "אתגלי" ("I will be revealed"), as he translated "וירד יי'" ("And the Lord descended"), because the intention here is not about revelation and manifestation as it was at Sinai and elsewhere but rather about guardianship and providence. Hence, there is no reason to translate "יִקְרַא דיי' יֶחֱוּת עַמָּךְ" ("Is not the presence of the Lord in our midst?") except for the earlier context. Also, he could not say "שכנתי תחות עמך" ("My presence will go with you") because the intention here is not about a promise of continuity but rather about guardianship, as we discussed. The specific term for this according to his practice was "מימרי יחות עמך" ("The presence of the Lord will go with you"). He saw that there was no connection to ascent or descent, nor any transfer to guardianship and utterance, as speech does not ascend or descend. Hence, there was no place for such a term, unless he were to distort the entire verse and say, "מימרי יהא בסעדך כד תחות למצרים" ("The presence of the Lord will go with you as it went down to Egypt"), which would clearly deviate from the original text. Therefore, he chose brevity and relied on what the scripture itself implies, as he did in the translation "ויראו את אלהי ישראל וחזו" ("And they saw the God of Israel, and beneath His feet"), as there was no need to translate "ויאמר מימרי יהא בסעדך" ("And He said, 'My presence will go with you'"), as the Ramban meticulously noted, as it would then refer to the revelations to the God of Israel and contradict what is written, "ויראו את אלהי ישראל" ("And they saw the God of Israel"). The translator should not distort the text with this sort of equivalence. This was also the case in his translation "יי' אלהיך הוא עבר קדמך" ("The Lord your God is passing before you"), as the intention there was about unique guardianship and assistance, so he could have said "מימרא דיי'" ("The word of the Lord"), but he chose not to use the term of transfer as before. Furthermore, he did not say "יְקָרַא דיי' יֶחֱוּת" ("Blessed be the presence of the Lord"), as this expression is only used when referring to His self-existence, hence it was left in its original form. Indeed, he said, "He passed before you from His saying," [which means] it is a consuming fire, to refer to the providence directed toward [His] Name, as he said elsewhere, "The Lord, your God, who goes before you," [meaning] from His saying He will cause proximity for you. And see that he did not say "He will call" or "His saying" or "Divine Presence," and from this, he said, "I will be with your mouth." And I think that such and such is justified in all these matters, without needing to rely on philosophy, nor on obscure and sealed matters until here his words. And his reasoning is meaningless, and his differences are not correct, for I will prove through evidence the opposite of his differences and reasoning, until he will admit that he needs to distance himself greatly from rational consideration in these matters, and in others as well. I will address this separately, and I will return to the intention to instruct that all this cannot be reconciled, except with the soul of Torah, which is the true wisdom, following the path of our great Rabbi, who had much wisdom in this according to the tradition in his hands, from which one cannot deviate right or left. There is no permission for any opinion to outsmart the custom of Onkelos, may his memory be a blessing, unless it is in the path he followed in translating the Torah from the mouths of the ancient fathers according to their tradition from Sinai. One who turns his face to the balance of reason, and especially in this matter, exhausts himself in vain, and his strength is futile. He is destined to face judgment for wasting his time without true Torah. 29 "I will pass all the good things translated by Onkelos; I will pass all the precious things, and I have removed the way Onkelos translated and I will add the precious words. This is the opposite of what was suggested, that this epithet cannot be found anywhere in the wilderness about it. Yet it is written: 'And I will meet there with the children of Israel, and it shall be sanctified by My glory.' Here we find that it is not appropriate nor morally acceptable for one who lacks perfection to attribute such a title to himself and not separate from it. But the Great One of the worlds, the source of perfection, why would he not attribute such a title to himself? Indeed, he says: 'From the rising of the sun to its setting, great is My name among the nations.' And he further says: 'For I am a great King, says the Lord of hosts.' And he says again: 'I am the Lord, that is My name; My glory I will not give to another.' And he says further: 'For My own sake, for My own sake, I will act; for how can My name be profaned? And My glory I will not give to another.' And it is written: 'Everyone who is called by My name, whom I have created for My glory.' And it is written further: 'And they shall come and see My glory.' And it is written: 'They have not heard, nor perceived by the ear, neither has the eye seen a God beside Me, who acts for those who wait for Him, and reveals Himself to those who seek Him diligently.' Here we find this epithet many times in the wilderness, contrary to what was assumed." "Also, we find this epithet used for the protection and care of the righteous, and it is said: 'And the whole congregation wanted to stone them, and the glory of the Lord appeared in the tent of meeting to all the children of Israel.' And it is said in the Midrashim that this teaches us that they were throwing stones and the cloud was receiving them, and in Sotah it is said: 'And these are the words that they said.' Rabbi Chiya bar Abba said in the name of Rabbi Yochanan: 'This teaches us that they took stones and threw them upwards.' And this has a wonderful meaning, as they were denying His power and care, and these stones they threw upwards symbolized that. And the righteous, through whom He revealed these two aspects in the world, they said to stone them. The glory was revealed to protect the splendor of His greatness, and to watch over and save the righteous from their hands. Therefore, we find that this epithet also refers to protection and care, and Onkelos should have translated 'precious is Your care' and not change his practice, nor should he be influenced by any of the critics that this scholar left." "Moreover, the argument that he could not translate 'precious is Your care' because he saw that there is no correlation between ascent and descent and no movement of transfer, etc., because speech neither ascends nor descends, then likewise the mission in it involves movement of transfer and should not be attributed to speech according to his opinion. Yet we find that the Blessed be He attributes to His word both going forth and returning, which are movements of transfer. And He said, 'So shall My word be that goes out from My mouth; It shall not return to Me void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it.' Thus, this is equivalent to ascent and descent, and it is written, 'He sent His word and healed them. He sent His word and delivered them.' Also, the intention is not to Onkelos, peace be upon him, with the term 'mimra,' the absolute statement and speech, as this scholar thought. But the statement and speech stem and come from the mimra. It is said, 'The voice of the living God speaking from the midst of the fire.' And he translated 'the voice of mimra deyya' speaking, and the word 'mimra' returns to the mimra. And he said further, as he said elsewhere: 'The Lord your God, who goes before you, He will fight for you,' etc. And he saw that he did not say 'Yikra,' nor 'Mimra,' nor 'Shekhinta,' etc. Therefore, we find 'the Lord your God, He goes before you' and so on, and he translated 'the Lord your God mimra deyya speaking before you.' Therefore, in what is written, 'the Lord your God, He is the one who goes before you,' he could have translated 'mimra' or 'Yikra,' as we wrote above that this epithet also applies to supervision and protection. From this, it is clear that he could have translated 'mimra yekhut imkha: precious is Your care.'" "And he further said that he had no place to attribute, etc., unless he would distort, etc., and he relied on what he relied, etc., for he had no reason to translate 've'itgalui,' etc., as the Ramban, may his memory be blessed, meticulously pointed out there, etc. The intention of the scholar there is distant and wondrous from him, and he understood the opposite of what was intended and wanted to enter into something that he did not understand, etc. The intention of the scholar is known to the unique individuals of the esoteric wisdom of truth. I am destined to enlighten the eyes of the pure wise with the help of Heaven." "And he further argued that when one directs his speech consistently towards these matters, emphasizing them specifically, he would attribute it to the Divine Presence, etc. Now, this distinction was taken from the great rabbi, seemingly from his words in Chapter 25, Part I, and the rabbi attributed this also to Divine Providence in that same chapter. It is wondrous regarding this scholar how he took this distinction from him and fled from the other, which is Divine Providence, to the extent that he said Ankelos, may he rest in peace, could not translate 'shachanti' (I will dwell) beneath your people, for there, the intention is not about the promise of continuity but rather about protection, etc. However, he did not understand correctly, for indeed, the Divine Presence oversees and protects as well. This is because the Almighty said, 'Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared.' And the Master of the Prophets, peace be upon him, did not consent to the angel. He requested that the Divine Presence go with them, saying, 'My presence will go, and I will give you rest.' Ankelos translated 'shachanti' as 'I will be present,' and he said, 'If Your presence will not go, etc.' And he, may he rest in peace, did not negate it but rather the angel, according to the opinion of the commentators who say that it was created. However, the purpose for which the Almighty appointed it to guard you remains standing, and it will be completed through the Divine Presence. But according to the truth, the angel is the redeeming angel, and it is an angel of God without intermediaries, but the sin of the calf caused him to say to them, 'I will send an angel before you,' which is one of the separated ones. And the testimony that 'I will not go up in your midst' is not said about the Divine Presence, for it will be explained that the Divine Presence is the guardian and overseer, and he said to guard you on the way. If so, then 'shachanti' (I will dwell) beneath your people can also be translated regarding protection and oversight. Thus, one will need to acknowledge necessarily, for these matters and the like cannot be comprehended by reason, and they cannot be reconciled at all." "It's impossible to settle them according to their opinion except through the faithful tradition, which is the way of Ankelos the proselyte, may he rest in peace, who followed therein in these matters which are known to him through wisdom. And all the passages where he introduced terms like 'shachanti,' 'yikra,' 'mimra,' 'etgali,' or passages where he didn’t include any such terms, he did not flee from corporeality, for if so, why would Ankelos, may he rest in peace, flee from it in some places and not be concerned about it in others? However, this is his wisdom and great intent, not to distance from corporeality as the opinion of the great teacher, may he rest in peace, suggests, for why would Ankelos, may he rest in peace, distance himself from what the Holy Torah did not distance itself from and had no concern about? All these matters are brought by tradition to the receivers of the truth, and Jonathan ben Uzziel translated the prophets from the mouth of Haggai, Zechariah, and Malachi, may their memory be blessed, and Ankelos the proselyte translated the Torah from the mouths of Rabbi Eliezer and Rabbi Joshua, may their memory be blessed, as it is stated in Megillah chapter 1, 'Ankelos the proselyte’s translation of the Torah was from the mouths of Rabbi Eliezer and Rabbi Joshua, and that of the Prophets, Jonathan ben Uzziel said was from the mouths of Haggai, Zechariah, and Malachi.' They raised a difficulty there regarding his translation of the Torah, and it was said by Rav Ika bar Avin in the name of Rav Hananel: What is the meaning of 'And they read from the book, the Law of God, distinctly, etc.' 'And they read from the book, the Law of God' - this refers to the Scripture, 'distinctly' means translation, and you desired to forget it and returned and established it. They explained that the translation was accepted in their hands from the days of the prophets, which undoubtedly they were accepted from Sinai, but they forgot it, and later the crown returned to its former state, and Ankelos the proselyte established it. This is also proper, and all is done with intent and great wisdom for Ankelos to translate the Torah because he was a righteous proselyte and the matters were ancient. Therefore, anything found in the discrepancies in his translation from what we wrote regarding these terms, all is known to him through tradition, and he cannot deviate from it right or left. The truth accepted in all this, as hinted by our great teacher Ramban, may his memory be blessed, and as received by the true sages, I will expound on it further after addressing what needs to be addressed in the next chapter with the help of Heaven." 30 In chapter 19, part 1, the revered teacher, may his memory be blessed, wrote, "For the glory of the Lord is a created light, and it is referred to as 'glory' everywhere, and it is the one that filled the Tabernacle." In chapter 21, he stated, "But the translation follows its custom in these matters. This is because anything attributed to the Creator, may He be blessed, and is perceived as corporeal, or fulfilling corporeal actions, will be considered deficient in perfection and will assign that attribute to another aspect, thus associating it with the Creator from a place of deficiency, as it is stated, 'And behold, the Lord stood beside him, and He proclaimed, 'The Lord, the Lord. He elaborated on this further. Similarly, he did when he said, 'And the Lord passed by before him and proclaimed, "The Lord, the Lord, God of mercy and grace, slow to anger and abundant in lovingkindness and truth."' This passage refers to a matter attributed to Him, may He be blessed, not to Him Himself, may He be blessed, and concerning that glory, it is stated, 'And the Lord passed by before him.' If it's possible to combine without consideration of deficiency, as Ankelos always does, sometimes the deficiency will be assigned to 'kara,' sometimes to 'Shekhinah,' and sometimes to 'mimra d'Dai,' according to the context of each place until here. In chapter 25, he said, 'And it shall come to pass, and I will speak with you there, and I will speak with you from above the ark cover, between the two cherubim,' and 'I will speak to you from above the ark cover.' And anytime there is an action attributed to the Creator, it is in the sense of the continuation of His divine presence, meaning the light created in a place or the continuation of His supervision over a certain matter, according to each context. In chapter 94, he said, 'And so, the glory of the Lord appears at times in the created light, which the Name dwells upon for magnification in a miraculous manner, "And the glory of the Lord," and "The glory of the Lord is full." Sometimes it refers to Himself and His truth, as when it is said, 'Show me now Your glory,' and the response comes, 'For no man shall see Me and live.' The teacher explained that the glory mentioned here is the essence itself, and when it says, 'Your glory,' it means to magnify it. Until here." There is reason to marvel at him. From where does he derive the distinction between "And it shall come to pass, while My glory passes by" and "Until I have passed," and between "Show me now Your glory," to the point of saying that this is His very essence and truth, and that is a created entity attributed to Him, may He be blessed, but not His very self, with his statement "until I have passed" being against the plain meaning of the verses? For what is written "and My face shall not be seen" is equivalent to "You cannot see My face, for no man shall see Me and live." Just as this refers to His very essence and truth, so too does the former. And on this, He continued, "I will cover you with My hand until I have passed by," to conceal His very self from him, thus necessitating the covering of His hand over him. Furthermore, if what passed before him was a created glory according to the Rabbi, why would there be a need to cover His hand over him and conceal his sight from it, after all, it is a created entity? And he, may peace be upon him, translated, "for I have seen God face to face" as "for I have seen an angel of the Lord." Thus, he did not avoid attributing the vision to a created glory. For the Rabbi's view is that Ankelos did not fear attributing corporeality to a created glory, nor movement and spatial transfer, as it appears from his words in chapter 21, as I wrote above. "And he saw" is a real vision, for he translated, "And an angel of the Lord appeared to him in a flame of fire," as "And an angel of the Lord was revealed to him." It seems he distinguished between these expressions, as one is sensory perception and the other intellectual perception. From here, too, is a refutation of his argument, that if Ankelos did not fear attributing corporeality to a created glory, he should have translated here "and it was revealed," similar to his translation "for I have seen," and our great Rabbi, of blessed memory, has already refuted him. Moreover, the Rabbi's view has a stumbling block and a point of error in his statement that the created light is what is called "glory" everywhere, and it is what filled the Tabernacle. If what is written, "and the glory of the Lord filled the Tabernacle," and what is written, "and the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord," refers to a created light, this would allow for the erroneous thought that the services performed in the Tabernacle and in the Temple were for the sake of a created light, Heaven forbid. And the Master of the Universe, may He be blessed, said in His own glory and essence to the Master of the Prophets, "And let them make Me a sanctuary, that I may dwell among them." And He further said, "And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are upon the Ark of the Testimony, of all things which I will give you in commandment unto the children of Israel." And it is written, "And I will meet with the children of Israel, and the tabernacle shall be sanctified by My glory." And He, may He be blessed, said, "And I will dwell among the children of Israel, and will be their God." Thus, the service of the Shekhinah among us is a condition of His divinity upon us. How could it be conditioned upon a created light, which is outside of His very self, may He be blessed? And He said, "And they shall know that I am the Lord their God, who brought them forth out of the land of Egypt, that I may dwell among them: I am the Lord their God." Could it be thought that the exodus was for the sake of a created light to dwell among us? There is no deficiency in the text in saying "that I may dwell among them." And who is dwelling? "I am the Lord their God." Is it conceivable that the Ark, which contains the tablets of the covenant, would be a subordinate residence and dwelling place for a created light? The Torah is above in glory and praise from every created being, whether superior or inferior, through which everything was created, and the Creator would be a throne for a created being? If so, according to this view, the one speaking with Moses from above the mercy seat, from between the two cherubim, would be the created light, not the Creator, Heaven forbid. This is nothing but a mockery made of us by the notion that it would be said in the grandeur of His greatness, "And there I will meet with you," and "I will speak with you," and the one meeting and speaking would be a created light. I have seen one of the commentators on the words of the Rabbi, the Guide, and his secrets, who explained in Chapter 13 of Part 1 and said the following: "And so I exist between the Lord, who is the Active Intellect, and you, who are Israel." And there are many such places in the words of the Rabbi and in his secrets where there is room for error and stumbling in the holy faith. Furthermore, there are contradictions to each of the views, for it is written, "Blessed be the glory of the Lord from His place," and Jonathan ben Uzziel translated, "Blessed be the glory of the Lord from the place of His Shechinah." If you interpret this prophecy regarding the glory as the essence of the Creator and His truth, it would be like "Show me Your glory" that the Rabbi referred to in Chapter 64. He mentioned a place and the site of His Shechinah, which clearly shows that Jonathan ben Uzziel's view does not agree with the Rabbi's interpretation in Chapter 8 of Part 1, "Blessed be the glory of the Lord from His place," as according to his rank and his essence in existence. And on whom shall we rely in this and similar matters? Should we rely on one who was received from the prophets, of blessed memory, or on the Rabbi, who relied on his reasoning, with the foundations of the deceitful Greek sophist who contradicts the truth with his seductions? And if you interpret the prophecy regarding a created glory, as the Rabbi does in the verse "And the glory of the Lord filled the tabernacle," how can they establish a blessing for it and say, "Blessed be the glory of the Lord from His place"? And they bless "Your glorious name," etc., and one who blesses and prays to a created glory is practicing idolatry. Moreover, how could the Blessed One attribute to Himself the term "glory" and say "for My glory" regarding something created, which is separate and outside His true essence? In Chapter 27, the Rabbi (Maimonides) said that Onkelos the Convert was very proficient in both Hebrew and Aramaic, and he made it his mission to eliminate anthropomorphism. Every description that the scripture uses that might imply physicality, Onkelos interprets according to its context. Any terms that suggest types of motion, he interprets as revelation or the appearance of a created light, such as the Shechinah or Divine Providence. For example, he translated "And the Lord came down" (Genesis 11:5) as "And the Lord was revealed" and did not say "descended." Similarly, "I will go down now and see" (Genesis 18:21) was translated as "I will reveal Myself now and see." This consistent approach can be seen throughout his translation. However, he translated "I will go down with you to Egypt" (Genesis 46:4) as "I will accompany you," which is quite remarkable and indicates the completeness and correctness of his interpretation and understanding of matters as they truly are. Onkelos' translation revealed a significant concept in the nature of prophecy. The beginning of this story states, "And God spoke to Israel in visions of the night, and He said, 'Jacob, Jacob'" (Genesis 46:2), followed by "I will go down with you" (Genesis 46:4). Since the beginning of this statement indicates it was in visions of the night, Onkelos did not hesitate to recount this statement in its original form, as it was indeed a narration of what was said, not a description of an event that happened. This illustrates that there is a substantial difference between what is said in a dream or visions of the night, and what is said in a vision or a revelation, and what is said simply as "And the word of the Lord came to me" or "The Lord said to me." Moreover, it is possible that Onkelos interpreted "God" in this context as an angel, which is why he did not hesitate to translate it as "I will accompany you." These are his words on this matter. In Chapter 45, Maimonides further explains that whenever the scripture attributes the concept of hearing to God, Onkelos consistently interprets it to mean that the message reached Him, implying that God perceived it. If it concerns crying out or prayer, Onkelos clarifies whether it was accepted or not, always translating "The Lord heard" as "It was heard before the Lord," and when it comes to crying out, "I will surely hear their cry" as "I will accept their cry." This method is consistent throughout his translation without deviation in any place. Our great master, Nachmanides (Ramban) of blessed memory, refuted him (Maimonides) on all these matters and provided extensive, decisive answers, leaving no room for retreat but to acknowledge that these issues cannot be fully explained and reconciled with reason alone. However, they can be understood according to the wisdom he received, as he hinted at the end of his words. Concerning what the Rabbi (Maimonides) said, that this is a narrative of what was said, not a narrative of an event that happened, it is astonishing to think that he would say and not act, God forbid. Perhaps the Rabbi might excuse himself by saying that this was a figurative imagination, and Jacob thought that God would descend with him to Egypt. The Rabbi has a basis for this, as it was in visions of the night, which according to his opinion, is a lower and lesser prophecy, and was not through the intellect since it was not a waking prophecy. If it were, he would have translated it as "I will reveal Myself," but he left it as it is, being in visions of the night, and therefore translated it as "I will accompany." Some of his interpreters said so. If this is the case, how did the Rabbi not consider that this is indeed a narrative of the Torah? If it were a narrative of Jacob, the Rabbi might have a basis for his thoughts. How could the perfect Torah write false imaginations and present them as truth? God forbid, God forbid to ascribe this to the Torah of the Lord. The Rabbi attributed to Onkelos of blessed memory things that never crossed the minds of true scholars. He praised him for what is a deficiency in his eyes, and the acceptance of our great master, blessed memory, is not like this. As I promised in the previous chapter on the intention in visions of the night, and here I come to this earlier matter. 31 Onkelos the Convert, of blessed memory, who translated the Torah, was very proficient in the true wisdom accepted by the nation, especially since he translated the Torah based on the teachings of Rabbi Eliezer and Rabbi Yehoshua. The verses in which he used terms like "the honor" (יקרא), "the Shechinah" (שכינתא), or "the word" (מימרא), and other verses where he did not mention them, as well as the verses where he used the term "revelation" (אתגלי) in relation to the appearance of an angel, such as in the vision of the burning bush, or the language of vision (חזיון) like with Jacob, or the verses where there is a vision of the Lord of the world which he translated with the language of revelation, and other verses he translated with the language of vision, or the verses where descent (ירידה) is mentioned, which he translated as revelation, and other verses like "I will go down with you to Egypt" (אנכי ארד עמך מצרימה) which he translated as "I will accompany you" (אנא אחות). This was not, as the Rabbi (Maimonides) thought, an avoidance of anthropomorphism or an escape from it. For if this were the case, why would Onkelos avoid anthropomorphism in some places and not be concerned with it in others? As our great master (Nachmanides) extensively discussed in his criticisms of Maimonides, for which there is no satisfactory answer. Onkelos would not be concerned with what the Torah itself was not concerned with, nor would he avoid what the Torah did not avoid, for who would care and who would avoid if not the Torah itself? For it is a tree of life and a good teaching, its ways are ways of pleasantness and all its paths are peace, ensuring the completeness of body and soul, and removing obstacles from the path of its people. How then could it place in its complete paths a place of error? For the Torah was not concerned and said, "Let us make man in our image, after our likeness" (נעשה אדם בצלמנו כדמותנו). What would creation have lacked if it said, "Let us make man in image and likeness" (נעשה אדם בצלם ודמות), or if it said, "And God said to the higher beings and the lower beings, 'Let us make man in your image, after your likeness'" (ויאמר אלהים לעליונים ולתחתונים נעשה אדם בצלמכם כדמותכם)? And why was it not difficult for the master of the prophets, Moses, of blessed memory, to say "in our image, after our likeness" (בצלמנו כדמותנו), as it was difficult for him to say "let us make" (נעשה)? As they said in Bereshit Rabbah, section 5: Rabbi Shmuel bar Nachman in the name of Rabbi Yonatan said, "When Moses was writing the Torah, he was recording the events of each day. When he reached the verse that says, 'And God said, "Let us make man..."', he said before Him, 'Master of the Universe, why are You giving a pretext to heretics?' He replied, 'Write, and whoever wants to err will err.' God said to him, 'Moses, the man whom I have created — do I not bring forth both great and small from him? If the greater should come to ask permission from the lesser, he will say, "Why should I ask permission from someone lesser than I?" They will answer him, "Learn from your Creator, who created the higher and lower beings, and when He came to create man, He consulted with the ministering angels."'" Just as it was difficult for Moses to understand why God would give a pretext to heretics to err and say there are two authorities, why was it not difficult for him regarding verses that imply anthropomorphism? Why did the Holy One, blessed be He, not concern Himself with this? Instead, He tolerated the potential misunderstanding of the heretic and wrote in a way that teaches people to follow His ways and emulate Him. Similarly, I say regarding the inner essence of the Torah, as I wrote above in Chapter 25 on the secret of "Let us make man," if it had been written "I will make" (instead of "Let us make"), it would have, God forbid, contradicted the higher Torah which was also made in this manner, everything corresponding to its counterpart. The Torah comes inscribed and engraved from the higher Torah, and it cannot be altered. God forbid that He would render His Torah void. The same reasoning applies to what is written "in our image, after our likeness," as its secret has been correctly explained earlier, and similarly with all other similar matters. And after understanding this wondrous matter correctly, which enlightens the eyes of the wise and sincere, I say that all this reflects the great wisdom received by Onkelos, of blessed memory. Everything he did in this regard was intentional and guided, in order to distinguish the holy names of the Blessed One, as is known from the faithful tradition. For the holy Torah does not mention His name in just one way, but sometimes refers to Him as "Adonai," sometimes as "Elohim," and sometimes as "YHVH," and they are used interchangeably to signify complete unity. Moreover, Onkelos did not have a term for "Elohim" in his language, as our great master (Nachmanides) wrote in Parashat Yitro. Onkelos translates "Elohim" everywhere as "the Lord" to signify unity. Since he was translating the Torah, he needed to clarify which of the holy names is the exalted Name and which is the unique Name. When he saw that the Torah mentioned "Elohim" or "YHVH" in a context where it stands in place of "Elohim," he would use terms like "Memra" (Word), "Ikara" (Glory), or "before the Lord" to hint that this is not the great Name itself, but rather His attribute that bears His name within it, as they said, "His name is like the name of His master." Onkelos inserted these terms to hint at the attribute of "Elohim," distinguishing between the names. Here is an accurate translation of the provided Hebrew text: --- And in a place where you see that the Torah mentions the name YHWH, or the name Elohim, and it is used in place of the name YHWH, one should not substitute any appellation from these, as we find in the giving of the Torah, because the Torah was given in His great name. Therefore, his wisdom, peace be upon him, was great, as he translated "YHWH descended in the sight of all the people" as "YHWH revealed Himself" and did not say "YHWH was called." Similarly, "YHWH descended upon Mount Sinai" and he translated as "YHWH revealed Himself." And "Elohim spoke all these words" he translated as "YHWH spoke." And he translated "And Moses brought the people out of the camp to meet Elohim" as "to meet the Word of YHWH," to indicate what they perceived, and for the encounter with what they perceived he hinted at the coming out, for Israel heard the voice from the fire, and they said, "Let not Elohim speak with us lest we die," and Onkelos translated as "Let not a word come from before YHWH to us," because there is no appellation for the name Elohim in his language as we have written, and he had to translate Elohim as YHWH. And perhaps it might be thought that their perception was like the perception of the master of the prophets; therefore, he inserted a partition between them and said "from before YHWH," which is the voice they perceived and heard, and it is He who spoke with them, and even this they could not bear until they said, "You speak with us." Similarly, his method in Deuteronomy was to insert a partition, except in places where the matter is explicit from the scriptures and there is no room for error, such as what is written "this day we have seen that Elohim speaks with man and he lives" and he translated as "YHWH speaks," and he should have translated "a word comes from before YHWH," but because it is written above "and we heard His voice" and he translated "and the voice of His word," there is no longer any concern, and so in many instances. Our great teacher, of blessed memory, already hinted at this in his commentaries, which contain sufficient material for one who contemplates his words. However, the speech to Moses, peace be upon him, throughout the entire portion, with the unique name, in the place of His perception, is written "And YHWH called to Moses" and "YHWH called to Moses," and "YHWH said to Moses" and "YHWH said to Moses," there is no partition, and likewise in every place where the speech and utterance to Moses, peace be upon him, are translated without a partition. And what is written in the portion, "Moses will speak, and God will answer him in a voice," was translated as "and from before YHWH, Moses will entreat for him with a voice." One may deduce from what our teacher of blessed memory hinted that this was before the descent, and therefore it was translated as such, and this is indeed the order of the portion, and it seems to me that it was translated this way because this voice reached even Israel, and as it is, according to the understanding of our teacher, may his memory be blessed, and corresponding to their perception, it was necessary to translate it thus. And in the Midrash of Rabbi Shimon ben Yochai (Leviticus Rabbah 7:1), they said regarding this language, "Moses will speak, and God will answer him in a voice," "Moses will speak," this is the voice of Moses. "And God will answer him in a voice," this is the attribute of severity, for it is known to Him that particular voice. As it says, "He will answer him in a voice," in that voice of Moses until here. And for this secret, it was not possible for him, peace be upon him, to translate "And God" without a partition, for it would have obscured the intention of the secret of this world. And because of his wisdom, peace be upon him, in every utterance and appearance mentioned in the patriarchs, he did not introduce any partition, because it was accepted in his hand the place of their prophecy, peace be upon them. And as our blessed teacher testified in his Torah, "And I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name YHWH I did not make Myself known to them." Behold, he distinguished between their prophecy and his prophecy, peace be upon him. And if he had introduced a partition, it would have been a place of error to think that their perception was a created and separate matter, heaven forbid, and all the more so in the mentioned utterance to Noah and Cain, where there is no doubt that their perception exceeded that of the patriarchs. And for this secret, when he reached the verse "I will descend with you to Egypt," he translated it as "I, please, your sister," for it was initially said, "And God said to Israel in the visions of the night," and "He said, I am the God of your father," and it is God, and it is the visions of the night, and it is the God of Bethel, and all of them hint that the speech to him was in the measure of judgment. And because he is the speaker, he translated it according to its straightforward meaning, for it is not a revelation of the divine presence that it should be translated "revealed Himself," but it is a language of descent in the secret of the divine presence revealed to Egypt, accompanying them. And if he had introduced a partition here, it would have been an error, for how could it say "from my word" or "my honor," when it is the word itself and the honor itself, for he is the speaker and is not a created thing except the Creator, may He be exalted. Thus, he is not an angel among the separate beings, as the opinion of the distinguished rabbi, as mentioned in Chapter 27, for the separate one would not say, "I am the God, the God of your father." And as for what is written, "And the angel of God said to me in a dream, 'Jacob,' and I said, 'Here I am,'" this is not from among the separate beings, but it is the angel who redeems him from all evil, and therefore he said, "I am the God of Bethel," and he is called an angel because of the secret that I will explain with the help of Heaven. And he is the one mentioned in "And the angel of YHWH appeared to him in a flame of fire out of the midst of a bush," and because he is an angel with the form of a human face, it was translated as "and the angel of YHWH appeared to him," similar to saying "and YHWH appeared to him" as mentioned with Abraham and Isaac, and similar to saying "and God appeared to Jacob." For the beginning of the perception of the Master of the Prophets is the prophecy of the patriarchs and their perception, and it is the one mentioned in "The angel of God appeared to him in a dream," and it is the angel of the covenant, compelled. However, they said, "For I have seen God face to face," he is an angel from among the separate beings, and his secret is known to the wise. Therefore, it is said about him initially, "And a man wrestled with him," and Onkelos translated, "For I have seen God, and I have seen the angel." And if the one appearing in the bush were from among the separate beings, Moses, peace be upon him, would not have hidden his face from him. And in Berakhot 1:4, "In the merit of three he merited three," what is the meaning of hiding his face that he could not look at, but he would look at the image of YHWH? If he were from among the separate beings, and Jacob said, "For I have seen God face to face." And even in dreams, Onkelos, may he rest in peace, was cautious and introduced a partition so that the viewers would not be misled. In the dream of the ladder, it is said, "And behold, YHWH stood over him," and he translated, "And behold, YHWH called above him," and it is known to the wise that even to the holy patriarchs, peace be upon them, the speech comes from the great name in the attribute of lenient judgment, but they, peace be upon them, did not perceive the great name because they did not reach the level of the Master of the Prophets, as in the matter of "But by My name YHWH I did not make Myself known to them." And from the wisdom of Onkelos to hint at this, he translated, "And behold, I am with you, and I will support you," and if the speech did not come from the great name with the glorious name, he would have translated, "But I am with you," similar to "I, please, your sister." But Onkelos, may he rest in peace, was cautious and translated, "And behold, I am with you, and I will support you," so that the great name would not be spoken without a partition. And it was appropriate for him, may he rest in peace, since it is said initially, "And behold, YHWH stood over him," and the viewers might have erred thinking that the speech came from the great name. Therefore, he translated "YHWH called" so that the viewers would not err and say that the speech did not come from the great name. Therefore, he translated, "And behold, I am with you, and I will support you," to indicate that the one saying so is the great name in the measure of its judgment. And in dreams, Abimelech and Laban, may they rest in peace, were cautioned, and Onkelos meticulously translated them according to the tradition he received regarding them, distinguishing between them and the dream of the ladder. For it is stated about them, "God came to Abimelech in a dream by night," and "God came to Laban the Aramean in a dream by night," and he translated them both as "and the word came from before YHWH." This is very remarkable because it was not sufficient for him, may he rest in peace, to say "and the word of YHWH came." But he added a partition to them both and said "the word," which is one partition, "came from before YHWH," which is another partition, to hint that the one coming to them was a created thing, which is before YHWH, and this is the tradition of the supernal holies standing in the secret of YHWH. They said in the Midrash of Rabbi Shimon bar Yochai (Genesis Rabbah 8:1), "We have learned: 'Any Elohim' here is that great strength from Him," and "And God came to Balaam," that strength of being accounted upon him, up to here. And when it says "may YHWH contend between you and me," he translated "may the word of YHWH cover," and there is no awe of rain there. But it was from his wisdom, may he rest in peace, for the Torah does not mention what was not apprehended then, not even revealed to the holy patriarchs. But it mentions the apprehensible to them, for it already preceded that the great name came many times in place of the revered name to teach that "YHWH our Elohim, YHWH is one," and they also said, "Not against us, your complaints, but against YHWH." And there is no mundane awe even according to the opinion of the revered Rabbi. And he translated with great wisdom, may he rest in peace, "God over the word of YHWH," for you have said, "YHWH is the one who goes before you in the wilderness," which they apprehended on the day of the assembly, as previously. And it is the great provider in the upper and lower realms, from what it receives from heaven. Therefore, the scripture preceded, "Behold, I am causing to rain bread from heaven for you," and the translation "provision of rain," and from it sustenance in secret. "And it shall rise on the next day and become stale," and regarding it, the King said, "My sister, my bride," and it is said in the Midrash, "I have seen My sustenance," referring to a hidden secret known to those who merited it. And regarding this secret, the portion of the manna came in a language of saying, "And YHWH said to Moses, 'Behold, I am causing to rain,' etc.," and they complained about the sustenance. And he translated "And God heard" as "He heard," and it hints at His lenient judgment, which is before YHWH, as He listened to it. And there is also evidence for it: Onkelos translated "ומקומות וירא וחזה" (places where "saw" or "perceived" is used) and "ומקומות וגלי קדם יי'" (places where "revealed" or "appeared" is used) with wisdom, and each has its significance, as will be further explained with the help of Heaven. He translated, "הנני עומד לפניך שם על הצור בחורב" ("Here I am standing before you on the rock at Horeb...") without introducing any partition. For the secret of the verse is to hint that His great name is upon the rock, which is the Rock of Israel, signifying the uniqueness of His great name in His glory. Thus, it does not establish anything other than Himself. He translated "ויעבר יי' על פניו" ("And YHWH passed before him") as "And YHWH's Shekhinah passed," to hint that the one passing is not the great name but the one who passes, for it is established that "I will pass all My goodness before you," and "good" is the house of man. He translated "יי' אלהיך הוא עובר לפניך" ("YHWH your God is passing before you") as "YHWH your God is passing as a stiff-necked one before you," for there is no place for error because he received the tradition that all "YHWH your God" mentioned in the Torah is His attribute of judgment. "All these he translated according to their meaning," for he knew the secret that all these appellations are names for the attribute of judgment, as is known to the wise of heart. And if the name had been "hand" or any other appellation, its translation would not have been without the true Torah, for all is a great wisdom beyond him according to what he received from the patriarchs Rabbi Eliezer and Rabbi Joshua. It did not shy away from the physical aspects as the esteemed Rabbi assumed, as elucidated earlier. This should suffice according to the intent of this passage. 32 Onkelos attributed the terms "יקרא" (Yikra), "שכינתא" (Shekhintha), and "מימרא" (Mimra) as allusions and names, associating them all with the attribute of judgment. They all stem from the same root and do not increase or multiply, but rather, each is inclusive of the other. For this is the nature of inclusion, that all is encompassed within it. They all come in one place and serve in another, as explained above in Chapter 29. This is to teach about their root, although each of these appellations specifically indicates its own significance. This is because when the Lord of all deeds, blessed be He, wishes to display His greatness, His dominion, and His power in His world, and desires to reveal His divinity through the wondrous acts He performs among His creations according to His will, then He displays and reveals His greatness and majesty for all to see. The appellation indicating all of this is specifically called "glory," as in the verse "And the glory of the Lord shall be revealed, and all flesh shall see it together" and "Gather all the nations and tongues; they shall come and see My glory." This is further exemplified in "And the glory of the Lord filled the house of the Lord," and "The whole earth is full of His glory." For this is the proclamation of His glory in His world, where He is sovereign and rules over all to do as He wishes. It is said in the miracle of the manna and the quail, "And in the morning, then ye shall see the glory of the Lord," meaning that through the miraculous provision of manna and quail, His kingship and dominion will be revealed to them. For who is like unto Him, in heaven or on earth, who performs according to His might and wonders, for through His great and wondrous deeds, He will reveal His glory to all inhabitants of the world. Furthermore, His glory will also be revealed in His overseeing and safeguarding of the righteous, as discussed in Chapter 29. From this, "And behold, the Lord stood over him" denotes His watching over and protecting him, as interpreted by our Sages in Midrash. Ultimately, it is said to him, "And behold, I am with thee, and will keep thee," which is why Onkelos translated "יקרא דיי מעתד עלווהי" as "the honor of the Lord is stationed over him." Here, when this appellation, "מימרא," is specifically designated for this purpose, it also indicates oversight and protection. Thus, Onkelos translated, "And behold, I am with thee, and will keep thee," to signify that these appellations are inclusive of each other and draw from one another to teach about their root. As I mentioned earlier, the aspect uniquely designated by the appellation "מימרא" pertains to the declarations and commands spoken by the Divine Presence, "Thus saith the Lord," which serve as the means by which He oversees and protects them in sanctity and purity with constant, excellent supervision. This is akin to "And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God," indicating the command of the Lord thy God. Now, if you will indeed listen obediently to My command, heed My voice, and accept My commands, this refers to the Guardian Angel, hence it is said of Him, "For My name is in Him" and Onkelos translated "בשמי ממריה" as "In My great name, His word." This signifies both His glory and His word, and the symbol Adonai will give His word. The aspect in which the appellation "שכינתא" is uniquely designated is to signify the presence of the Divine Name dwelling among the children of Israel, as it is written, "And I will dwell among them." Our Sages stated that the primary dwelling of the Divine Presence is among the lower beings, for when it resides among the lower worlds, all the worlds are considered equal. This signifies the unity and connection of all the worlds, and it is the divine providence mentioned in the Song of Songs. Concerning this, it is said, "And let the sound of the king be in it," and Onkelos translated "ושכינת מלכיהון ביניהון" as "And the divine presence of their King among them." Our Sages also said that wherever the Divine Presence was exiled with them, for the mother cannot abandon her children among their enemies. Instead, she goes into exile with them to oversee them, guard them, and protect them. This was previously explained in Chapter 29, demonstrating that this appellation also indicates oversight and protection. And heaven forbid that the one dwelling among the children of Israel be a created thing, for it is written, "and they shall not defile their camp, for I dwell in their midst," and Onkelos translated, "for My Shechinah dwells among them." And it is written, "and you shall not defile the land in which you dwell, in the midst of which I dwell, for I am the Lord who dwells among the children of Israel," and Onkelos translated, "for I am the Lord, My Shechinah dwells, etc." And it has already been established that He, may He be blessed, does not attribute Himself to a created thing, and it would not be said about Him, "I am the Lord who dwells," implying that the dweller is a created thing, heaven forbid. And in the words of our Sages in the Sifrei, Rabbi says: "A parable to a king who said to his servant, 'If you seek me, I am among my children,' as it is said, 'who dwells with them in the midst of their impurity.'" And in Berakhot, Chapter 1: "Moses requested three things from the Holy One, blessed be He, and He granted them to him. He requested that the Shechinah dwell upon Israel, and He granted it to him, as it is said, 'Is it not in Your going with us?' And the wondrous wisdom of Onkelos, may his memory be blessed, who translated, 'in Your going, Your Shechinah is with us,' to indicate that His Shechinah is not something separate from Him. And if the Shechinah were a created thing, heaven forbid, then what was the request of the master of the prophets, and what is the meaning of 'Is it not in Your going with us,' since it is already said by our Sages that he was not content with an angel. And they further said there that he requested that the Shechinah not dwell upon the nations of the world, and He granted it to him, as it is said, 'And we shall be distinguished, I and Your people.' And if the Shechinah were a created thing, how was this granted to him? For it is already accepted that the nations have princes, like the prince of the kingdom of Persia, the prince of the kingdom of Greece, and the intention of his request was not merely that prophecy should not rest upon them alone, but he asked concerning the cause of prophecy, which is the resting of the Shechinah, and with the absence of the cause, the effect is removed. And his request was not that an angel from among the separate entities should not dwell among them, but his request was that they should not have a part in what makes Israel unique, who are unique to Him alone, as it is said, 'For the Lord’s portion is His people,' and it is written, 'The Lord alone guided them,' etc." And how wondrous are the words of Rashi, of blessed memory, and his explanation on that passage: "And He said, 'My Presence shall go' — as the Targum renders, 'I will not send an angel anymore; I Myself will go,' as in 'And Your Presence goes in our midst.'" And he said to Him, "In this I desire, that You do not bring us up from here by means of an angel." And how will it be known that I have found favor unless You go with us? And further, I am asking that Your Shechinah not dwell upon the nations of the world. 'And we shall be distinguished, I and Your people,' and we will be separated by this matter from all the nations, as in 'And the Lord will make a distinction between the livestock of Israel,' etc. And the Lord said, 'Also this thing that you have spoken, I will do, that I will not rest My Shechinah upon the nations of the world.' And the words of Balaam are not through the resting of the Shechinah but are the falling and revealing of eyes, as in 'And to me a word was stolen.' We hear through an intermediary." Thus far are his words. See that the Rabbi, of blessed memory, by saying "I will not send an angel anymore; I Myself will go," left no room and gave no permission for anyone to interpret differently, for his words need neither addition nor subtraction. And by saying "And the words of Balaam are not through the resting of the Shechinah," and "we hear through an intermediary," he informed us of the portion of the nations: not like the portion of Jacob, for the Creator of all is our portion and our rock. Blessed be His splendor for not making our portion like theirs, nor our lot like all their multitudes. To indicate that the honor and the Shechinah are the very essence of the Creator, blessed be He, prophecy established a blessing with it, saying, "Blessed be the glory of the Lord from His place." And those who stood in the council of the Lord received that in saying "from His place" and not "in His place," the intention was to indicate that His blessing is distinct from other blessed ones and those being blessed. For it is impossible for a person to be in one place and be blessed in another place, and if they bless him outside his place, this is not being blessed but being a source of blessing or blessed. And He said "from His place" to hint at the extension of the matter from one concept to another, from the beginning of their being to their completion, to indicate that it is not one thing and His blessing another thing, but He and His blessing are one and the same. And this is "from His place," as if to say from wisdom, which is His place. In the Midrash of Rabbi Nechunya ben HaKanah, it is written: "And what is the meaning of 'from His place'? It implies that no one knows His place. To what is this similar? To a king's daughter who came from afar; they did not know where she came from until they saw that she was virtuous and fitting in all her deeds. They said, 'Surely, she is taken from a place of light, for by her deeds she illuminates the world.' They asked her, 'From where are you?' She said, 'From my place.' They said, 'If so, great are the people of your place; be blessed and a blessing from your place.' This is the end." And their intention, may their memory be blessed, in saying "taken from a place of light," refers to divine wisdom, for wisdom is taken from wisdom, and it is a distant place from which she came and was emanated, for "from afar the Lord appeared" and from there she is blessed. This is the secret of "Blessed be the glory of the Lord from His place." And on this, Yonatan ben Uziel, of blessed memory, said, "Blessed be the glory of the Lord from the place of His Shechinah," which adds clarification, for "the glory" and "the Shechinah" refer to the last letter ה (hei) of the great Name, which is the glory and the Shechinah. "The place of His Shechinah" is the house of Bereshit (Creation). Also, "the place of His Shechinah" is where the place of emanation is, and everything dwells there and is unified there, for the end is embedded in the beginning and the beginning in the end, and wisdom is in the beginning and wisdom in the end, to indicate that everything is one unique unity. Therefore, the true intention and the hidden secret in saying "from His place" is as if to say "from Himself," for His place is nothing other than Himself, and the righteous are blessed from Himself because He is the source of blessing. And Yonatan's intention, of blessed memory, in saying "place" and "house," is not something other than the glory, and all this is nothing other than the Creator. In Genesis Rabbah, section 46, it is taught: "One who takes leave of his fellow, whether great or small, must obtain permission from him. From whom did you learn this? From Abraham. Once Abraham was speaking with the Holy One, blessed be He, when the ministering angels came to speak with him. He said to them, 'Wait for me to first take leave of the Divine Presence, which is greater than you.' After that, I will speak with you.' As soon as he finished speaking with the Holy One, blessed be He, for any need, he said before Him, 'Master of the Universe, I need to speak.' He said to him, 'Take your leave for peace up to this point.' And if the Divine Presence, God forbid, had not been created with the names of the Holy One, blessed be He, and the Master of the Universe, these titles would not be appropriate for anyone else." In Numbers Rabbah, section 12, "Its inside is woven with love" refers to the Divine Presence, as it says, "And you shall love the Lord your God." No person has permission to be wise and interpret the words of prophecy and its mysteries according to his intellect and level of understanding, for he will not succeed in his wisdom, only in his guilt. The esteemed teacher blessed the glory of the Lord from its place; he wanted to say according to His exaltedness and the essence of His being in reality. Thus, he needed to say that the glory mentioned here desires itself and its blessed truth. As it says in chapter 94, "For glory desires both the created light and Himself and His truth." As the response came, "No man can see Me and live," it teaches that the glory mentioned here is itself up to this point. It would have been fitting for the Rabbi to mention this too, as we have already written that the words of Yonatan ben Uziel do not agree with his interpretation. If the glory mentioned here desires itself and its truth, as he is compelled to say, how could he mention in it a place and a house? The accepted truth is what we wrote in the secret of the Scripture and the intention of the translator, and the true accepted sage will understand the difference between the Rabbi's questions in this matter and what we wrote. It will be clear to him that nothing goes beyond the true and necessary uniqueness, which is the desired and intended truth in all matters of prophecy from these things, as I will still explain with the help of Heaven. In general, the intention of Onkelos in these terms is clarified, and all of them are included in each other, all returning to one matter, that the glory and the Divine Presence are not created things, God forbid, but He Himself and His truth. This was the intention from the beginning of this chapter. 33 In Moses' question, "Show me, please, Your glory," opinions abound. Even in the response of the Master of the Universe to him, the sages were perplexed, and each one found a path for himself according to rational inquiry, but when their opinions are weighed on the scale of intellect, they are found lacking. Not one agrees with the opinion of his colleague, and they all misinterpret the intention of that passage, which does not reconcile or agree with their understanding. Similarly, the judgment that seeks to grasp what is impossible to grasp through reason, even after much toil and grinding, will not yield a kernel, and they all dive into waters without end, carrying shards in their hands. The esteemed Rabbi, the Guide of the Perplexed, was the first scholar to address this issue, stating in chapter 21 of one section of his book that Moses, peace be upon him, sought a specific comprehension, which he referred to as "seeing the face," when he said, "But My face shall not be seen." The explanation of his words is that Moses, peace be upon him, sought to comprehend the Divine essence. The proof that this was his request lies in the response he received from the Blessed One, "But My face shall not be seen." If Moses, peace be upon him, had not requested this, why would the response address something he had not asked for? Therefore, when he said, "Show me Your glory," his intention was to comprehend the essence. In the Blessed One's response to him, the Rabbi offers two opinions. The first, which he attributes to himself, is that Moses was granted a comprehension lower than what he sought, which he referred to as "seeing the back," when he said, "And you shall see My back." This hint is noted in Deuteronomy. He stated that the Blessed One hid from Moses the comprehension intended by "seeing the face" and redirected him to another matter, meaning the knowledge of the actions attributed to Him, which are considered as multiple attributes, as he will explain. According to the Rabbi, the Blessed One diverted Moses’ intention from seeking the Divine essence to another matter, which was to inform him of His actions, which are the attributes attributed to Him through His actions. This is why He taught him the thirteen attributes, which are attributes of His actions according to the Rabbi, as he elaborates in chapter 24 of one section. In chapter 37, he says that the true essence of existence, as it is, cannot be comprehended. "Face" always implies direct presence or close proximity, and much of what is described in this manner regarding the Creator is said "before the Lord." Hence, "My face shall not be seen," which Onkelos translated as "and My front shall not be seen," suggesting that there are also immense created entities that a human cannot comprehend as they truly are, and these are the separate intellects, which are always before Him and in His presence, strengthening the constant providence over them. However, what is truly comprehended, according to Onkelos, are the matters that are lower in the order of existence, namely, the essence of matter and form. Regarding them, he said, "And you shall see My back," meaning the existents that, metaphorically, I distance from My own essence. Thus, you have heard my explanation regarding what Moses, our teacher, peace be upon him, requested. This is the end of the quote. The interpretation of his words, "And from this matter, the true essence of existence," refers to the intellectual apprehension of existence as it truly is. When it is said, "But My face shall not be seen," it means that the true essence of His existence, may He be blessed, cannot be comprehended. However, all other existences apart from the Blessed One can be comprehended, including the separate intellects. This is how the commentators of the Rabbi's secrets have explained it. This is the opinion attributed to the Rabbi regarding the response to the question of the Master of the Prophets in the statement, "Show me Your glory." The second opinion concerning the response to his question is attributed to Onkelos, peace be upon him, when he says, "What is apprehended according to him," meaning according to Onkelos, etc. The Rabbi states, according to Onkelos's view, that Moses, peace be upon him, did not comprehend the existence of the separate intellects. This is also how the commentators of his secrets have explained it. There is a question according to the view of the Rabbi (the Guide of the Perplexed) regarding Moses' request, "Show me, please, Your glory," which is understood as seeking the comprehension of the Divine essence. According to his view, Moses had already comprehended the true essence of the first emanation and all other emanations. This is necessary according to the Rabbi's opinion, for if not, how could Moses seek to comprehend the true essence of the Blessed One when he had not yet comprehended the essence of the separate intellects? If Moses had not yet comprehended the apprehension associated with the "back," how could he request the apprehension associated with the "face"? Therefore, it is certain that he had comprehended the essence of all the intellects according to the Rabbi's view. If so, what was the new comprehension that was revealed to him when the Blessed One passed all His goodness before him, as He said, "I will make all My goodness pass before you"? And what was the extra love that was made known to him in the vision of the "back," as He said, "And you shall see My back"? The question revolves around the assumption that Moses had already achieved a high level of comprehension and whether there was anything new to be revealed to him. According to the Rabbi, the comprehension of the separate intellects (or emanations) should have been a prerequisite for seeking to comprehend the Divine essence. This implies that Moses was not seeking knowledge of the separate intellects per se but something beyond that—specifically, the direct comprehension of the Divine essence. The vision of the "back," therefore, signifies a level of comprehension that is less than the direct essence but still reveals a profound aspect of the Divine, distinct from the intellects' emanations. This "back" vision would imply a new level of understanding or relationship that Moses was granted—a new dimension of Divine revelation that reflects the supreme nature of God while remaining inherently different from the essence of the intellects he had already comprehended. The "extra love" indicated by the vision of the "back" suggests a deeper, more intimate encounter with the Divine that was previously unknown to Moses. And it appears from the opinion of the Rabbi in chapter 54 that the statement "I will make all My goodness pass before you" is the answer to the first question where he said, "Teach me Your ways." And for the request "Show me Your glory," it was said to him, "You cannot see My face." But according to the Rabbi, he was directed to a place of contemplation where he would attain the ultimate of what is possible for a person to achieve. And what he, peace be upon him, achieved, no person before him or after him achieved—these are his words in that chapter. And according to the Rabbi, he, peace be upon him, did not leave his request empty-handed. And if the Rabbi means by this comprehension the separate intellects, this is necessary because the comprehension of all other existents was promised to him in the statement "I will make all My goodness pass before you," as it appears from his words there and as we have written. If so, the question still arises: if he did not comprehend the realm of the intellects, how could he ask a deeper question, which is the knowledge of the Divine essence? And if he had already comprehended the essence of the intellects, what place of contemplation and comprehension did the Blessed One promise him by saying, "There is a place near Me" according to the Rabbi? And according to the opinion that the Rabbi attributed to Onkelos, this itself is problematic. For according to him, Moses did not comprehend the essence of the separate intellects. The proof is what was answered to him, "You shall see My back," which Onkelos translated as "And you shall see what is behind Me." And the Rabbi explained in his words that what is apprehended by Onkelos is the matters that are lower than these, etc. If so, according to him, Moses did not comprehend the matters that are lower than these. If he had comprehended them, there would be no need to show them to him by saying, "You shall see My back." And if he did not comprehend these matters that are lower than these, how could he have dared to ask for the comprehension of the true essence of the Blessed One? It is certain that the question of the Master of the Prophets in the statement "Show me Your glory" was not the comprehension of the essence of the intellects even according to Onkelos. For he translated, "For no man shall see Me and live," as "For no man shall see Me," etc. How could he respond to something that was not asked? And how could He withhold something that did not enter the mind of Moses to request? Therefore, even according to Onkelos, Moses' request was the comprehension of the essence of the Blessed One according to the Rabbi, for He would not say, "For no man shall see Me" regarding something outside His true essence. And the Rabbi already said in chapter 64 that the statement "Show me Your glory" intends His essence and true nature, and the proof is that the response was, "For no man shall see Me and live," as he said there. If so, there is a wonder as to how it entered the heart of the most perfect of the perfect, peace be upon him, to ascend the ladder not in the proper order. However, according to the true Kabbalistic tradition, Ankelos (may his soul rest in peace) did not intend what the Rabbi explained in his words. Both opinions mentioned by the Rabbi are attributed to him, and Ankelos has no part in them. If the Rabbi were to say according to his wisdom in philosophy, that initially he only comprehended the existent reality in the realm of wonders and in the way the Ionian philosopher understood. This is far from reasonable that Moses only comprehended this understanding which is not a true understanding according to his elevated status. Instead, his comprehension was in understanding the true essence of all existents in the path of truth, from which he would comprehend the true existent reality, distinct in essence from all His creations. Therefore, what additional revelation was known to him regarding the Patriarchs in the verse "And I appeared to Abraham, to Isaac, and to Jacob, with the name of God Almighty, but with My name YHWH I did not make Myself known to them," as elucidated from this verse, his (Moses) stature was greater than that of the Patriarchs before his query in "Please show me Your glory." It cannot be said that the Patriarchs did not comprehend the true reality and the primary existent reality in the path of wonders. Abraham, who debated with the nations and compelled them to believe in the existing faith in the Creator of all, if he had not initially comprehended the true reality of His existence in the path of wonders, he would not have believed in the Creator of all with existing faith, let alone compel others to believe in Him, and he did not have a miracle regarding His existence, how could they accept his faith. But the truth is that Abraham, the head of faith, who was tested in several trials and made a covenant with Him, was called His beloved. It is to be believed that he was perfect in this understanding, and the Rabbi acknowledges this. It is all the more necessary to acknowledge that this was a condition required for the level of prophecy that the Patriarchs ascended to, as per the primary sources of the Rabbi. However, it must be admitted necessarily that at the Revelation at Sinai, Moses comprehended beyond the comprehension of the Patriarchs (peace be upon them). If this is not explicitly mentioned in the Rabbi's words, it seems from his words that he only comprehended the existence itself, and not through miracles but through tradition. Therefore, his interpretation was forced to say that by his request in "Please show me Your glory," he inquired about the comprehension of the essence's truth and was prevented from it, and instead was informed about the true existence according to each of the opinions that the Rabbi mentioned. This is what he (may his memory be a blessing) wrote in Chapter 63 Part 1: "And when it appeared to Moses our teacher, and He commanded him to read to the people, and this mission began, he said at the beginning, 'What will they ask me to affirm to them that there is a God who exists in the world?' and afterwards he says, 'He sent me.' And this matter comes and its interpretation is as follows: the existent, that is, the obligated existence. And this is what the miracle will bring to him, by necessity, that something obligated in existence will not be absent or missing, and when he informed him (may He be blessed) of the proofs by which his existence will be established among their sages, that after this you will come to me and gather, etc., and He ordained him that they will understand what He informed him of and accept it, and this is what He said, 'And they will listen to Your voice.' Moses our teacher answered and said, 'Behold, they will not believe me that there is a God who exists in intellectual miracles. What will be the proof that this existing God sent me?' Then He gave him the sign up." And it is explained that according to the Rabbi's opinion, Moses our teacher did not comprehend the existence of the blessed name through miracles but through tradition, until it was necessary for the blessed one to inform him of the proofs by which His existence would be established, and according to his opinion, they were intellectual proofs. Perhaps according to the Rabbi, the Ionian proofs regarding the existence of the name are what Moses learned from the Divine Voice, and he beautified his strength with His strength, which is beyond his own understanding and beyond his philosophical reasoning. This was beyond his grasp, for if not, why did he say, "And they said to me, 'What is His name? What shall I say to them?'" It seems that those intellectual miracles, by which His existence was established among their sages, were wondrous to him (may his memory be a blessing). And I have already written this in Chapter 15 of this part, where it will be seen that according to the Rabbi's opinion, the Lord of the Prophets (peace be upon them) was not perfected in rhetoric and the beauty of strength as the Patriarchs (peace be upon them), for as we wrote above, it must be admitted necessarily that our father Abraham, may he rest in peace, who compelled the nations to believe in the Creator of all, if he did not have compelling miracles in his hands affirming His existence, they would not have accepted his faith. And he himself would not have been steadfast in his faith. So what additional insight did the Patriarchs have that was conveyed to him (may his memory be a blessing) when He said to him, "By My name YHWH, I did not make Myself known to them," except that the intention was for it to be understood as "as I have made Myself known to you"? And if it is not perfected in rhetoric, which according to the Rabbi are conditions at the level of prophecy, all the more so in the prophecy of Moses our teacher (peace be upon him), how did he comprehend what the Patriarchs did not, and how did he not fulfill the conditions of prophecy they (peace be upon them) did? And how, if so, did he rise to the level of prophecy? But it must be admitted necessarily that the Master of the Prophets comprehended the existence of the name through a miracle before the revelation at Sinai, and in that revelation, they understood in a more marvelous and praiseworthy manner beyond the measure of intellectual miracles, and the difference between these two understandings is like the difference between human intellect and divine intellect. And even the Patriarchs (peace be upon them), when they ascended to the level of prophecy, comprehended the existence of the name in a more marvelous and praiseworthy manner than through intellectual miracles, and the difference between them was like the difference in the level of their prophecy, meaning the difference between the level of Moses our teacher (peace be upon him) in prophecy and their level (peace be upon them). And all this the Rabbi (may his memory be a blessing) would need to admit according to the path of his philosophy. And regarding the essence of the words of the revered Rabbi, may his memory be blessed, there is a wonder how the elders of Israel and their sages could be satisfied with the reality of the Blessed One, and they are wise, descendants of the Patriarchs, and among them is the great Omram, a Kabbalist from the lineage of our forefather Jacob, peace be upon him. And how is it possible that in this short time from the passing of Omram until the Lord of the Prophets was sent, the reality of the divine became concealed from among them, especially from their elders and sages who received from Him? Moreover, Aaron, the holy of the Lord, prophesied to them and rebuked them for their attachment to the customs of Egypt, just as Ezekiel, peace be upon him, prophesied, saying, 'And say to them, 'Each of you, throw away the vile images you are so obsessed with, and do not defile yourselves with the idols of Egypt. I am the LORD your God. And it is accepted in the tradition of our sages that Aaron was sent to rebuke them for this. And there is no doubt that the elders of Israel and their sages believed in his prophecy and accepted his words, for all the tribe of Levi adhered to the tradition of the Patriarchs, peace be upon them, and studied their Torah as is mentioned in the tradition of our sages, from which one should not veer to the right or to the left. Furthermore, it is written, 'And the children of Israel sighed because of the bondage, and they cried, and their cry ascended to God from the bondage.' For it seems that the entire people, from the lowest to the highest, believed in the reality of the Almighty, for if not, how could they cry out and pray to one in whom they doubted His existence? And if they doubted His existence, how could it be said, 'And their cry ascended to God from the bondage,' and so on? But the truth is, as He Himself said, 'Here I am, here I am' to a people who called upon His name, for they believed that through their repentance and the merit of their ancestors, their redemption would hasten. And indeed, His reality was affirmed among their sages through miracles, and among all the people through tradition. And this, I say, according to the opinion of the Rabbi who possessed a profound understanding, His blessed reality is manifested through profound miracles. Though it is true, in my opinion, that the manifestations of the Divine were not through profound miracles for the prophets of truth, righteousness, and the holy sages of Israel, because it was possible for them, according to their remarkable wisdom, to refute them. But they affirmed it through the miracle of prophecy, which is the most excellent and incomparable miracle, whereas for the rest of the people, it was affirmed to them through wonders and marvels, which are strong and renowned miracles that spread continuously among the nation. It was impossible for any dissenting voice to refute them or to stand against them. Furthermore, the revered Rabbi, may his memory be blessed, said in Chapter 54, Part 1, regarding the second request, which is the one he sought initially, that is, to make His attributes known to him, etc. However, his request for the knowledge of His attributes, he said, 'Please make Your ways known to me, so I may understand You,' is a plea to know the ways in which the Blessed One is known through His attributes. For when one knows His ways, they know Him, etc. And he was answered regarding the first request, which is 'Please make Your ways known to me,' and it was said to him, 'I will make all My goodness pass before you,' etc. However, 'all My goodness' is a hint to show him all the existences mentioned about them, 'And God saw all that He had made, and behold, it was very good,' meaning to show him those existences so that he understands their nature and their connection with each other, and knows His providence over them both collectively and individually. And to this matter, it hints in every faithful house, meaning that He understood the reality of His entire world with true understanding, for opinions that are not true will not endure. Therefore, the attainment of those actions is His attributes that are known from them, and the proof that what He intended by comprehending them are His blessed deeds. Since the things He made known are attributes of complete deeds, compassionate, gracious, patient, abundant in kindness and truth, it has already been explained that the things they sought to know and He made known to them are the deeds that come from Him. And the sages will call them attributes and will say, 'Thirteen attributes.' Furthermore, he was granted the memory of these thirteen attributes. And even though 'all My goodness' means all His deeds, for these deeds that come from Him are by the law of the human intellect and their conduct. And this was the ultimate purpose of his request. The end of his statement, 'So that I may find favor in Your sight,' and see that this nation is Your people, whom I must lead with Your deeds in their conduct. Now, the Rabbi's opinion on all this, when weighed on the scales of reason, seems lacking. This is because it was already stated in the Chapters of Prophecy that one who aspires to prophecy must be complete in wisdom and character. It was said in Chapter 32 of Part 2, 'Although our foundation is preparedness and perfection in character and rationality in every respect.' It was said that prophecy only rests upon a wise, strong, and wealthy man. And we have already explained this in the commentary on the Mishnah and in the great composition. It is known from the words of the Rabbi in those chapters that his desire was for wisdom. However, it is wisdom of the existences according to intellectual inquiry. Therefore, one may ask the Rabbi's opinion if the Lord of the Prophets, peace be upon him, who is called the father of wisdom by his holy disciples, if his wisdom and comprehension were of the wisdom of existences and comprehension. It is impossible to say it was of another kind, for according to the Rabbi's opinion, the wisdom of Moses, peace be upon him, was according to intellectual inquiry. And the Greek philosopher reached through his inquiry all that is possible to reach through human intellect in the wisdom of existences. And the proof is that all who came after him from any philosopher, his wisdom and his books remained fundamental over all those who preceded him from his philosopher companions, and all who came after him did not stray from the study of his books to reach the end of his profound understanding until they were exhausted, and they did not raise their hands except as if to mimic what he concluded, according to their understanding. And it is impossible for Moses, peace be upon him, to reach through inquiry beyond the comprehension of the Greek. And behold, both the Greek and Moses, peace be upon him, did not fully comprehend the nature of existences and their connection and the providence of Him, how it is both collectively and individually, for this is impossible with human intellect. For if not, how would Moses ask, 'Please make Your ways known to me?' If it were possible through human intellect, the Greek would have grasped it without doubt, and Moses, peace be upon him, would not have asked this. And it is known that understanding the existences is a condition for knowing the Lord and His comprehension. And whoever lacks it, his wisdom will lack because he is not known except through His deeds. Therefore, if so, both did not know the Lord, for Moses, peace be upon him, said, 'Please make Your ways known to me,' and if it were possible through human intellect, the Greek would have grasped it without doubt, and Moses, peace be upon him, would not have asked this. And it is known that the comprehension of existences is a condition in knowing the Lord and His comprehension. And whoever lacks it, his wisdom will lack because he is not known except through His deeds. Therefore, if so, both did not know the Lord, for Moses, peace be upon him, said, 'Please make Your ways known to me,' and when he knows the ways, he knows Him, as the Rabbi said in Chapter 54. And it is evident from his words that one who does not know the nature of existences and their connection, etc., still does not know the wisdom of existences, since the ultimate wisdom is intellect and knowing the Lord, blessed be He. And if so, what is the wisdom that they stipulated by saying prophecy only rests upon a wise man, etc.? Surely, one cannot prophesy if one does not know the Lord, blessed be He, much less ascend to the highest level of prophecy. And even if one is wise in the wisdom of existences and in the manner in which the Greek and his companions were wise, how then could Moses, peace be upon him, ascend to the highest level of prophecy when he, peace be upon him, was not complete in wisdom? And how was the Torah given through him, and all Israel ascended to the level of prophecy through him? For the ascent of the Torah required the recipient to be complete in the utmost perfection in wisdom and prophecy. And the wise philosopher Rabbi Shem Tov responded to resolving this doubt in this manner, and the truth in this is that Moses knew all these existences from their beginning to their end, but he did not know them from the perspective that they are the ways of God and His deeds, but rather from their own perspective. For existences can be perceived in two ways: either as natural occurrences or as actions of the Blessed One. And similarly, knowledge of existences is equal in both ways, for things that exist can be perceived either as they are in themselves or as actions of God. And it is more desirable before the Lord that they be perceived in the latter way than in the former. And there is no doubt that knowledge from their own perspective alone is not true knowledge, since one does not know them from the perspective that they are actions of God and His ways. And the conditions of prophecy are to be complete in rationality, as per the teachings of the revered Rabbi and instructor. From this, it is to be believed that before the incident at Mount Sinai, he was complete in knowledge of existences from the perspective that they are the ways of God and His deeds, for if not, how could he ascend to the level of prophecy? And surely, he was initiated into the wisdom of the Sefer Yetzirah by our father Abraham, peace be upon him, which is a unique book in the knowledge of the mysteries of existences from the perspective that they are the ways of God and His deeds, concerning perfection. And all this occurred after the holy encounter. And there is no doubt that on the day of the assembly, Moses was singled out in his excellence and elevated in the rank of his prophecy above all who preceded him and all who came after him in the level of prophecy. The distinction between him, peace be upon him, and them in wisdom was like the distinction that existed between him and them in prophecy. And at that sacred moment, his perfection and attainment reached their culmination, in that there was no further addition to his perfection and the level of prophecy he attained at that time. This was necessary for the elevation of the Torah that was given through him. And before that awe-inspiring day, his wisdom had already been perfected to the utmost perfection, for Moses, the chosen man, was sanctified from his mother's womb, and the divine light was attached to him, and the divine presence did not depart from him. And every day, Moses walked in the courtyard of the King of Hosts, preparing himself for prophecy, until the day of the wondrous completion, the day of the giving of the Torah. Since all his perfection and the elevation of his rank in wisdom and prophecy surpassed all who preceded him and all who came after him, it was a preparation and qualification for the elevation of the Torah given through him. Thus, it was necessary for all kinds of perfection to be completed before the receiving of the Torah. And since the nature of existences and their connection, and His divine governance over them, are matters that even the philosophers marveled at and did not comprehend, for the gate was closed before them, and human intellect could not reach their essence, Rabbi Zion Tov thought that Moses's understanding would also be wondrous. Why not say that Moses's intellect, with the divine light attached to him, could comprehend what all the philosophers failed to grasp in their understanding? And this is a minor aspect compared to the extent of Moses's understanding, peace be upon him, although it is to be believed that he was received all this from his father Amram, peace be upon him, who received it from our father Jacob, peace be upon him, and also from his brother Aaron, who preceded him in the primacy of prophecy. Furthermore, it should be known and believed that divine intellect would not accompany the perfection of prophecy unless it was perfected in all these aspects, namely, in understanding the nature of existences and their connection, and knowing them from the perspective of being the ways of God and His actions, and knowing His governance over them. Ultimately, until understanding the true, existing reality of His world is attained. For how can one ascend the ladder without following the existing order? And how can the highest spiritual intellect be reached without being perfected in understanding the embedded and the tangible, which are the abstract and its manifestation? And all this, in comparison to other true and righteous prophets, it is even more so with the master of prophets, peace be upon him, for nothing is withheld from him in what is beyond this by far. Furthermore, I will further wonder at the opinion of the Rabbi, may his memory be blessed, in his saying that when Moses requested, 'Show me now Your way,' it is that God should make known to him His attributes. And he said, 'For the things whose knowledge he sought, and which were made known to him by the actions that emanated from Him, these are the actions that come from Him in the law of the existence of humans, etc.' For it has already been explained that the ways and attributes are one, and they are the actions that come from Him in the world. And everything that is achieved through an action from His actions will be described in the likeness that comes from Him in that action, etc. For when the minute details of His governance were achieved, etc., and it is an issue of compassion, it is said about Him, blessed be He, 'compassionate,' etc. And how can the Rabbi come to say this? For it seems that the Master of the Prophets, peace be upon him, did not comprehend His governance and His ways, meaning His attributes and His actions, until He showed him, blessed be He, the way of His governance, and these are the thirteen attributes. And this was the ultimate purpose of man's elevation, his likeness to Him, blessed be He, according to his capacity, meaning that our actions resemble His actions, etc. For from all this, it seems that Moses, peace be upon him, did not truly live these true lives until He, blessed be He, showed him. And this was for him a great comprehension, meaning the comprehension of these ways, for it was not in his power, peace be upon him, to comprehend them and resemble Him, blessed be He, until He showed him. And the ultimate achievement was these thirteen attributes. And what will the Rabbi say? For we find these ways and actions in their utmost perfection in Abraham our father, peace be upon him, without him seeking their knowledge and comprehension from Him, blessed be He. And He, blessed be He, did not show them to him, nor did He teach them to him, and it seems from Him, according to His governance in these ways, that he comprehended and knew His attributes, and he walked in them to resemble Him, and His governance over the world was like His governance, blessed be He. Therefore, if so, Abraham our father, peace be upon him, comprehended His actions, blessed be He, which are His attributes, for he was, peace be upon him, perfected in the attribute of compassion and in the action that comes from Him, as it is written, 'May He be blessed for the soul that He has made,' and according to the true tradition of our sages, Abraham converted the men and Sarah converted the women. And this is the opinion of Onkelos, may he rest in peace, and his tradition, who translated 'And the soul that they made in Haran' as 'and the souls that they made in Haran.' And there is no greater act of compassion than bringing creatures under the wings of the Divine Presence to save their souls from destruction, to the light of life. Was he not, peace be upon him, in this praiseworthy action, a partner with his Creator in creation, for he was the creator of worlds? And this teaches a wondrous lesson, for he, peace be upon him, comprehended the details of His actions, a commendable comprehension, for he comprehended the minutiae of His governance in them. They earned the honorable title of 'Chanun,' meaning merciful. He (referring to Chanun) was exceedingly complete in the continuous action emanating from him, for his kindness was available to all inhabitants of the world. He graciously hosted the poor in his home, fed them, gave them drink, and supported them. Regarding these exemplary acts of conduct that he, may his memory be blessed, attained from the descriptions of his actions, it was said in the Midrash of Rabbi Nechunya ben HaKana, may his memory be blessed, that he planted a grove in Be'er Sheva. What did he do? He arranged bread and water for all the passersby in the world, benefiting them and speaking to their hearts, saying, 'To whom are you worshiping? Worship the Lord, the God of heaven and earth.' He preached to them until they returned, and they said there, 'For this, it is said of him, "and he shall keep my charge."' It is known that all this activity was done by him to emulate the blessed One in his conduct. If he hadn't understood His attributes, blessed be He, he wouldn't have walked in this wonderful and praiseworthy manner. And indeed, the description of the great patience is as mentioned in the verse: 'And Abram said to Lot, 'Let there be no strife between us... for we are brothers. Is not the whole land before you?' And indeed, the description of jealousy and vengeance, and possessing anger and wrath, is very well fulfilled in them from His jealousy for His God, to erase the memory of the rebels and those who transgress against Him, may He be blessed. As is recounted in the war of the kings over their rebellion against the eternal kingdom, for their leader was Nimrod, and all their intention was against Abraham, because he raised the banner of faith in the eternal kingdom and belittled their faith. And the hint in this is: 'And they took Lot and his possessions, the son of Abram's brother', and he, peace be upon him, raised his hand against them to erase their memory, as it is said: 'I have raised my hand.' And this was not for the sake of gaining wealth and spoils, nor for cruelty and lowly desire, but rather from His jealousy for the Lord, the Most High, the Creator of heaven and earth, as they were rebelling and transgressing against Him. And it is fitting to discipline anyone who deviates from the path of perfection, for he is the obstacle preventing perfection from the creatures. Is there a more subtle management than this, which will become clear from all this, that our father Abraham, peace be upon him, achieved the descriptions of his actions and ways, may He be blessed? And the Rabbi of blessed memory said that it is said: 'Please show me your ways, and I will know you,' indicating that he was known by his descriptions, for when one knows the ways, one knows him, as explained in Chapter Fifty-Four. And indeed, this was found in Abraham, peace be upon him, in the utmost perfection. Indeed, it is clear that he, peace be upon him, knew the Name after he knew His ways and walked in them. And if so, the Master of the Prophets, peace be upon him, the great in achievement and the father of prophecy with greater esteem than the fathers, peace be upon them, and the rest of the prophets, peace be upon them, why was it necessary for him to inquire about the knowledge of His descriptions and ways, through which he knew the Name? This is indeed a wonder, for Abraham, peace be upon him, was perfected in this and achieved it without anyone asking about him, while the Master of the Prophets did not achieve it and did not know until he asked, "Please show me your ways, and I will know you." All the more so, the Torah testified explicitly that the Master of all the Prophets was filled with all the descriptions of his actions, and he behaved with creatures to fulfill and walk in His ways. This was before he ascended to the first level of the degrees of prophecy, as it is written, "And he went out to his brothers and saw their suffering, and he saw an Egyptian man striking a Hebrew man, one of his brothers. And he turned this way and that and saw that there was no man, so he struck the Egyptian." Here, his bowels and compassion were moved for his Hebrew brother, and he was filled with anger against the Egyptian and quickly took vengeance on him. Also, what is written, "And he went out on the second day, and he said to the wicked one, 'Why do you strike your fellow?'" for he looked upon toil, he could not endure. Also, what is written, "And the shepherds came and drove them away, but Moses stood up and saved them, and watered their flock." Here, he had compassion for the poor and needy, and he saved the souls of the poor. These are the edges of his ways, testifying to his being filled with the rest of the degrees, and they all derive and come from those descriptions that the Rabbi sought to know about. And if he did not know them, how and what sustained them and how he behaved with creatures, and yet he had not been informed of the subtleties of management in them, and if he knew them, why did he ask about what had already been fulfilled in him? But the truth reveals his path, for the intention in his inquiry, peace be upon him, was not as the Rabbi assumed. Furthermore, how the Rabbi of blessed memory said, "And I will know you," indicates being known by His descriptions, etc., and it is said, "So that I may find favor in your sight," indicating someone who knows the Creator, etc. However, no one knows God except God Himself, for He, blessed be He, knows Himself, and He is not known to anyone else. Also, the Rabbi of blessed memory said similarly in that chapter and in other chapters of his teachings. And the author of the Ikrim, in Chapter 3, Article 3, wrote about it, saying, "For this verse does not obligate except that there should be an advantage for the one who knows over the one who does not know, for 'And I will know you' indicates the one who knows Him, blessed be He, and there is no one who knows Him except Him until here." Thus, if so, he found what he sought in the statement "Show me now your glory," and what motivated his saying "You cannot see my face," ultimately, the Rabbi delved into profound waters. And here before us, he presented matters beyond the teachings of the Scriptures, not even in line with the intention of the Master of the Prophets in his questions and answers, may He be blessed. Others argue that Moses, peace be upon him, did not request, "Show me your glory," to comprehend the essence. Rather, he inquired about the awesome form revealed from the primary cause without intermediaries. For the truth of that elevation would not be attained through comprehending the rest, as that wonderful form, according to their understanding, is distinguished in its existence and unique in its rank, for it is derived from the primary cause without intermediaries. And even though it is distinguished in its existence from the rest, it still shares in their mode of existence, which is the existence of intellect and pure simplicity. Therefore, this elevation is composed of two sublime spiritual elements surpassing all the degrees of created beings. The first aspect is its distinctiveness in existence from the rest, and the second is its sharing with them in species. It is said that these two aspects are referred to in the Torah as "face" and "back." The higher aspect is that which it was said concerning it, "Man shall not see me and live," and the assurance is about the existence termed "back." However, the comprehension of the "face" he was told is barred from comprehending any created thing. According to their understanding, this signifies, "You will see my back, but my face shall not be seen." According to their interpretation, the Master of the Prophets, peace be upon him, did not comprehend the essence of separate intellects concerning their truth. Therefore, he sought and requested to behold the concealed glory distinguished in existence from the apprehended intellects. To emphasize the reality of seeing the backs and the prevention of seeing the faces, it is said, "My angel shall go before you," for when he goes before, he could not perceive the face, but only the back. His request was to go with him to perceive the face, as he said, "If your presence will not go with us, do not bring us up from here." It is worth asking, according to their opinion, what was the comprehension that Moses, peace be upon him, attained in the statement "Ehyeh Asher Ehyeh," and also in mentioning the second name, which is said about it, "This is My name forever." They acknowledge in their words that the name "Ehyeh" is the personal name of the Creator, and the matter of speech will prove that just as there is instruction in the name towards the name itself, so there is instruction towards the existence of the essence referred to by it, not for anyone else. They admit that in the name "Yod Heh" (יְהוָה), its existence is comprehended, and they say that after the hidden question was answered, it was diverted to another matter, and they informed that the name of "Yod Heh" (יְהוָה) with its existence indicates some instruction towards the existence of others, meaning His creations, and that He is the beginning of all creatures. Now, this statement indicates that in that vision, he comprehended that awesome elevation described with the term "face." So, what was his question in the statement "Show me now your glory," according to their understanding, and what was the motive that prevented him when it was said, "You cannot see my face," considering that he, peace be upon him, had already attained that comprehension before? Furthermore, it will be difficult for them to understand if Moses' request, "Show me your glory," pertained to anything other than the true essence of the Blessed One. How could it be said, "your glory," and how could He, blessed be He, respond, "You cannot see my face, for man shall not see me and live," when the face of man is nothing but Mine? He said, "You cannot see me," and He also said, "and my face shall not be seen." All these nullifications will be accountable to those opinions because they seek to weigh matters that cannot be grasped by reason in them. I will proceed slowly to the realm of holy work, and I will explain that awesome vision, the vision of the burning bush, and the question of the Master of the Prophets, and what was said to me, "What is His name?" and the response of the Master of the Universe to him, and his questions, peace be upon him, in the statement "Teach me your ways." And in the statement "Show me your glory," and the response of the Master of the Universe to him regarding both, according to the truth accepted with the help of the He That Teaches a man Daat. 34 And it came to pass in those many days, and the king of Egypt died, and the children of Israel groaned because of the bondage, and they cried out. The cry was remembered along with the death of the king because it was the custom of kings, upon their death, to proclaim liberty and release the oppressed. Even the reigning king would say to the captives, "Go forth," and upon seeing the inhabitants of the land of death, for no one calls the captives free. They knew that the custom regarding them was not like the custom of other slaves, for there was a purpose in this for them, and they were overseen from above. The matter depended on them, and then they stirred towards repentance. Perhaps the elders and the wise were awakened to this because it is accepted that the voice of Jacob breaks forth and ascends, and it is sufficient to awaken the higher matters. It is similar to the concept of "Awake, why do you sleep, O Lord? Arise, do not cast us off forever. Why do You hide Your face, because He turned away His shining face from the house of Jacob when they abandoned Him and defiled themselves with the idols of Egypt, and they did not serve Him. And the children of Israel groaned from the labor that they had concealed because of it, and the Egyptians made the children of Israel serve rigorously. And they put it into their hearts that it was good for them to serve the Lord because it was a standing for their ancestors, from serving Egypt. And then their cry rose up to God from the labor of the difficult service in which they served, for they were counted and decreed to be slaves to Him. He, too, blessed be He, set His heart upon them to save them, according to the law of the Lord, that anyone who raises the banner of His lordship over him and calls upon His name, is obligated to be saved. For anyone who touches him raises a hand against the king, and touches the apple of His eye, as in the manner "Not to us, O Lord, not to us, but to Your name give glory." And they said, may their memory be for a blessing, "Whoever enslaves them from below, it is as though he enslaves them from above." And in truth, their cry ascended to the Supreme Light, for their repentance awakened repentance and turned back upon them. And the awakening came from beginning to end, and then God heard their cry. And this raised them to the roof, and the Supreme God remembered His covenant with Abraham, Isaac, and Jacob, for the Supreme Mother turned her attention to her children because they awakened from below, and God saw the children of Israel because of this, and God knew them in measure for measure, and behold, the unity was complete. The secret of the matter is that the awakening of repentance and the merit of the patriarchs above and below caused the unique unity of the great name with His glory, and this is the perfection of all. For the awakening of perfection and the unity that arises from below is the cause of the unity above, and the unity above is the cause of salvation and redemption below. Until this is perfected above, it is impossible for it to manifest below. This is the secret of "He saw and He knew." In the Midrash of Rabbi Nehunya ben HaKanah, it is likened to a king who had a beautiful wife and from her, he had children whom he loved and raised. They went astray and indulged in evil behavior, hating their mother and despising her. She pleaded with them, saying, "My sons, why do you act this way? Your father hates you and me because of your behavior." When they realized this, they returned to doing their father's will, and then their father loved them as before. Similarly, the verse says, "He saw and He knew" until here. This is the secret: "Because of your transgressions, your mother was sent away, but she returned to you, saying, 'Amen.'" This is the secret of the awakening that comes from above to arouse them to return, for there is also a great need for this, as explained in this book. This is the secret of their love and also their mother's love, and their repentance bore fruit, for they prepared themselves above and below, and they also resolved in their hearts to be servants to Him in body and soul, as hinted in the verse "And the children of Israel groaned from the labor." The matter is thus conveyed to inform that their King, their Savior and Master, will redeem their bodies, bring them out of their exile, and save their souls by giving them a way to perform the service they should do, which is the Torah, through which the salvation of the body and soul comes. Indeed, the first aspect is hinted at by saying, "And Moses was shepherding," because he, may he rest in peace, would bring them out of their exile, imparting knowledge and understanding to them, and guiding them through the wilderness until they arrived at Mount Horeb. There they would hear the voice from within the fire. This is hinted at by saying, "And the angel of the Lord appeared to him in a flame of fire from the midst of the bush." This hints at their receiving the Torah corresponding to the salvation of the soul. The allusion in the verse "And the angel of the Lord appeared to him in a flame of fire from the midst of the bush" hints that Moses saw the Lord sustaining the bush so that it would not be consumed or destroyed while being engulfed by the fire of the Torah, and while observing its commandments. This is indicated by the words "And the Lord saw that he turned aside to see," signifying that Moses saw that it was the Lord who sustained and upheld the bush, preventing it from being consumed or destroyed while being engulfed by the fire of the Torah. Through this, he would attain eternity and existence. As we previously mentioned, the Holy One, Blessed be He, is called "Torah." God called out to him from within the bush because He sustains the Torah, and the Divine Presence is with him as he upholds it. One should not draw near with a sense of arrogance, as Moses was instructed to remove his sandals, signifying that before approaching this mystery to stand upon it and merit its existence, one must unlock the closed gates to enter the house, to achieve this existence and eternity. Initially, one must purify the body and cleanse it from evil deeds, then adorn the soul and remove the dross from it, including false beliefs and corrupt notions that obstruct perfection. Removing one shoe alone is insufficient until both are removed because the place you are standing on is holy ground, and therefore the removal of the shoes, which are impurities that defile and close the heart, is necessary. God said, "I am the God of your father, the God of Abraham," who removed all obstacles and accepted divinity upon himself, making it known to all the inhabitants of the world. Similarly, the God of Isaac and the God of Jacob, who followed in his ways. I have promised them to bring out a whole nation, accepting my divinity upon them in perfection, and they will complete what their forefathers began. Since they abandoned the ways of their fathers, defiled themselves with the idols of Egypt, and enslaved their bodies and souls to their abominations, I turned their hearts to hate my people and maltreat my servants. Now that they have returned in repentance, I will descend to save and elevate them. In the Midrash, it is said, "And he led the flock behind the wilderness." Rabbi Yossi says, "From the day Moses was born, the Holy Spirit did not depart from him. And he saw with the Holy Spirit that this wilderness was holy and prepared to accept the sovereignty of heaven upon it. What did he do? He guided the flock around the wilderness, not into it, because he wanted them not to enter it but rather to keep them away from it. And he came to the mountain of God alone." Rabbi Yehudah said, "This is like the lock of a lock receiver; when a hair is inserted, it skips over it." So too, Moses and Mount Sinai, as soon as they saw each other, they skipped over it, as it says, "And he came to the mountain of God, Horeb." Rabbi Abba said, "They were prepared since the six days of creation, this people and that day, the mountain was trembling to circumcise Moses, and when Moses saw that he entered into it and skipped over it, and the mountain stood still, teaching that they rejoiced with each other." Rabbi Yossi said, "Moses knew that that mountain, the mountain of God, was there, as it is written, 'And he came to the mountain of God.' As it was taught, what did Moses see on that mountain? He saw birds flying and spreading their wings upwards, but not entering it. Rabbi Yehuda said he saw the birds flying and directed himself from there, and they fell at the feet of Moses. Immediately, he felt the significance of the matter and led the flock around the wilderness, and he entered alone." We learned from their words that Moses, may he rest in peace, was prepared for prophecy from the day he was born. And to illuminate this, it is said about him, "And she saw that he was good," and the sages explained that the entire house was filled with light. Furthermore, they said, "And she opened it and saw him," teaching that she saw the Divine Presence with him. Additionally, we learn from what was said about going "after the wilderness" and not "into the wilderness," and they said, "He wanted them not to enter it," etc. This hints at why Israel is likened to sheep: because they were not allowed on the day of assembly to ascend the mountain or touch its edge, and in the second tablets it also says, "The sheep and cattle shall not graze," etc. And when they said, "This is like the lock of a lock receiver," etc., and they said, "They were prepared," etc., and that day the mountain trembled, etc., it is known from the path of truth that Mount Sinai hints at the final "Heh," and therefore it is said here, "the mountain of God, Horeb," the mountain of God without a conjunction. Therefore, immediately after, it says, "And he saw that the angel of the Lord appeared to him in a blazing fire," and therefore the mountain trembled because more than Moses wanting to cling to it, the mountain wanted to follow him and cling to him, for his desire was towards it, as it is said, "Draw me after you, let us run." For he, may he rest in peace, was called a man of God, as you said, "She will establish him." And when they said, "He saw birds flying," etc., "And they did not enter," etc., "They flew and directed themselves from there, falling at the feet of Moses," to hint at the nations that did not enter Mount Sinai and did not receive the Torah. From that mountain came forth hatred and a sword for the nations of the world, hatred and destruction, for the Holy One, blessed be He, hates them and will destroy them, and fire will consume them, because they did not want to merit the fire of the Torah and are destined to fall at the feet of Moses. Furthermore, it says in the Midrash, "And the angel of the Lord appeared to him in a blazing fire." Why did he appear in a blazing fire, and why not to the other prophets? Rabbi Yehuda said, "To the other prophets, not like Moses." As it is taught: "Whoever brought a sacrifice should be burned." Moses brought a sacrifice to be burned, as it is written, "And Moses approached the thick cloud where God was," and it is written, "And the angel of the Lord appeared to him in a blazing fire." Rabbi Abba said, "This is because Moses had the ability to look into wisdom, as it is written, 'For I will pour water on the thirsty land.' One who draws from the upper waters has no fear of fire." As it is taught, Rabbi Yehuda said from the place where Moses was decreed, no other son was decreed. Rabbi Yochanan said, "In ten degrees he was perfected," as it is written, "In all my house, he is faithful," and it does not say "in my house." Only he was worthy of the portion of a man whom the king entrusted to judge him. And by the way of faithful wisdom, Moses was a shepherd, known that Abel, the son of the first man, was the chief of shepherds, as it is said of him, 'And Abel was a shepherd of sheep.' And it is written, 'And she called his name Seth, for God has appointed me another seed instead of Abel,' indeed, instead of Abel, and it is written 'another seed.' And for this secret, it is said 'And Moses was.' And from here it will be clear that by the Holy Spirit it was said 'And she called his name Moses,' and this name did not change at all. And if so, the letters of Moses testify to his wonderful secret. And the hidden secret is 'another seed instead of Abel.' Of the Ineffable Name. And to hint at this secret 'And the Lord appeared to him in a flame of fire out of the midst of a bush,' and the letters 'And out of the midst' interchange. And through the hidden aspect, the 'Hey' of the flame is the last, and it is the redeeming angel, and therefore 'And the Lord appeared to him,' and he is the angel of His countenance, an angel that is His countenance, an angel of God without adjacency, and it is the attribute of judgment of the staff, and to hint at this, it is said in the Midrash, 'It was the time of the afternoon prayer, when the attribute of judgment rules over him.' And it is called an angel, which is the messenger of the supernal ones to her, and she was sent with Israel to Egypt, in the secret of the revelation to Egypt that the Divine Presence was with them, and it is written 'And the angel of the Lord sent and brought us out of Egypt,' for he redeemed himself and brought us out with him from Egypt, and therefore it is said to Jacob 'I will go down with you to Egypt and I will also surely bring you up,' and it is said to Moses 'And I will come down to deliver him out of the hand of the Egyptians, and to bring him up out of that land unto a good land,' and to hint at this secret, it is mentioned here in the name of the angel, and through him was the beginning of the attainment of Moses, peace be upon him, and it is the ultimate attainment of the patriarchs, peace be upon them, and the secret 'And I will appear to Abraham and will complete with God Almighty faces that do not shine, a darkness that does not shine, and my name YHVH I did not make known to them,' meaning as I have made known to you, for from here onwards he merited the shining faces, meaning in the vision of the burning bush he merited the shining darkness. From within the bush, it is said in the Midrash, they taught us, the Holy One, blessed be He, said: "I have written in the Torah, 'I am with him in distress.' They are subjected to servitude, and I too am in distress, as it were, from the place of distress, hence from within the bush, which is entirely thorns. And in all their troubles, He has a share, as it says: 'In all their troubles, He is troubled.' The Holy One, blessed be He, said to Moses, 'Do you not feel that I am bound in distress just as Israel are bound in distress? Know from the place that I speak with you from within the thorns, as it were, I am a partner in their distress.' Here they explained that the Divine Presence participates in the distress of Israel, and as it were, the glory in servitude amidst the thorns, and this is the secret: 'In all their troubles, He has a share.'" And through the hidden secret, it is hinted to us that the bush, which is entirely thorns, alludes to the forces that subjugate Israel from above and below, and the bush, instead of the flourishing vine, this vine is hated, for when it produces, it is like a bush, instead of Sinai. And behold, this one subjugates from above, and the nations that come from his power subjugate from below. And behold, the painful thorn is the cause of the ancient sin, and it is the cause of the exile of Egypt, for the place of wickedness is the place of judgment. And he saw, and behold, the bush was burning with fire but not being consumed, for thorns, like stubble, emerge from the fire, but the time has not yet come, for it is the band that restrains, and God made it so that they would fear before Him because He is the necessity of the world. And therefore, the bush is not consumed until the appointed time arrives, and it will be fulfilled, and the house of Jacob will be a flame, and the house of Joseph a blaze, and the house of Esau stubble, and they will ignite and consume them. And this is the secret of this wondrous vision that occurred in this matter, and he understood in this vision three things: a bush, fire, and an angel, for this is the order from below to above, and through this, he comprehended all the celestial and terrestrial chariots. And this is explained to the wise who have been entrusted with the secrets of the chariot. Moses said, "I will turn aside now and see this great sight, why the bush is not burnt." He wished to delve into his wisdom regarding this strange and wondrous reality, for its uniqueness was remarkable. How could such a thought arise in a simple mind, and how could perfect goodness draw forth evil, and from pure simplicity and wonder emerge this complexity, fraught with all kinds of calamities? And since it was a place of wickedness and stumbling for all the world, leading to ruin and loss, why was the bush not burning and being sought after but not found? And the Lord saw that he turned aside to see, there where mercy's name resides, a name that remains unchanged in the extreme of simplicity. And with this, the multitudes came, and they did not change or increase among them, and He called to him from within the bush, God, the attribute of judgment from amidst the bush, to hint that it is the world's necessity to chastise sinners and complete judgment upon the wicked. Therefore, it is not consumed, for God, within it, sustains it, for in it lies the perfection of creation. And He said, "Do not come closer, for this secret is held in the highest thought, which is not comprehended by any creature. Therefore, do not approach it blindly, for it is a path unknown to any bird, and it is called 'the unknown' because it is beyond Moses' understanding, for he did not reach the fiftieth gate. And in the Midrash, we learn that 'the unknown' refers to the secret of the kingdom of the house of David. Thus, He said, 'Who am I, Lord God, and what is my house, that You have brought me here to the unknown,' for he merited that attribute. And thus, he responded to his initial wonder." Indeed, concerning His saying, "Why is the bush not burnt?" they replied with the saying of "Take off your sandals from your feet," meaning that the time has not yet come until all barriers that close the door for this purpose are removed, which are the sins and transgressions that lock and conceal the illuminating countenance, and shut the gates of mercy. And because of them, exiles and destructions come, and Israel is still destined to sin and enter into other exiles, until the time comes when the barriers will be removed, and then "His feet shall stand on that day upon the Mount of Olives," as it is written at the end, "And the Lord shall be king over all the earth; in that day shall the Lord be one, and His name one," for then man and his wife shall be as one flesh, for they will remove the garments that separated between them, and they shall wash their feet from the dust and clay adhering to them, the impediment to uniqueness, sanctity, and purity. And since at that time no impediment or hindrance to uniqueness shall remain, for everything shall be in the perfection of the original intention, and the light of the moon shall be like the light of the sun, to allude to this, He said to him, "Take off your sandals from your feet." And the hidden secret in this is that all this wondrous perfection shall come through Moses, for he initiated it and he shall complete it, in the secret of "As in the days of your coming forth from the land of Egypt will I show him wonders," in the secret of "Mah Sh'hayah, Hoveh, V'yihiyeh" (What was, what is, what will be). HGH"H The abbreviation Moshe is as explained in Tikunim and Raaya Mehemna (Zohar Part II, 120a) many times: Just as the first redeemer, so too the last redeemer. However, Joshua began the perfection of the nation by bringing Israel into the land, uprooting inhabitants and settling inhabitants. And in the future, they will be uprooted from it to go into exile, therefore it was said to him, 'Remove your one sandal only.' And this too hinted to him about the first, for to attain it, he must remove two sandals, which symbolize his detachment from being a physical human, represented by one sandal, and the second relates to him being like an angel even in this life, as he stood in place of the angel. Therefore, it was not granted to him in his lifetime, for this perception is also hidden from the angel as it is stated, 'and hidden from the eyes of every living being and concealed from the birds of the heavens.' Because the place on which you stand, where you desire to stand in understanding and contemplation, is holy ground, in the sense of resemblance and likeness. This is why the scripture lengthens the expression and writes 'holy ground.' What would the text lack if it simply wrote, as it does for Joshua, 'for the place where you are standing is holy'? But the scripture extended it, writing 'holy ground,' which indicates the likeness of holiness, which is divine wisdom. This implies it is grasped in the highest thought, and they are like the false thoughts that arise and precede in the thoughts of the wise, who only act upon the correct thoughts. This is the sheath of pure thought, and it is grasped in it because it comes from it. It is impossible to comprehend how such a thought can exist in the minds of the completely wise, for this gate is closed to every creature. There is also a hidden secret mentioned in the Midrash of Rabbi Shimon bar Yochai, of blessed memory (Zohar Part III, 180a): 'Why did he lock it here? Because it was said that he was instructed regarding his wife to separate from her and to marry another woman, for a holy light rested upon her. And that sandal was placed in another location, transitioning him from this world and establishing him in another world.' And because there was no interruption in that union, he said, 'Remove your sandals,' referring to two, in the secret of 'And you, stand here with me,' 'I am the God of your father,' referring to Adam, the first man, who was the cause of the Egyptian exile. Therefore, it did not say, 'I am the God of Abraham, your father,' as it says regarding Jacob, 'the God of Abraham, the God of Isaac, and the God of Jacob,' who began to rectify what your father damaged with his sin. Now the time has come for this rectification to be completed through you, with the redemption of the people and the receiving of the Torah, through which the world is healed from the ancient sin. And Moses hid his face, for he feared when he heard, 'I am the God of your father,' and the sages of truth have accepted that when Abel offered his sacrifice, he gazed upon the Shekhinah beyond what was appropriate, and thus he needed that measure. Therefore, he now feared what had already happened to him and hid his face. And the Lord, the attribute of mercy, said, 'For with it, He will deal with him and have mercy on the people.' In this matter, sometimes the unique name of God is mentioned and sometimes the name Elohim, all to indicate the complete unity. 'I have indeed seen'—two visions, one above and one below: I have seen the oppression above and the oppression below. And now the cry of the Israelites has come to me, the congregation of Israel cries out for her children, like Rachel weeping for her children, for it was already said above, 'and I have heard their cry.' And now, come, etc., and bring my people out, for you will rectify what your father corrupted, for he was the cause of the exile, and you will redeem them and bring them out from the bondage of the serpent that the first man followed. Therefore, come, and I will send you to Pharaoh, the great serpent, deriving power from the serpent that misled the first man, and bring my people, the Israelites, out of Egypt, the place of the serpent. Moses said to God, 'Who am I that I should go to Pharaoh?' Moses, peace be upon him, was very humble and did not see himself fit for this mission, and he said, 'Here I am, a lowly shepherd, how shall I go to Pharaoh, the great king?' And regarding what You said, 'and bring my people out,' etc., what is the need to bring them out of Egypt? Moses, peace be upon him, knew that it is fitting in God's just judgment to rescue the oppressed from their oppressor, and he accepted what God said to Abraham our father at the covenant between the pieces, 'Know for certain, etc., and afterward they will come out with great wealth.' But he wanted to understand the precise truth in all this, for he heard from God, 'I have come down to rescue them from the hand of Egypt and to bring them up from that land to a good land,' etc. He said to Him, 'You have brought all this dread upon us to undertake all this effort to bring this people out of Egypt, to uproot kingdoms and give them their land. What do You gain from all this, and what is the need for all this?' And the Master of the world, who knows the hidden thoughts of the heart, answered him on the first point, 'For I will be with you,' for I am the one who completes the deficiencies and prepares the unprepared, and it is my way to create new things in the world, to bring things from nothingness into existence. Therefore, He said to him, 'For I will be with you,' in the language of being, and did not say, 'Here I am with you,' as He said to Jacob, 'and here I am with you.'" And in saying 'with you,' He hinted to him that this indeed depends on him, that he should awaken to accept this being and perfection, and that he should go on his mission, for as it were, it needs assistance. This is what is meant by 'with you'—with the awakening you bring, then the blessing will rest upon you. This is like what our sages, of blessed memory, said: 'May the Lord your God bless you.' Could it be that one should sit idle? Therefore, it says, 'in all the work of your hands.' And this is the sign for you: this perfection that you have attained through the rank of prophecy, surpassing even the forefathers, peace be upon them, is a sign for you. And behold, you are precious in my eyes, honored to be elevated to this level. All this is a sign for you, for when you go to Pharaoh, I will be with you and make you esteemed in his eyes as a prince and a great one. As He said to him in the end, 'See, I have made you as a god to Pharaoh,' and this argument is irrefutable for Moses, peace be upon him. And further, this sign is for you alone, that I have sent you. He, peace be upon him, did not ask for a sign for his mission and did not test the Lord. However, on the second point, He answered him: 'When you bring the people out, etc.' As for what you asked, 'What will I gain from this exodus?' there is a great need for Me to bring them out, for when you bring the people out of Egypt, you shall serve God on this mountain. This service is a divine necessity, as explained in this book, and this is the secret of 'I brought them out of the land of Egypt to dwell among them.' And it is written, 'I brought you out of the land of Egypt to be your God.' So, the exodus is a divine necessity. And after Moses, peace be upon him, was given decisive answers to his doubts, he moved on to another matter, hidden and wondrous, stored in the treasures of the highest wisdom. Since one might wonder about his, peace be upon him, asking questions that are not related to the mission, he found a justification through the people, saying, 'And they will say to me, What is His name? What shall I say to them?' But the truth in his heart, peace be upon him, was that he wanted to understand something that neither the holy ones before him nor those after him comprehended. And He, blessed be He, answered him, 'I Am That I Am.' Out of his caution and yearning, peace be upon him, for his King, to cleave to Him, he did not leave this question for another time but sought to understand the secret of the great name at the beginning of their relationship and the opening of their dialogue. For since this is the ultimate goal that the perfect man yearns for, it should not be postponed or delayed. For if not now, when? Especially since now he had the upper hand, as both the divine need and the human need converged in him. And as it were, if he does not redeem them, there is no one else to redeem them, as it is stated at the beginning of Vayikra Rabbah. Before I write the accepted truth on this matter, I will bring the explanation of the author of 'Sefer HaIkkarim,' of blessed memory. He said that Moses may have thought that the one appearing to him was one of the separate intellects whose existence depends on something else. Thus, he was concerned that this being might not be able to fulfill his desire, since all its desires and power depend on another. If that other wishes to nullify its will, it would undoubtedly be nullified, and nothing that he desires would come to fruition. Therefore, the Lord, blessed be He, answered him that His name is 'I Am That I Am,' meaning the necessarily existing being, whose existence depends on His own essence and not on anything else. This assures that He will fulfill His will and desire in everything He wishes. This is the meaning of 'I Am That I Am,' which is the language of the speaker about Himself, meaning I exist because I exist, not because something else exists. My existence and power are not dependent on anything else at all, unlike other beings, etc., as he elaborates there. However, there are objections that arise according to his opinion. If Moses, peace be upon him, thought that the one appearing to him might be one of the separate intelligences, then how did he, peace be upon him, hide his face from looking at Him? Furthermore, how could a separate intelligence say, 'I am the God of your father, the God of Abraham,' etc.? There is no doubt that Moses, peace be upon him, perceived all this in a prophetic vision, and no true prophet would doubt in his prophecy who is the one prophesying to him, especially the greatest of the prophets, peace be upon him, who would not doubt that the one appearing to him was one of the separate intelligences. Moreover, how could Moses, peace be upon him, doubt that he might not achieve his desire from the one appearing to him, when his words indicate the wonderful providence that He watched and saw the tears of the oppressed? And also about the boundless power, as he said, 'I have come down to rescue them from the hand of Egypt,' which he, peace be upon him, knew would be through miracles and wonders, as it is received in what He said to Abraham, 'But I will judge the nation that they serve,' and He also promised about the receiving of the Torah on this mountain. Such a promise and assurance are enough to rely on and believe that He can do all things, and there is no request that Moses, peace be upon him, would seek that he could not achieve from Him. All these things do not come from one whose power depends on another, and this is not the meaning of the scriptures, but rather from one whose existence is self-sufficient and dependent on Himself, not on another. Also, all that has been said cannot come from one whose existence depends on another. And if all that has been said did not suffice for him, peace be upon him, to remove this thought until he asked, 'What is His name?' then how did the answer 'I Am That I Am' suffice for him? And if it is to indicate that this answer does not come from one whose existence depends on another, if there is any doubt in this matter, there is also room for doubt in this answer. Moreover, why did 'I Am That I Am' not suffice for him until He repeated and said, 'Thus shall you say to the children of Israel, I Am has sent me to you'? And if it is because the Israelites might also doubt that the one sending Moses is one of the separate intelligences and would not achieve their desire from Him, then He should have said, 'I Am That I Am has sent me to you.' It is unthinkable that such a thought would arise in the mind of Moses, peace be upon him. But his question and request were about the secret of the extension of thought, which is the essence of the name that is hidden and revealed, although he, peace be upon him, was already accepted in his emanation, for it is necessary to ascend to prophecy. He asked about the secret of the name in general and in detail, and how the thought extends. He wanted to hear its secret from His blessed mouth, and He, blessed be He, revealed to him its secret. Then he knew and understood the secret of the name as no one before or after him had understood, as He said to him, 'But by My name YHWH, I was not known to them,' meaning not as I have been known to you. This is hinted at in the saying 'I Am That I Am.' The secret here is that before it is revealed and extended and is hidden, standing by itself in general, without its essence extending, it is called 'I Am,' meaning I am the totality of everything, and I am everything, concealed and sealed. This means that all the emanation, which is the secret of the great name, was hidden and concealed in the highest wisdom, which is the totality of everything. This is why it is said 'I Am,' which is the totality of all the emanation. The secret 'And I was His delight every day' (Proverbs 8:30) as it says in the Midrash, 'A delight concealed, a delight hidden,' refers to the divine wisdom where everything was concealed within it, and it was the totality of everything, as if everything was still in the hidden heights and His glory was not yet recognized. Until the spring extended further and a subtle inner revelation appeared, and everything was still hidden, although more ready to be revealed and extended than before. This is what is meant by 'That I Am,' which is the secret of the unity of the first 'I Am' with the second. The secret is that the yod does not separate from the heh, and from it, everything is received. They are always in a perpetual bond and connection. This is what is meant by 'That I Am,' for Binah received everything from Chochmah, and there everything was ready to be extended and revealed in particular until the simple will came to complete and finalize the extension. He said, 'I Am,' meaning now everything will extend in particular. Therefore, He did not say 'That,' which would imply that the time for the completion of the emanation and its extension had not yet come. Therefore, He said, 'Thus you shall say to the children of Israel, I Am has sent me to you,' indicating the extension of the spring in particular. After everything extended and was arranged each in its particular place and meaning, it descended to the particular aspect indicating the completion of everything. This is what is meant by, 'God also said to Moses, Thus you shall say to the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, etc.' This indicates the particularity of everything and the completeness of the great name. In Chapter 13, Part 1, I wrote about this at length. In this, Moses comprehended the secret of the holy name, hidden and revealed, and cleaved to something no created being has cleaved to. The matter is that he, peace be upon him, learned and received from the mouth of the Almighty the nature of the hidden and revealed name, the mysteries of wisdom, and many awesome secrets according to his wondrous understanding and breadth of knowledge. These holy names were written in the Torah and set as a sign and a symbol to indicate, in a hint, the secret of divine wisdom and the secret of the extension of the supreme thought, and to clarify the intention in the question of the Master of the Prophets, peace be upon him. What we have written about this vision and the question of Moses, peace be upon him, suffices for the intent of this book. Next, I will elucidate the intent behind his question, 'Show me now Your ways,' and his request, 'Show me now Your glory,' in the next chapter with the help of Heaven. 35 And Moses said to the Lord, "See, You say to me, 'Bring up this people,' but You have not let me know whom You will send with me." He said this because initially God had told him, "Behold, I am sending an angel before you." This angel was not one of the separated beings but was the redeeming angel, the angel of His presence, of whom it is said, "My name is in him," for he is encompassed from beginning to end, as known to the wise-hearted. In this, God promised that He Himself, in His glory, would go with them, and this was during a favorable time. But now He said to him, "I will send an angel before you," and this angel was one of the separated beings, because it was a time of crisis and anger, as they had diminished the unity and separated the Master of the Universe. Therefore, their portion would also be with a separated being, as He said, "I will not go up in your midst." If this angel had been the originally intended one, He would not have said this. Thus, Moses said, "But You have not let me know whom You will send with me," for this is not knowledge. True knowledge is of one thing, a single, unchanging matter; if it changes, it is not knowledge. And therefore, at the beginning of the matter, he said to Him, "See, You say to me," meaning, "See that Your words contradict each other, and it is not an argument from the recipients, but the sin causes this. For You wrote in Your Torah, 'whom the Lord knew face to face,'" and it is said here, "And You said, 'I know you by name,'" meaning that the great Name will always be known to him in his prophecy, as it has been known until now, and it will not be lost because of the sin of the golden calf. For he feared, peace be upon him, because He had said to him, "Go, descend," and also because He had said, "I will send an angel before you," and, "I will not go up in your midst," he feared that when they departed from Mount Sinai, the great Name would no longer be known to him in prophecy. Therefore, he said to Him, "And You said, 'I know you by name,'" as I explained in Chapter 14 of this part. And You must fulfill this. And this is not the end of your level, for you are still in a state where you will find favor in My eyes, as it is said, "And you have found favor in My eyes," which seems to include something additional. This is what he asked again for the benefit of the people and their needs, when he said, "Now, therefore, if I have found favor in Your sight, show me now Your ways," as will be explained. "And Your ways" refers to the hidden secret, "And you have also found favor in My sight" because he found great favor, for through favor there is connection and unity. As it is written, "For all in the heavens and on the earth," the word "all" connects and unites heaven and earth. "Now therefore, if I have found favor in Your sight as You have said, show me now Your way." The paths of the ways—how You are known and unified in Your name. "That I may know You"—unify You. The idea is that he asked God to reveal to him the secret of the unity and its matter, how He is unified in His name at a time of favor, and how He withdraws at a time of anger, so that he would know how to unify Him in His true and desired name. For in this he found favor in His eyes, for in this he does His will. The supreme will is the unity, and he who unifies the great name in its glory also finds favor in His eyes and does His will. This is what he meant by "That I may know You, that I may find favor in Your sight." And consider that this nation is Your people; You are their Father and they are Your children, and it is impossible that You leave them or they leave You. Therefore, You need to be with them face to face. For both a higher purpose and a lower purpose, I ask to know Your ways, for unity is Your need—to be unified in Your name. This is what You seek from Your people Israel, and in that unity, they will also find and achieve all their desires. "Blessed is the one born of woman who knows how to appease and please his Creator in a way that he also achieves his desire for the benefit and welfare of Israel. For he knows that the Father wants him to intercede on behalf of His children and to seek mercy for them. And Moses, peace be upon him, sought a way to accomplish all this in a manner that would achieve perfect success. Since he, peace be upon him, was accepted and knew that the unification of the great Name in its glory is the way to attain all desired outcomes—because it is the source of all goodness and success—it must be found in its perfect form above first. Once it is found in its perfect form above, it will then flow and be found below among those who cause this perfection. Therefore, he asked God to reveal this to him, meaning how He is unified in His Name, in a way that he could achieve what no one born before or after him could, to unify His Name completely. To this, it seems that Onkelos, peace be upon him, referred when he translated, 'Show me now Your way' as 'Make known to me now the way of Your goodness,' meaning the way of doing good in His sight, which is the unification of His great Name in His goodness. This is similar to 'that you do what is right and good,' which means its proper establishment and unification, and it is written, 'Trust in the Lord and do good,' for the unification above is the act and the correction. Hezekiah, peace be upon him, said, 'I have done what is good in Your sight,' and they said in the first chapter of Berakhot that he linked redemption to prayer, which is the complete unification as known to the wise-hearted." "And I will know Your mercy so that You will be filled with compassion, for in the unification, mercy and light come from the supreme source, the secret of great mercies. And I will know how to unify You in a way that will open the source and bestow abundance and mercy from the beginning to the end. This is the secret of the revelation of the Ancient of Days in the Small Face, upon which the unification of the great Name in its glory depends. He, peace be upon him, asked to be shown the way to achieve this unification. The phrase 'And I will know You' also implies that the great Name will always be known to him in his prophecy, as it has been until now. This was his first request, hinted at when he said, 'And You said, I know you by name,' as we have written above. When he said, 'Consider that this nation is Your people,' he hinted at his second request, which is for the people's benefit and well-being—specifically, the adherence of the minds, meaning that He would be with them face to face. This was hinted at when he said, 'And you have found favor in my sight.' The Blessed One answered him regarding this, which is primarily for the people's sake. He said, 'My presence will go,' referring to the Angel of the Covenant with whom they desire, in whom the illuminating face is seen, as it is said, 'For My name is within him,' referring to the Angel of His Presence. Onkelos hinted at this by translating it as 'My Shechinah will go,' and because it represents the attribute of judgment and they diminished the unification and separated the Master of their youth from it, causing it to be angry with them, He needed to reassure him by saying, 'And I will give you rest,' meaning that it will deal with you gently and not with harsh and severe judgment, and it will be mixed with mercy. However, the face-to-face interaction that you asked for is impossible." In this way, He fulfilled His promise when He said, "Behold, I am sending an angel before you, etc., for My name is within him," which was a time of favor, as He would send it mixed with mercy and His name within it. But Moses, peace be upon him, immediately said, "If Your presence does not go [with us] Yourself and Your glory, meaning that You will be with us face to face, do not bring us up from here," because what You said, "My presence will go," implying it will be mixed with mercy, is not sufficient. Before the sin of the Golden Calf, this would have been sufficient, and therefore, he did not request this when He said to him, "Behold, I am sending an angel before you, etc., for My name is within him." However, after they sinned with the Golden Calf and separated the Master of the Universe, it would not suffice unless You Yourself, with Your glory, go with us face to face. Or perhaps he waited until the time of ascension, because in his mind, peace be upon him, he intended to request from God that it be face to face. And he said, "And how will it be known then...?" Onkelos translated it as, "Is it not by Your going with us?" The pronoun hints at Himself, the illuminating face, and "Your presence" hints at His glory, the non-illuminating face, that they should be together in a single unity. And he said, hinting at all this, "Your presence with us." If he had not intended to allude to this secret, he should have translated "by Your presence" as he did earlier when He answered him with His glory included by saying "My presence will go," which Onkelos translated as "My Shechinah will go," non-illuminating faces included with mercy. But when he asked for face to face, he added by saying, "Is it not by Your going with us," to hint at what he asked for, "and we shall be distinguished, I and Your people." For when it is face to face as one unity, it results in us being distinguished, meaning that the wondrous and concealed secret of the Ancient of Days upon the Small Face will be revealed. For its revelation depends on the unification of the great Name in its glory, and this is for my need, that I may be known in prophecy as I was until now in a high level, and I will not lose or descend from my greatness because of the sin of the people. And because he, peace be upon him, was not answered for his own need but for the people's need, he had to return and ask again. Therefore, he said, "I and Your people," for the sake of Your people, that You be with them face to face. And since all this depends on the revelation of the wondrous, he said, "And we shall be distinguished from all the people," because the portion of the nations is with a separate entity. We shall be distinguished from them, having our portion in the wondrous and in the true, complete unification. This corresponds to what He said, "I will send an angel before you," implying their portion is with a separate entity because they separated the unification, as I have explained above. And also this thing that I will be face to face as you have spoken, I will do, for you have found favor in My eyes. And behold, He responded to what he asked for the benefit of the people and their needs in perfection, that there will be faces that shine towards faces that do not shine in one unity. 'And I will make Myself known to you by name'—He now responded to his first request, where he asked that he be known by the great name in prophecy as he had been until now, and as He had promised by saying, 'I have known you by name.' And also concerning the matter of unity that he asked about by saying, 'And I will make Myself known to you,' He also informed him. All of this was included in His saying, 'And I will make Myself known to you by name.' Just as Moses was exalted in the level of prophecy above all who preceded him and those who followed him, so too in the virtue of knowing His unity by His blessed name, he was exalted above all. This knowledge was not a condition for his great prophetic level such that we could say that before this knowledge he had not reached that level in its fullness, for no additional level in his prophecy was given to him beyond what he already had before this. Before the giving of the Torah, he had already ascended to the highest level of prophecy, as was necessary for the elevation of the Torah that was given through him. For in his saying here, 'And You have said, I have known you by name,' and His saying, 'And I will make Myself known to you,' he only asked that he not descend from that highest level because of the people's sin. But what he asked was that he be elevated to the level of knowing His unity in accordance with his prophetic level, and this was now added to what he had previously achieved and known about His unity. And the Blessed One answered him concerning all of this by saying, 'And I will make Myself known to you by name,' that he would be known by His great name in prophecy as he had been before the sin, and also concerning His unity, He informed him of what no one born before or after him had achieved. And he said, 'Please show me Your glory.' Since Moses saw that his questions were being answered, and it was a time of divine favor and complete willingness, and he also saw himself as very worthy and prepared, for he had examined himself and found no physical or spiritual hindrance, and perhaps all of this was at the end of the second set of forty days, for he was in stature and importance like one of the intellects that sit first in the kingdom, in the sense of the purity and subtlety of his physicality, which did not burden or hinder him, and greater than the separate beings in wisdom and understanding of the great name, and no secret was hidden from him in all the treasures of the heights, and no created being was concealed from him that he did not understand. Nothing remained unknown to him except for the Blessed One Himself. If not, Heaven forbid, he would not dare to ascend to God to see, and still leave behind things he had not yet achieved. And now, seeing that there was no hindrance, he asked this honorable question, which is the vision of the glory, and said, 'Please show me Your glory.' His intention was that initially, he asked for knowledge of His ways to understand His unity, as he included in his statement, 'Show me now Your ways, that I may know You,' and the word 'Your ways' is written without a 'yud,' because he asked about a specific unique way among His ways, which is His unity in His great name that encompasses the ten sefirot, the secret of His true divine emanation, how He is one in His name and goodness, and does not multiply in attributes but is one in them. And the answer came to him in this, 'I will make Myself known to you by name,' for this knowledge is the most honorable and desirable to Him, and it was Moses who proclaimed it in the Torah in a very brief and wonderfully hidden hint, 'Hear, O Israel, the Lord our God, the Lord is One.' And they received from him, each one according to his wisdom and understanding, and when Moses stood upon the secret, he knew and understood that the completion of this honorable knowledge and its fullness depended on the second question. And in his desire to achieve the perfection of the Blessed One, as he hinted in his statement, 'that I may find grace in Your sight,' he asked that the knowledge be completely perfect in this way, which is that He shows him His glory. For since unity, according to the thought that clings and connects to it without separation, but rather fixed in it, which cannot be imagined to have any separation and interruption, he said that it would be in its completeness when He shows him His glory, for it would remain engraved and depicted in his heart. Then this knowledge, which is unity, would be in his hand in completeness, and that it would be actualized. Therefore, he asked to see His glory with his senses, with the vision of the eye, and although this is beyond the nature of man, he was not on the level of man. And this is also implied in 'I will make Myself known to you,' for the one who sees a thing knows and recognizes it completely, and from then on, that thing remains engraved and depicted in his intellect even when it is hidden from his eyes. And with this, he would stand in completeness on the knowledge of His unity, how He is one in His attributes and does not multiply in them but is one in His name and goodness. And for this honorable purpose, he asked from His great kindness that He shows him His glory. And regarding the request in its secret, Moses asked to see His great glory, for what he perceived in prophecy he wished to see with his physical eyes. The meaning of this matter is known to the wise of truth, for Moses' prophecy was 'face to face,' with illuminated faces towards faces that are not illuminated, for he understood this and comprehended it. Now he asked to see this in an actual vision, and this is what he hinted at by saying 'Your glory,' for 'Your' hints at the final 'Hey,' and 'glory' hints at the 'Vav' in the Name. To point out the intention, 'Your glory' is written without a 'Vav.' And the Blessed One promised him a part of this, which was the vision of His back, while the vision of His face He told him was impossible for any creature, as He said, 'I will make all My goodness pass before you'—His goodness, for a person's goodness is his essence, and it includes everything within him. He said He would pass it, encompassing His great Name, 'before you.' He did not say 'in front of you' to indicate the impossibility in His great Name, for He would pass the goodness included. And to ensure that, out of your desire to see, you might not break forth toward Him, which would separate your composition, the passage will be 'before your face,' beyond your orientation, for His essence will transcend your face. To prevent you from leaving empty-handed, which is impossible, He said, 'And I will proclaim the Name of the Lord before you,' literally before you, meaning you will perceive the attribute of grace and the attribute of mercy and understand how they are bestowed in My Name and in My goodness. This will suffice to quench your thirst for what you encompassed and intended in your statement, 'Show me now Your ways, that I may know You,' as I explained above. And regarding your question, when you asked, 'Please show me Your glory,' you cannot see the illuminated face. This is what Onkelos intended when he translated, 'You cannot see the face of My Shechinah'—the upper faces are the faces of the Shechinah. This indicates that the faces are none other than the Shechinah, and the Shechinah is none other than these faces. Everything is encompassed within Him—faces and back, with the faces being impossible to see and the back being possible. This is what is meant by 'You will see My back, but My face must not be seen.' The true secret is as Onkelos translated, 'For no man shall see Me and live,' which means 'For no one can see Me.' This is the cornerstone of unity. The phrase 'man and live' does not mean that seeing would cause death, because even the living beings that carry the throne and the angels, whose lives are eternal, cannot see, as the sages said. Rather, it means that before one could see, their composition would disintegrate. What indicates what was promised and what was inherently impossible is His statement, 'For no man shall see Me'—He did not say, 'For no man shall see Me and live,' implying that if someone were to see Him, they would die. Instead, it emphasizes that no one can see Him because His essence is beyond human capacity. And the secret in the verse 'And they saw the God of Israel' will indeed come, and also in the verse 'And I saw the Lord' (Isaiah 6:1) with divine assistance. Here, the place with Me on the mountain, which is across from My glory, and you shall stand on the rock during that passage, meaning you will perceive Him. And He is the Rock of Israel, as it is said, 'Behold, I will stand before you there on the rock at Horeb,' for the unique name is upon the rock without separation. And it was when My glory passed by that I will place you in the cleft of the rock—Onkelos translates this as 'in the cave of Tinar.' This is the cave where Moses and Elijah stood, as stated in the Talmud, Megillah chapter 4, and this is the rock. And if there had remained as much as a needle's point of the shining light, the secret of the illuminated glass (aspaklaria me'irah), they would not have been able to withstand the radiance, as it is said, 'For no man shall see Me and live.' And Elijah stood there according to his level, and Moses, peace be upon him, surpassed all other prophets in his greatness. And because of the radiance, so that he would not break forth to see out of his great desire, He said to him, 'I will cover you with My hand until I have passed by.' And He said, 'When My glory passes by,' and He said, 'Until I have passed by' to indicate that His glory is His essence, and His essence is His glory, and to caution that He and His glory are one. In the Midrash, "Behold, there is a place with Me" is interpreted as: "My place is secondary to Me, and I am not secondary to My place." The intention is that they warned Moses, after he asked to see the place, not to err and consider the place primary. Even though he, of blessed memory, was careful, diligent, and faithful in the house, the time called for caution and warning against misleading appearances. Those who erred in this matter made a significant mistake. The verse "I will remove My hand and you will see My back" is explained in the first chapter of Berakhot as meaning that He showed him the knot of the tefillin. The truth is that this knot represents the unity of everything, and the letter Dalet in the knot is the fourth leg of the upper chariot. In this chariot, there are three palaces included within it, which complete the thirteen attributes. The phrase "you will see My back" includes several layers of back sides, and it is said "and the likeness of the Lord shall he behold" in Sifre, referring to this as seeing the back. "But My face shall not be seen" is not said as "you shall not see," which would imply the potential to see but being prevented. Rather, "shall not be seen" indicates that the face is inherently unseeable. Onkelos translated "and you will see that which is behind Me" to include seeing many layers of the back, which is why he said "that which is behind Me." This translation of "My back" comes to include everything below in the perception of the backs, which are the back of the illuminating faces. He saw the other backs, which are the back of those backs, and they are considered faces in their context. Therefore, "My back" refers to backs in relation to the higher faces, which implies that they are faces to everything below them. Only the innermost faces, which are faces within faces, are withheld from him. The essence of this matter is that Moses, of blessed memory, delved deeply into his wisdom to request to see the face of God, because he knew that if he was granted the vision of the face, nothing would be hidden from him, neither what is in front nor what is behind. Therefore, even if we say that until now he had not attained the vision of the world of separation, which is the back of the backs, he did not see fit to ask about it, because he knew that nothing would be hidden from him, yet he would not merit seeing the king himself. However, he asked to see the king, because by seeing the king, he would see all his ministers and servants, as they all sit with the king in his service. When he was told, "You cannot see My face," it meant that all the innermost faces, as there are many layers of faces within the illuminating faces, are inherently unseeable. When he was granted, "You will see My back," which are considered faces relative to what is below them, it included in that vision all the backs. Thus, Onkelos translated "and you will see that which is behind Me" to include everything referred to as backs. When it says "but My face shall not be seen," it comes to exclude everything referred to as faces, which are faces within faces. Therefore, some of what he asked was withheld from him, and some was not hidden, all in one matter, because the face and back of a person are one and the same. In other words they are not external to Him. In the Midrash of Rabbi Nechunya ben HaKanah, Rabbi Rachmai said: This is what I have received: When Moses asked to know the knowledge of the Glorious Name and said, "Please show me Your glory," he sought to understand why a righteous person prospers, why a righteous person suffers, why a wicked person prospers, and why a wicked person suffers. And it says that he was not informed. "Not informed" in this context doesn't mean that he was entirely unaware of these matters, as one might initially think. Can it be supposed that Moses did not know this secret? Rather, Moses said, "I know the ways of the powers, but I do not know how the thought spreads within them. I know that the thought is truth, but I did not know its parts." He sought to know its parts, but he was not informed. Indeed, Moses, of blessed memory, understood that the two questions were essentially one. His request, "Please show me Your glory," was the culmination and completion of "Now, therefore, I pray You, if I have found grace in Your sight, show me now Your ways, that I may know You." The vision is the perfection and ultimate purpose of knowledge, as we explained earlier. This is the knowledge of His unity—how He is one in His name and His goodness without any separation. In this unity lies the knowledge of the parts of the thought and how it spreads throughout all its parts in one unified manner without any multiplicity or change. By knowing this, Moses would understand why a righteous person prospers, why a righteous person suffers, why a wicked person prospers, and why a wicked person suffers. This attribute's secret was not hidden from him. It has already been explained in that Midrash and is accepted by those who delve into the secrets of the Lord. They said, "He was not informed—could it be that he was not informed at all? Rather, he was not informed of what he specifically requested," meaning the knowledge of the parts of the thought and how it spreads through its attributes. This is the secret of seeing the face, and it was withheld from him because that thought cannot be comprehended by others. This secret depends on the upper thought, as it is in the secret of "the transition," which originates from the beginning of the thought of the All-Knowing One. It was said about Rabbi Akiva, "Be silent, for this has arisen in thought," which denotes the existence of both a thing and its opposite within the same thought. Moses, of blessed memory, wanted to comprehend how the existence of evil from good and impurity from purity is possible—how the pure thought encompasses all this and yet remains one without any multiplicity or change. This he could not fully grasp. As they said here, "He sought to know its parts, but he was not informed." This is also the secret of what was said in the first chapter of Berakhot, where it is in disagreement with Rabbi Meir. Rabbi Meir said that two things were granted to Moses, and one was not granted, as it is said, "And I will be gracious to whom I will be gracious" (Exodus 33:19), even if he is not deserving, "and I will show mercy on whom I will show mercy," even if he is not deserving. This is the secret that was promised to be revealed to him: the secret of God's thirteen attributes. Through them, he would understand how mercy and grace are granted in God's name and goodness. In this way, he would achieve the utmost possible comprehension of God's unity. Though he would see and understand part of his request, he would not see it in its entirety. The greatness of this latter glory granted to Moses alone surpasses the former glory, which was experienced by all of Israel. The matter was transferred to reveal all this, and it says, "And the Lord descended in the cloud"—this is the cloud of glory—"and stood with him there" to show that He fulfilled His good promise by saying, "I will proclaim the name of the Lord before you," and He proclaimed the name of the Lord. This means that the great name was called and made manifest with its glorious designation. Onkelos translated it as "and called in the name of the Lord," directing the proclamation to the name itself. "And the Lord passed by before him and proclaimed" refers to the promise, "I will make all My goodness pass before you." Onkelos translated "and the Lord passed by" as "and the Lord caused His Shechinah to pass by," indicating that the glorious name passed before Moses. I saw one of the sages of truth who said in this language, and I understood somewhat directed by one of those who delve deeply into this deep matter that he said, that the passage was a glory above, the power spreading and descending from the level of the last path, and his name is known to the understanding. He was meticulous in the precision of the meanings and said that the first "Shofar" has two meanings, one going and one stopping, and he said that his holy spirit and strength are nothing but from the level of the first foundation, and therefore it stopped, and it is the Shofar of Israel's salvation that goes into exile, and therefore it goes but did not give a reason for the word "panav" which has a meaning of "dispersal". And from what seems according to the little understanding, he indicates the majority of the divine glory that is poured upon Moses. And so I saw in the commentary of the wise Rabbi Yehuda the Pious, may his memory be blessed, on the verse "And Esau saw" that when Isaac blessed Jacob, it was an indication to teach that the Holy Spirit that descended upon Isaac blessed Jacob. And this son, and with the word "vayikra," the meaning of the mystery is hinted, and with the essence of the word, the reader calls for understanding up to this point. And He called, "Lord, Lord" and made known to him through this calling all His attributes, and how He graciously bestows mercy and compassion in His name and in His goodness, and how the emanation and nobility extend from beginning to end uniquely, which is the foundation of grace and mercy upon Israel. And thus He will do, and anger and wrath will dissipate, and the face of mercy will appear, and He made known that His great name will not increase or change within them, meaning in these attributes of His. And even though we speak of the attribute of mercy and the attribute of judgment, it should never enter our hearts, Heaven forbid, to think that there are two opposing attributes within Him, for it is not so. But everything is uniquely united to the ultimate degree of uniqueness. And if our intellect cannot comprehend this on its own, and we lack the ability to understand the matters until we say, "Now is the attribute of mercy, and now is the attribute of judgment," and they said, "Behold, the Lord is going forth from His place, going forth and coming to Him, from measure to measure, from the attribute of mercy to the attribute of judgment, as if they are two separate matters, Heaven forbid." And just as we say "Lord, Lord" with each name being specific to His attribute, but one must know and believe with perfect faith that there is no plurality in Him, God forbid, but He is One. And if we cannot say this with our mouths and grasp it with our intellects and understand its truth, how He is, for this is what Moses, peace be upon him, sought to know and see, how He is One in His name and in His goodness, as has been explained. And this lofty secret is concealed from all creatures regarding His truth, and He, blessed be He, made it known to Moses and showed him in His uniqueness what no other creature had the privilege to see due to the veiling of His face. And in the secret of the Names, the Holy Luminary, may He be exalted, said in the tractate Nasa (page 138a), in this manner: "Lord, Lord" is a pause in itself, complete in all respects. And Moses, in the place of judgment, said to the supernal beings: "You scribes, who are copying down our merits, how many ranks of mercy does Moses inherit, that you record such praise for him?" And when the supernal beings were revealed to the scribes, they saw nothing but mercy, and they became silent, and they said, "We cannot express how much praise you deserve." And this taught us the secret of the Names: that the first [Lord] is for the inferior realm, and the second [Lord] is for the superior days. And to teach about this secret, there is a distinction between them. And the Master of Mercy taught Moses the secret of the descent of the attributes and their extension from the superior days to the inferior realm, and through them, they are intermingled and revealed to one another. And this is the true unity in the revelation of the Supreme Name over the inferior one. Then Moses stood on the secret of the order of requesting mercy for Israel, to turn away His anger and to appease His wrath concerning their sins before Him, in a manner of revelation and the uniqueness of His distinct name in His goodness, which he had already glimpsed in the vision of the posterior aspects. And what he included in the request "Show me, please, Your ways, and let me know You," as has been explained, and his rank in this was in accordance with the level of his prophecy, in which he surpassed all who came before and after him. And in the book Tolaat Yaakov, I have written the secret of the recitation of the Thirteen Attributes and their intention with the assistance of Heaven. And if there are other ways in the secret of their intention, everything converges to one place, and everything returns to one intention, which is the way of the Lord's complete unity, and this is the equal side in them. And Moses hurried, etc., to the honor of the vision of the posterior aspects that he saw passing before him, and heard the voice of the recitation of the attributes and understood them quickly and prostrated. And he said, "If now, etc., may the Lord go among us," etc. Both were written with an Aleph and a Daled to indicate from whom he sought and what was the sought-after thing. And the first [Aleph] in the place of the unique name, and everything to indicate the unity, for this is called by this name, and this by that name, and this name encompasses from beginning to end, as is known to wise hearts. I have seen from one of the wise of truth who wrote in this language: "Know that after our master Moses understood with his pure intellect the secret of the Thirteen Attributes, which are not limited, he intended to ask from the aspect of the supreme righteousness to go among them, from the aspect of the last measure in the perfection of the splendor of mercy, and not from the angel who was originally intended to be sent, known to the wise. And this is the intention of the statement, 'If now I have found grace in Your sight, O Lord, let the Lord go among us,' etc. For there is no power in the angel to forgive and pardon, and also to inherit us and our inheritance. The intention in it is, according to the precision of the word, 'You will inherit from him,' for it is known that the Lord is our inheritance. And so, 'And Judah will inherit his portion on the holy land,' and afterwards, 'And He chose Jerusalem again.' And the inner meaning of this secret is sealed. And the blessed God promised him in his request and said to him, 'Behold, I am making a covenant,' etc. The intention in it is to bestow and exalt to the crown of the glory of divine influence through the foundation of the conduit. And this is the covenant with the blessing of the bridegroom, and to return to the highest level, the throne of the headstone, and then, 'Against all your people, I will do wonders,' etc. The intention is to teach in an awesome language about the aspect of the majestic king's glory, and the son this, and He said, 'What I am doing with you.' And you already know about whom the term "I" falls and who is the one saying it and understands it up to here. And the matter concludes that He promised to go among them face to face, in His name and His goodness, and this is what Moses asked for the need of the people, "May the Lord go among us." And the blessed God replied, "Behold, I and against all your people, I will do wonders." And this is what Moses asked, "Show me and Your people out of all the people," etc., which its secret has already been explained. In Chapter 14 of this section, I explained in the verse, "Behold, I am making a covenant," one interpretation according to the context there, and in this, he is confident about what he asked in the secret of "You know my name." And he already informed in all this what is included in his saying, "Show me now Your ways, that I may know You," and also in the vision of the posterior aspects, he stood on the pinnacle of attainable understanding for him in His blessed uniqueness. And through the explained way, his inquiries and requests to know the Lord are fulfilled. And this is what we intended to clarify in this section. 36 See the secret of the following verse attributed to the name of the blessed, to indicate the uniqueness that there is no proof in something outside of Himself. This is what is expressed in the Genesis account, "And God saw the light, that it was good," for this light is not something external to Him, but it is He Himself. Therefore, it says, "And God saw," meaning He encompassed Himself and unified with it. This is what David said, "Who wraps Himself in light as with a garment." God mentioned in the Genesis account wrapped Himself in wisdom, which is the primal light, and concerning this, it says, "Then God saw," meaning in pure thought to emanate and draw from it and recount it, to allude to the three books mentioned in the Sefer Yetzirah: Sefer, Sippur, and Sefar. It is evident that there is no proof in something outside of His thought and uniqueness, for His name is everything, His understanding is everything, His supervision is over everything, and His mysteries emit light. The term "And God saw" encompasses the uniqueness of everything as the light of the Lord. In every instance, the term "saw" attributed to the name implies the secret of the emanating light in all levels and unifying them. Therefore, the term "light" is used, and this indicates that nothing is mentioned except the true uniqueness. It is said in every Genesis account, "And God saw that it was good." God unified with His goodness and created His world. This is because speech pertains to the lower act, while the allusion pertains to the upper emanation. From the secret of His contemplation and gate within Himself, He emanated everything and created everything. It is what the sages of truth said, "God looked and deliberated in His attribute of goodness and created all creatures and delineated all forms." It is said in every Genesis account, "And God saw that it was good," to teach us that there is no counsel in anything other than Him. According to his explanation in this place regarding the uniqueness of mercy in the measure of His judgment, Onkelos translates "וַחֲזֵה יְיָ" (Genesis 18:21) as "וראה יי'." Because the mainstay of His attribute is His mercy, for through it existence and perfection are maintained. Since the creatures did not fulfill the intention for which they were created, which is the secret of uniqueness, because they corrupted and shortened the uniqueness, it is said, "And the LORD said: 'The outcry of Sodom and Gomorrah is indeed great'" (Genesis 18:20), to indicate that that evil had reached the land, the desirable land, for it was distanced from the heavens, and its master, its youth, was separated from it. Only the beloved remained alone, without his virtuous wife. "He beheld it and saw its evil." And for this reason, the name of the Being is mentioned here because they corrupted Him. Therefore, Onkelos translates "וחזא יי'" as "וראה יי'," and similarly found in precise texts, "ולא תרגם 'וגלי קדם יי'," because "וגלי קדם יי'" should not be translated. For the difference is explained to the wise, which was hidden from the great teacher, may he rest in peace. Therefore, he did not find in this text his hands and feet, as is known from what he wrote in Chapter 45, Part 1, "And God saw the earth, and behold, it was corrupt" (Genesis 6:12), and here God is in place of the special name. And for this, they translated "וחזא יי'" as "וראה יי'" and "וגם וירא יי' כי שנואה לאה" should not be translated as "וגלי קדם יי'," but rather "וחזא יי'," because the verse speaks of Leah the younger, hinting to the mother of the children, Leah the elder. And in the very text, it says, "And Rachel was barren." And all this is a profound secret known to the wise in the Midrash of Rabbi Shimon bar Yochai. "Arise and see," as if to say, "Behold, the LORD is leaving His place," leaving and coming from the attribute of mercy to the attribute of judgment, and I saw in the attribute of mercy to the attribute of judgment, it is the secret of the outcry. The last outcry, the one called a cry, behold, the outcry of the children of Israel has come to Me, and I will surely act accordingly. And if not, I will know how to have mercy. And this is also the secret of connection and unity, as in the matter of "And Adam knew," and God knew. And from this they said, "Which is seen face to face, you, LORD, appear to be as if speaking to one another." And this is the unity of the higher vision in the lower vision, as in the matter of "For My Name is within him," and it is the unity of the great Name in His glory. And this unity is expressed in the language of sight, for when this is seen in that, then the unity is complete, and the eyes look straight at each other, and this is seen within this, and behold, they are one. As they said, "Face to face they appeared," and there is a distinction between "appeared" and "you, LORD," to hint at the secret. And afterward, "You, LORD, and Your cloud," and also this to indicate both of them. In the Midrash Eicha, "My eyes, my eyes flow with tears" (Lamentations 1:16), Rabbi Levi said it's like a doctor who's concerned about one of his eyes, he says, "Let my eye weep for my eye." Similarly, Israel is called the eye of the Holy One, blessed be He, as it says, "For the LORD has an eye for mankind and all the tribes of Israel" (Jeremiah 32:19). Figuratively, the Holy One, blessed be He, says, "Let my eye weep for my eye." And the secret is to say that the assembly of Israel, the great one, is the eye of the Holy One, blessed be He, as in the verse "And my eyes and my heart will be there forever" (1 Kings 9:3). And although they are one eye, they are called in the plural language because they encompass both judgment and mercy. There is one unique eye that has no different shades but the eye of mercy without mixture. This is as it is said about it, "Behold, the eye of the LORD is upon those who fear Him" (Psalms 33:18). This is the upper eye, the eye of providence, the white eye without redness and darkness. When this upper eye appears upon the lower one, it shines for all in straightness without bias, and in this completeness of unity, all worlds rejoice. In the Midrash of Rabbi Shimon bar Yochai, in the Idra Rabbah (Zohar, Volume 3, Page 121a), they said in this language: "There is no light for the lower eye to conceal itself from its redness and its darkness, for when it conceals itself from this illumination, the white brilliance of the upper eye. And there is no knowing the brilliance of the eye of the Holy One, blessed be He, which turns to the lower eye, and the righteous, the righteous of the upper worlds, are prepared to comfort with the wisdom of this. This is as it says, "For they shall see eye to eye when the LORD returns to Zion" (Isaiah 52:8). And if not for the eye of providence that oversees and turns to the lower eye, the world would not be able to exist. For in the modesty of the book of the idra, providence is from the lower eye as from the higher eye, and that brilliance of the upper eye descends into the lower one, and from it shines all. This is as it says, "Which is seen face to face, you, LORD" (Numbers 12:8). And everything is an analogy for the uniqueness of the concealed Name in the revealed Name, and this is the illumination of the lower eye, which has a mixture of redness and whiteness, meaning a combination of judgment from the upper eye, which is entirely white and merciful without any mixture. And this is the secret of washing, that the lower eye washes and illuminates from the light of the white in the upper eye, and the secret is that they wash in milk. And this is the proof attributed to the great Name, which is the attribute of seeing, meaning the attribute of the eye, which is seeing and illuminating the upper faces in the lower ones, and their uniqueness when looking and seeing each other. And the holy one, blessed be He, said that this illumination and washing and this uniqueness no one can comprehend, to know how and what it is, and when the completely righteous will achieve and see in this wisdom, which is this concealed uniqueness and secret, for 'eye to eye they shall see', meaning in the intimacy of eye to eye and in illuminating each other, in the perfection of light and uniqueness. And when will this be? Upon the return of the Lord to Zion. And he said that the providence, seeing, and illumination from the lower eye occur when it oversees and illuminates with the light of the upper eye, and from that light, all the lights encompassed in the great, unique Name shine. And then it appears, illuminates, and oversees all creatures, high and low, as it is said, 'For with You is the fountain of life; in Your light do we see light.' And this illumination and providence depend on the service of the lower beings and their unique connection to the special Name, and they are the cause upon which blessing will come and be applied. And this has already been explained in this book, the ultimate elucidation. "And in the Midrash of Rabbi Shimon bar Yochai, may his memory be blessed, it is written: 'When you come to see My face - to see My face.' What does it mean? Every person who comes to unite with the Holy One, blessed be He, but does not intend wholeheartedly with fear and awe, because they seek blessings from Him, both above and below, they darken His countenance. They clothe themselves in darkness, and the Holy One, blessed be He, declares, 'When you come to see My face - to see My face,' what does it mean 'to see'? Rather, all those hidden faces of the King in the depths, in the place of darkness, when they are revealed and shine, all the blessings, both above and below, are found therein. And thus, it is written, 'To see My face.'" Behold, it is explained that the service with complete devotion in the desired intention causes the revelation of the face, the face of the King and the person, and their intimacy. This is the secret of 'when you come to see My face,' meaning to cause the faces to be seen and illuminated face to face by the light of the upper white light that illuminates and whitens all faces. Therefore, it is written 'to see,' and not 'to be seen,' for it is written, 'No man shall see Me and live,' but the intention is to cause the seeing of the upper faces, faces to face, that they see and illuminate each other. And this is the secret of the vision attributed to the blessed Name that we are in its illumination. And to instruct about this uniqueness, we were commanded three times a year, every male among you shall appear before the Lord God of Israel. And it is said in Hagigah, Chapter One, Rabbi Judah says: 'One who is blind in one of his eyes is exempt from the obligation of seeing, as it is said, "He shall appear, he shall appear," just as one comes to see, so he comes to be seen. Just as for seeing with both his eyes, so for being seen with both his eyes. Now, the blind man in one of his eyes reveals a flaw and a deficiency in the secret of vision, which is the uniqueness of 'eye to eye.' Therefore, he is exempt from seeing because just as one comes to see with both his eyes, so he comes to see with both his eyes, that the eyes see eye to eye and unite, and then the vision is complete. And as the demonstrations and vision below, so will the arousal be above, and all within the concept of 'seeing' when it is not limited, including the vision below and the vision and uniqueness above. And through this vision, which is the uniqueness, He sees and oversees all the details, both upper and lower, when they improve their ways and actions, He turns His eyes towards them and unites them to do good for them. Conversely, when He hides His face, it causes separation and deficiency, and then He withdraws from them, leaving them to chance according to their deeds, and then it is a time of trouble because the evil comes when the upper faces are hidden from each other, and then both upper and lower suffer. Therefore, Asaph pleaded when he saw, by the Holy Spirit, the hiding of the face and the removal of mercy, saying, 'God of hosts, return, please,' meaning return and unite in Your glory and do not withdraw from us. Look from heaven, the secret of mercy, and see and take care of this vine, which is the assembly of Israel, and this is the uniqueness of the eyes and faces, each towards the other. And preceded by looking from heaven, looking from above to below before the uniqueness. And then 'and see,' this is the uniqueness, and then 'and take care of this vine,' which is mentioned with mercy. And this is the secret that 'when the Lord shall build up Zion, He shall appear in His glory,' as if He said, 'I will unite in My glory.' And it says, 'For He looked down from the height of His sanctuary; from heaven did the Lord behold the earth,' initially, He looks from the highest light and arouses mercy, and this is the secret of 'The Lord looked down from heaven upon the earth, to hear the groaning of the prisoner, to set free those that are appointed to death.' This is the Divine Presence, the mother of the children, crying and wailing over her children who are bound in exile. And this is the secret of Rachel, weeping for her children. And because the vision attributed to the blessed Name is the secret of uniqueness, as we have explained, the term 'seeing' was borrowed for the attainment of this uniqueness by the prophets. This is to hint that in their understanding, no impure or deficient thought arises when they attain and see those awesome visions, as stated: 'Their faces were the faces of men, and so on,' and regarding the likeness of the throne, 'the likeness of the appearance of a man,' the scripture says, 'And they saw the God of Israel, and under His feet,' referring to the latter glory. Therefore, it is said about Him, meaning the Divine Presence, for the unique Name, which is the God of Israel, is written about Him, 'No man shall see Me and live.' And that is why Onkelos translated it as 'And they beheld the Glory of the God of Israel,' and it is the glory that Ezekiel saw, resembling the appearance of a man from above. In the Midrash of Rabbi Shimon bar Yochai, may his memory be blessed, it is stated: 'They saw the God of Israel,' as a rainbow appeared to them in various hues of bright sapphires, glowing like fiery rivers flowing swiftly, indicating that it is written 'the God of Israel' and not 'the gods of Israel.' Rabbi Yosei the Radiant explained that this is a hint to the radiance of the Divine Presence. And what is that which serves as a chariot for the Divine Presence, called 'Nahar' (river) in the Temple and Gardens? Thus it is derived. And under His feet, as the likeness of sapphire brickwork for purity, upon which was spread one brick of white from those that existed in Egypt. We learn that one letter caused trouble in Egypt, and there came a hand and removed it, and it was made smooth under the feet of the Divine Presence, and it stood before Him until the Temple was destroyed, as it is written, 'and His feet will stand on that day upon the Mount of Olives.' Rabbi Chaiya said: 'The sapphire brickwork is the brightness of the sapphire bricks in the compartments, glowing and flashing seventy-two colors beyond human comprehension, as it says, 'And I will establish you with sapphires.' And as the firmament of heaven, what is the firmament of heaven? Rabbi Abba said: 'The firmament of heaven is a canopy, adorned with fluttering wings, gleaming for every passerby.' Here, too, you should envisage that very firmament, just as you visualize the heavens. Rabbi Yehuda said: 'They are not included in that brightness of the sun, which emanates from the emanation of the Divine Presence.' Rabbi Chizkiyah said: 'If so, there are sixty warriors around the Divine Presence, as it is written, 'Sixty mighty men surround it.' He said to him, 'This is true, but those sixty and the brightness of the twelve boundaries do not extend from its vicinity forever, as we learned: Twelve boundaries, shining colors ascend in the purest way, climb up to the Holy King's chariot, and all of them are bright with rainbows as they are connected with the King, and all those bright ones from the rivers shine with the brightness of the chariot. The 'Tanna' mentioned here are those who serve as ministers to the Divine Presence, who are adorned with the radiance of the fiery poles that clothe them in the emanation of the Divine Presence, shining with judgment, as it is written, 'Sixty mighty men surround it.' He said that what they perceived, the rainbow that appeared to them in its various hues, encompassed the Patriarchs, who are clothed in the Kingdom known to the wise of heart. They perceived this, and that is why it is stated, 'For it is not possible for them to see the glory itself.' Rabbi Yosei's opinion is that they saw that luminary which serves before the Divine Presence, called Nahar (river), and about which it is said, 'He will not move from amidst the tent.' And it is also known, as it says, 'And upon Him, Isaiah said, I beheld the Lord.' For it is not said, 'I beheld my Lord,' but rather, 'I beheld.' To hint at the secret, the name El, Aleph-Lamed, was written, and Ezekiel spoke of it as resembling the appearance of a man from above. All of this is one perception and one intention, descending from the hidden uniqueness. From this, it becomes clear that their perception was not of the essence itself, as explained by the revered Rabbi. The prophets, when they perceived the lower chariots, which are the throne and the chariot towards the higher luminaries, knew that their light shines forth, for they encircle one another, one higher than the other, with higher ones above them. And when they separated, they were united in perfect unity and equanimity, shining against them, coming from them, they understood their upper causes, for all was in relation to each other. They saw a reflection within a reflection, unifying everything in action and thought, not depicting any impurity or division, heaven forbid, in those celestial visions. When they came to see the King, the Lord of Hosts, to instruct them about their uniqueness, the language of seeing was borrowed to demonstrate their uniqueness and the path we have explained. Here, it teaches what we have learned about serving in the secret of the attributed vision of the blessed Name, and what was borrowed by the prophets in their perceptions of the Divine manifestations in this chapter. 37 Listen, every mention of hearing attributed to the blessed Name is a matter of gathering and unification, like the concept of 'Hear, O Israel, the Lord our God, the Lord is One.' It is akin to 'And Saul heard,' for when a person unifies the uniqueness of our God, it is with a voice, and that voice rises, is heard, and unifies all the emanations, which is the divinity, from the beginning of thought to its end, and this is in perfect alignment with intention. And for this hearing to signify the complete unity, it was attributed to the blessed Name to indicate that He unifies through His name. This is the secret established in the letters of 'Shema,' meaning 'listen,' to signify that the great Name gathers and connects in all seventy of His names, encompassed in the seven corners, meaning in the seven stones of the edifice. And upon this unity, the understanding derived from the words of the creatures and their cries is dependent, where nothing is concealed in that unity. This is the secret of 'And God heard their outcry,' heard in the secret of the cry, which is the cry of the distressed mother. In this, they are also heard, for through their repentance, they return and respond above, the supernal mother regarding her children, as the hearing and the unity have caused this response from above. And this is the secret: 'And I have also heard the groaning of the children of Israel,' because through their repentance, they caused hearing and unity above. Therefore, 'And I have also heard'—I was heard because of their groaning, for their sake. But when people are not pleasing before Him, because through their evil deeds they cause separation of the Holy One, blessed be He, then they cry out and are not answered, as if the ear above does not hear, because they did not listen and did not incline their ear, measure for measure. For they did not make themselves heard and did not unify their mind and all their senses together to listen and do what is good in His eyes, to cause unity and hearing above. For the hearing below causes the hearing and connection above. And this is what the prophet Zechariah, peace be upon him, said: 'And it came to pass that as He called and they did not listen, so shall they call, and I will not listen.' And in the midrash of Rabbi Shimon bar Yochai, of blessed memory (Zohar, Part 3, 55a): 'Hear, O Lord, righteousness' (Psalm 17:1). How beloved is the assembly of Israel before the Holy One, blessed be He. For whenever the assembly of Israel comes before the Holy One, blessed be He, He is prepared to receive them. This is what is meant by 'Hear, O Lord, righteousness,' etc. David said, 'I am bound with the assembly of Israel; just as they are praised before You, so too I am praised.' And because of this, it says 'Hear, O Lord, righteousness' at the beginning, and afterwards 'listen to my prayer' until here. Behold, our sages of blessed memory explained that when people, through their good deeds, cause the union of the assembly of Israel with the great, blessed Name, then the Holy One, blessed be He, is ready to receive her, meaning He unites with her because her children caused her union. This is what is meant by 'Hear, O Lord, righteousness,' meaning to hear and connect with righteousness, which is the assembly of Israel. For David, peace be upon him, was connected to her, as he would unite the Torah above with the Holy One, blessed be He, as it is said in the Book of Bahir. And when she (the assembly of Israel) comes before the King to unite with Him, he (David) also comes, because he is the one who causes that union, for he would prepare, proclaim, and unite at the beginning. And through that union, his request would be found and his prayer accepted. This is why he said, 'Hear, O Lord, righteousness' and afterward 'listen to my prayer.' ואמר שמע תפלה עדיך כל בשר יבאו: And it is said in the midrash of Rabbi Shimon bar Yochai, of blessed memory (Zohar, Part 3, 49b): 'Prayer'—this refers to the assembly of Israel, which is called 'prayer,' as it is written, 'But I am prayer' (Psalms 109:4), and David said this on account of the assembly of Israel. And what is meant by 'But I'—it is all one. And because of this, 'O You who hear prayer' (Psalms 65:3), and this is the 'hand tefillah' as it is written 'upon your hand' with a 'heh' (Deuteronomy 6:8). And the hint regarding the assembly of Israel, which is called 'prayer,' as it is said, 'I will bring them to My holy mountain and make them joyful in My house of prayer' (Isaiah 56:7), and it is written, 'But I am prayer' (Psalms 109:4), and it (the assembly of Israel) is called 'I.' The Lord, in whom mercy resides, hears prayer, connects, and unites with it. And because of this, 'all flesh will come to You' (Psalms 65:3), for in that union and hearing, nothing is hidden from You and nothing is concealed from Your sight. And since hearing below causes hearing and connection above, the Torah includes a double hearing: 'And it shall come to pass, if you shall hearken diligently to the voice of the Lord your God' (Deuteronomy 28:1), and 'And it shall come to pass, if you shall hearken diligently to My commandments' (Deuteronomy 11:13), and 'And it shall come to pass, if you shall hearken to the voice of the Lord your God, to observe and to do' (Deuteronomy 15:5). Hear below, and you will hear and connect to the voice, which is the assembly of Israel, the voice of God with the Lord your God, which is the great Name. For the measure of the ear is hearing, and when it is full and complete below, it also fills and completes the measure of the ear above, which is hearing, and it awakens it. And in the chapter 'Keitzad Mevarchin' (Berakhot 40a), come and see that the measure of the Holy One, blessed be He, is not like the measure of flesh and blood. The measure of flesh and blood is that an empty vessel holds, but a full one does not hold. The measure of the Holy One, blessed be He, is that a full vessel holds, but an empty one does not hold. As it is said, 'If you shall hearken diligently to the voice of the Lord your God' (Deuteronomy 28:1), if you hear, you will hear, and if not, you will not hear. Another interpretation: if you hear the old, you will hear the new, but if your heart turns away, you will not hear again. And the intention is very correct, for the measure of flesh and blood is that when it is empty, it holds and complements others by borrowing from them or receiving a gift, as in the case of 'And the name of the man with whom I worked today is Boaz' (Ruth 2:19), because he is empty of all good and is compared to a vessel. But if he is full of all good and does not need to borrow or receive a gift, then he does not hold and complement others. And behold, all the creations of the Holy One, blessed be He, borrow from each other, and by this they hold and complement each other and add strength to one another. This is what they said in Shemot Rabbah, Parashat 31: 'Come and see, all the creations of the Holy One, blessed be He, borrow from each other; the day borrows from the night,' etc., as it is stated there. However, the measure of the Holy One, blessed be He, is that a full vessel holds. If a person is full of Torah and commandments, he holds and complements the upper form that is made and perfected in his likeness, and he unifies the great Name in His glory, adding strength to the might. This is the secret of their statement in Eicha Rabbati: 'When Israel does the will of the Omnipresent, they add strength to the might,' as it is said, 'In God we shall do valiantly' (Psalms 60:14). We have already explained this in the second part of this book with the help of Heaven. An empty vessel does not hold, does not complement, and does not add strength to the might. This is the secret of the verse 'If you shall hearken diligently' (Deuteronomy 28:1). If you hear below, if you engage below in Torah and commandments, which are the preparation and qualification for the building of the great Name and its unification, which is the hearing of His voice, you will hear above and complete that unification in action, which is the hearing and connection in the building of the great Name and the unification of its powers within it, endlessly. And if you shall hearken to the old, you will hearken to the new, to hint that this hearing must be without interruption, because the unification and the hearing above have no interruption and no end. Therefore, the complete worshipper must always return to that hearing and listen. This is what they said: If you hearken to the old, and if you do so, you will hearken to the new; you will renew the hearing and connection above. Therefore, the Torah and commandments, which are the way and the great preparation for the unification, have no end, and one must not separate from them even for a moment to indicate their likeness above. Therefore, it is said, 'You shall meditate on it day and night' (Joshua 1:8), because the source of the unification constantly flows and does not stop. To illustrate all this, they said at the end of Berakhot and the end of Moed Katan: 'Scholars have no rest, not in this world and not in the world to come,' as it is said, 'They go from strength to strength; he will appear before God in Zion' (Psalms 84:7). The explanation of 'rest' is cessation and discontinuation, as in 'And David’s young men came and spoke to Nabal... in the name of David, and they rested' (1 Samuel 25:9), and Jonathan translated it as 'and they ceased.' The matter is that since true scholars are engaged in Torah, which is the building of the world, they are therefore called builders, as stated in the chapter 'Elu Kesharim' (Shabbat 114a). And through this engagement, they continually maintain the supreme unification, to indicate that it has no cessation. Therefore, they have no rest and no cessation from Torah, which is the great cause of the unification, neither in this world nor in the world to come. This is similar to what was said about Judah in Sotah, the first chapter, and in Bava Kama, at the end of the chapter 'Hachovel': 'He did not know weights and measures but toiled with the scholars; it was said, "His hands contended for him"' (Deuteronomy 33:7). And perhaps they hinted at this by saying, 'If you listen to the old, you will hear something new, for in this world, one hears hidden teachings of the Torah, the reasons behind the commandments, and the wonders of unity. And from what they hear in the old, they will grasp more, and they will listen and renew themselves in the radiance of the Divine Presence from which they will benefit and see eye to eye. As it is said, 'He will appear to God in Zion,' which is the secret of seeing face to face, which we explained in the previous chapter, that causes the wise students who go from strength to strength. And this is the secret: 'Through God, we shall do valiantly; and He it is that shall tread down our adversaries,' which means that through God, they gain strength and increase power, both in listening to the old and in the new. And to indicate complete unity, it is followed by 'Yahweh, God of hosts, hear my prayer; let Your ears be attentive, to the voice of my supplications.' This is the secret of the complete name. And furthermore, for the students of God with His righteous ones of the world are heard in prayer to David. And for this reason, it is said, 'Hear, O Lord, my voice: Let Your ears be attentive to the voice of my supplications.' This is the secret of the attributed hearing to the great name, which is the connection and unity, as we explained. And Daniel, in his plea concerning the construction of the royal palace and the abode of the Divine Presence, said, 'Now, O our God, listen to the prayer of Your servant and to his pleas for mercy; and for Your own sake, O Lord, cause Your face to shine upon Your desolate sanctuary.' The righteous know how to supplicate and please their Creator, first asking for the reason, which is the illumination of the higher countenances to one another. And it is said, 'And let Your face shine,' and afterward concerning the desolate sanctuary, for the sake of the Sanctuary which is His name. 'For Your own sake, O Lord,' so that the royal house will not be desolate. It is like a king who had a balcony and its parapets fell. In time, the carpenter came to repair the balcony, and he said, 'My lord the king, rebuild these parapets that fell because of the balcony, so that it will not remain open and exposed except in its place.' And this is 'And let Your face shine upon Your desolate sanctuary, for the sake of Adonai.' Similarly, it is said in the Midrash of Rabbi Shimon bar Yochai, may his memory be blessed, 'And to illuminate this secret, the name was written with Aleph and Dalet, all with intention and marvelous providence. Incline Your ear, O God, and hear; open Your eyes and see,' the word 'ear' was established with these letters to signify its attribute, which is hearing and listening, the secret of hearing and the connection of the great name in His honor. And as the word 'eye' was established with these letters to indicate its attribute, which is sight and supervision, as it is written, 'All my springs are in You.' This is the secret of the unity of eye to eye, as we explained in the previous chapter, saying, 'He who returns to Zion,' the city of God mentioned above. Zion is the city of David, the city which is our God. And as it was hinted in the Midrash of Rabbi Shimon bar Yochai. And behold, the letters Aleph and Nun teach and testify to the unity of everything from the beginning of thought to its end. It was said in the Midrash of Rabbi Nehunya ben Hakanah, may his memory be blessed, 'What is thought? It has no end, for a person reckons and descends into the depths of the world. So too, the ear has no end and cannot be satisfied, as it is written, 'Nor the ear filled with hearing.' Why? Because the ear resembles an Aleph, and the Aleph is the main one of the Ten Commandments. Therefore, the ear cannot be filled with hearing, and so on. And what does the Zayin do? It acts according to the count of the days of the week, to teach you that just as there is great wisdom in the ear without limit, so there is that power in all the organs. And what are the 'organs of seven'? They are those in a person, as it is written, 'In the image of God, He created him; male and female He created them,' and so on. And why the Nun? To teach you that the brain is the root of the spinal cord, and from there it constantly draws. Without the spinal cord, the brain cannot function, for the entire body is for the sake of the brain, and if the body does not function, the brain will not function. Hence, the spinal cord stretches throughout the entire body from the brain. And it is a bent Nun, and this Nun is long, the Nun is always elongated to complete the word. To teach you that the elongated Nun includes both a bent and elongated Nun. But the bent one, its foundation is to teach you that the elongated Nun includes both masculine and feminine aspects. The letters Aleph Zayn Nun (hearing) signify the unity of all the powers of the Great Name, and its attribute is hearing and connection, which is unity. One who invokes this Ozen is immediately answered and finds within its attribute, which is hearing. They said, 'Then (AZ) you will call, and the Lord will answer; you will cry, and He will say, 'Here I am.' If one calls A"Z, the Lord answers immediately. And what is 'then'? It teaches that it is not permissible to call upon the Aleph alone, but only through the two letters that adhere to it, the first of which is the kingdom, and with the Aleph, they are three, leaving seven from the ten utterances. This is the Zayin, as it is written, 'Then sang Moses.' Wise of heart will understand the secret of hearing, attributed in all places to the Master of All, which is the perfect unity and connection of His powers, one with the other, as we explained. This is the ultimate purpose of what we intended to discuss in this chapter." 35 The names 'Ish' and 'Isha' were initially given to Adam, the first man, and to his wife Eve. Therefore, she is called 'Isha' because she was taken from 'Ish,' a man. And because they were also built in the likeness of the divine beings, they bore their names. God is called 'Ish Milchamah,' a man of war. In the Midrash of Rabbi Nehunya ben HaKana, Rabbi Amora said, 'Why is it written 'The Lord is a man of war'? Rabbi Rachmai, son of Rabbi, said to me, 'Do not ask me a simple matter; listen to me: My king, a parable: A king had three beautiful dwellings, each with its own name. All were better than the other. He said, 'I will give you all three,' and he made one name out of them, and one house. They said to him, 'Until when will you stop speaking?' He said to them, 'My children, the Aleph will be the head, the Yod its second, and the Shin encompasses the whole world. Why does the Shin encompass the entire world? Because repentance is written with it.' Up to here. Since the word 'Ish' was attributed to them, they explained it with letters, meaning that through their connection and unity, these letters that in their connection indicate this name are called the Great Name, to indicate the unity of divinity and the head of the emanations, upon which the existence of everything depends, which is one unique house, and this name is nothing else but Himself. Therefore, the Holy Torah did not hesitate and did not refrain from attributing it, blessed be He. Thus, it relied on the unique name 'The Lord is a man,' which it did not do for the name 'Adam,' even though it is more inclusive, as it includes everything in its letters and its judgments are as the judgments of the Divine. In Chapter 25 of this section, we wrote about how the name 'Adam' encompasses all things from beginning to end, but this comes in the words of prophecy with a remarkable hint, as it is written, 'And on the likeness of the throne was the likeness as the appearance of a man above it.' In the Midrash of Rabbi Shimon bar Yochai, it is asked, "When is perfection called 'Ish,' as it is written, 'The Lord is a man of war,' and not 'Adam'?" Rabbi Rachmai, son of Rabbi, answered, "There, it was not found the completeness of everything, as it is written, 'And on the likeness of the throne was the likeness as the appearance of a man above it,' implying that it is written 'man,' which is a general term, and not the completeness of everything. And for this reason, it is called 'Ish.' But here, the completeness of everything and the entirety of everything, and for this reason, it is called 'Adam.' (Midrash Rabba, Genesis 48:8) And elsewhere it is said, "Fifteen sparks emanate from the 'buds' of the cardinal points, and they unite in the 'strait' of the Holy One, blessed be He, and the end of His strength. And they combine as one, and they form one body. And as they ascend in the body, they are called 'Ish.' And not 'Ish,' for we have learned: 'An upright and righteous man is Ish,' but here, it is 'Ish Milchamah,' which is all judgment and all one. Rabbi Yehuda said, "Why did Rabbi Yitzchak not have the answer? They came and asked Rabbi Shimon. He said, 'It's a simple matter; listen: it is difficult because we learn that it is written, 'For this shall a man leave his father and his mother.' And we learn who is this 'man'? It is kindness. And here, you said that it is judgment. Rather, thus, a 'bud' is everything in one contradiction. It is difficult because the judgments of the lower world unite and attach themselves to the gate of this, which is called judgment. It is difficult, and when it passes through the first gate, it is sealed. And the judgments of the lower world do not occur, and for this reason, it is called 'Tahor' (pure), as it is written, 'Who will give pure from impure?' And here, it is written, 'And if a man has in the skin of his flesh.' He is pure. And 'Tahor' is the beginning of this 'Ish' in the buds of cardinal points. And for this reason, it is called 'Galgalta,' and the beginning of the rays is 'Keter,' the lower crowns of the lower world, which judge in the world. And when it passes through the gate and is removed from the upper kindness, it is sealed not, and it is called 'Ish' according to its name." Furthermore, in another place (Midrash Rabba, Genesis 49:1), "And this 'Ish' is included in the general category of 'Adam.' And when the Holy One, blessed be He, desired to close the gate, He closed it with this 'Ish.' As it is written, 'The Lord is a man of war,' with this very 'Ish' in reality. And He did not close the gate with them until He passed through the gate. Because they were descending from their undulation, and they were all intertwined like crowns, uniting in their gates. This is what is written, 'In that day shall the Lord shave with a razor that is hired.' And a man of fire and the allusion to the 25 types of sparks that emerged from the depths of Cardinut, the secret of the Yud. They united on the side of the Gevurah and were called "mighty ones." And to this, the daughters entered, and a man was made to teach about the dispersed ones and from which place they emerged. They became one body and were called a man, and they directed the difficulty of judgment and the force of valor while not yet being closed from the side of kindness. And these mighty ones are the gate of this man. And the parable about judgment and from it unites and intertwines the harsh judgment of the lower Matze that are the lower crowns. And when he passes and shaves that hair from it, the lower judgments are separated and cut off from their undulations, and they are sealed from the upper kindness, and the red turns to white. And all this is the hidden secret that one who merits entering the secret will benefit from. And this is the Midrash and the Midrash of Rabbi Nechunia, one intention for them, only this reveals more than that. And from this, it will be understood that a man encompasses the entirety of all perfection, like a human. And as they said, this man is included in the category of Adam, and with him, the Holy One, blessed be He, fights with His enemies and adversaries. And the secret of victory is to pass and shave off the hair from the head of this man, which is the source of the lower judgments in which they cling. And through this, they fall and break because they have no place to hold onto, and then they are cut off from their undulations. And this is what Onkelos translated, "The Lord, my Light, brings victory." And the secret of the verse "The Lord is a man of war" is to fight against this man and triumph in his battles, and this is not separate from him because he is the man. And perhaps one might think there is a change there, perish the thought. To this, the Lord said, "His name is eternal, and there is no change in it, but he is one true, both during the time of war and afterward. And therefore the name did not change to indicate his being constantly in one existence. And from this man comes the woman, in the secret that "she was taken from man." And this is none other than from this man, this offering of woman, Yud Hei Yud Hei, to teach about the place of the second emanation, both of them, the fire of the Lord. "This is the woman" - "Fire which you shall offer to the Lord." It is written "woman" to signify the uniqueness. 39 Son. "My firstborn son, Israel." "You are the children of the Lord your God." Israel are the children of the Divine, born in His house. The secret is that their souls are truly His creations, as in the verse, "The Lord said to me, 'You are My son; today I have begotten you.'" We have already explained in this book that souls come from the foundation of Binah through Emet and Emunah. Because their foundation is from Binah, they are called "sons." The holy light, Rabbi Shimon bar Yochai, said in the First Chamber (Zohar Part 2, 246a), "That will that rises from below to above captures souls with its will in those receptacles. And when the will of that river descends and connects from above to below, it creates male souls. The will from above creates males, the will from below creates females. The secret of 'The Lord confides in those who fear Him; He makes His covenant known to them,' because just as the body is formed through the lower union, so too the soul is formed through the upper union to dwell in that body. Those who know this secret align the lower union with the time of the upper union. As our sages said, the marital relations of Torah scholars are from Sabbath night to Sabbath night, as that is the time of the upper union. In the book 'Tola'at Yaakov' on the mysteries of the Sabbath prayers, I have explained this secret sufficiently, as may be seen there." In the Midrash of Rabbi Shimon bar Yochai, it is written (Zohar, Part 3, 49b): "Those who engage in Torah, their union is at the time of another union, which is from Sabbath to Sabbath, to align the will and to attach to the Holy One, blessed be He, and the Congregation of Israel. For it is a time when all blessings, above and below, are bestowed. This is the secret of the choice, as it is written, 'My chosen people.' On the day I chose Israel, and in the prayers of the festivals, 'You have chosen us from among all the nations.' And Israel are children of the Divine because they are born in His house through their souls. They are called servants because 'The children of Israel are My servants, they are My servants,' from the perspective of the body, to serve Him and keep His charge. It is written, 'Only you have I known,' as it says, 'And the man knew Eve his wife,' and 'Elkanah knew.' This is a hidden secret. He said, 'From all the families of the earth,' to indicate that not all faces are equal. It is written, 'I am the Lord your God who has separated you from the nations,' and 'I have separated you from the nations to be Mine.' This is the reason for the divine presence upon us, bringing us into the covenant of the Torah and the commandments, which is the great gateway to unity and the perfection of the name, as explained in this book. Therefore, we are bound with the cords of service and the ministry to the Most High, which cannot be untied, nor can we leave the supreme authority. For we have been united with Him as a people, and He is our God. He will not exchange or replace His nation, nor will He violate His covenant or be unfaithful to His promise and Torah. From this, the continuity of the soul is ensured. It was His kindness to create repentance, and He devised means so that no one would be cast away, as known to the wise-hearted." In the Midrash of Rabbi Nechunya ben HaKanah, it is stated: "I am the Lord who does everything, stretching out the heavens alone, spreading out the earth—who was with Me? When I planted this tree to enjoy it, I and the entire world, and I spread everything within it. I called its name 'All' (Kol), for everything depends on it, everything emerges from it, everything needs it, and everything looks to it without waiting, and from there souls fly forth." This tree is the righteous one, the pillar of the world, called 'All,' which includes everything. They said that souls fly from there, referring to the souls of Israel, who are called children as we have written. Therefore, it is said in the Mishnah, "Beloved are Israel, for they are called children of the Divine," and from this they are the seed of peace, the seed of truth—peace and truth are one. This is the foundation planted in His house, and from this Israel are born in the house of the Divine. This is the secret of the creature called Israel, and from this they are called the children of Israel after its name. Thus, they cling to Him, as it is written, "But you who cling to the Lord your God are all alive today," alive as the children of the living God, His portion and inheritance, as it is stated, "For the Lord's portion is His people." Certainly, the Lord's portion is a hidden secret. From this they are called children, as we have explained the secret above. This is what we wanted to elucidate regarding the secret of 'Ben' (Son) attributed to the Divine in this chapter. 40 מקו"ם (Makom)** I have already written sufficiently on this subject in previous sections. However, to complete this work, a heavenly task, I will add that the term "Makom" (place) was borrowed by the sages of truth (Chazal) to refer to God's name because it numerically equals "YHWH" (יהוה) in one of its traditional calculations. This is as it is taught, "Blessed is the Makom who gave the Torah to Israel," which is equivalent to saying "Blessed is YHWH." The idea is to illustrate that by the Name of YHWH all existence came to be, and it is the source and sustenance of all existence. This is what they mean when they say, "He is the place of the world," and in Bereshit Rabbah, Rabbi Huna in the name of Rabbi Ami said, "Why do they call the Holy One, blessed be He, 'Makom'? Because He is the place of the world, but the world is not His place." This is derived from the verse "Behold, there is a place with Me" (Exodus 33:21), meaning the Holy One, blessed be He, is the place of the world, but the world is not His place. In the Mekhilta of Rabbi Shimon bar Yochai, Rabbi Eliezer the Modai said, "The place was called 'Masa and Meribah' as it says, 'And he called the name of the place Masa and Meribah,' from here we learn that the Great Court is also called 'Makom.'" In Midrash Yelammedenu, it is explained, "Behold, there is a place with Me," meaning My place is secondary to Me, but I am not secondary to My place. The plain meaning of the words is that He encompasses everything and defines everything, and all created beings, both higher and lower, are subordinate to Him. How, then, could they encompass and define Him? The point is to say that since they are all parts and He is the whole, how can the part define the whole? This is a definitive answer to the question of the master of the prophets, "Show me Your glory." He said that it is impossible for Him to be limited by physical sight, for He is the space, and space is subordinate to Him and cannot encompass Him. In the way of truth, the place is the Rock, the Rock of Israel, and it is subordinate to Him. Therefore, "you shall stand on the rock" is what He designated for him by saying "you shall see My back," and this is clear. Furthermore, there is a concealed meaning for them regarding the letters of "place" in the way of interchange and substitution, for the letters of existence are exchanged with them, and they serve as a kind of covering and garment for them. For the yod is replaced by the mem, the aleph by the bet, the dalet by the tav, the hay by the kuf, the vav by the zayin, the gimel by the reish, and the final hay by the mem, the aleph by the yod, the bet by the shin, the gimmel by the dalet, the dalet by the samech, the vav by the ayin, the zayin by the gimmel, the chet by the vav, the tet by the zayin, the yod by the tav, the kaf by the pei, the lamed by the chet, the mem by the nun, the nun by the hey, the samech by the lamed, the ayin by the kaf, the pei by the tet, the tzadi by the yod, the kuf by the chaf, the reish by the tzadi, the shin by the pei, the tav by the samech, the aleph by the yod, the bet by the shin, the gimmel by the dalet, the dalet by the samech, the hay by the mem. Behold, because the letters of existence emanate from place, and place is like a body to them, and just as the existence of the body is impossible without the soul, so too is the existence of place impossible without the great Name that establishes and sustains it. And it is known that the vav is the essence of the Name, for it encompasses the six extremities and spreads out to all sides, like the soul which spreads out to all parts of the body, and the vitality of the soul and its functions are unfamiliar to the body. Therefore, the vav did not need interchange to indicate the essence of the existence, which is the vav. Furthermore, it comes to teach that the Name does not change with the change of place, and therefore the vav did not need substitution and change, for the intention of this interchange is only to sustain the world and to establish it, and it is impossible to exist and to stand without the great Name that sustains it. And we have learned that since the great Name is infinitely separate from place, which is the entirety of created beings, He is connected and attached to them to watch over them, to keep His eye on them, and to influence them with His great goodness. Therefore, their wisdom prompted them to ascribe to Him the name of place, to allude to this secret of interchange. Thus, it is found that the Name is the place, and the place is the Name. Therefore, the prophet said, "Blessed be the glory of the Lord from His place," as if he said it from Himself. And perhaps from here they were permitted to ascribe to Him the name of place. And at the end of the chapter, the appointed authority, Rabbi Elazar, the righteous, said, "He is blessed from Himself," as it is said, "The memory of the righteous is for blessing," meaning, he is blessed from Himself. And from this they said, "Strength and joy are in His place," in Himself. And that which they mentioned Him with the name of place at the giving of the Torah, by saying, "Blessed be the place Who gave the Torah," is to teach that it was inscribed from this honored place, for it emanated from His wisdom, and for this reason, existence and eternity were acquired from Him to acquire it for its keepers. And therefore the Torah is the existence of the world and its place, for it is natural that the source should be found in what is hewn from it, and until the Torah was given, the Holy One, blessed be He, sustained the world by His kindness, and when the Torah was given, this existence was imprinted in it. This is what I saw fit to elucidate regarding the name of place along with what was further elucidated in its secret, as was previously mentioned. 41 Kisse: "The Lord has established His throne in the heavens" etc. "The heavens are My throne, and the earth is My footstool." According to Kabbalistic tradition, each letter of the great Name is a throne for the other, for there is a throne above the throne, and the throne is nothing separate from the one who sits upon it. The intention in saying "the heavens are My throne, and the earth is My footstool" is not about the tangible heavens and this lower earth, but rather about the heavens which are His name, and the earth, a beloved land, which is a throne for all the luminaries included in the great Name, and they are all uniquely united within it. For the throne is nothing, and there is nothing else seated upon it, God forbid. The sages of truth have revealed to us the hidden secret and the intended truth in this matter. They said in the chapters of Merkavah that hidden matters teach about the existence of the throne and the exaltedness of its stature, being referred to by the appellations of the Name that rides upon it, to teach that there is nothing besides Him, and to teach that all the hidden and inner orders of names are designated by His appellation. They said there, "The Lord is exalted and uplifted, thus it is said, 'Thus says the Exalted and Uplifted One,'" and likewise, "His throne is exalted and uplifted," as it is said, "Who sits on a throne, exalted and uplifted." The Lord is called righteousness, as it is said, "I, the Lord, speak righteousness," and likewise, His throne is called righteousness, as it is said, "Righteousness and justice are the foundation of Your throne." The Lord is called justice, as it is said, "For God is the God of justice," and so too His throne, as mentioned, "Righteousness and justice are the foundation of Your throne," and it says, "For there, thrones are set up for judgment." The Lord is called truth, as it is said, "The Lord God is truth," and likewise, His throne is called truth, as it is said, "He established the throne with kindness, and He sits upon it in truth." The Lord is called glory, as it is said, "The King of Glory came," and likewise His throne, as it is said, "The throne of glory, exalted from the beginning," and "The King of Glory came and sat upon the throne of glory in the temple of glory," as it is said, "And His glory fills the temple." The Lord is called holy, as it is said, "Holy, holy, holy is the Lord of hosts," and likewise, His throne, as it is said, "God sits on His holy throne." They have thus informed us with their wondrous allusions about the greatness of the throne, which is called by the name of the King, as the Torah mentioned that the known angel is called by His name, as it says, "For My name is within him." And they have taught us that the throne is nothing separate from the Name, and one who understands the depth of the secret of the wondrous names mentioned in the remembrance of the throne's name will understand the wonders of God. Furthermore, they said in the tractate "Eyn Dorshin" and in the tractate "One who litigates monetary cases": One verse states, "His throne was fiery flames, and its wheels were burning fire," and another verse states, "Until thrones were set up, and the Ancient of Days sat." This presents no contradiction; one is for Him and one is for David, as it is taught: one is for Him and one is for David. This is the opinion of Rabbi Akiva. Rabbi Yose the Galilean said to him, "Akiva, until when will you make the Shechinah (Divine Presence) common?" Rather, one is for judgment and one is for righteousness. Accept it or not, accept it, as it is taught: one is for judgment and one is for righteousness, the words of Rabbi Akiva. Rabbi Elazar ben Azariah said to him, "Akiva, what is the matter with you? You expound with aggadah (homiletic interpretation) all your days, but when it comes to the plagues and tents, you go to the law! Rather, one is for the throne and one is for the fiery furnace, a throne to sit upon and a fiery furnace to warm my feet, as it is said, 'So says the Lord: The heavens are My throne, and the earth is My footstool.'" In this holy congregation, there is no disagreement, only in language. But in truth, all agree to one understanding. The secret is that one is for Him and one is for David. This alludes to the throne of mercy, the secret of the yud and vav in the Name, which is a throne for what is above, and the throne of judgment, the secret of the final hei which is a throne for all. And when it says, "One for judgment and one for righteousness," the intent is both of them, for judgment and righteousness are in Jacob, and they are the throne. And the last one is the fiery furnace, and Rabbi Elazar revealed the secret clearly in what he brought as proof, saying, "The heavens are My throne, and the earth is My footstool." From here it will become clear to the discerning that the intent is not with the heavens and the earth as perceived by the honored teacher, of blessed memory. And the sages of the Merkavah (Divine Chariot) said that the heavens are the tangible heavens, and the earth is this lower earth. And what refers to them as a throne and footstool is not in their own right, God forbid. Rather, the secret in what the verse says, "The Lord has established His throne in the heavens," or "The heavens are My throne," is intended to hint that the upper throne is exceedingly exalted, radiating and shining like a throne in every firmament. These are the seven thrones called the seven likenesses. In the firmament of Araboth and the eighth and ninth firmaments, there are three thrones counted as one, which is the upper throne, hollow in the air, and this is the throne of glory, exalted from the beginning. In the firmament of Jupiter is the throne of Chesed (kindness). In the firmament of Mars is the throne of Gevurah (strength). In the firmament of the Sun is the throne of Rachamim (mercy). In the firmament of Venus is the throne of Netzach (eternity). In the firmament of Mercury is the throne of Hod (glory). In the firmament of the Moon is the throne of Yesod (foundation), and likewise, the throne of Malchut (kingship). All of them emanate from the radiance of the exalted throne. Due to its great radiance, it appears as if it is engraved and inscribed in every firmament, and these were not created before the creation of the world except that of which the sages of the Merkavah said, the throne is high and lofty, and exalted far above in the air. And they further said, the throne is exalted and uplifted, very high above in the air, its appearance like the appearance of a sapphire stone, without measure and without limit, etc. This is a throne for the final throne, the secret of the adorned bride. For the desire was to prepare a throne for a throne. From the radiance of this throne, it appears as if the throne is engraved in every firmament. Therefore, the intention in saying "The heavens are My throne, and the earth is My footstool" is not that the heavens are a throne and the earth a footstool. And for this secret, they said in the Baraita of the Creation, the lower earth contains the holy living creatures, and the wheels, and the throne of glory, the footstool of the Master of the Universe, as it says, "The heavens are My throne, and the earth is My footstool." Just as His Presence is above, so His Presence is below, as it says, "All around eighteen thousand," etc. The sages of truth said that the intention in the lower earth is regarding the floor of the lower firmament closest to us, which is the firmament of the Moon. This intention is very accurate and well known to those who delve deeply into the Merkavah of Ezekiel. Daniel, peace be upon him, by mentioning sometimes "kursiya" and sometimes "karson," had a wonderful intention. For "kursiya" hints at the final throne, the secret of the final hei. And "karson" refers to two thrones. The first is called the throne of glory, which is a throne for the exalted throne, and in chapter sixteen of the first part of this book, I hinted at the secret of this throne. The second refers to the throne below the first throne we hinted at, which is prepared for the seat of glory. This second throne is called the footstool. From what we have hinted at, those who seek the Lord will understand that when the prophet said, "And I saw the Lord sitting on a high and exalted throne," this refers to this second throne. For what he perceived was "the Lord" and not "my Lord," as we already hinted at above in chapter thirty-six. The general principle is that all ten levels encompassed in the Great Name, each one is a throne for the one above it. Each one is covered, concealed, and united with its companion, and this is the meaning of the term "throne." The highest level is like a soul to the one below it, and the one below is like a body and throne and covering for the one above it. All of them are unique and united with each other. The Throne of Glory that Ezekiel, peace be upon him, saw is a throne prepared for all of them, like a covering and hiding place of glory. We find the term "kisseh" (throne) with a final hei: "Six steps to the throne," "a rounded top to the throne," "grasping the edges of the throne," to hint at the final hei which is a throne for all that is above it, and all of them are united with it. There is also a hidden secret in this, hinting at the two heis in the Great Name, as the first hei is a throne and covering for the higher ones connected to it, and the latter hei is a throne and covering for the higher ones connected to it. Additionally, the sages of truth received that in the Throne of Glory, there is a fifth place from top to bottom that is hollow to receive the prayers of those who repent. This is the secret of "My beloved put forth his hand through the latch," for through that hollow appears a hand extended and stretched out to receive the crown of holiness and prayer. This is the secret of "the hands of a man were under their wings" (as it is written "his hand"), and in "Arvei Pesachim," this is the hand of the Holy One, Blessed be He, extended under the wings of the living creatures to receive those who repent due to the attribute of judgment. Through that hollow, the speech that is encompassed in the ten known voices hinted at by the two heis emerges, which are "six steps to the throne" and "a rounded top to the throne." This fifth place is hinted at by the hei in the verse "grasping the edges of the throne," and thus it is written "the face," corresponding to the five faces of the Throne of Glory. Four faces correspond to the four places from which speech emerges to the four corners of the world, and the fifth is the hollow place we mentioned. The bride is included, established, and unified in three levels: right, left, and middle, corresponding to Chesed (kindness), Din (judgment), and Rachamim (mercy), in three colors like the appearance of the rainbow. Therefore, the Throne of Glory is founded on three of them, and from the radiance of the upper throne, which is founded on three powers, its radiance below appears as another throne beneath it like a hollow ark. This is a small throne beneath the upper throne, also founded on three powers, which are three colors encompassing each other like the appearance of the rainbow. Regarding this small throne under the feet of the upper one, the verse says, "and under His feet was like the work of sapphire stone," translated as "and under His throne of glory." Since each of the thrones is founded on three foundations and three powers, King Solomon made six steps to the throne in the upper arrangement because Solomon sat on the Throne of the Lord and ruled over the upper and lower worlds. Additionally, there is an inner secret in the six steps to the throne, as the final hei is a throne for the six levels above it in the secret of the vav in the Name. What is said "and a rounded top to the throne behind it" hints at "the beginning of Your word is truth," which is united behind it in the secret of "You shall see My back" in a true singular unity. For this secret, Solomon made his throne like the throne of the King, whose peace is His, to indicate that the throne is not separate from the head that sits upon it. And I have already written that "kisse" (throne) comes from the language of covering and concealment, because all the upper forces are covered and hidden within the final hei, which brings them into actuality through the power of the supreme will at the appointed time. Therefore, it is a throne for all of them since it unifies them all, and they are all unified within it. Thus, the throne is not something separate from them, as the aspect of unity is the same in all, for the Lord and His Name are one. This is why it is said, "The hand upon the throne of Yah," indicating that the throne is not separate from Yah. I have seen written in the name of the Masorah that "kisseyah" is one word, to hint that the Name and the throne are one entity. Thus, it is written without an aleph to indicate that it is one entity. According to this, the intention in this name is towards the final hei, in the wisdom of Solomon. It also hints at the divine wisdom, for wisdom derives from wisdom, and the final wisdom is a throne for the initial wisdom since it emanated from there. This is the secret of the verse "For the hand is upon the throne of Yah: Amalek has laid hands on the throne," which is explained in the Midrash Yelammedenu as "and he struck the hindmost of you" meaning that the house of Amalek would cut off the foreskins of Israel and throw them upwards, saying, "This is what You have chosen, take what You have chosen." In the Midrash of Rabbi Shimon bar Yochai (Zohar II, 65b), it is explained that they would carry men and circumcise the marked upper sign and take them and throw them upwards, saying, "Take what You have desired." Thus, the Holy One, Blessed be He, responded, "Enough!" They clarified that he laid his hand on the holy covenant below and above, and therefore it is said of him, "he did not fear God," referring to the attribute of judgment that would strike him. Thus, the name Elohim is written in this context. It is said, "Joshua weakened Amalek and his people with the sword," as it is a sword that avenges the covenant. In the Mekhilta, we learn that this war was conducted by divine strength. In the Midrash Yelammedenu, it is a traditional teaching that the descendants of Rachel will cause the fall of Esau, as it is said, "If they do not drag away the young of the flock," referring to the smallest of the tribes. This follows the principle that the children will avenge their mother. Our Sages said, "The throne is not complete, and the name is not complete until the name of Amalek is erased. Once his name is erased, the name will be complete and the throne will be complete," as it is said, "The enemy are finished in everlasting ruins." And it is written afterward, "And the Lord sits forever, He has established His throne for judgment." The intention is that Amalek caused the name and the throne to be incomplete, and he introduced a defect in both, as he separated the Master of the Universe. His power caused a defect in the moon due to his temptation, as our Sages said, "When the serpent came upon Eve, he introduced impurity into her." In the Midrash Yelammedenu, it is stated that as long as the seed of Amalek exists, it is as if a wing covers the illuminating face. Once the seed of Amalek is destroyed, the name will be complete. The intention is that Amalek is the cause of the hiding of the merciful face from shining upon the desired land. He is a cloud that separates between the heavens and the earth, covering the illuminating face. Until the one to whom judgment belongs comes and removes the spirit of impurity, the kingdom will belong to the Lord, and no uncircumcised or impure person will enter it anymore. This will happen when the seed of Amalek, which causes separation and division, is erased. Then, the Lord will be King over all the earth—specifically the earth. "On that day, the Lord will be one and His name one." This is the extent of what I have seen fit to explain regarding the secret of the throne. 42 ישב (Yashav - To Sit)** Wherever sitting is mentioned in reference to the Divine, it signifies unification and the emanation of light. In the Midrash of Rabbi Shimon bar Yochai (Zohar 2:37a), it is written: "Who is like the Lord our God, who is enthroned on high? Who is like the Lord our God, who ascends to sit and be crowned with the holy light, the radiance of the luminaries, crowns, and diadems." This hints that the meaning of "enthroned on high" is the elevation, crowning, and unification in the supreme light, from which all the luminaries and crowns are illuminated by its radiance. This is the secret of "He sits in the heavens," indicating His unification and light in the heavens, which are His name. "The Lord sat enthroned at the Flood" means He was uniquely honored to sustain the world so that it would not be destroyed by the Flood, because the higher earth was corrupted and distanced from its Beloved, as its plants were cut off. Thus, measure for measure, they were destroyed. In the merit of Noah the righteous, who entered the ark, the world was sustained in the secret of "And God remembered Noah." And it is written: "God passed over," the living God, a spirit of abundance, light, and comfort upon the higher earth. And the waters, which are the waters of judgment and fear, subsided, and the face of mercy appeared, and this is the unification. Thus, "The Lord sat as King forever," from then onward, in the secret of "I have set My bow in the cloud, and it shall be a sign." This is the secret of "God sits upon His holy throne," which is the unification. It has already been explained that the one who sits is not separate and distinct from the throne, but rather sits and unifies with it, for sitting upon it is unification in His name. To You I lift my eyes, You who dwell in the heavens, emanating Your light and unity in the upper heavens, the secret of the great Name. In the Midrash of Rabbi Shimon bar Yochai (Zohar III, 265b), Rabbi Abba opened and said: "A song of ascents. To You I lift my eyes," etc. It is not written who said this song, but in every place where it is stated anonymously, the Holy Spirit said it about Israel in exile. "You who dwell in the heavens"—it should have said "who sits," so why "who dwell"? Rather, it has been established that anyone who wishes to pray before the Holy King must do so from the depths of everything to connect the blessings below, as it is written: "Out of the depths I call to You, O Lord." And this Yod is the depth of everything, and it needs to extend blessings to that place called "heavens" to nourish everything from it. Therefore, "who dwell in the heavens" means literally in the heavens, because when blessings descend and are drawn from that depth of everything and settle in the place called "heavens," then blessings are found above and below. Thus, they explained that the Yod in "who dwell" is the secret of the Yod in the great Name, which is the beginning of wisdom and the depth of the beginning. The intention of prayer is to emanate light upon the other letters of the Name, and from there it comes to the heavens and the light and abundance settle there, which is the complete unification. From there it spreads to all, and this is the secret of "Out of the depths I call to You, O Lord." "For the Lord has chosen Zion, He has desired it for His habitation. 'This is My resting place forever,' etc." And in the Midrash of Rabbi Shimon bar Yochai (Zohar III, 31a), it states: "Sometimes they call this congregation entirely masculine because Zion represents mercy, and this verse refers to it in the feminine. Rabbi Yose said, 'This is what we heard from the Holy Lamp: However, at the time of coupling, it unites to show that the feminine is encompassed within it in one complete unity. It is then called feminine, for at that time, the blessings of the Matron are found and there is no separation at all. Thus, it is written, 'He desired it for His habitation,' and it is written, 'For the Lord has chosen Zion,' specifically Zion, in that which is within it, in which He dwells, and it does not say 'to Zion.' And all is one, whether it is called by the name of masculine or by the name of feminine, all is one and stands in one grade.'" The intention is that the Lord has chosen that which is encompassed and unified in Zion, the unification of righteousness with the righteous. And He desired it for His habitation, to be unified within it. This is why it adds, "This is My resting place forever," indicating that both "this" and "that" are included as one. "Here I will dwell, for I have desired it." The letters of the word "desired" (אוה) reveal to us the secret of the complete unification in the shining of light and emanation directly from the White Head through the king to His royal house. Thus, it concludes, "for His habitation." And the Lord shall sit forever, He will unite in His glory so that the Name will be complete when the name of Amalek is erased from the world, for it is the wing that comes and separates between the Vav in the Name and the final Hey. This will happen when He establishes His throne for judgment, as the throne and judgment will be united as one. The throne, which is the final Hey, will be established for judgment, which is the Vav in the Name. Then the Name and the throne will be complete. Additionally, 'He established His throne for judgment' implies the secret of 'Saviors shall ascend Mount Zion to judge the mountain of Esau,' thus establishing His throne for judgment. And the Lord shall have the kingdom, truly the Lord will have the kingdom, and the wing will no longer obscure the face to divide in unity. This is 'He established His throne for judgment.' You, O Lord, shall sit forever; Your throne is from generation to generation. For with the destruction of the lower sanctuary, the upper sanctuary was destroyed, and He cast the splendor of Israel from heaven to earth, and it fell into exile. This is the secret of 'the crown of our head has fallen,' the secret of the crown of splendor due to sin, for sin causes separation above. The place where they sinned enters and separates the Chief, and this is what is meant by 'Woe to us, for we have sinned.' For this, our heart is faint, for the heart of the heavens is faint over this secret, her Beloved who has departed from her. And concerning these, the secret of the wings through which they sinned, as it is said, 'These are your gods,' our eyes are dimmed, for they have darkened the eyes of Israel in their exile. 'Under three things the earth trembles: under a servant who becomes king, and a maidservant who displaces her mistress.' This is the secret of 'Mount Zion which is desolate,' due to the 'little foxes that spoil our vines,' they have come and trampled it, the secret of the wings that cover the faces, which entered between the crown of splendor. Because of this, they fell into exile below, under another authority. And he said, 'You, O Lord, shall sit forever; Your throne is from generation to generation,' united in the secret of 'the Lord is One,' Your throne for generations, in the secret of 'and His Name is One.' Israel is the cause of unity, for there is no unity without them. As long as they are among the nations below, the unity above is not complete, for they are the need of the high. If so, since Your unity depends on us, why do You forget us forever, leave us for so long? For Your Name is not complete and Your throne is not complete as long as we are forgotten and abandoned. Therefore, return us, O Lord, to You, as a mother to her children, and then we will return. All of us will return to one another, they will return to You, and You will return to them. In this way, renew our days as of old without interruption. As explained from what we have written, all illuminate like the light of the ancient days, and the secret of 'He will return and have mercy on us.' The matter of sitting mentioned above is the unity of the return of the upper light to be revealed and to illuminate in the luminaries of the Name in His glory. This is what we intended to explain here, included in the Great Name, and with this, the unity will be complete. 43 "Kimah" - standing The term "Kimah" mentioned above refers to the aspect of elevation, the concept of rising and ascending to emanate from above, either in judgment or in mercy, as required for the governance of the creatures according to their acceptance and their justice. "Arise, O Lord, and let Your enemies be scattered," the secret is that it is said above, "And it came to pass, when the ark set forward," which is a hint to the final Hey, for it is with her that the war is waged against the enemies of the Lord to uproot dwellings, to subdue Canaan, and to settle dwellings. Therefore, it says "Arise" with the Hey, and it does not say "Arise," to allude to the final Hey that will rise with elevation and acceptance of the fear of the Lord and the splendor of His greatness, and through this, His enemies will be scattered, and those who hate Him will flee, and vengeance will be taken upon them. David explained and said, "Let God arise, let His enemies be scattered," which is His attribute. And Moses joined with it immediately with mercy and said, "Arise, O Lord," so that it will be included in mercy for Israel. This is the secret of "Return, O Lord, to the myriad thousands of Israel," from the language of returning and resting, you shall be saved." And what was said, 'Arise, O Lord, to Your resting place, You and the Ark of Your strength,' is the matter itself, indicating rest and mercy, for the Torah in written form is the secret of the groom, and the Torah in oral form is the secret of the bride. And in the Midrash of Rabbi Shimon bar Yochai (Zohar Chadash, Ruth 142a), it is prepared for the King and the Matronita together, as it is said, 'Arise, O Lord, to Your resting place, You and the Ark of Your strength,' both the King and the Matronita together, for I will not separate You from her. From this, 'Arise, O Lord, save me, O my God,' arise and elevate oneself above the place of mercy to be saved, for You have struck all my enemies on the cheek, and it is known to wise hearts that the soul of David is among the nets and snares above, for this is Jerusalem among the nations, her death, and they are oppressing her. As an example, David was king below, his enemies multiplied, and many rose against him, seeking his soul. And he further said, 'Arise, O Lord, in Your anger, lift up Yourself above the rage of my enemies,' and further, 'Arise to the height, without Egypt, above the passes of the oppressors.' Their passes encircle the inner circle, but they will not rise above the shoulders. Not so is the portion of Jacob, for his inheritance is without Egypt. And with this, 'And I will set You on high above the oppressors,' I will raise You above the passes of Your enemies and awaken Me to judgment You have commanded. You are the judgment, the secret of mercy, awaken to me, as the meaning of 'Why do You sleep, O Lord?' awaken to me, O God of David's soul, and this is the matter of unity and its secret that You have commanded in Your Torah. From the oppression of the poor, from the groaning of the needy, who are below, and their forces are above, oppressing and plundering Israel, and subjugating them above and below. Now, I will arise to the place of salvation, says the Lord, and those traps they set to catch them, I will set for them salvation, for those traps will be the cause of their redemption and greatness. As the verse says, 'He will say and do so, and as He answers, so will He increase and spread,' and those traps they set to catch them will catch them, as in the verse, 'He who digs a pit will fall into it.' And this is the meaning of, 'I will blow for him,' meaning to the one who sets the trap, that he will be caught in it. And there is also in this matter a secret, that the trap which is a stumbling block and a stone of offense, and in it, creatures are caught, will be placed in the time of salvation on a level place, for they will be subject to the hand and government of the assembly of Israel, and even the nations below, for all flesh will call upon His name. As the verse says, 'For then I will turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent.' And this is the matter that I wanted to explain in this chapter. 44 Standing, behold I stand before You there on the rock with the sword. The great words of the Lord to Moses informed him that he should unite with His glory, and this is his standing on the rock, the Rock of Israel. This is the secret: 'Here I stand, uniting with My glory, which is the wondrous rock, for wonders are the cause of their unity.' And the reason for 'before You, strengthen and fortify' is that He will bring forth His judgment from what He cried out, 'What shall I do to this people?' Moses alone approached the Lord to stand on the truth of this wonder and its cause. For Moses would not lose in the dispute with the children of Israel and test the Lord, but he was rewarded because he stood on the secret of wonders and the way they are done, and the reason for their going out to the well-known action to all. And the secret of the matter is that the dispute of the children of Israel and their testing of the Lord is the cause of the division and separation. And this prevents the great wonder, for with a hidden face, there is no place at all for wonder and miracle. And this is the reason for the absence of wonders in this time of exile, for He has hidden His face from the house of Jacob. Therefore, the great name of the Lord revealed to Moses that He would unite with His glory, and this is the place of this wonder. And this is the reason for all this length here in saying, 'Here I stand before You there and so on.' And indeed, they said, "His feet stood on that day upon the Mount of Olives." This signifies the revelation of the Divine Presence and the rising from exile with standing and great exaltation, in the secret of "Shake yourself from the dust, arise, Jerusalem," for it is in the time of exile when she lies in the dust, in the secret that our souls have bowed to the dust. And Jonathan translated, "And He will reveal in His might, for the great name will be revealed in His might, the secret of lower strength." And it is said, "His feet," for the end of man is his feet, in the secret and place of His honored feet. And in the Sefer Haichalot (Book of Palaces, Chapter 2, 256), "Afterwards, they descended and the authority of that foreskin was removed, and they were driven from the second house up to the top and descended from there to the loins. And after they descended from there, they were driven from there and ascended from there below until they reached the thighs, and when they were settled on their feet properly, his feet stood on that day." And further there, "And in all these, Israel descended and were revealed, and when the exile ends, as he draws them until their feet, his feet will stand." And his spirit will be transferred from the foreskin of concealment to revelation, and Israel will be glorified by themselves to rule as they desire. Because due to that foreskin, they descended below until now, and from here onward, the foreskin will be removed, and Israel will dwell securely in that time. Yet I cannot forget the accuser against them, the legitimate and future world. And this also returns to the initial matter, for then his feet will be firmly established in their place. And Jonathan hinted at this by saying, "And He will reveal in His might, He will reveal and stand in His glory," for at that time, the time of the cutting of the foreskin, there will be one Lord and one name, for there will be no other authority but the unique authority. From this, they said, "And He stood among the myrtles in the glen," and in the Midrash, "The thick tree branch" refers to the Holy One, Blessed be He, as it is said, "And He stood among the myrtles," because the righteous one of the world, His foundation, is uniting the myrtles and strengthening the branches. And we were taught so, for it is said, "I saw this night, and behold, a man riding upon a red horse," and in order that the matter not be understood literally, God forbid, he attached [the verse] "And He stood," to inform us that there is no name except for a unique unity in its ultimate oneness. And from this matter they said in the Midrash, "When Israel takes their trumpets and blows them before the Holy One, Blessed be He, the Throne of Judgment stands, and He sits on the Throne of Mercy," as it is written, "With the blast of the trumpet of God, and His mercy overcame them, and He showed them mercy and turned the attribute of judgment into mercy." And the intention in standing from the Throne of Judgment is that judgment is reconciled with mercy and turns into mercy. And this is the secret of unity, for the principle of transformations operates in one measure, as all are included and subsumed in their action, and everything is according to the preparation of the recipient. And there is more to the implication of standing, the ascent and descent, like the meaning of "God ascended amid shouts," where judgment departed, rested, and merged into mercy, and mercy appeared, in the secret of "With the blast of the trumpet of God." And this is the secret, "And the Lord of hosts will be exalted in judgment, and the Holy God will be sanctified in righteousness." And they said, "And the angel of the Lord stands," from this matter, for he is the redeeming angel. And I saw in the brightness of the sapphire with this expression, "And the angel of the Lord stands," and it is not written "sits" because the Divine Presence did not settle in the Second Temple. 45 נצ"ב יצ"ב. "And behold, the Lord stood over him, and He was united with him." In Genesis Rabbah, they said that the Divine Presence united with him. Furthermore, Rabbi Chiya Rabbah and Rabbi Yannai: one said it was upon the ladder, and one said it was upon Jacob. Who said it was upon the ladder? It is well according to him, but according to who said it was upon Jacob, who can bear it? Rabbi Yochanan said: The wicked are sustained by their gods, and Pharaoh dreamt, "Behold, he stood by the river." But the righteous are sustained by their gods, as it is said, "And behold, the Lord stood over him." In truth, there is no dispute between them, but the one who said it was upon the ladder sought to conceal the secret and the intention that the ladder hints at unity, the secret of emanation. And the one who said it was upon Jacob sought to teach about unity, for the Lord and His name are one. And this is the secret, "And behold, the Lord stood over him," uniting with him. The secret of the verse "And behold, a ladder was set up on the earth," and Onkelos translated "a ladder" as "a bolt in the earth," the secret of the letter "ו" in the name Ne'utz, stuck and fixed in the final "ה," the head, the secret of the head of your blessing, true, reaching to the heavens, rising to the heights, and uniting all. And behold, the angels of God, they are the righteous who stand in the secret of God, ascending by this ladder, when they gaze upon it and unite the name through their good deeds, they ascend, and if not, they descend. For unity is the cause of ascent and descent, and separation is the cause of their descent. And the one who said it was upon Jacob sought to reveal and teach that Jacob is the head of this ladder, and the Lord stood over him, and Rabbi Yochanan revealed to us the secret of worship and unity in his saying: "But the righteous are sustained by their gods," for they are the cause of the Lord's existence and His unity in their service, and Jacob's attribute is truth, and he sustains and unites all. ותתצב אחותו. In Sotah, the first chapter, this verse is interpreted as referring to the Divine Presence. It says, "And she stood," but it is written that not all of them ascended, and some remained in exile, even marrying foreign women. This is sufficient according to the intention that can be understood from it regarding the concept of standing mentioned in the place of the Blessed One. "And the Lord came and stood." His sister. And it is written, "Say to wisdom, 'You are my sister.'" As it is taught there, and this is to allude to the concept of unity. And in Mechilta, they said, "And his sister stood from afar," indicating that the Holy Spirit ministered to him. And everything goes to one place. "And the Lord came and stood," the emanation of unity descended to the level of Samuel's prophecy, from above to below and from below to above. Therefore, this language is used in the fourth reading, all with intention and wondrous supervision. And in the Midrash of Rabbi Shimon bar Yochai, it says, "And he stumbled upon his thigh," for Israel's thigh is written, "And not his thighs," which is the fourth level, from where the son of man was not born until Samuel came, and it is written about him, "And the Lord has sworn and will not relent, 'You are a priest forever.'" "May the Lord's word be established in heaven," the secret of the word of the Lord, the final "ה" in the unity of the heavens, as you said, "And you will hear in heaven." Standing for the trial, the Lord agrees with the heavenly court to punish humans according to their deeds, and in this, He stands uniquely equal because all changes exist only from the perspective of the recipients: And behold, the Lord stands upon the wall of Anoch (Amos 7:7), a hidden secret because seventy ministers are the gematria of the Nakh and the Aleph, the secret of the Lord who rides upon them, and therefore the name comes with Aleph Dalat and they are the heavenly court as a wall around the throne that rises like a circle, and therefore it is said upon the wall of Anoch stands uniquely special because He is the true One and they are separate, and judgment is determined by them according to the consent of the one who rules over them. I saw the Lord standing on the altar, uniquely for the sake of the sacrifice offered upon the altar, for the sacrifices unite the forces and bring them close to one another, and this is the reason for the existence of the world. When Israel neglected them from this altar to sacrifice them to idolatry, they were exiled from their land, and therefore this name comes with Aleph Dalat because He is the primary recipient, and the emanation of uniqueness is directed towards Him from the head of the white stone. And in the Mishnah, there is no stability in any place except the Holy Spirit, as it is said, "I saw the Lord standing on the altar." The language of standing and stability has one meaning, which is the foundation. However, the language of stability alludes to the essence of the emanation, which the sages hinted at using the language of planting. As it is written, "And the Lord God planted a garden in Eden from the east," and Onkelos translates it as "and established." In Genesis Rabbah, "The trees of the Lord will be satiated, the cedars of Lebanon which He planted." Rabbi Chanina said, "They were like the horns of locusts, and the Holy One, blessed be He, uprooted them and planted them in the midst of Garden of Eden." "The trees of the Lord will be satiated," Rabbi Chanina said, "Their lives will be satiated, their waters will be satiated, their planting will be satiated." He equated their emanation and extension from infinity to the root. And since he equated their emanation to the root, he equated their creation and enlargement to their place after they were emanated for planting. And when they were hidden in the infinity, he said they were as thin as the horns of locusts. In the Midrash of Rabbi Shimon bar Yochai, may peace be upon him, "Come and see, all those plantings were soft, delicate, for after the Holy One, blessed be He, uprooted them, He planted them in another place, and they endured until here." The intention is to hint that they already had existence before their emanation, but it was concealed and extremely delicate. Therefore, their existence, while hidden in their source, is compared to the horns of locusts, and their emanation and extension from it to large trees and cedars. And in the Midrash of Rabbi Shimon bar Yochai, may peace be upon him, "And every shrub of the field, etc., these are numerous large trees planted afterwards, for they were small at first." And for the hidden secret, creation was not mentioned by them, heaven forbid, except for emanation, and this is the ultimate belief in the uniqueness, and this is explained. And since it is not clear in His saying, "And He uprooted them, the Holy One, blessed be He," perhaps they were separated from Him, God forbid, for this reason, it adds and says, "The trees of the Lord will be satiated, their lives will be satiated," etc., to indicate that every cause receives from the cause above it, to allude that all are in unity, and if they were emanated, they were not separated because life draws from the source, water from life, and planting, the secret of duality, draws from the water, and all unify in one uniqueness in the source of unity. And this is the secret of "And the Lord God planted a garden in Eden from the east." Here the garden is planted and established in Eden, and Eden holds and comes from the east, and to indicate this uniqueness, the language of stability was mentioned towards above. And this was the intention in this passage. 46 Tzur - rock. "Tzur hatzur tamim pa'alo v'hu lashon chozek u'motzei," which translates to "The Rock, His work is perfect; for all His ways are justice. A God of faithfulness and without iniquity, just and right is He" (Deuteronomy 32:4). The term "tzur" denotes strength and origin, and it refers to the Mother of the Children, called the Supernal Rock, from whom emanates all attributes and whose beginning stems from her. For this secret, she is called Tzur, and she is the source of all the lower powers, in the secret of "Who can express the mighty acts of the Lord?" (Psalms 106:2). This verse reveals the secret of the emanation of emanations from the rock, particularly that the rock is the pure source of kindness, the aspect of Chesed, "His work is perfect," fear, Isaac, for all His ways are justice, this is Tiferet, El, faithfulness, this is Netzach, and there is no injustice, this is Hod, righteous, this is Yesod Olam, and upright, this is Malchut. It is the secret of the connection of faith in one unity, meaning He alone, and He is all, united without any separation. In the Midrash of Rabbi Shimon bar Yochai, may peace be upon him, it says, "Rabbi Chiya said: This verse includes the upper wisdom." But the latter part of the verse connects the bond of faith in what is written, "He alone," meaning He alone, without any separation. Another explanation is that all these great attributes are not separate; rather, He said, "He alone," meaning they all ascend and connect and unite as one, and He alone is blessed be His name forever and ever. Based on the levels of understanding of human beings, they marvel when they see various actions coming from this rock. They may think that the variation in action is from it, God forbid. Therefore, the Master of the Prophets came to remove stumbling blocks from His people's path. The Baal HaMa'or, may his memory be blessed, explained, regarding "Tzur tamim pa'alo," that the actions of the Rock of Worlds are perfect, and He Himself is righteous and upright in all His ways, meaning perfect and straightforward in all His attributes. And since He is perfect and straightforward in all His attributes, Torah says, "There is no injustice with Him," which means there is no injustice in the reward He promised to the righteous, and there is no injustice in punishing the wicked, and to reward each person according to his acceptance, from here, the multiplicity and variation in His actions come, not from Him, because He is righteous and upright. If you see variation in reward and punishment, it is not from Him, for He is straightforward in His actions until here. This Rock is the source of Israel, in the secret of "The Rock that begot you, you neglected" (Deuteronomy 32:18). In the Midrash of Rabbi Shimon bar Yochai, may peace be upon him (Bereishit Rabbah 2:4), Rabbi Abba said: "There is a Rock and there is a rock from the domain of the supernal Rock. Another rock emerged, and what is the supernal Rock? It is the Rock of all rocks. And what is He? He is the One who gave birth to Israel, as it is written, 'The Rock that begot you, you neglected' (Deuteronomy 32:18), until here." And furthermore, there, on the word "teshi" (תשי), if not for the great obligation they would know that this Rock is ready to accept them and to attach them to Him, and to elevate them, they would refrain from coming close to Him, rather, they would consider Him insignificant in their eyes, since they do not look at His ways. Therefore, "The Rock that begot you, you neglected." "There is no Rock except our God." In the Midrash of Rabbi Shimon bar Yochai, may peace be upon him (Bereishit Rabbah 93:4), they raised the question that it seems to imply that there is another rock. They explained it that the Holy One, blessed be He, formed a formless rock and fashioned it, and He breathed into it the breath of life and poured into it the air of the world. In other words, no other rock and no power from the celestial forces can do this except our God, the Rock of Israel. Another interpretation: "And there is no rock like our God," there is a rock that is called "Rock" - look at the Rock from which you were hewn. And you hew out a rock. "Here I am standing before you there on the rock." All these are called "rock," but there is no rock among them like our God, whose dominion extends over all until here. The intention is that the rocks below, from them, emanate the secret of Gevurah and Malchut from the supernal Rock. The children do not find them, and the Rock mentioned in them is not equal to Him. For they represent the power of judgment that comes from them. But the supernal Rock is called so because it is their source, and because the aspect of uniqueness is equal in all. Therefore, there is no rock like our God, who is the Most High God. Every mention of "Tzur" that King David, may peace be upon him, referred to in his Psalms refers to the house of His kingship, which is called the Rock of Israel. Look to the rock from which you were hewn, And to the quarry from which you were dug. Look to Abraham your father, And to Sarah who bore you. For they are two things that the prophet will prove regarding Israel, namely, that they should have looked and considered the place from which their souls were hewn, and not belittle themselves with the futility of the past, for behold, it comes to them from the foundation of understanding, through truth and faith. And He is the Supreme Rock, the source of existence, and the intention is that by virtue of the sanctity of their souls, they are prepared for perfection, and they erred, corrupted, turned justice into bitterness, and changed the nature of righteousness and justice. Also, from the aspect of the body, look to Abraham your father, the source of purity and holiness, for indeed, there was the wondrous providence that Sarah did not conceive until Abraham was circumcised, so that the holy soul might be imparted in pure and holy droplets, from which Isaac was born, so that the nation that would emerge from him would be uniquely prepared for the worship of the Lord, and indeed, the nation was ready, from the aspect of the soul and the body, for perfection. And if they err in saying, "I will go after my lovers, who give me my bread and my water, my wool and my linen, my oil and my drink," as the cursed women said, from then we ceased to offer incense to the queen of heaven and to pour out drink offerings to her; we have lacked everything, and by the sword and by famine we have perished, the answer is given, "For I called him alone and blessed him and made him many," was not Abraham alone and destitute when I called him and said to him, "Go from your country," etc., "and I will bless you with wealth and riches," as it is written, "and Abram was very heavy," etc., And I multiplied him and made him into a great nation. And all this because they rejected the worshippers of foreign idols and separated from them. Or perhaps it was because they might imagine and say, "Does not the queen of heaven compel us to serve her, and we cannot escape from under her dominion?" To this, the response is given, "Look to Abraham your father," etc., for according to fate, it was not possible for him to conceive, for I called him alone, and we find that the scripture uses the term "creation" in the language of calling, "I called him, they will stand together," meaning, "Was it not intentionally that I created him to be solitary and childless, without offspring? And afterwards, I recreated for him, and blessed him, and multiplied him so that those who come from him would be elevated above the system, for I desolated it for their sake, and if so, they have no complaint against fate, for everyone who reads them is done so by virtue of their evil choice, and fate has no involvement in this. And if they would observe the Torah and the commandments, they would surpass fate and its decrees, and as it was for Abraham, from whom they were hewn, and it is known that the merit of the land caused all this for Abraham, for it was impossible for him to have children, and therefore all this relies upon the statement, "Go forth from your land," etc., "and I will make you into a great nation, and I will bless you," etc., for it is the unique place among all lands for worship, and in it, Abraham served the Lord, and all beings called upon His name, everyone in the name of the Lord, to serve Him with one accord. But they did not follow in His ways and served idolatry, which is another domain, for her and for them, and this was the reason for their exile from it. And the Almighty is destined to restore His place of worship to its former state, and for this reason it is stated, "The Lord will comfort Zion; He will comfort all her ruins," and Abraham was a dry tree, and the Holy One, blessed be He, caused it to blossom in the merit of the land, for He brought forth from him a complete nation to be unto Him as gods. Even the cause shall enjoy goodness after being like a wilderness without inhabitant, and He will make her wilderness like Eden and her desert like the garden of the Lord. All this the prophet, may peace be upon him, said as consolation to the righteous who were then in his generation, and as he preceded: "Hearken to Me, ye that follow after righteousness, ye that seek the Lord," and rebuke and reprimand to the wicked of that generation who did not look to their Creator, and to the source of their beginning and their root, to walk in His ways. And this rebuke was a comfort to the righteous who did look to all this. This was the purpose of this chapter. 47 It has already been explained in this book that according to the awakening of the higher and awakening downwards, similar to the mystery of the construction of the great Name, for this power is entrusted to the hands of the lower to rectify and glorify the place of the supreme sanctuary through their actions. And for this to be so, the lower man is to be rectified and made in the image of the higher man. Moreover, it is in this that the perfection and necessity of the higher are dependent, and therefore, the higher is not revealed until the lower is created because in it lies perfection. And when the lower is created and formed, the perfection of the higher is seen and revealed, and the higher and lower are integrated. And this marvelous secret is hinted at in the creation story in Genesis with the statement: 'For the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.' "In the Midrash of Rabbi Shimon bar Yochai (Genesis Rabbah 8:5), they said in this language: 'Come and see: Adam and Eve, when they were created, why were they not created back to back? As it is written, 'For the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.' And a mate was not found suitable for her as it should have been. But when the lower was rectified and glorified, back to back, they were arranged as is fitting, and likewise, they were found suitable above. From where do we derive this? From the Tabernacle, as it is written, 'And the tabernacle was erected,' indicating that another tabernacle was erected with her. And until it was not erected below, it was not erected above. Likewise, here, when the lower is rectified, the upper is rectified. And because until it was not rectified above, they were not created back to back. And the verse argues, as it is written, 'For the Lord God had not caused it to rain upon the earth,' and because of this, 'and there was not,' which was not in its proper order. And the secret of this is that until here, there is no connecting letter in the passage. And even though the Sages said otherwise, the connecting letter here helps above and below, as above is glorified above, fitting back to back, male and female, this is established. The Sages connect them forever, for the lower world with the upper world, as when the lower world is not rectified, the upper world is not rectified. As it is said, 'For the Lord God had not caused it to rain upon the earth,' for this reason, here, where there is a connecting letter, and the lower world is rectified and arranged, male and female, they are found suitable, connecting above, because until now, it was not in its proper order." Here they explained that the upper beings need, openly and in their rectification, the rectification of the lower beings. For at the beginning of creation, the perfection of the upper chariot and the perfection of all other creatures were not seen until it was rectified and came, and the form of the lower man, called the microcosm, appeared. And just as the upper rectification was necessary for this lower rectification at the beginning of creation, so too the need for that rectification alone was not quiet and not at rest then. For always, all the upper chariots need for their existence the form of man and his perfection. And according to the actions of the lower man, similar forms to the beginning of creation, which are acts of righteousness and justice according to the Torah, will add strength and might and abundance and increase of light and blessing in the upper man, which is his likeness, for everything follows and comes after him. In the Midrash of Rabbi Shimon Bar Yochai (Chelek Aleph, Lamed Hey, Ama Aleph), "And a mist ascended from the earth," from the lower world, an action is aroused above. Consider a basket that is lifted from the earth at the beginning, and the cloud is aroused, and all is connected to what is below. Like the basket that is brought close, it is lifted from that place and made complete above, and all is connected to what is below, and it is planted like the basket that is above. The ascension is permitted from below, and below it is planted like above. And if not for the permission granted in the ascent at the beginning, it would not ascend to receive that which is above, through the reflection of that which is below, planting all the way to here. After the scripture reveals that the higher realms were not perfected above until the lower realms were perfected below, this was done with intent and marvelous providence to teach humans and show them how great their power is. It was placed in their hands to build and destroy worlds, as stated in the verse "And every shrub of the field." The following verse reveals that the awakening below creates an impression and awakens a counterpart above, and that the perfection of the higher realms depends on the lower realms, especially the Shekhinah (Divine Presence), whose perfection depends on Israel. This is because she needs watering, as she is the land that receives forms, which is why she is called "dry land" in the secret of "Let the waters under the heavens be gathered to one place, and let the dry land appear," and it is written, "And now our soul is dried away," because she has no "All," her beloved, and the light of her eyes is not with her at home. Thus, she yearns for the chariot, which is the righteous who support her, and they resemble the form of her Creator. By aligning their will with the will of the righteous above, she is awakened to unite with him and receives him with complete love, and he says to her, "Come, my bride, come, my bride." And this is the secret of "And a mist ascended from the earth" — Torah, good deeds, prayers, and blessings from the righteous on earth. Through these, they awaken the righteous one above, who comes and waters the whole face of the ground. Just as the lower earth cannot receive watering except from the vapors rising from it, which form clouds that pour rain upon it, so too the righteous on earth raise vapors to the upper earth through their Torah, good deeds, and prayers. They draw down the watering and add strength and abundance to the upper earth. Then the righteous one above is awakened and comes to receive her with great affection. In this way, they fulfill the will of their Father in Heaven and resemble the form of their Creator. This is the secret of "and cleave to Him," and He also cleaves to them. They are like a magnet that attracts iron; one pulls the other, and they cling to each other and are not separated unless an external factor causes them to be separated. Similarly, the righteous cling and connect with their thoughts and hearts to the heart of the righteous one above through their righteousness and good deeds. These are the cause of the attachment and strong bond between them. They are not separated unless an external factor causes the separation and disconnection between them. In chapter 18 of "Pirkei Heichalot" by Rabbi Ishmael, they said the following: Rabbi Ishmael said, "The whole assembly told me, 'You son of the proud, who rule over the great light, in the light of the Torah, Rabbi Nechunya ben HaKanah showed him, bring him back, and let him sit among us, observing the vision of the chariot, etc.'" Rabbi Ishmael continued, "Immediately, I took a cloak made of milet (fine wool) and gave it to Rabbi Akiva. Rabbi Akiva gave it to the attendant, and the attendant gave it to our servant, saying, 'Take this cloak to a woman who immersed but her immersion was not valid, and immerse her again. If this woman comes and states her measures and cycles before the assembly, it is known that one prohibits, and the majority permit. They told the woman, 'Touch this cloak with the tip of your little finger and do not press it with the tip of your little finger, but as one who takes a thread from his eyes and removes it with a hint.' They went and did so, placing the cloak before Rabbi Ishmael. He stuck a myrtle branch full of flowers soaked in pure balsam into it and placed it on the knees of Rabbi Nechunya ben HaKanah. Immediately, they dismissed him from before the Throne of Glory, where he had been sitting and observing with wondrous pride and unique authority, in the pride of exaltation and the authority of the vision that presents itself before the Throne of Glory three times each day, from the day the world was created until now, to praise it." This pious person, due to his holiness and purity of actions, would sit and observe the divine chariot. His thoughts were attached and connected to the heavenly realms, and they to him, never separated from each other. They drew each other until the holy assembly required him and, through an external cause, brought about the separation of the connected ones, thus breaking the bond. This becomes clear from what we have written in this chapter for those who reflect upon it. Torah and good deeds are the great cause in the unification of the great name in its glory, and those who cause this unification are attached to it and close to it. This was the intention of this chapter. 48 Karav, Nigash, Nega**. "Karav" (come close), "Nigash" (approach), and "Nega" (affliction) all relate to the concept of unity and attachment. As explained in the previous chapter, "Which great nation is there that has gods so close to it?" It has already been explained before and after the reason for this: "And you shall keep and do them, for that is your wisdom and understanding in the eyes of the nations." Because Torah and good deeds are the cause of the unification of the great and glorious Name, and this unification is the cause of all success. They will call upon Him, and He will answer them. This is their wisdom and understanding in the eyes of the nations, as has already been explained. And it is written, "And which great nation has statutes and righteous judgments as this entire Torah?" This closeness and unification with the great Name is the reason that God is close to them. "God is near," indeed, measure for measure. They draw near His powers, and this is their reward: they draw near to Him. And for me, the nearness of God is good. Since it was stated above, "Indeed, those who are far from You will perish," referring to the wicked who cause distance and separation within the powers of the great Name through their actions, they will perish measure for measure. For they caused the righteous to be distanced from righteousness, and thus the righteous perish in their righteousness, and they too will perish. But as for me, drawing near to God—which is the unification of the Name in its glory—is good for me, and this is the ultimate good and the acquired perfection. For this purpose, man was created. To this end, the combination of "Adonai" (אדני) and "YHVH" (יהוה) was mentioned, for these names are the secret of unification. "My refuge, to recount all Your works" because unification leads to this. "The Lord is near to all who call upon Him," and to whom? "To all who call upon Him in truth," in the attribute of truth, where the place of unification is, and where everything is united. And after one unifies the Name and draws near all the powers there, He is near to all who call upon Him from there. "They will ask of Me righteous judgments" because they desire the closeness and unification of God. Therefore, they will ask Me to teach them righteous judgments, for they are the cause of unification. And because this service unifies and brings closer the powers of the great Name, it is called "offering" (קרבן) — certainly an offering to the Lord, "My offering, My bread." In the Midrash of Rabbi Shimon bar Yochai (Zohar III, 5a), it is said: "An offering (קרבן) from those holy crowns that all come close together and are bound to one another until they all act in perfect unison to rectify the holy Name as it is proper." This is the meaning of "an offering to the Lord" — an offering from those crowns to the Lord is to rectify this Name and to unify it properly, as it says there. For this secret, the scripture says, "you shall observe to bring to Me," and not "to bring near," meaning to bring His powers close to Him to be one. Similarly, "this offering that you bring to the Lord" is written "offering" (אשה), meaning this is the secret of "This is my God" (זה אלי), and the "offering" (אשה) is the secret of the assembly of Israel. You bring it to the Lord — the secret of the glory of Israel — "the Lord is one and His Name is one." And the general principle is that every expression of closeness mentioned in relation to the divine implies unification and attachment. Additionally, the priests who draw near to the Lord because of the offerings they present, which symbolize the secret of unification, also draw near to Him and cling to Him. And Moses approached the thick darkness where God was — the thick cloud about which it was said to him, "Behold, I come to you in a thick cloud." Due to the greatness of his status and his attainment in unification above all others, he was able to draw near and unite. According to the extent of his unification, he too was able to draw near and cling according to his preparation and rank, by which he surpassed all who were born. Hence, "And Moses alone shall come near to the Lord" indicates the extent of his prophetic attainment, that he approached and clung in his place of insight and prophecy with the utmost attachment and unification. To signify this, this attribute was metaphorically applied to him by the wise of truth. In the Book of Palaces, the sixth palace, the holy luminary Rabbi Shimon bar Yochai (blessed be his memory) said in this language (part II, page 254a): "Come and see, 'Moses spoke' as it is written, 'Behold, you are beautiful, my beloved,' and it is written, 'Your lips are like a scarlet thread,' and 'God answered him' as it is written, 'Behold, you are beautiful, my beloved,' and it is written, 'His lips are lilies dripping with flowing myrrh.'" From this matter, every expression of drawing near that is mentioned in relation to the divine, "Touch the mountains and they will smoke," and "The Lord descended upon Mount Sinai and the entire Mount Sinai was covered in smoke." If the intention of the scripture is towards the ultimate end, its interpretation will be the elevation of everything and its unification with its source, and the Lord alone will be exalted. "Touch" refers to bestowing and uniting prophecy for the purpose of prophecy, meaning so that I may prophesy to His people. Every expression of touching mentioned in relation to the divine has this meaning, and this is what we intended to explain in this chapter. 49 The fullness and glory of the Lord fill the tabernacle; it is a unity. In the Midrash of Rabbi Nechunia ben HaKana, what is the great name in its glory? In this tabernacle, His glory fills the entire earth. However, the supreme aspect is filled with the splendor of His glory, in the secret and "the house of My glory, I will glorify." This refers to the sanctuary, which is My sanctuary. When the tabernacle was erected below, the Divine Presence dwelled in it, which is the glory of the Lord, and it was filled from it. This is the secret: the glory of the Lord fills the house of the Lord in the secret, "and the place where My feet stand I will honor," and the glory of the Lord will fill the entire earth in the secret, and the earth shines from His glory. The whole earth was filled with His glory. The land created on the first day, which is above opposite to the land of Israel, is filled with the glory of God. What is the wisdom mentioned in "The honor of wise men shall inherit"? Further, there, one sat and requested the Shekhinah to dwell below just as it dwells above. What is this Shekhinah? It is the light emanated from the original light, which is wisdom. It also encompasses everything, as it is said, "The whole earth is full of His glory." What is its purpose here? It can be likened to a king who had seven sons and assigned each a place. He told them to sit, one upon the other. The lowest one said, "I will not sit below nor will I distance myself from you." The king said to them, "I will surround you and see you all day long," as it is said, "The whole earth is full of His glory." Why is it among them? To sustain and support them. However, "As I live, and the whole earth shall be filled with the glory of the Lord," and its secret is that the light extends from face to face, and then blessings are given to the head of the righteous, the living of the worlds. From there, the secret was explained: "I am" is filled with all that light, and then "the whole earth shall be filled with the glory of the Lord." This is the secret they spoke of in the chapter "Ein Od Milvado" (There is None Besides Him). Rava said, Rabbi Yitzchak said, it teaches that the Holy One, blessed be He, said to Moses, "Moses, have you kept me alive with your words?" And this is because the Master of the Prophets, in his prayer, continued the light from beginning to end. This is the secret: "And now, O Lord God, the word that You have spoken concerning Your servant and concerning his house, let it be established forever, and do as You have said." The power that comes from above will increase, and it will extend to the kingdom of the house of David. These are the lives that come from the source of life. This is the secret they spoke of: "However, I am alive," and they said, "You have kept me alive with your words." This is the reason they said that the righteous strengthen the power of might. They also said that they add strength to the might on high. This has already been explained, and the intention is to inform that every language of filling mentioned towards above is the secret of unity, and this is what we intended to explain in this chapter. 50 RAM. NISA. Every language of exaltation and elevation mentioned in connection with the Blessed One pertains to the elevation of the great name to the highest heights, to grasp and unite there, for He is an inheritance without constraint. "The living God, and blessed be my Rock, and may the God of my salvation be exalted." For life emanates from the life of the King, and thus, blessed be my Rock, the Rock of Israel, and may the God of my salvation be exalted to receive from the wellsprings of salvation the highest elevation. "Exalted be the Lord in Your strength; we will sing and praise Your power." Until a place where He receives strength and the emanations of light and abundance, or His meaning may be when You, Lord, unite with Your strength, the secret of the dwelling of His might, You are exalted, and all ascend to one intention. "I will be exalted among the nations; I will be exalted in the earth." And this is the secret: "Exalt yourself above the heavens, O God, and let Your glory be over all the earth." This is the secret of exalting God above the heavens, to be exalted above the everlasting arms. The secret of the fire of water, and in this, Your glory is over all the earth. And this is the secret: "Exalted above all nations is the Lord; His glory is above the heavens." His glory is unique in the heavens, O Lord, and His name is one, for exalted is the Lord, and He will be seen humble, as is the secret of those who lift up to sit, and those who humble to see, in heaven and on earth. And we have already written about its secret. "He will be exalted from afar, and the Lord will be known in His name," meaning, He will unite, and this is explained. "I will exalt You, my God the King," and in the Midrash of Rabbi Nehunia ben HaKana: "What is the praise, as it is written: 'A praise of David, I will exalt You'?" What is the praise? Because I will exalt You. And what is the exaltation? Because I will bless Your name forever and ever, until here. Therefore, may His mercy be exalted, until the highest exaltation, to fill with mercy their mercy, until a wind from on high will blow upon us, the secret of exaltation in their sand. Now, I will exalt; now, I will lift up from the side of the upper luminaries, which are lofty and uplifting. And this is the secret: "Thus says the High and Lofty One, who inhabits eternity, whose name is Holy: I dwell in the high and holy place." Just as You said, "Trust in the Lord forever, for the Lord, He is the Rock of Ages," and I have already mentioned it here. My servant will understand; he will serve the one who rules over all exaltation and uplift, exceedingly high. "And in the Midrash of Rabbi Shimon Bar Yochai, may his memory be a blessing: 'He will be exalted from the hidden radiance, the highest of all radiance,' as it is written. Therefore, may He be exalted for Your mercy, and lifted up from the radiance of Abraham, and elevated from the radiance of Isaac. Exceedingly high from the radiance of Jacob, until here. He raises his hand in exaltation; he lifts up with the addition of the letter 'He.' The principle is that every expression of exaltation and elevation, meaning the strengthening of the mighty hand and the attribution to the blessed place, from these lower five to the highest exaltation. This is why this matter is brought up, and through this, the intent of this chapter is fulfilled." 51 "And he passed through, and behold, a smoking furnace and a flaming torch passed between these pieces." The teacher Rabbi explained that this was in a prophetic vision, for the beginning of the account says, "And a deep sleep fell upon Abram." Until here. If so, there would not have been a covenant of grace and peace. The truth in the passage is that after the deep sleep, which signified to him the exile, all this was in a prophetic vision. In the vision, Abraham saw in the daytime a smoking furnace and a flaming torch passing between the pieces, and he said on that day, "The Lord made a covenant with Abram." And in the secret of the matter, our great Rabbi, may his memory be blessed, wrote in this manner: 'And behold, a smoking furnace and a flaming torch.' He saw as though a smoking furnace consumed entirely, and within it a burning flame, like the concept of a large cloud and a consuming fire. The smoke is the cloud and the darkness mentioned in the giving of the Torah, and the flaming fire within it is the fire mentioned there, and His words you heard from within the fire. It is written, 'And the appearance of the glory of the Lord was like a consuming fire.' And behold, the divine presence passed between the pieces, and this is the covenant that was with him from time immemorial. This is the reason for 'The Lord made a covenant with Abram,' for the Almighty Himself passed the covenant between the pieces. Let the discerning understand this until here. 'I will pass through the land of Egypt' was not said, for it was already said, 'I will descend with you to Egypt,' and it was said, 'Reveal to Egypt, for the divine presence is with them.' Therefore, it only requires 'passing through.' In the Mechilta it states, 'And I will pass through the land of Egypt.' Rabbi Yehuda says it is like a king who passes from place to place. They further said there, 'And I will pass over you.' Rabbi Yoshiya says, do not read it as 'and I will pass over,' but rather 'and I will pass through,' indicating that the Holy One, blessed be He, leaped over the houses of the children of Israel in Egypt, as it is said, 'The voice of my beloved! Behold, he comes, leaping over the mountains, skipping over the hills.' In the Midrash of Rabbi Shimon Bar Yochai, it is stated in this manner: 'And how can we imagine for the Holy One, blessed be He, any messenger? Rather, because they could not discern between one drop of ink and another, this was the Lord's alone.' True Torah was in the mouths of all the sages of Israel, peace be upon them, and they did not allow room for interpretation. What the esteemed teacher considered as a form of rebellion is, in fact, a matter of faith. If we do not comprehend matters deeply, we have no right to speculate and interpret them based on our own understanding. 'And the Lord passed by before him.' This refers to the glory, fulfilling what was said in His statement, 'I will make all My goodness pass before you.' When it is said 'before him,' the intention is before the face of Moses, indicating that the one passing by is the goodness. Onkelos translated it as 'and the Lord passed before his face with His Shechinah,' and the phrase 'and He called' refers to the honor of the one passing by, as He is the caller of the thirteen attributes. Previously, I explained this passage based on the reliable tradition of Kabbalah handed down to the sages of Israel, may their memory be blessed. Here, 'And the Lord passed by,' denotes the passing of the Shechinah, accompanied by a great and powerful wind that shattered the mountains, etc. After the wind came an earthquake, and after the earthquake, a fire, etc. These are the three shells of impurity: wind, earthquake, and fire, which precede the Shechinah. Because they are distant from the holy, being outside the camp, it is stated regarding them, 'the Lord was not in the wind,' 'the Lord was not in the earthquake,' 'the Lord was not in the fire,' meaning that the aspect of sanctity does not participate or enter into them. Then it is said, 'and after the fire, a still small voice,' which is a thin partition close to the holy, surrounding it. Since it is close to the holy, it is not mentioned in the same manner as the other shells of impurity. Because it is not part of holiness, the name of the Lord is not mentioned in connection with it. However, the supernal voice emerges and enters through that partition close to the holy. Hence, it is said afterward, 'and behold, there came a voice unto him,' etc. This vision was experienced by Elijah the Prophet, peace be upon him, during his awakening. Therefore, it is said, 'and it came to pass, when Elijah heard it, that he wrapped his face in his mantle,' similar to the manner in which Moses covered his face, etc. This is sufficient for understanding this passage. 52 Come. Every expression of arrival mentioned in the place of the Blessed One is about the nobility and uniqueness of the great Name in His glory. "Behold, I come to you in a cloud of the cloud," and it is known that the final "heh" is called cloud light, and they are all called clouds, and it is a cloud for the glory of the Most High. And the matter is that "I," the words of the great Name, come to you in a cloud, which is cloudy, so that the people will hear and all will reach the level of prophecy. Moses attained the great Name that comes in the cloud, and they attained the cloud. In every place where I mention My name, I will come to you and bless you, which I mention in the language of remembrance and allusion to the righteous, who is the male, and the covenant, which is the place of the union of a man with his wife, and the supreme connection in which it depends. And this is the language of "mentioning My name," meaning that when My name is within him, I will come to you to unite with My name for your need and blessing, for the uniqueness is the cause of the blessing, and the multitude above, and from there it extends to the unions that cause this. In the chapter "Chalil," it was taught about Hillel the Elder that when he was rejoicing, the rejoicing of the water drawing ceremony, he would say, "If I am here, all are here; but if I am not here, who is here?" To the place I love, my feet lead me. And even the Holy One, blessed be He, says, "If you come to My house, I will come to your house, but if you do not come to My house, I will not come to your house," as it is said, "In every place." But God forbid for Hillel to take a crown for himself and to boast about his Torah and deeds for his honor. Rather, all his words are directed towards the supreme unity, to make known and to show how much merit causes, and the intention of the peace upon him is to say, "If I am the Divine Presence of Israel here in the Temple, all is here; there is no lack or advantage to any other place, for when the Divine Presence dwells among Israel, it also dwells above, and the connection is complete because it depends on this. For the service in the Temple draws the Divine Presence downwards and causes the unity, and in this everything is completed and perfected in a unique unity. And if I am not here, who is here? For after the unity depends on the mystery "I Am" and on the place where I am, for in it is the perfection of all. And if I depart, the bond is severed, but only a portion to the place I love, meaning everything is in my jurisdiction, and I have no excuse, for it is in my power to build worlds or to destroy them; if they are built, it is I who builds them. And even the Holy One, blessed be He, says, "If you build My house and come to it with Torah and good deeds," and the house of God, the Temple, or synagogues and study houses that are sanctuaries for the Temple, a little sanctuary, in this He unifies the great Name in His glory. And this is what He said, "I will come to your house," meaning I will unite with My glory, which is your house, when you do My will. And if you destroy My house below with the corruption of your deeds, and this is what He said, "But if you do not come to My house," meaning with Torah and good deeds, I will destroy your house, and I will not come to it, for I will depart and will not come to the city, and all this is implied in the Scripture, as it is said, "In every place where I mention My name," not saying you will remember or invoke, meaning that by your deeds you cause Me to mention My name, meaning that I will glorify My Temple, which is the supreme unity, "I will come to you and bless you." And the Lord came and stood. I have already explained it. God forbid for Hillel to take a crown for himself and to boast about his Torah and deeds for his honor. Rather, all his words are directed towards the supreme unity, to make known and to show how much merit causes, and the intention of the peace upon him is to say, 'If I am the Divine Presence of Israel here in the Temple, all is here; there is no lack or advantage to any other place, for when the Divine Presence dwells among Israel, it also dwells above, and the connection is complete because it depends on this. For the service in the Temple draws the Divine Presence downwards and causes the unity, and in this everything is completed and perfected in a unique unity. And if I am not here, who is here? For after the unity depends on the mystery 'I Am' and on the place where I am, for in it is the perfection of all. And if I depart, the bond is severed, but only a portion to the place I love, meaning everything is in my jurisdiction, and I have no excuse, for it is in my power to build worlds or to destroy them; if they are built, it is I who builds them. And even the Holy One, blessed be He, says, 'If you build My house and come to it with Torah and good deeds,' and the house of God, the Temple, or synagogues and study houses that are sanctuaries for the Temple, a little sanctuary, in this He unifies the great Name in His glory. And this is what He said, 'I will come to your house,' meaning I will unite with My glory, which is your house, when you do My will. And if you destroy My house below with the corruption of your deeds, and this is what He said, 'But if you do not come to My house,' meaning with Torah and good deeds, I will destroy your house, and I will not come to it, for I will depart and will not come to the city, and all this is implied in the Scripture, as it is said, 'In every place where I mention My name,' not saying you will remember or invoke, meaning that by your deeds you cause Me to mention My name, meaning that I will glorify My Temple, which is the supreme unity, 'I will come to you and bless you.' And the Lord came and stood. I have already explained it. In the book Yessod HaYesodot, Rabbi Elchanan son of Yaakov, may his memory be blessed, wrote in this language regarding the speech of human beings that the Divine Presence is everywhere, as they say. But the interpretation of the matter is that everywhere is pure where He desires to shine His Divine Presence, and God forbid that His glorious Presence should come into the houses of idols. Indeed, just as the sun shines in every place, both insignificant and honored, but the Creator, blessed be His name forever, is not so, as it is written, 'But in the place which the Lord shall choose, to cause His name to dwell there.' This is the meaning of 'in every place where I mention My name,' that I give permission to bless Israel in My great name, which is the Temple, for they bless as it is written, 'And in every place where I permit My name to be mentioned, I will come to you and bless you.' And it is said, 'Behold, I come to you in a thick cloud,' teaching that His presence was not there before, it shone there only from this point. And this is what I noticed to mention in this chapter. 53 The concept of 'exit' attributed to the divine place is the opposite of the attribute of judgment to the attribute of mercy, or from the attribute of mercy to the attribute of judgment. It is transitioning from one level to another according to the preparedness of the recipients. The change is in them, not in Him, God forbid, for it is neither fitting nor just that the judgment of the righteous should be like the judgment of the wicked. Rather, according to the change in their ways and deeds, there will be a change in their judgments. It is known from the way of faith and unity that the attributes of the great name, which is one of them, include both judgment and mercy. When the judgment of the righteous comes to judge a person according to his deeds, if they are for good, then the attribute of judgment in that measure also agrees with the attribute of mercy in that measure. Thus, everything turns to white, as our Sages of blessed memory said, 'The righteous transform the attribute of judgment into the attribute of mercy.' And if [the deeds are] for evil, then the attribute of mercy in that measure also agrees with the attribute of judgment in that measure. This is the secret of what they said, 'Your right hand, O Lord, is glorious in power; Your right hand, O Lord, crushes the enemy.' When the matter is in this way that I have written, it is about existence. When judgment agrees with mercy according to the awakened action below, or when mercy agrees with judgment according to the awakened action below, and the right is included in the left and the left in the right, it is the existence of the matter. There is no answer except through significant repentance, as it is written, 'The Lord has sworn by His right hand and by the arm of His strength.' And when judgment agrees with mercy and is included in them, and everything is mercy because it has turned and returned to mercy, then it is the exit from one measure to another. Similarly, when mercy is included and agrees with judgment and has turned and become judgment, then it is also the exit from measure to measure. This is the secret of what they said in P'sikta and in the Jerusalem Talmud, Tractate Ta'anit, how it teaches in the name of Rabbi Meir: 'Behold, the Lord goes out from His place, goes out from measure to measure, from the measure of judgment to the measure of mercy for Israel.' It will be understood then that in one measure, something operates and is reversed, all according to the preparation of the recipients. This is the secret of 'Your right hand, O Lord, is glorious in power' to save Israel, and it itself crushes the enemy. 'Your right hand, O Lord, crushes the enemy,' for in that judgment, which judges the wicked, He acts kindly with the righteous. "In the Midrash, you find that flesh and blood find a wound with a bandage, but the Holy One, blessed be He, is not like that. Rather, whoever He strikes, He heals. 'Behold, the Lord goes out before you with mercy for Israel and judgment for their enemies. You go out to save your people.' 'And the Lord went out and fought against those nations.' All according to the manner we wrote above. Indeed, they said, 'The sun went out upon the earth,' which means it provided an excuse for Lot's salvation. It is like, 'The sun and shield is the Lord of Hosts; the sun goes out and appears upon the earth.' This means that the great name glorifies itself, and Lot came to Zoar. The principle is that every expression of 'going out' mentioned upwards signifies complete unity, and this was the intention in this chapter." 54 The essence of the matter is that every expression of 'going out' attributed to the Divine is about the extension and spreading of unity to unify the upper and lower realms to be equal. 'And they heard the voice of the Lord God walking in the garden.' In Genesis Rabbah, the primary dwelling of the Divine Presence was among the lower beings. This is because the order of the lower creatures and their systems was parallel to the order of the higher beings and their systems: the lower against the higher, the lower against the lower. This lower world corresponds to the final 'He' of the Name, as He created them. The lower beings were thus found to be a throne and dwelling for the Divine Presence. This was suitable for it in the mystery of 'the sitters of the main house' and 'Rachel, the mainstay of the house.' Hence, the primary dwelling of the Divine Presence was among the lower beings. Thus, the upper and lower beings were unified as the Divine Presence extended and spread among the lower beings. Thus, they are included in one another. The Name fills both the upper and lower realms; there is none other besides it, as it is said, 'The heaven and the earth I fill.' The heavens are My throne, and the earth the footstool. This is the secret of 'And the heaven and the earth were finished, and all their hosts.' They came one within the other, and both were included in one another. The Name is full, and the world is full in perfect unity as the Divine unity extends and spreads from above to below. This is the secret of 'And they heard the voice of the Lord God walking in the garden,' which is the last voice of the seven voices that walk and spread in the garden, for the lower garden is aligned and balanced against the upper garden. However, they said, 'And the Lord went when He finished speaking to Abraham.' When Adam sinned, the Divine Presence departed from the lower beings, the structures were ruined, and people separated from each other, and unity was divided. When Abraham came and began to rectify what Adam had corrupted, the Divine Presence continued with the lower beings, but it was not firmly established in them as before the sin. It gathered and rested upon Abraham because he was the chariot and dwelling for it, and there was no one else among the lower beings fit to serve it except Abraham. He filled the entire world because the honor of the Divine Presence was gathered and contracted from the entire world due to Adam's sin. It contracted itself and served in a special place, which was Abraham. When it departed from him, it is said, 'And the Lord went,' the honor withdrew and spread from him due to that contraction, which contracted itself to serve him. And when it departed from him, it is said, 'And the Lord went in wrath against them and left.' I will walk among you and be your God, and you will be my people. Your ways, O God, are holy. What god is so great as our God? You are the God who performs miracles; you display your power among the peoples." This is what it means for the Divine to walk among His people—to extend and spread His holiness in holy places to serve there. In this way, the worlds are balanced, and unity is complete, for this was the intention of creation. The world was created not for its own sake but for the sake of His ways, to extend from above to below, to unify the upper and lower realms. They said, 'God went forth to redeem His people.' God's going forth to redeem His people indicates that the Divine Presence accompanied the Israelites into exile in Egypt, as it is written: 'I will go down with you to Egypt.' This was the reason for their redemption, for He had to redeem Himself and therefore redeemed Israel as well. This is the secret of what they said: 'You have redeemed for Yourself from Egypt the nations and their gods.' In the Mechilta, Rabbi Akiva said, 'Had it not been written, it would be impossible to say it.' Israel said before the Holy One, 'You have redeemed Yourself.' However, they also said, 'You shall walk in His ways.' Following the ways of the Lord your God is the secret of repairing glory through engagement in Torah study and observance of its commandments, thereby facilitating its restoration on high. I have already expanded upon this explanation in the second part of this book. n Sotah, Chapter 1, it is stated: 'You shall walk after the Lord your God.' Is it possible for a person to physically walk behind the Divine Presence? Haven't we already been told that 'the Lord your God is a consuming fire'? Rather, 'walking after' refers to emulating the attributes of the Holy One, Blessed be He, as elucidated there. In Vayikra Rabbah, Rabbi Elazar said: 'In the manner of the world, when a mortal king decrees a decree, if he wishes to uphold it, it is upheld, and if not, ultimately it is fulfilled by others. But the Holy One, Blessed be He, is not so. Rather, He decrees a decree and fulfills it first, as it is said: "Because of old age, you shall rise..." – 'I am the One who has ordained the mitzvah of rising before the elderly from the outset until here.' In Berakhot, Chapter 1, it is asked: 'From where do we derive that the Holy One, Blessed be He, puts on tefillin? From where do we derive that the Holy One, Blessed be He, prays?' The intention in creation is to resemble the supreme form and to repair glory, and these are the ways in which we were commanded in the Torah to walk, and this is 'walking after the Lord our God.' With this, the intention of this chapter is fulfilled. 45 Shakhan. 'And let them make Me a sanctuary, that I may dwell among them.' 'And let the glory of the Lord dwell upon them,' is the glory spoken about, as it is said regarding it, 'And the appearance of the glory of the Lord.' 'And let the glory of the Lord dwell,' and His glory is nothing separate from Him, nor is anything outside of Him, Heaven forbid, that the attributed glory to Him, may He be blessed, is created independently, as the opinion of the revered teacher, may his memory be blessed, in his initial collaboration. The purpose of the explanation in this section has already been clarified. It has also been clarified that it was a mistake and a false opinion if one believes that the created light is the one dwelling in the Tabernacle and the Temple. And also the second collaboration brought by the revered teacher, may his memory be blessed, which is Providence, was also clarified to be something that emanates from the ministering of glory and the Divine Presence among Israel. For when it is among them, it is the excellent Providence over them and their affairs. This is what is said in the prophecy to Solomon, peace be upon him, after the construction of the Temple, 'I have consecrated this house which you have built to put My name there forever, and My eyes and My heart will be there for all time.' It is revealed that from His name dwelling in the house, His eyes and His heart will be there forever. For when His name is among Israel, they are overseen by Him. And when He departs from them, His Providence departs as well, and this is the concealment of the face mentioned in the Torah. This is the secret of what is said, 'And My anger will flare against it on that day, and I will forsake them, and I will hide My face from them, and it will be consumed.' Onkelos and Jonathan paraphrased, 'And I will remove My Presence from them, and they will be desolate.' They will be distant and forsaken when I hide My face from them. And there is nothing except Him found in the face of man, so too, there is nothing in the Divine Presence except Him. And when the Divine Presence departs from among them, this is the hiding of Providence from them because it depends on this. And therefore, 'And it will be consumed, and it will find it many evils and troubles.' And it is further said, 'And I will surely have hidden My face on that day because of all the evil they have done.' This is all a faithful testimony of the Lord, for the Divine Presence is not a created light, Heaven forbid. For how can one say of the created light that it is something separate from Him, and His face is nothing apart from Him. And even when His face shines, His Providence persists with them. This secret has already been revealed in His saying, 'You shall have no other gods before Me.' The wise sages of truth accepted this interpretation, but Onkelos the Proselyte did not leave room for any misconceptions in his translation. Here, he clarified in his true understanding that there is nothing in His face except Him. Therefore, he translated 'My face' as 'the Divine Presence' everywhere. After these profound truths, let me present the words of Rabbi Avraham Bibiagi to clear away any confusion from the path of my people. Because he considered himself wise enough to challenge the authentic tradition with his own reasoning, he wrote in the second essay, Chapter 2, of his Book of Faith, using this language and was called Shechinah from the secondary association of the late Rabbi, in the name of Shechinah, Chapter 25, Part 1. The Ramban explains in the Torah without differentiating that association. For the late Rabbi said that since the name Shechinah is mentioned concerning the created light, which is the divine light indicating the presence of the blessed name in that place, and when the name is seen there, it is as it is written, 'And I will dwell among the children of Israel.' 'And the glory of the Lord,' and the appearance of the glory of the Lord. But things that are not material, their reality is in the intellect; their reality is outside of intellect. And their reality in a place is a non-place, for they are undivided and unbounded by place, as it says, 'The Lord has prepared His throne in the heavens.' For He sits in the heavens as befits the One who moves what is moveable, but His kingdom and perfection are ruling over all the world, whether high or low. Therefore, when the glory of the Lord dwells, it is not distant but necessary that the blessed name be there. Therefore, I say that in that name, it is called Shechinah, which dwells in His glory upon the mentioned faces, and this is what is written in the created light that the late Rabbi wanted, so that when He is seen, and let there be light, the blessed name teaches about His existence there, and this is a profound lesson worthy of understanding. And the second association, the Providence called in some places Shechinah, because when Providence adheres to a person or a nation, the blessed name dwells in the intellect being watched over. And since Providence is according to reason, as I explained above very well, the blessed name dwells in the watched-over intellect or those watched over without any change or variation at all. Therefore, when the Ramban said, 'And it will be wonderful for the Lord to go in our midst,' which Onkelos translated as 'the glory of the Lord,' he said, 'Why would Moses our teacher need the created light?' It is more wondrous than him because the Rabbi wanted only Providence, which is what Onkelos said Moses asked about, and that is the second association. And he saw that they would be watched over by God even though they sinned, and then their way would be good and successful. And from this association, Onkelos took Shechinah. Thus, his words end here." And he should be reprimanded, what he intends with the created light, and necessarily he must acknowledge that it is a separate intellect. And as he understands that the mentioned light in the Genesis narrative, when it says, 'And God said, Let there be light,' is the light of intellect, if so, he has forgotten and hidden from his eyes what was said about the incident of the Golden Calf, as a punishment for them, 'I will send an angel before you,' for 'I will not go up in your midst.' So where is the mouth that says that in a place where the created light dwells and is seen, it is obligatory for the blessed name to be there? One who examines hearts and kidneys knows what is in his heart in his statement, 'This is a profound lesson worthy of understanding.' And if in a place where the created light is seen, there the blessed name is obligatory, then for what reason did he punish them when he said, 'I will not go up in your midst; for you are a stiff-necked people,' and 'I will send an angel before you'? Who could wish and know? And if in a place where the created light is seen, there the blessed name is obligatory, then why did the Master of the Prophets inquire when he said, 'If Your presence will not go, do not bring us up from here'? And if he inquired about Providence, behold, when the created light is among them, they are watched over, and there is no lack of anything. In general, it is evident that it is only a call to not argue about the truth, by saying that one part is on the great Rabbi, our teacher, the Ramban, without distinguishing that partner. And how can one distinguish, when 'this' is dependent on 'that', as I have written. And the teacher himself said in Chapter 23, Part 1, regarding the matter of the elevation of the Divine Presence that was among us, which resulted in the absence of divine providence over us, as it says, 'I will aim evil at them and hide My face from them, and they will become prey, etc.' It is clear in the explanation that they are not two partners. And what he said in Chapter 25, meaning the perpetuation of His Divine Presence or His providence in any place where His Presence dwelled permanently or in anything over which His providence continued, as it is said, 'And the glory of the Lord abode, etc.' And he repeated it, meaning the perpetuation of His Divine Presence, i.e., His light created in a place, or the perpetuation of providence over one thing, etc., his intention is not to say that they are two partners. But his intention is that when the Divine Presence is in a place, it is supervised, and thus it is the Divine Presence and it is the providence, and this depends on this, and in the absence of this, that will be absent. And the truth accepted in this matter has already been clarified to the utmost, and there is no need to change things. And this is a lesson from what we have seen to work with in this chapter. 46 Rashi says, "And under His feet like the form of sapphire stone" - their significance has already been explained, and the secret of his saying, "And under His feet like the form of sapphire stone," is clarified well without turning to foreign interpretations that argue about the truth. Also, they said, "The heavens are my throne and the earth is my footstool." The secret is, "And His feet shall stand." The intention of this chapter is only to explain the words of Rabbi Eliezer the Great, may his memory be blessed, and it is found for him in Chapter 3 of his chapters, in this wording: "Heaven, what place were they created from?" - the light of God's garment, which He took from Himself and spread like a garment, and they stretched and went until He said to them, "Enough," and therefore His name is called Shaddai, for He said to the heavens "enough" and they stood. And from where do we know that the light of His garment was created? As it is said, "He wraps Himself in light as with a garment; He stretches out the heavens like a tent curtain." Earth, what place was it created from? From the snow under the Throne of Glory He took and threw onto the waters, and the waters froze and became the dust of the earth, as it is said, "For He says to the snow, 'Fall on the earth.'" And these words of his were very connected to the great teacher, but he did not find in them his hands and feet as he said in Chapter 26, Part 2. This is his language, and I wonder, what did this sage believe, that he is from falsehood to find something not spoken of, and it is impossible without material for something to come from him? Because of this, he asked the heavens and the earth, "From what place were they created?" and what answer came from this should obligate him to say to it, "And the light of His garment, from where was it created? And the snow under the Throne of Glory, from where was it created? And the Throne of Glory itself, from where was it created?" And if he wishes to say about the light of His garment something not created, and likewise the Throne of Glory not created, this would be very distant and would also contradict the beginning of the world, except that he is according to the opinion of Plato. Until they said, "The end of the matter, he will confuse one with a very knowing mind in his belief very, very much," and the explanation in it was not sufficiently clear to me. However, I mentioned it to you so that you don't err in this matter up to here. Here, our eyes see the opinion of the great teacher, Rabbi Eliezer, as one who denies the creation from nothingness, God forbid, which is the faithful pillar upon which all faith relies, even though he is among the great sages of Israel and their righteous ones, in what is known from him in the Tractate Avot and in the Jerusalem Talmud, at the end of the chapter of the "Beheaded Heifer," they said, "From the time of Rabbi Eliezer's death, a Torah scroll was hidden." And also there, "Once the elders entered to ascend to the house of study in Yavne, and a heavenly voice came out and said to them, 'Is there anyone among you fit to receive the divine inspiration?' and Samuel the Younger was one of them." And they set their eyes upon Rabbi Eliezer ben Hurkenos, and they were pleased that their opinion aligned with the opinion of the Almighty. Up to here. Not to you, all passersby, pay attention and see: If a person who denies the creation from nothingness is considered worthy of divine inspiration, and if the natural forces fulfill their designated roles in their hands from their Creator, and they carry out what Rabbi Eliezer decreed upon them, as mentioned in Tractate Avot in the story of the oven of Achnai, and not only that, but a heavenly voice emerged and said to them, "Why do you concern yourselves with Rabbi Eliezer? The halacha always follows his opinion." And in Vayikra Rabbah, when Moses ascended to heaven, he heard the voice of the Almighty discussing the laws of the red heifer, and saying, "This is the law," Rabbi Eliezer said, "A one-year-old calf and a two-year-old heifer." Moses pleaded before God, "Master of the Universe, may it be Your will that the halacha be in accordance with him." God replied, "By your life, he is the one who will decide for you." As it is said, "And one of them is named Eliezer, unique in his standing." Up to here. I call upon you, men, judge now: If one who is destined to deny the creation from nothingness speaks, will the Lord of the Universe accept the law from him? And will the Master of the Prophets seek him to be His advocate? Even the wise Rabbi Abraham Bibago, in his book "Ma'amar 3, Sha'ar 1," wrote in this language, and this concerning their denial of creation from nothingness, as many have denied it. The late Rabbi considered that even Rabbi Eliezer the Great denied it when he asked, "From what place were they created?" It's indeed surprising regarding the late Rabbi, for in his ethical will, he said, "And if anyone sees in it any deficiency according to his own judgment, let him explain it and judge favorably, even with a distant interpretation, as required by our custom of judging favorably. How much more so in a known custom and our Torah sages who endeavor to truly benefit us according to their understanding." Up to here. How could he not fulfill what he spoke with his mouth, and what he desired for himself, why did he not desire for others? Certainly not for Rabbi Eliezer the Perfect, peace be upon him, and as we were commanded: "Love your neighbor as yourself," and as the sages said, "What is hateful to you, do not do to your neighbor." Were the gates of interpretation closed before the Rabbi to interpret the words of Rabbi Eliezer even in a distant interpretation, as he himself commanded in his book to one who sees in it any deficiency according to his own judgment? Indeed, those who came after him followed suit, as they interpreted the words of Rabbi Eliezer in various ways, each interpretation aligning with the statement "From what place were they created?" until they reaffirmed their faith in the novelty of creation ex nihilo, rescuing him from the bitterness of his outcry. And we need to criticise him more, why he did not respond to the words of Rabbi Eliezer with one another, as the Rabbi himself commanded that the readers of his book do so. If the Rabbi had done so and meticulously examined the words of Rabbi Eliezer, he would not have written what he did. For in that very chapter, he himself said in this language: "Before the world was created, there was only God and His name alone, and it arose in His thought to create the world, etc." Is there any doubt left regarding someone who expresses such sentiments about his belief in creation ex nihilo? And the revered Kabbalist Rabbi Shem Tov ben Shem Tov wrote about him in this language. Furthermore, who told him that the "light of the garment" was not created according to his words? When it was explained that the "garment" refers to the sphere of intellect, and from it emanates the power to rotate, and the spheres were created from which aspect would the denial arise completely? And he told me where one could find a place for such disbelief. Additionally, regarding the snow under the Throne of Glory, we can interpret according to their opinions, for the sphere is a throne for honor, and by the power of its rotation according to the will of the Almighty, from which aspect the foundations were born, until the center was water, and to create dust, it needs to freeze, and the foam becomes like snow. And it is beneath the sphere, for the heavens are above and the earth below. And if it is the center, according to his wisdom in philosophy, he can interpret thus without overcomplicating the origins of the world, even though the matter is hidden in the Torah. In truth, Rabbi Eliezer did not intend by his statement "From what place were the heavens created?" etc., "From what place was the earth created?" to refer to the tangible heavens and earth themselves, but rather to their causes. This matter pertains to the hidden secrets of the Genesis narrative, the esoteric realm of existence, and the light of the garment alludes to the letter Yud and Hei in the great name of God. For the light represents the first Hei, and the garment represents the Yud, as it is likened to a white robe. This is the secret of "In the beginning God created," where God, represented by the first Hei, created the heavens, representing fire and water, symbolized by the Yud. In the Midrash of Rabbi Nechunya ben HaKana, it is taught: "Heaven teaches that God bounded fire and water, intertwined them, and made them the beginning of His word," as it is written, "The beginning of Your word is truth." This is indicated by the phrase "heaven fire water" up to here. This is the secret of "Wrapping Himself in light as a garment, stretching out the heavens like a curtain," for from wisdom emanates all, with understanding He established the heavens. And in the Midrash Ruth Rabbah, Rabbi Shmuel bar Nachmani said: "When the Holy One, blessed be He, created the world, He wrapped Himself in light, adorned Himself with it, and created the heavens," as it is written, "Wrapping Himself in light as a garment." This light is called the light of His garment, the primal light in which the Holy One, blessed be He, clothes Himself, and that light extends with splendor and magnificence throughout the limbs of the universe. "From what place was the earth created?" The secret of the earth is desire, like the snow under the Throne of Glory. The snow is the secret of the awesome ice, and it is beneath the first letter Hei, which serves as a throne for the glory above it. For there is a throne above a throne, and there is glory above glory, and this is the secret of "From a man to his brother he took this." And it says of the snow, "For it will be sweet with mercy," as it represents the attribute of judgment. And it says, "He took and cast it back to the Supreme Emanator," in the secret of "And the earth," and He cast it upon the waters, which are lower waters, salty waters, and the waters froze and became dust. This is the secret of the fourth foundation, the fourth leg, and this is the secret that to snow it will be said, "Be earth." Behold, heaven and earth are one, uniquely one. And the wisdom of the revered Rabbi, may his memory be blessed, the true wisdom, which will not suffice for foreign children, did not overcomplicate regarding Rabbi Eliezer the Great, may his memory be blessed, the Kabbalist from the prophets. This completes the intention in this passage. 57 Grief. And he was grieved in his heart, teaching, according to its nature, about a sick person and the evil of the countenance, like a sick person whose face is downcast because his planting has not succeeded. And so is the matter here in comparison, and its secret is that the shining faces became angry because they were included in the judgment; this one shall fall on them. And this is the secret of the grief mentioned above concerning this matter, and its secret is that the great Name was grieved in his heart because of his heart and concerning him. For he is the one who said, "Let us make man," and one who understands the matter as we have written will find this secret to be awe-inspiring. In Genesis Rabbah, Rabbi Berechiah said: It is like a king who built a palace through a contractor; he saw it, and it did not please him. Whom should he be angry with? Not with the contractor. Thus, "And he was grieved in his heart." Rabbi Assi said: It is like a king who made merchandise through a broker and incurred a loss. Whom should he blame? Not the broker. Thus, "And he was grieved in his heart." The king, the secret of the great Name, built a palace; he is the man who is a dwelling place and a throne of glory to truly sit upon. And he built it through the contractor, as we have described. He saw it, and it did not please him because the intention was not fulfilled, and the light did not draw from its source. For this reason, he was upset with the contractor. And Rabbi Assi added to the parable of the merchandise that was intended to bring profit and honor. Not only did it fail to bring profit and attract light from above, but it also resulted in a loss, causing the mother to be separated from her children. This is because sin causes separation between a man and his wife, and blessing only resides when they are united as one. They rebelled and grieved His Holy Spirit because their rebelliousness and sins caused grief to His Holy Spirit, which is the secret of the final letter "Hey" (ה) referred to as the Holy Spirit, named so because of the spirit that comes to it from the Holy of Holies. Their actions caused the Holy Spirit not to dwell in the land, the light and abundance were removed, and judgment and sorrow came from the left side, in the secret of "Out of the north the evil shall break forth." And because they turned the attribute (of mercy) upside down, for they are a perverse generation, He measured it back to them according to their measure and turned into an enemy for them — He, who is mercy, fought against them. This is the secret of the sages' saying: "The wicked turn the attribute of mercy into the attribute of judgment," and this is all due to the corruption of their deeds. In Chagigah, Chapter One, it states: "And if you do not listen, my soul shall weep in secret." What is meant by "in secret"? Rabbi Shmuel bar Avuya said in the name of Rav: "There is a place for the Holy One, blessed be He, where He weeps, and it is called 'in secret.'" Because of pride — what is meant by "because of pride"? Rabbi Shmuel bar Yitzchak said: "Because of the pride of Israel that was taken from them and given to the nations of the world." Rabbi Shmuel bar Nachmani said: "Because of the pride of the kingdom of heaven." And is there weeping before the Holy One, blessed be He? For Rav Pappa said: "There is no sadness before the Holy One, blessed be He, as it is said, 'Glory and majesty are before Him.'" There is no contradiction: this refers to the inner chambers, and that refers to the outer chambers. And in the outer chambers there is no sadness, as it is written, "And the Lord God of hosts called on that day to weeping and to mourning, etc." The destruction of the Temple is different, for even the angels of peace wept, as it is written, "Behold, the valiant ones cried outside; the angels of peace wept bitterly." There are books that have the version "and in the inner chambers there is no sadness," and this is the version used by the Kabbalist Rabbi Todros HaLevi, of blessed memory. He wrote the following: "There are books that have the version 'and in the outer chambers there is not,' and this is a scribal error, for it cannot be so according to the logical flow of the discussion and according to what is brought as proof from the 'angels of peace,' for the 'valiant ones' are external ones, as it is written, 'they cried outside,' which refers to the outer chambers. This is the correct version according to the truth and according to the secret of the matter." This is because the inner chambers (בתי גואי) are the internal crowns, the secret of ascension, where there is no Satan and no evil occurrence, only joy and happiness. Regarding them, it is said: "Glory and majesty are before Him; strength and joy are in His place," for this place is above the reach of the forces of judgment, and they have no authority from there and above. Therefore, it is called "His place," which is unique to Him alone, with no strangers with Him, and everything there is in abundance, with no sadness or worry. From the arms and below, it is called the outer chambers (בתי בראי), where foreign forces cling, which are the cause of exiles and destructions. From there comes weeping, mourning, troubles, and all kinds of sorrow and grief, for they hide the face of mercy, and then the attribute of judgment prevails and completes the judgment. This is the secret of the weeping attributed to above, and those places are called "hidden places" (מסתרים), as they hide the face of kindness and mercy. Concerning this, it is said: "There is a place for the Holy One, blessed be He, where He weeps, and it is called 'hidden places,'" as it explains the secret of their saying: "This refers to the inner chambers and that to the outer chambers." However, regarding the question "And in the inner chambers there is no sadness" according to the correct version, and the verse that states, "The Lord God of hosts called for weeping, etc.," which implies that even in the inner chambers there is sadness, as the scripture indicates, it will be explained to those who understand the secret of the holy names mentioned in the matter. This proves that the version "And in the inner chambers there is no sadness" is the true one, and the destruction of the Temple is indeed more severe, both above and below, so that even the angels of peace wept. "My eye will weep bitterly, and run down with tears because the Lord’s flock has been taken captive." Rabbi Elazar said, "What are these three tears for? One for the First Temple, one for the Second Temple, and one for Israel who were exiled from their place." This is in the secret of the lower eyes, the eyes of Zeir Anpin, in the three colors of the eyes, which are black, red, and white, all included in all colors. The three tears are present and descended, meaning those colors included in judgment were not sweetened. This is the weeping for the destruction of the Temple above and the destruction of the Temple below, and for the exile of Israel from their place. And in the chapter "HaRo’eh," it is stated that when the Holy One, blessed be He, remembers His children who are in distress among the nations of the world, He sheds two tears into the great sea, and their sound is heard from one end of the world to the other. In the Idra Nasha, the holy luminary Rabbi Shimon bar Yochai, of blessed memory, said the following (Zohar, Part III, 137b): "It was taught that in these eyes, in two colors, red and black, two tears reside. And when the Holy of Holies wishes to have mercy on Israel, He sheds two tears to be sweetened in the great sea. What is the great sea? The sea of supreme wisdom." This means that they are mixed with the whiteness of the fountain that emanates from supreme wisdom and He has mercy on Israel. Furthermore, I will include here the matter of sleep attributed to above, as it relates to the context of the chapter. It is stated in the chapter "Eglah Arufah" that Rav Chavah said: "Every day the Levites stand on their platform and say, 'Awake, why do You sleep, O Lord?' (Psalms 44:24). Is there really sleep before the Holy One, blessed be He? Is it not already stated, 'Behold, He who keeps Israel neither slumbers nor sleeps' (Psalms 121:4)? Rather, when Israel is in distress and the nations of the world are at ease, it is as if He is sleeping. Therefore, it is said, 'Awake, why do You sleep, O Lord?'" And in the Jerusalem Talmud, at the end of Tractate Ma'aser Sheni, it discusses those who would awaken by saying, "Awake, why do You sleep, O Lord?" Is there really sleep before the Holy One, blessed be He? Is it not already stated, "Behold, He who keeps Israel neither slumbers nor sleeps" (Psalms 121:4)? What then is meant by "And He awoke as one out of sleep" (Psalms 78:65)? It is, as it were, as if there is sleep before Him when Israel is in distress and the nations of the world are at ease. And similarly, it says, "And My eye shall weep sore and run down with tears" (Jeremiah 13:17). Indeed, according to the true understanding, there is no contradiction between the verses. The distinction lies between the higher realm, the secret of the supreme light, the place called Arich Anpin, where there is no change or inversion and no left side, only great mercy. There, there is no sleep at all, but the eye of mercy is always open, and it is said of this, "Behold, He who keeps Israel neither slumbers nor sleeps." In the Idra Nasha (Zohar, Part III, 129b), it is referred to as "the Keeper of Israel above." However, in the lower realm, the place called Zeir Anpin, there are opposites: right and left, front and back. Here, the eyes include right and left and are not always open like the eyes of Arich Anpin. It is regarding this that it is said, "Awake, why do You sleep, O Lord?" and "He awoke as one out of sleep." In the Idra Nasha (Zohar, Part III, 137a), it is stated, "Awake to be sweetened with that whiteness, awake to execute vengeance on those who oppress them." "Awake and arise," referring to the holy spark, involves two forms of providence: mercy and vengeance. This is to indicate the secret of the matter, where the names with the sleep are associated with Aleph-Dalet. In the Idra Nasso, the holy luminary Rabbi Shimon bar Yochai, of blessed memory, said (Zohar, Part III, 130a) as follows: "It is written, 'Behold, the eye of the Lord is upon those who fear Him,' and it is written, 'The eyes of the Lord run to and fro.' If they merit, it is 'the eye of the Lord,' the upper eye. If they do not merit, it is 'the eyes of the Lord run to and fro,' which refers to the lower eyes. We have learned, why did Joseph merit that the evil eye had no power over him? Because he merited to be watched by the good upper eye. As it is said, 'Joseph is a fruitful bough, a fruitful bough by a well,' why 'by a well'? Because of the eye that watched over him. It is written, 'He who is generous will be blessed,' why is he called 'one'? Come and see, with the lower eyes, there is a right eye and a left eye, and they are in two colors. But here, there is no left eye, and both rise in one level, and all is right. Therefore, it is called 'one eye' and not two." And the Tanna (ibid.) said: 'It is the eye that is the eye of providence, constantly vigilant here, constantly vigilant there, constantly vigilant below. Those who are enveloped in darkness, in blindness, in a mixture of three colors are not vigilant. If there is a cheese-covered wart on the eye, it is written: 'Awake, why do you sleep, Lord? Arise, do not reject us forever.' To whom does He awaken? He awakens the one who awakens, and the eye becomes mixed with a mixture, and the mixture is seen to accept it and cover the eye. Who is worthy? The one who abandons him is worthy; his share is taken by the one who takes care of him, and concerning this it is written: 'A good eye, it shall be blessed.' And it is written, 'House of Jacob, come, let us walk in the light of the Lord.' And from here, the secret of the eyes mentioned in the place of the Blessed Creator will be clarified, that they are from the language of colors on one stone, which has seven eyes, because they are inclusive of right and left. And to have cheese on the eye, which is the secret of the judgment prevailing over mercy, and covering the black over the white, sleep is related to the upper eye. This happens when the lower aspects cause this through their actions, as everything is according to the receivers, for there is no change, reversal, or exchange except from the side of the lower aspects. This is what we learned to work with in this section. 58 Ach"l – ate. In the Song of Songs, we find an allegory for the king, whose peace is described. The bride, symbolizing completeness, invites and gracefully sings to her beloved. She anticipates her beloved coming to his garden to enjoy its fruits. The beloved reciprocates and says, 'I have come to my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb with my honey; I have drunk my wine with my milk.' In the Midrash, 'You have seen my companion' - what is 'my companion'? Rabbi Yonatan says, 'My providers, who know me continuously every day until here.' And in the Midrash of Rabbi Nehunia ben HaKana, 'And from them the heart is nourished, and the heart nourishes them.' And in the Midrash of Rabbi Shimon bar Yochai, may his memory be for a blessing (Song of Songs Rabbah 7:1), they said with this language: 'Eat, O friends, drink, and be intoxicated, O beloved ones!' From here and beyond, any outsider shall not eat of the Holy. Who is that outsider? One who does not recognize the Holy as belonging to the upper realms, and has no portion in the enjoyment of the upper realms, which include eating. Just as you have said, 'Eat, O friends; drink, yes, drink abundantly, O beloved ones,' the enjoyment of the Holy One, blessed be He, is permitted, and this enjoyment is fit for the place where it is fit, just as the fragrance of the sacrifice ascends. Let it be seen that just as you find sustenance for the lower realm, so too you find sustenance for the upper realm, for the feast is arranged for His honor and not for servitude. When it is arranged for servitude, it is His feast, and they are the eaters of His feast. This is what is written, 'I have eaten my honeycomb with my honey,' etc., for it is the feast of the King they have eaten, etc., it is their feast, as the fragrance of the sacrifice ascends. Thus, this is called a pleasing aroma to the Lord, a pleasing aroma for servitude, from the place of eternal pleasure, and concerning this, the feast of the King is delayed because of the feast of servitude. Thus, Israel sustains their Heavenly Father. And the sustenance mentioned is the secret of everything being supplied from the source, from the radiant light from beginning to end, through which all the powers included in the great and awesome Name unite. This is the service during the time when the Temple stood, and the study of Torah and the fulfillment of its commandments with love for their own sake at all times, in the manner explained in this book. And in the Midrash, all the eating and drinking mentioned in this book is nothing but wisdom, for true wisdom, as received, is the sustenance that sustains the soul and preserves it. Similarly, the exemplar of higher wisdom, from which existence derives for all that emanates from it, from the beginning of thought to its end. And in some expressions, it is nothing but Torah, and everything ascends to one place, for it is wisdom, it is the ancient Torah. Just as through eating and drinking, the connection between soul and body is perpetually maintained downward, so too through the light and influence coming from above, the connection and unity of all things are perpetually maintained from beginning to end. This is the secret of the mentioned eating towards the higher realm. And in the Midrash of Rabbi Shimon bar Yochai, may his memory be for a blessing (Song of Songs Rabbah 8:2), Rabbi Shimon went to Tiberias, and Elijah met him. Elijah said to him, 'Peace be upon you, master.' 'What is the Holy One, Blessed be He, occupied with in the heavens?' he asked. Elijah replied, 'He is occupied with sacrifices.' Rabbi Shimon said, 'New things I have heard from you. I am worthy, and I will come and request from you a covenant for an oath, in the assembly of the heavens.' He asked, 'If the world to come lacks eating and drinking, why is it written, "I have come to my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey"?' He said, 'I have eaten my honeycomb; I have drunk my wine.' Rabbi Shimon asked, 'And what did the Holy One, Blessed be He, give you?' He replied, 'The Holy One, Blessed be He, said, "Let this son of Yochai say what he desires."' Rabbi Shimon said, 'How beloved is the Holy One, Blessed be He, to the community of Israel, and how much does He show mercy to her. Even though there is no arrangement for eating and drinking due to His mercy, He eats and drinks and comes to her. When her completion is brought to the chuppah, and at the time to eat, there is no judgment that the groom should eat with her, even though it is not the custom to eat thus. This is what is written, "I have come to my garden, my sister, my bride." Since I came to her for the completion, I ate my honeycomb with my honey. And we turn to the beloved one, in accordance with what the Holy One, Blessed be He, accustomed. The Holy One, Blessed be He, accepts and performs her desires in the presence of the King and the queen together. This is what is written, "Arise, O Lord, to Your resting place, You and the ark of Your strength, and let Your priests be clothed with righteousness, and let Your faithful ones sing joyously." Levi needs to sing, as without singing, they are not complete. He said, 'And let Your faithful ones sing joyously.' These are the ministering angels of the right side. He said to him, 'David, is it not a decent manner for me?' David said, 'Master of the Universe, for the sake of Your servant David, do not turn away the face of Your anointed one.' And we turn from this manner of the world to come to the other manner, that which comes after it. For she who comes to him, he performs her desires, even though it is not customary in this manner. He took stones from the place and placed them above his head, since he came as a groom to a bride, even though it is not customary to bed together except with pillows and covers. And she gave him stones for a bed, although he did not accept the bad desires of the heart. This is what is written, "And he lay in that place," upon those stones, even though it is not customary in this manner. So too here, "I have eaten my honeycomb with my honey," even though it is not customary in this manner, due to her completion, with all that is in the bride's house, and not elsewhere. In her place, there is neither eating nor drinking; in his place, there is eating and drinking. This is what is written, "I have come to my garden, my sister, my bride." The angels that the Holy One, Blessed be He, sent to Abraham in his place neither ate nor drank, but for Abraham they ate and drank. He said to him, 'By your life, this word I must say, and because I am not firm in my good will before you, I ascend above, says the Lord.' You are worthy in the world of your Lord, and He praises you above, as it is written, "A righteous man rules in the fear of God." The intention regarding him, may his memory be for a blessing, is that above, in the head, the secret of the Aleph is that there is no eating and drinking there, for from there sustenance and influence spread and come forth. But below, at the end of the supernal thought, there is eating and drinking, for it is the garden that requires watering. Now, behold, the beloved king, whose peace is in his place, which is the Aleph, there is no eating and drinking there. But when he comes to unite with the bride, then the light spreads from the source, because blessing rests on something complete, and unity is only complete when they unite. Then the bride receives and accepts the light from above, and with much goodness, her food increases. And the beloved also receives and partakes of that goodness for the sake of the bride, for she causes him to be blessed so that she may also be blessed, for the light comes through the king in the secret of King Solomon, blessed be he. This is the secret of 'I have come to my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey,' and in this, the secret of the eating mentioned in the Song of Songs is clarified, which the king attributes to himself, whose peace is the spiritual eating from the most refined. It is the secret of the satisfaction of all from beginning to end, upon which the unity of the powers included in the great name depends, and this is what we sought to serve in this chapter. 59 "Panim" (פנים). "Achur" (אחור). The secret has already been explained, "And you shall see My back, but My face shall not be seen" (Exodus 33:23), and it was said, "You cannot see My face," for there is nothing other than Him, and I have already written about this. This is the secret of "You shall have no other gods before Me," but "My face shall be to you as God," and this too has been clarified. There are faces that shine and faces that do not shine, and the image of the Lord, they said in the books, shows the back, and in the first chapter of Berachot, "and you shall see My back," teaches that the Holy One, blessed be He, showed Moses the knot of the tefillin, and these too are called the face of the Lord. "And this is the secret: 'And the Lord would speak to Moses face to face, as a man speaks to his friend' (Exodus 33:11), with faces that shine and faces that do not shine, uniquely so, for he comprehended and understood this. This is the secret I will speak face to face with him," and this is the attainment of Moses, which surpassed all others among the prophets. And concerning Israel, it is said, "face to face, the word of the Lord with you," a vision within a vision, unique, but they did not comprehend it except according to their measure and strength. And it is said to you, "Speak to my heart, 'Seek My face,' I will seek Your face, O Lord." They said in the Midrash of Rabbi Shimon bar Yochai (Leviticus Rabbah 93:2) in this language: "King David said, 'For this purpose, to receive the Holy King.' And what is it said to you? 'Speak to my heart,' to the hearts of the worlds, and advise them to seek my heart, which is united with Him because of the Supreme King. He said, 'Seek His face,' the crowns of the King, the crowns of the King who is united with them, and they are in Him, and He is in them, and His name and their name are one. Thus, David said, 'Your face, Lord, I will seek,' just as you said, 'Seek the Lord and His strength; seek His face always.'" They have faces facing inward, for how many awesome faces face inward. In the Midrash of Rabbi Shimon bar Yochai (Leviticus Rabbah 15:1), it is said in this language: Rabbi Shimon expounded, 'The righteous will see the face of God, He loves righteousness; the upright will see His face.' What does 'His face' mean? It means the faces of the worlds, which require compassion for what they need. Rabbi Elazar, his son, said, 'The upright shall see His face.' What does 'His face' mean? Should it not be 'the upright shall see Him'? He replied, 'The supernal secret, the ancient of days, the ultimate hidden depths and the ancient of days, the sun that shines in a straight path, they look after the world, and when their deeds are pleasing below, the Ancient One is revealed in the microcosm, and all those faces gaze at one another, and they all receive blessing. Why do they receive blessing? Because they look at each other in a straight path, not turning right or left. This is what is written, 'The upright shall see His face,' and they all receive blessing, and they all drink from the same cup, until they are all blessed worlds, and all worlds are united as one. Thus, the Lord is called one, and His name is one. In the Midrash Nasso (Numbers Rabbah 33:2), it is said in this language: 'There are times when the rivers flow, and there are times when they are dark.' For this reason, it is written, 'Let His face shine upon us, Selah,' indicating that it is not always constant, but rather, like the revelation of the apples above, until here. This is the secret of 'the light of Your countenance [will save us].' The meaning of the verse 'O LORD God of hosts, restore us; cause Your face to shine upon us, and we shall be saved' (Psalm 80:19) is that the return will be complete, whether concerning children or others. This is the secret of restoring us both below and above, and then the light of Your countenance will illuminate the upper faces upon the lower faces, revealed in the microcosm, in the secret of 'Return, O merciful One, have mercy upon us.' In the Midrash of Rabbi Shimon bar Yochai (Genesis Rabbah 16:1), what is the meaning of 'return, O merciful One, have mercy upon us'? It means that the ancient Holy One returns to reveal Himself in the microcosm, returning to be revealed as He was concealed in the primordial state. This is not called repentance until here. Because repentance below causes repentance above, and salvation depends on the revelation of the ancient light in the microcosm, which is the illumination of the upper faces upon the lower faces. This is what is meant by 'and we shall be saved.' In this, the intent of this section is fulfilled. 60 Y"B. And it grieved Him in His heart, and the Lord said, 'I will not again curse the ground,' etc." (Genesis 8:21). The secret here is analogous to a king who built a palace through the supervision of an architect. This is the secret of the heart that the king was upset about because the intention was not fulfilled in the palace, as the architect's sin caused a disruption in the unity, and the upper land became distant. "Foolishness is bound up in the heart of a child" (Proverbs 22:15). Now, Noah, the righteous, acted as a remedy for the world through his sacrifices, bringing close what generations had distanced through their corrupt actions. Then the king turned to the architect, consoled him, and drew him near, for the son of a righteous person grows up. This is the secret of 'And the Lord said, "I will not again curse the ground for man's sake,"' meaning, 'I am the ultimate cause, for I created the evil inclination, and he carries it out without My intervention.' This is His excuse for humankind, saying, 'For the inclination of man's heart is evil from his youth.' In this midrash from Rabbi Nechunya ben HaKana, the metaphor illustrates a dialogue between the heart and God. The heart expresses a desire to "go out for a stroll" and not remain in one place always. God responds, using a parable of a king in his chambers. Despite having thirty-two rooms, each with a beautiful pathway leading to it, the king wants to reveal his treasures and delights. However, he finds that his subjects are not interested. So, he works to make his presence known, gathering all the pathways and adorning them with his attire. Anyone who wishes to enter can do so freely. This tale suggests God's willingness to reveal Himself to those who seek Him, making His presence accessible and inviting to all. The hint in the inner chambers and pathways refers to the thirty-two pathways of the supreme wisdom. Since this wisdom is extraordinary and cannot be fully grasped, even by the daughter of Abraham, who embodies kindness, all the pathways are named after the Supreme Wisdom. It is called "heart" because it encompasses all thirty-two pathways of wisdom. Furthermore, Rabbi Rahmai said: "Honor and heart are one, but honor is so-called because of its superior action, and heart is so-called because of its inferior action. This is the honor of the Name, and this is the heart of the heavens." The heavens are the Name of the Holy One, blessed be He, and concerning them, Solomon said, "And You shall hear the heavens and their heart in them." For there is nothing besides Him, as the heart of a person is connected to Him, and the heart of a person inclines to its left side. Similarly, the heart of the heavens inclines to the left of the heavens, for its main reception is from there. At the end of the first chapter of Tractate Ohalot, our sages taught that there are six organs within the key of the heart, and the key of the upper heart consists of these six extremities, for this heart dwells in the Temple. The great Name said, "And My eyes and My heart will be there all the days." And when the heart is there, there are also the eyes of the Lord upon one stone with seven eyes. For when the Temple is established and Israel fulfills the will of the Almighty, then the eyes shine and gladden the heart, in the secret of "The light of the eyes rejoices the heart," and then everything is in the unique unity of the One God and His name is One. This was the intention of this chapter. 61 Spirit. And the Spirit of God hovered; it is the spirit of the living God, the secret of the letter Yod in the Great Name. And if the children are called a spirit from the Book of Creation, and they are usually called so because of their finiteness, and from that spirit existence comes from beginning to end, for the spirit sustains the world. And the spirit of Jacob receives from them, and it is the spirit that emerges between water and fire and makes peace in its heights, and it is the spirit that blows upon the heart. For without that spirit, if it did not come to him, the world would be destroyed, for it is a consuming fire. And the Lord said, "My spirit will not judge man forever," etc. It seems to say that it was fitting for the scripture to continue afterwards and write, "And the Lord saw that the wickedness of man was great on the earth." And the reason brought in "When the sons of God saw the daughters of man," etc., and "the Nephilim were on the earth," is because the scripture told that they were oppressing the women, even those who were married beneath their husbands, saying, "And they took themselves wives from all they chose." And in this they were lying in the upper pair, and in this vile deed they were showing two authorities, for they were cutting off uniqueness and lying to the Holy One, blessed be He, and troubling their Creator to form foreign shapes, and they were defiling the emanating spirit and the influence in them from the side of holiness and purity, and in their corruption below, they were corrupting above. And therefore, after that, it was written, "And the Lord said, My spirit shall not judge by contention," meaning, My spirit that I have influenced in man will not continue forever, and I will not prolong days further because of the holy soul, after they have defiled it. I will wait for them only a hundred and twenty years, if they repent, and if not, I will wipe out man and finish. And they said "He is also flesh," meaning, there is no excuse for them to say that their flesh caused them to sin, for if I created the evil inclination, I also created for it a Torah as a remedy. And I already commanded Adam on six commandments, and from all of them, the prohibition against forbidden relationships, and he and those who came after him transgressed a covenant. And the matter through which they thought to establish and build in the world will be the reason for their destruction. And truly, my spirit refers to the final Aleph, which is the spirit of the Lord, the Holy Spirit, and it will not judge by the language of contention, but it will be a spirit of judgment. And the intention is that because of their corrupted actions, and especially forbidden relationships, they caused strife and contention in the assembly of Israel, for it is she who said, "Let us make man." And they caused the corruption of the land, a desirable land, and they shall be judged measure for measure, as it says, "Behold, I will destroy them with the earth," for the Lord will place His spirit upon them, His divine presence. "Lead me with Your good spirit," "The spirit of the Lord spoke through me," and of him it was said, "And the spirit of Your holiness, do not take away from me," for it is His strength and the measure of the soul of David, and the spirit of the Lord will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord. The meaning is that Adam, the first man, continued the circumcision of the covenant in the world, which are the four husks that covered the covenant encompassed by four winds, and they are a stormy wind, a great cloud, and a flashing fire, three hard husks and one thin husk, in secret and brightness around him. And when the Messiah, the son of David, will be revealed, he will burn away the spirit of impurity from the world, which are these husks, and the four holy winds, encompassing all the virtues, will be revealed and will shine upon him. And behold, here are the six virtues: wisdom, understanding, counsel, might, knowledge, and the fear of the Lord, and the four winds, which were in their completeness before the sin of Adam. Therefore, the generations of the heavens and the earth are full, but after Adam sinned, the generations of Adam were deficient, corresponding to the six things missing in his sin. And the six virtues were covered by the four winds, and the generations of Perez, son of Judah, will complete what Adam lacked, and the six virtues will be revealed, and the four winds will flow from them, reversing the four husks, and will shine upon him, for he will restore the crown, the crown of glory, to its former state, and my spirit stands among you, do not fear, standing opposite the female, she is the bride, encompassing all. The matter of the verse in saying, "The thing that I covenanted with you when you came out of Egypt," refers to the intention and purpose of establishing My presence among you, which is the covenant I made with you, as it is written in the Torah, "And let them make Me a sanctuary, that I may dwell among them." And it further states, "And they shall know that I am the Lord their God, who brought them out of the land of Egypt, that I may dwell among them; I am the Lord their God." Here it explains that the ultimate goal of the Exodus from Egypt is to have His presence dwell among them, for this is a high need and a common need, as elucidated in its place with the help of Heaven. And in what we have written, the secret of the spirit attributed to the Almighty is explained, and thereby the intent of this passage is fulfilled. 62 Nefesh. Regarding the verse "Asher lo nasa lashav nafshi" (He did not lift up his soul to vanity), it is written, and it refers to the Shekhinah, which is called the soul of David. The reading and the writing hint at one thing. It comes as a meaning to "You shall not take the name of the Lord your God in vain," to establish His presence there. Onkelos translates it as "my Shekhinah will dwell there," and every soul attributed to the Almighty is the Shekhinah. In explanation, they said in Sifra, "I will despise your soul" means the removal of the Shekhinah. Therefore, it says, "If your soul detests such" (Leviticus 26:15), it refers to the removal of the Shekhinah, distant from Zion, the dwelling places of its inhabitants. The Lord of hosts swears by His soul, His Shekhinah. "His soul shall be short in labor" (Isaiah 53:11) means the Shekhinah suffers with the labor of Israel. And as it is said in every distress they had distress, He had distress. In the chapter "Ein Dorshin" and in the chapter "Nigmar Hadin," when a person is distressed that the Shekhinah is in pain, what is the meaning of the verse? "I am God who humbles the proud" (Job 40:11), "I am God who causes the mighty to fall" (Isaiah 45:1). The revered teacher, may his memory be a blessing, in Chapter 41 of Part 1, said, "And this verse was not translated by Jonathan, because he understood it according to the first context, and its simple meaning eluded him, and he refrained from interpreting it. However, when we consider the latter context, the explanation becomes very clear: that His providence, may He be blessed, left them until their death, and they cried out seeking salvation, but He did not save them. And when they diverged into repentance, and their distress intensified, and the enemy prevailed over them, their mercy and His will ceased from constantly tending to their toil and distress, and His knowledge that He is distinct." It's truly remarkable how his heart was filled with belief that he understood from the first context, considering his stature as one of the greatest sages of Israel. It's even said about him that any bird that flew over him while he was engaged in Torah study would be burnt, as stated in Sukkah Chapter 2 and Yoma Chapter 1. Surely, there was no scholar like him, negating all titles and in bringing forth the materialization, to the extent that it would be astonishing if he couldn't interpret a verse to align with the latter context according to the rabbi's opinion, whereas others might find it surprising. Additionally, he was the one who translated from the mouth of Haggai, Zechariah, and Malachi, whose prophecies were sealed in the Book. However, matters weren't as the late rabbi assumed, for Jonathan would neither fear nor escape what the Torah did not dread or flee from. Therefore, the scripture left its wording intact, not translating it to draw attention to its secret and to ignite the hearts of the sages. This was his method with such hidden passages. When he reached the verse, "For your soul was short with Israel's toil," he didn't translate it to hint at its secret. This approach shows his profound and genuine wisdom, handed down to him from the prophets. I found various versions of the translation, one stating, "And his soul was shortened in Israel's toil," and another, "And his soul was bent in Israel's toil." Indeed, they said, "And my soul will not be disgusted with you." Rabbi Chayim z"l wrote here that since it mentions "My dwelling," which refers to the Shekhinah, there was a need to clarify. When it mentioned "My soul," the intention was to refer to the higher level above understanding, which is the soul of emotions. If the intention was for the Shekhinah, why would it say, "My soul will not be disgusted with you"? Since it dwells within us, there's no need to say it won't distance us. However, the verse that says, "And I will place My dwelling among you," refers to the Shekhinah, which encompasses and draws the power of the seven attributes. "And my soul will not be disgusted" refers to the soul of emotions that will accept us, as souls originate from there and return there. Therefore, it explained that after accepting us, it will not reject us, which is a promise that we won't need reincarnation. The hint here is that the entire structure is complete because it's a promise of the time of perfection. This is similar to what is written in Amos: "The Lord God has sworn by His soul," meaning the Lord in whom mercy resides swore by His soul, which refers to the soul of emotions, until here. In the Midrash of Rabbi Shimon Bar Yochai, it says that the Holy One, blessed be He, said, "And I will place My dwelling among you." This means, "My bed is in your homes." Since His bed is with you, you will know that I will not depart from you. Because of this, it says, "And my soul will not be disgusted with you," until here. "Bed" refers to the bed of a king, for when his peace is in his home, he is with us and does not depart from us. This is what it means by "And my soul will not be disgusted with you" — the words of the Great Name Himself. The true principle is that each soul comes from beneath its corresponding place, and this is why they are all called souls and spirits, for they are all interconnected. Therefore, when it says "My soul," it's like saying "Myself," for there is nothing except Him, as in the concept of composite beings—God forbid. This was the intention behind this passage. 63 ח"י. However, I swear by the living God, the sustainer of the worlds and beyond. In Chapter 49, the secret of this verse was explained. With the attribute of "I," this is the ultimate unity, and its secret is in this: Know that the living God is among you, the great Name uniquely adorned with His glory, dwelling among you. My soul thirsts for God, the living God, the soul of David yearns and longs to unite with the living essence and the light of His eyes, the living God who has no life apart from Himself. That is to say, besides His powers, the secret of the inclusive aspects within Him, all of them are of equal unity. Thus, He is the true living one, for He is life itself. Therefore, He is called the living God, and with Him is the source of life. As it is written, "With You is the source of life." Those who cleave to these living forces contained within Him and unite with Him have eternal life. This is the secret: "But you who cleave to the Lord your God are alive every one of you this day." Concerning them, it is said, "See, I have set before you this day life and goodness," which is the path of life, and also the path of death, as it is said, "And death and evil," the secret of the evil things from which death and evil derive their sustenance, and by His mercy to Israel, He chose for them the beautiful portion and the good part, which is clinging to His name, for He is true life. He said, "Choose life," but at the time of their deterioration, He said to them, "For my people have committed two evils: they have forsaken Me, the fountain of living waters," corresponding to life, upon which their hands should have been placed, and this is the clinging to His name, which is His attributes that unite within Him. Instead, He hewed out broken cisterns that cannot hold water, corresponding to death and evil, which are the external matters they pursued. Thus, from them, death, destruction, and exile were drawn, which clung to these living forces. This is the secret of the great Name, which acquires true beliefs and true opinions, and from them, true wisdom, the wisdom of Israel, is drawn. And whoever clings to the side of evil from it will acquire false beliefs and false opinions, and from it, deceptive wisdom, the wisdom of the nations, is drawn. Indeed, they said, "I will lift my hand to heaven and say, I live forever." For above, it was said that He would see that the great hand had departed, and the beloved hand was cast away, as in the saying, "He cast from heaven to earth the beauty of Israel." This occurred at the time of anger, for their actions caused her downfall. But now, at a time of favor, when He will raise her to heaven from where she had fallen, in the secret, "I will raise up David's fallen sukkah," He will say, "I live forever," as in the saying, "But I live, and all the world is in My unique unity," for this is the secret of the living words spoken in the place of the blessed One. This is what we have clarified in this chapter. 64 KANAF. "In the shadow of Your wings, hide me" (Psalms 17:8). "I will take refuge in the covert of Your wings, Selah" (Psalms 61:5). "Who has come to take refuge under His wings" (Ruth 2:12). This refers to the final letter "Hey" (ה) of the Tetragrammaton, which is a covering for the higher elements. This is because it is a concealment and covering for the Great Name, which is His palace, as in "The Lord is in His holy temple" (Psalms 11:4). The Name is written with Yod (י) and Hey (ה) and pronounced with Aleph (א) and Dalet (ד), thus this (Hey) is a wing and covering for that (the Tetragrammaton). It is known that each part is a wing and covering for the one above it, until all of them are wings for their source. One who seeks refuge in the Great Name is thus taking refuge under these wings, which is the adhesion to Him. Since the final Hey is a concealment and covering for all of them, being the unity of all and their throne, it is called a wing. Regarding it, it is said, "From the ends of the earth we have heard songs" (Isaiah 24:16). In the Midrash of Rabbi Shimon bar Yochai, of blessed memory (Zohar, Part III, 284a), "From the ends of the earth" refers to the Holy and Supreme Covering. "We have heard songs" refers to the praise songs of the Shechinah before the Holy One, blessed be He, at night, in exile, at the time when she is designated and present to praise the Holy One, blessed be He. And when is this? From midnight onward, and then there are praise songs at night. "Songs," as it is written, "You shall not prune your vineyard" (Leviticus 25:4) and "The song of the tyrants shall be silenced" (Isaiah 25:5), referring to the uprooting of the strong ones from their places—all the mighty ones—up to this point. And concerning this it is said, "He shall spread his wings toward the south" (Isaiah 24:16). The secret is that from the strength of "The Mighty One of Jacob," the secret of the Righteous One of the world, the eagle is renewed and does not shed its feathers, and it is like it is blossoming anew, as in "The stork in the sky knows her appointed times" (Jeremiah 8:7), and "And the stork" (Deuteronomy 14:18), which then the stork, daughter of Abraham the pious, at the beginning of her household. The secret is: "Does the hawk soar by your wisdom and spread its wings toward the south?" (Job 39:26). When it receives from Binah, the "Hawk," the Mighty One of Jacob, it then bestows its goodness and unites with the "Hawk," and then it spreads its wings toward the south, the kindness of Abraham. Indeed, they said, "Spread your wings over your servant" (Ruth 3:9). Its secret is that the corruption of people's actions causes a separation in the unity, and the impurities (klipot) of the foreskin enter and separate the bridegroom and bride. These are the secret of the wings that cling to the names of the holy Names, which they embody, and they are called garments. They are the secret of the tunic about which it is said, "The King to whom peace belongs is displeased with Israel: 'I have taken off my tunic; how can I put it on again?'" (Song of Songs 5:3). Meaning, I have removed the appellations, which are called the tunic, to which the klipot of the foreskin cling. And now I am with you face to face without any partition, and no foreigner is among us. Why do you, with your evil deeds, cause me to put it on again and hide my face from you? The princes of the nations will then cling to it, and the nations under them will enslave you. "I have washed my feet" refers to the Shechinah, called "the footstool of my feet," cleansed from the impurities of the foreskin. How do you cause it to become impure, making it go out to be enslaved under them, and they will defile my dwelling within them? Indeed, when Israel does the will of the Omnipresent and fulfills the Torah and its commandments, then everything is united equally: the clear speculum (divine vision) with the unclear speculum. Then the wings cover from the outside to give honor to their King, and the bride is in the embrace of her beloved with love, peace, and companionship. There is no adversary, no evil occurrence, and in their joy, the well-known stranger does not interfere. Ruth says, "Spread your wings over your servant" (Ruth 3:9), meaning that from the outside, there will be no partitions between us because you are a redeemer, and thus she is redeemed from her distress. This is what I have seen to work on concerning the secret of the wing mentioned in the Blessed Place, and with this, the intention in this chapter is completed. 65 The esteemed Rabbi, of blessed memory, in Chapter 26, Part 1, has stated that you already know the statement which encompasses all types of interpretations depending on this matter. It is their statement: "The Torah speaks in the language of human beings." This means that whatever humans can comprehend and visualize at first thought is what is fitting to describe the Creator, may He be blessed. Therefore, He is described with attributes that imply physicality to indicate His existence, as the masses can only conceive of existence in terms of physicality. Anything that is not physical is, to them, non-existent. This is similar to the justification made by those who make images, claiming that this is necessary for the masses, who cannot conceive of the existence of a deity unless they see a human form before them to worship. God forbid that this should be the view of the Torah, as it testifies entirely to the existence of God. It begins with testimony to His existence by saying, "In the beginning, God created" (Genesis 1:1), thus testifying to the existence of an ancient entity that created something new. Therefore, it is called the "testimony of the Lord" (Psalms 19:8) because it testifies to the existence of this Name. The miracles and wonders that are contrary to the natural order, which we saw with our own eyes in Egypt and at the sea, confirm this testimony. The first statement of the Ten Commandments, according to the Rabbi, testifies to the existence of God. This is the focus of the Torah in its commandments and warnings. Children in their studies have no other concern than the existence of God, and they point to Him with their fingers. So why, after this, would we describe Him with attributes that imply physicality to indicate His existence when the Torah entirely testifies to Him without such attributes? These matters are part of the mysteries of the Torah, which cannot be fully comprehended through rational explanation and intellectual analogy, but only through wisdom received from the prophets down to Moses, peace be upon him, from Sinai. It has already been clarified in our previous discussions that the small, lower man was made and perfected in the image of the great, upper man, who encompasses all the powers included in the great Name, which is metaphorically described as the man sitting on the throne. It has also been explained that in the true existence of His being, there are extremely subtle and spiritual inner aspects, which are the parts of the Chariot (Merkavah). From these parts, light and abundance spread to sustain this existence, which acts in His image. These are called hands, feet, eyes, and ears—not that the essence of a hand is like the essence of a hand, or the form of a hand like the form of a hand, God forbid, as it is written, "To whom will you liken God?" (Isaiah 40:18). There is no similarity at all between Him and us in terms of essence and form, as has been clarified previously. Indeed, it was designed and made in this likeness to teach that if a person merits to purify one of their limbs and complete it with the commandments that depend on it, that limb will become like a chariot and a throne of glory for that higher, inner aspect that is called by that name. Whether it is an eye, it will be an eye; whether it is a hand, it will be a hand; whether it is a foot, it will be a foot; and so on with the other limbs. The sages of truth have a sign for this, as they say, "One limb supports another." For the complete person, who perfects themselves for their Creator through their deeds, Torah, and purification of their limbs, indeed completes, perfects, and establishes all their limbs to resemble the structure of the great human who is perfected in their likeness. Every limb that the person completes with the specific commandments associated with it becomes like that limb which is perfected in its likeness. To indicate that a person must structure their limbs to resemble the upper structure, the Torah ascribes hands, feet, eyes, and ears to the Blessed Place. This is so that a person will complete their hands and correct them in a way that hands will resemble hands, and similarly with all other limbs. In this way, the person maintains their image and likeness to the upper form. By completing all their limbs with the perfection of the commandments, they become a chariot and a throne of glory for the upper form. Regarding this, our sages said, "The patriarchs are the chariot," for Abraham merited to become the chariot for the right side, the aspect of Chesed (kindness), because he performed its actions, purified and sanctified himself, maintained his form, and made his right hand like an offering which is holy. This is hinted at when he said, "I have lifted my hand to the Lord, God Most High" (Genesis 14:22), revealing one of his limbs to infer about his other parts, as the letter "Hey" was added to his name to complete his limbs, indicating that they were all pure and holy. Thus, he became a chariot for the attribute of Chesed, as he completed its commandment and walked in its ways. Similarly, Isaac merited the attribute of fear and became its chariot, and Jacob merited the attribute of truth. King David, peace be upon him, ruled his kingdom properly, as it is written about him, "And David made a name" (2 Samuel 8:13)—a true name. Therefore, he merited to become the fourth leg of the chariot. One who perfects their form in the manner I have described will ascend to the level of prophecy, shedding the material form and donning the spiritual form that they have corrected and completed. Then they will prophesy, and that form will be the form of man which they have perfected, in the secret of "Through the prophets I will be depicted" (Hosea 12:11). This is the secret of the man sitting on the throne, the secret of the final Hey. In Bereshit Rabbah, Parasha 27, Rabbi Yudan said, "Great is the power of the prophets, who liken the form to its Creator," as it says, "I heard the voice of a man" (Ezekiel 1:26). Rabbi Yehudah bar Simon said, "We have a clearer verse than this," as it says, "And upon the likeness of the throne was a likeness as the appearance of a man upon it from above" (Ezekiel 1:26). This is the secret of what we have written: the prophets correct and complete their structure to the structure of the great man, establishing the secret of the form in its place. This is the secret of likening their form to its Creator through the perfection of their deeds. Thus, they merit the level of prophecy, which flows from that form which they have completed. They perceive it as the form of a man, indicating that this is a well-ordered and complete correspondence. Since likening the form to its Creator is a great and mighty task—strengthening the intellect over the material—whoever can achieve this, it is said, "Great is their power." In the verse Rabbi Yudan brought, the matter is not clear, as one could argue it mentions a voice of a man, not a man. Moreover, it doesn't say "I saw." Also, the man mentioned in the verse is one of the separated beings, as Daniel did not reach the level of prophecy. Therefore, Rabbi Yehudah brought a verse that clarifies the matter more. In Part 4, Chapter 21, more will be explained with God's help. All this perfection is reached by the complete person who maintains their form, purifies, and sanctifies their limbs, which are perfected in the likeness of the limbs of the chariot, making these like those. To give room for this correction and to firmly root it, being of great necessity for the upper and lower perfection, the Torah mentions eyes, feet, ears, and hands in reference to the Blessed Place, to inspire people to sanctify their hands, feet, eyes, and ears through commandments, to liken these to those, so they may merit to cling and connect together. They are like kind with kind, without any separation, which is the clinging mentioned in "But you who cling to the Lord your God are all alive today" (Deuteronomy 4:4). Thus, the resemblance of limb to limb causes the clinging, and the clinging is the cause of life. This concludes what I intended to explain in this chapter. 66 From what we have written, it becomes clear that perfection, as we mentioned, cannot be attained except through the action of performing the commandments and fulfilling them in practice. Since man was created in the image of the chariot, as we explained, and his limbs and organs were the main tools of action, the intention behind them was the actual work to achieve the purpose for which he was created, which is unity. It is impossible to attain this except through action. Therefore, the practical commandments were the largest part of the Torah because their fulfillment requires continuous action. For the commandments not to do something, their fulfillment depends only on the intellect, but it is necessary for the person to always keep their eyes on their path and not to divert their attention, being careful not to sin. Just as the fulfillment of positive commandments in action is the reason for building the world and its existence, so is the fulfillment of negative commandments in action the reason for our destruction. However, if one avoids committing a transgression when presented with the opportunity, they have performed a commandment by subduing their inclination, and there is no greater commandment than this, as stated in the first chapter of Kiddushin. The reason is that when a person conquers their inclination and forces it, sacrificing it as an offering to the great name of God, He, in His glory, is distinguished and elevated in His world. This is the fruit of action and the fulfillment of commandments. Through this process, prohibitions are transformed and turned into positive actions, which is the reason for elevating the attribute of justice with mercy, which is perfect unity. This is the fruit of all our labors. This is the secret of refining and rectifying evil and perversity to transform it into goodness and uprightness, and it is the root of the love that we were commanded with in the verse "And you shall love the Lord your God with all your heart." As we learn in the Mishnah, in the chapter "The One Who Sees," we have two inclinations: the good inclination and the evil inclination. We are obligated to rectify and sweeten everything, just as they were in their original state of purity and goodness before they became distinct entities. For when they were there, they were good and upright. Therefore, we are obligated to love even our evil inclination, as it has merged with the good inclination, and they have become united. They are to be as one, without division between them. This is the secret of love, which is the root of unity, as explained in its place. According to the fact that his perfection is entirely in the performance of the commandments, therefore, the portion of love was designated for this, because the ultimate purpose, which is aimed at, depends on the actual observance of the commandments, which are from the side of kindness, the secret of great love. And in the book Keneh, I saw this language, therefore, all 613 commandments are derived from the first commandment, "I am the Lord your God," and these are practical commandments, a high necessity, and a human necessity until here. Here it is explained that the performance of positive commandments is in actual practice and complete action, and the negative commandments, all of them, their purpose is the perfect uniqueness from the beginning of the supreme thought until its end, and he said that they are of high necessity and human necessity. Akiva said, "Rabbi Elazar ben Azariah stated: When the Israelites consented to 'we will do' before 'we will listen,' a heavenly voice emerged and said to them, 'Who revealed the secrets to My children that the ministering angels use?' As it is written, 'Bless the Lord, you His angels, mighty in strength, who perform His word, obedient to His command' (Psalms 103:20), to hear the voice of His word at the beginning, they perform, and afterwards, to hear until here." Now, someone who does not consider the action to be significant as part of his completeness, this is what appears and is more apparent than their intellects, and they are moved by these heavenly forces, and they do this with great strength and vigor in the Temple service. It is known that these forces will stir from the side of imagination and intellect, which precedes them in motivation. However, motivation precedes intellect, even though it is later in reality, it is prior to our knowledge, similar to David, who is later in nature regarding these matters but is advanced in our knowledge. And in truth, it is fitting that action precedes hearing, as it is the primary aspect from above to below, like the foundation precedes the construction to unite the head at the end. Therefore, the Israelites consented to "we will do" before "we will listen," which is why it was said, "Who revealed the secrets to My children?" Because this is a great secret: that the purpose of action is unity, as we explained. In the Midrash of Rabbi Shimon bar Yochai, it is said in this language: "When Israel approached Mount Sinai, they were enthusiastic in their hearts to draw close to the Holy One, blessed be He. They prioritized action over hearing because hearing comes first, and afterward, action. Hearing is dependent on this action until here." Since hearing precedes descending from above to below in order for the purpose of action to bring down light and influence from above to below, action was prioritized to precede it in order to instruct on this secret. This is what they meant by "they were enthusiastic in their hearts to draw close to the Holy One, blessed be He," for love aroused them towards the intended purpose in action. The action, motivated by love, inclined them towards adherence to the truth, becoming the reason for their attachment to the blessed place. And at the end of the chapter of Kiddushin, Rabbi Tarfon and the elders were sitting in the attic of the house of Nitza in Lod. They were asked whether study or action was greater. Rabbi Tarfon answered, "Action is greater." Rabbi Akiva answered, "Study is greater." They all agreed and said, "Study is greater, as study leads to action." Our rabbis, the authors of the Tosefta, wrote there, and some commentators explain that if a person who has not yet learned comes to be appointed as a leader, whether he should first study or engage in practical matters, they say to him, "Study first," because an ignorant person is not devout. But if a person has already studied, practical action is better than studying alone until here. And therefore, the explanation is that both the words of Rabbi Tarfon and Rabbi Akiva will be fulfilled: for one who has already learned, practical action is great, and for one who has not yet learned and comes to be appointed, Rabbi Tarfon's words apply. Rabbi Akiva and the elders do not disagree with Rabbi Tarfon on this matter, for they differ only concerning one who comes to be appointed, as even in this case Rabbi Tarfon said, "Great is the practical action." At the end of the first chapter of Bava Kamma, Rabba bar bar Hana said, "I once went together with Rabbi Yochanan to the privy. When he was about to enter, I wanted to discuss a matter with him, but he did not pay attention to me until he washed his hands, arranged his phylacteries, and recited the blessing. Then he said to me, 'We have established what we have said: We do not say 'Learn first' when it comes to Torah study. And didn't our master say, 'Great is Torah study, for it leads to action?' This means that action is preferable. And from the other statement, there is no difficulty: one is for concluding and one is for learning. The explanation is that concluding for oneself is better to do action, but concluding for others is better than doing the action. Therefore, we do not say 'Learn first.' The reason is that one who teaches Torah to his fellow has two advantages: he is engaged in Torah study himself while teaching his fellow, and he also performs an act of kindness, for one who teaches Torah to his fellow complements his soul, as if he had made it, since he shares in its existence. An act performed by another is not like one's own. Therefore, concluding for others is preferable to one's own action." In the questions of Rav Acha Gaon, it does not conclude, "We do not say 'Learn first,'" but rather it is stated that he arranged his phylacteries, and then he said to us, "And even more so." And one may ask: how could he arrange his phylacteries first before hearing the teaching? Isn't Torah study greater than action? The answer is that there is no difficulty: one is for concluding for oneself, and one is for concluding for others. For when one concludes for oneself, Torah study is greater because it leads to action. However, concluding for others is not preferable, and therefore, he would first arrange his phylacteries. But it is difficult to explain why he would arrange his phylacteries at the beginning. And the answer is that his own conclusion is also a form of Torah study. Therefore, he said 'Learn first' because his own conclusion is also Torah study. Based on what I explained in the language of "to conclude for others" being less preferable, it is also difficult because he could have prioritized the Torah study of others since it leads to both learning and action. As I mentioned, the act of putting on phylacteries is merely a physical deed. One could argue that the commandment of wearing phylacteries is unique because there is no other positive commandment quite like it, as it is written, "So that the law of the Lord may be in your mouth." As we have learned in the Mechilta, from here it is said that one who puts on phylacteries is considered as if he were reading from the Torah. Due to its excellence and preciousness, Rabbi Yochanan wanted to prioritize it. Furthermore, as stated in the Mechilta, "Anyone who reads from the Torah is exempt from wearing phylacteries," the author of Ha'ator, may his memory be a blessing, wrote, and it seems to us that when it mentions "reading from the Torah," it refers not to Talmud, and they are not engaged in Talmudic matters. In truth, a great deed, as it exists in the masculine world, and Talmud in the feminine world, as per the verse "My son, hear the instruction of thy father, and forsake not the law of thy mother" (Proverbs 1:8), is understood thus: the perfection entirely depends on the performance of the commandments and their fulfillment in practice. Just as the deed is greater than the study, being prior in hierarchy from higher to lower, so is its benefit in bringing down the divine influence and in the unique glorification of the great Name, greater than the study. For the fruit of the Talmud and its purpose is the performance of the commandments, and the fruit of the performance of the commandments and its purpose is unity. In Chapter 17 of the first section of this book, I wrote about how a person can be rectified in the rectification of the supernal glory, the secret of the masculine world, so that he rectifies the lower glory, the secret of the feminine world. For this reason, things were created within man that are included in the supernal glory, which are creation, formation, and action, in the secret of "All that is called by My name and for My glory, I have created it" (Isaiah 43:7), meaning, in order that the glory, through its creation, its formation, and its action, be rectified. Just as the supernal glory rectifies it from above, man was created in His image, and the things included in the supernal glory were placed within him, so that the glory be rectified from below. Thus, he is rectified from both above and below, for the lower glory is only rectified by man when he walks the straight path, thereby ascending and elevating himself to the highest levels. For this secret, too, Israel advanced "We will do" before "We will hear," for the deed, which is rectification, must first ascend from below, and only then will it be heard. This means that through the cause of rectification, everything is gathered and assembled into perfect unity. It is heard from the verse "And Saul heard the people," meaning, let us rectify and perform the Name, and we shall be heard in complete unity. This is the ultimate purpose for which they were created and chosen to be a people to the Lord. It becomes clear, therefore, that it is not the study that is primary, but the deed. Therefore, the Torah constantly commands regarding the performance of the commandments and to listen to the voice of the Lord. It does not command regarding intellectual pursuits, natural tendencies, or divine insights for success and perfection entirely depend on the performance of the commandments, not on these three external aspects of wisdom. This was the view of the revered Rabbi, as he expressed in many chapters of his book. His words were to shake off and loosen hands from the Torah. If success and perfection were dependent on intellectual wisdom, as the revered Rabbi thought, and many followed his lead, most people would be excluded from attaining this unique success, as it is only attainable by few individuals in a city or two from a family. Therefore, the higher wisdom keeps watch over the chosen nation by this Torah, which Moses set before the children of Israel, so that they acquire success and perfection through it, for in it lies the entirety of happiness, whether bodily or spiritual. As already explained in this book with divine assistance, they will not need to seek their success from any other source, for success and perfection lie only in this Torah, as it is influenced by the Supreme Will, the Living God and King of the Universe, and therefore it is sufficient to save, which is not the case with intellectual pursuits, which are beyond human understanding and lack the power to save and bring success to its possessor. We have already written enough on this, and besides what the Torah has documented, happiness and success come from being complete in good deeds, not from achieving intellectual insights. Even the prophet designated true happiness and success to come from being complete in the performance of the commandments according to the Torah. He said, "And your people shall all be righteous; they shall inherit the land forever," meaning that by being righteous and good in our actions, we inherit the land, not by being wise in intellectual pursuits. For in those pursuits, the world is vast and those who excel in them rarely achieve perfection in soul or any success that they would boast about forever. Indeed, the performance of the commandments brings success and completeness to the body in this world and to the soul in the world to come. This principle is fundamental in the Torah and its interpretation is accepted by the sages of the Mishnah, may their memory be blessed. As we have learned in the end of Tractate Kiddushin, "Whoever performs one commandment, they benefit and prolong their days and inherit the land." The Gemara further expounds on this, with Rav Yehuda stating, "Whoever performs one additional commandment is benefited beyond his merits." It is akin to one who fulfills the entire Torah. Behold, it has been clarified that through one additional commandment beyond his merits, one is benefitted and his days are lengthened. For this implies in this world and inheriting the land is the land of the living, the life of the world to come. And from this, we learn further in Sanhedrin, 'All Israel has a share in the world to come,' as it is said, 'And your people, all of them righteous, shall inherit the land.' Behold, the entirety of the nation merits this perfection, and this is impossible except through the performance of commandments. And this will not even be for them in any other quality than mere action alone. According to its matter, this perfection will be acquired, for the nature of the commandments is according to the place from which they are hewn, so is the obligation. For if not so, behold, we have fallen in that which we have fled from, as this perfection, which could have included the entire nation, would not have been attainable if they would need to merit this perfection. The intention and distinction according to their truth in the performance of the commandment, for this matter is exceedingly precious. Only the remnants, the sons of the above, who are few, will stand upon it. It is impossible for me if I do not explain this to one who wishes to depart from the inversion and to count from their affliction. Even though it is elucidated in our previous words. And it is because it has already been clarified that man is structured in the likeness of the Supreme Being. Therefore, in his creation and in the perfection of his formation, there came about three aspects: creation, formation, and action. For these three are in the honor of the Supreme, who rectifies the lower honor from above. They came about in man so that he may also rectify the honor from below, which is the root. It has also been clarified that the means to this rectification is through the commandments according to the Torah. Therefore, the commandment will need to encompass all three aspects—creation, formation, and action—so that the rectification may be complete. Indeed, creation in the commandment is its emergence from non-existence into existence, which is the physical action. And formation is that one should depict in it the accepted interpretation of that commandment according to what is conveyed in the Oral Torah, meaning that one should perform it with the knowledge of its explicit laws, which is the knowledge of its thorough study. And it is incomplete without the action, which is the completion and rectification. This refers to the intention at the time of its performance towards unification for its purpose, following the manner explained in Chapter 6 of the second part of this book with the assistance of Heaven. And a commandment of such nature is completed with that perfection that was present in it when it was in the supernal thought, for the rectification of honor. This is the objective; it needs to ascend in the same manner and in the same rectification in which it was and still is there. Through this, it will ascend to the desired state, and the supernal intention, which is the rectification of honor as appropriate, will be fulfilled in it. This is the perfect work which was intended in the creation of man, and to this, Israel alluded by saying, "We will do and we will hear." Meaning that the action should be complete, which is the perfection that they would achieve to "do and hear," which is the knowledge according to the tradition, which is the Oral Torah. And the intention in it is according to the received wisdom, and it will be heard, translated, accepted, and through the manner we have written. With this wonderful matter, the intention in this chapter is completed. 67 An argumentative individual might contend as follows: Once the Torah was complete, it encompassed both aspects, implying the ease of achieving success and its entirety, as we have explained. Success attained through profound intellectual inquiry, the pinnacle of comprehension, is very difficult to attain. Only a few individuals, one or perhaps two in a generation, will achieve it. Moreover, even if one does grasp the concept from a lower level than the level achieved through the performance of a single commandment, it would still render human success futile. It would suffice if the Torah's reality were in the attainment of perfection. Consequently, any effort put into the intellectual pursuit of the miraculous wisdom would be futile. And the wise Rabbi Yosef ben Shem Tov, in his book "Ein HaKore," responded to this argument by stating that when intellectual pursuits become essential to one's understanding, they greatly assist in achieving success. He expressed this idea by saying that human perfection lies in the level of intellectual attainment. This success is akin to perfection and form for him, and it is impossible for the form to be separated from what he possesses at the material level. This statement is similar to one positing that since the power of speech is superior to vital power, why should humans need sustenance from food? It would be sufficient for them to be beings of speech without needing to feel the nourishment of rain. Indeed, the power of speech is essential for this success, and how is it possible for this success to exist without intellect? Although it may seem that intellectual development, when combined with the practical observance of commandments and the wisdom of Torah, would result in even more marvelous and honorable success, without a doubt. Furthermore, maintaining profound intellectual pursuits greatly aids in understanding the ways of the Torah, knowing its truths, and fulfilling its commandments. This can be observed by examining the three types of wisdom, namely, scholarly, natural, and divine. Scholarly wisdom encompasses disciplines such as mathematics, engineering, medicine, and the art of learning. Mathematics, for example, can assist in understanding Torah laws related to loans, transactions, and various other matters that require precise and accurate calculations. In the study of Talmud, one will find many topics that require deep investigation to comprehend the truth of this work. Indeed, the necessity for engineering is more apparent in measurements, calculations, and the knowledge of complex laws found in the Talmud. Similarly, the art of learning, "Mosica," appears to be indispensable in understanding and mastering poetry. The wisdom of astronomy is particularly elucidated in the laws regarding the sanctification of the New Moon and the festivals, as explained to those who have studied Tractate Rosh Hashanah in the Talmud. Moreover, in natural wisdom, one will find numerous topics that are essential for understanding many aspects of our Torah, such as prophecy, intellect and soul, the story of Creation, and other subjects. Although the truth in these matters may not be fully comprehended through human investigation, in my opinion, they serve as wonderful aids in understanding the Torah and adhering to tradition. However, divine wisdom has aided us greatly, as even if our comprehension in this wisdom is weak, especially concerning matters relating to the Creator and the distinct entities, overall, the understanding derived from this statement regarding the divine wisdom aligns human knowledge with what the Torah desires. According to what is conveyed in tradition, it leads to a proper evaluation and marvelous steadfastness, distancing us from impure thoughts and trivial matters, as well as from many false beliefs that undermine the foundations of Torah. Overall, it assists in understanding the secrets of existence in accordance with what human intellect deduces, without conflicting with the Torah's intentions. It enlightens the eyes of the wise and aids in comprehending Torah matters up to this point. It has already been clarified that success is not dependent on knowledge alone but rather on the performance of commandments. On the contrary, matters of miraculous wisdom are prohibited from being brought into the assembly of God, as I previously emphasized. Except for what may be necessary from mathematics, calculations, and engineering for understanding those specific laws found in the Talmud, there is no great necessity for knowledge unrelated to them. Indeed, several commentators on these laws were not scholars in the conventional sense, and yet they interpreted and clarified them. Perhaps there was a written book among the Israelites encompassing all these topics, or there was an oral tradition among the sages that differed from the way other nations' scholars approached the matter. Due to a lesser emphasis on these subjects or the loss of the book containing them, they were forgotten. Moreover, while the art of learning, "Mosica," was necessary for the singing Levites to arouse joy, as known to the wise of heart, it was lost over time. It did not resemble the known art of learning among the nations' scholars, and its importance was akin to the role of the smoke from the incense offering, as mentioned in the chapter "Amart Lahem HaMemonah." They were modest and kept it hidden, and with its disappearance, knowledge of it was lost as well. Indeed, the wisdom of astronomy is also greatly needed for the laws discussed in the Talmud, and this marvelous wisdom among the chosen people's sages differs from the astronomy of the nations' scholars. It encompasses two aspects: one involves calculations of seasons and celestial phenomena, which are necessary for the legal matters discussed in the Talmud related to these subjects. The other aspect deals with the signs, judgments, and miraculous teachings that are dependent on celestial phenomena far above and beyond them. Therefore, their teachings are true, unlike the astrologers who predict events based on the stars, as it is written, "from those that predict from the stars, let the new comers be saved," implying that not all of them are reliable. All these wisdoms illuminated the chosen people, being accepted from the prophets of blessed memory. Hence, they provided perfection and truth in their teachings and judgments, from which they could foretell and know the future. Indeed, the natural wisdom known to the sages of Israel is not the same as the natural wisdom pursued by the Greeks and their peers through inquiry. The evidence for this is that we do not see or hear about them performing natural healings using natural methods in their time, despite all their wisdom and the depth of their research. However, we do hear about such wonders performed by the sages of Israel, which serves as a testament to the fact that their entrusted natural wisdom is not akin to the natural wisdom of the Greeks. This is exemplified in the statement from the Mishnah (Masechet Makkot 4:10), where Rava said: "If the righteous wanted, they could create a world, as it is said: 'Your iniquities have separated between you and your God.'” Rava once created a man and sent him to Rabbi Zera, who engaged in conversation with him, but the man did not respond. Rabbi Zera then said to him, “You are from the company of enchanters; return to your dust.” This narrative underscores the distinction between the nature of wisdom among the sages of Israel and that of the Greeks. Indeed, because of His knowledge of the natural order of creation, at the onset of creation, He acted as a creator in such a manner. However, due to the separation caused by iniquities, He did not suffice to give it a speaking soul. From this, it becomes evident that their wisdom in nature is not like the wisdom of the Greeks, for it surpasses the path of inquiry. This knowledge was available to them, blessed be their memory, enabling them to be knowledgeable and wise in the Book of Creation of our forefather Abraham, blessed be his memory. Furthermore, they said in that chapter adjacent to this incident: Rabbi Chanina and Rabbi Hoshaiah would sit every Sabbath eve and engage in the Book of Creation, and they would create a calf and eat it. This serves as reliable testimony that the wisdom of nature known to the sages of Israel is the true wisdom once the sought-after goal is achieved through it. From this, it can be discerned that truth is conveyed in all its inquiries, as it does not stem from the path of inquiry. This is unlike the wisdom of nature for the sages of the nations, as the intellectual inquiry, truth, and perfection are distant from it, and it provides no benefit or assistance in any inquiry of Torah. This is especially evident in profound inquiries such as prophecy, the account of creation, and the remaining esoteric matters. The aforementioned sage already acknowledged that truth cannot be attained through these inquiries from the perspective of inquiry. Indeed, the wisdom of divinity that the Greeks possessed requires no elaboration or writing, as it is not compatible with the Torah and the divine wisdom accepted by the nation. This is known and demonstrated in its entirety to true adherents, and from all that we have written, it becomes clear that understanding the secrets of reality is impossible through inquiry. What the human intellect may deduce about them cannot be relied upon, as it does not necessarily lead to truth in its conclusions. Therefore, one must distance oneself from all these speculative and miraculous intellectual wisdoms, as they are devoid of substance. The evidence for this lies in the fact that in every generation, opinions and modes of inquiry change, and later generations always dispute the conclusions of earlier ones. What the early thinkers considered to be a marvel confirming its existence, later ones deemed a marvel contradicting it. For instance, the revered sage cited brought a marvel regarding the aspects of obligation being avoided by the obligatory decree of the divine reality. In Chapter 3 of the third principle, Rabbi Chasdai of blessed memory, in his work, brought a marvel contradicting this from his first statement. It suffices to distance oneself and prohibit intellectual inquiry and the path of investigation, as one cannot rely at all on any conclusion derived from intellectual inquiry, as there is no secure foundation to stand upon. I have already addressed this previously, and what has been said should be sufficient. However, your argument that if the power over miraculous intellectual wisdom was to annul it, this was from them to assume that there is no path to perfection other than through the intellectual wisdom and vanity. For this power will attain true perfection in two ways, and both within the inner chamber of the King; it will not need to seek its success outside of it. The first way in which success and fulfillment will be achieved is through the method of debate and discussion in the Oral Torah, through reasoning and meticulous analysis, and through the knowledge of the thirteen principles by which the Torah is expounded to derive new laws. This is done so that they do not compare the likeness to that voice that neither ceases nor interrupts the stream from flowing and constantly extending, as we have discussed previously. This method is the path of the men of truth and righteousness in all generations. And if the later generations always dissent from the earlier ones, then upon all the divisions of opinions, that Heavenly voice has emerged and said, "These and those are the words of the living God," establishing the foundation upon which their disputes are anchored in a faithful place. We have already hinted at this secret, which should suffice for those who understand. The second way in which perfection and success will be achieved, a perfection and success that cannot be achieved through any other means, is by adding branches and flourishing in wisdom derived from the true roots received in one's hands. This is hinted at in their statement "you shall sift with wisdom." This success and perfection is valued similarly to the success and perfection attained through the first method, akin to the relationship between the soul and the body. This path is the path of the peaceful believers of Israel, the heroes who have always been people of God. This second path involves no disputes or deviations from the path of truth, as everyone draws from the same source of love, all converging towards one place. In this path, perfection is entirely dependent on these two methods, and only those who engage in them exclusively will merit the unification with the great Name in His glory, reaching the highest levels of perfection. This is not the case with the intellectual pursuits of speculative wisdom. Any endeavor that does not involve the unification of time within it is prohibited, and therefore time should only be spent in Torah study and fulfilling its commandments, and in the study of the soul of the Torah, which is true wisdom. Engaging in all of this leads to unification, as already explained. This is what we have seen fit to elaborate on in this chapter. 68 The revered teacher, may his memory be blessed, distanced greatly the anthropomorphic descriptions of obligation from the Divine, stating that permissible descriptions within His law are only those that already unite the described, and any increase in anthropomorphic descriptions increases the separation. He said that this would lower the rank of those who attain, and he relied on a statement brought in the chapter "Ein Omrim Zeh Taro." The narrative relates that Rabbi Chanina praised the Almighty with a litany of descriptions, and Rabbi Zera asked him, "Have you finished all of them?" implying that Rabbi Chanina had gone too far. He compared Rabbi Chanina's excessive descriptions to a king who had a thousand golden dinars but was praised with only a hundred golden ones, which was shameful. Rabbi Chanina's silence indicated his disdain for such excessive descriptions. He said that two necessities arose in praying during the first three blessings of the Amidah: the first due to Torah study and the second due to the order of the Prophets in prayer. Without these necessities, they would not have been mentioned in prayer. Yet you indulge in excessive descriptions. He concluded that the king's true perfection was greater than the one implied by the excessive praises. This is not as we explained in the parable, but the wisdom in this metaphor is saying that they praised him with golden dinars but he should have been praised with silver ones, indicating that none of their attributes truly matched His perfection. All were lacking in His law, as he explained and said in this metaphor, which is shameful for Him. From this, the rabbi concluded that anthropomorphic descriptions are forbidden in His law, but they are degrading and disgraceful to anyone who speaks them without feeling it, and expands on them greatly. Rabbi Chasdai, of blessed memory, in the third chapter of the third principle from his first discourse, mentioned the doubts that his words would incur, explaining that what obligated them was not obligatory. He further revealed the aspect of what obligated, which is abstention, and he raised that the various terms of obligation are permissible in His law, blessed be He. He drew support for this from some verses in Psalms, as well as from a poetic passage stating, "As a flame bound to the coal," explaining that it demonstrates the indivisible unity, which is inherently true. Just as the essence cannot be depicted outside its reality, nor can its reality be depicted outside the essence, so too the reality of the attribute cannot be depicted outside the attributed, and they all encompass the absolute good, which encompasses all types of completeness. He elaborated further from there, and remember well, for his insight was beautiful. I am proceeding slowly in the holy work of elucidating and teaching, for the uniqueness that the Rabbi thought to gain by negating the titles is not the uniqueness commanded by the Torah. The intent of the Torah is far from the Rabbi's intent, as distant as east is from west, because the uniqueness we are commanded to achieve comes through the true Kabbalah that illuminates our eyes to the Torah's intention in this matter. Regarding other true opinions, it is neither positive nor negative, as will be well explained by contemplating what I have written in many places in this book. And in the book "Tola'at Yaakov," with the assistance of Heaven, I will further elaborate on this in the following chapter, one after another, with the help of the Eternal. Before delving into this elucidation, I must say that if one were to perceive positive titles, it is not just a matter of personal opinion. Rather, as stated by the Rabbi, it is clear and evident. Whoever perceives a deficiency in those statements and articulates them, saying that they are present in him, is included in what is said: "And the children of Israel concealed things that were not so," and it is said: "And concerning the Lord, they wandered." And he further said in Chapter 60, Part 1, that one who is deficient in understanding the divine and distant from its knowledge is one who has not perceived the negation of a matter from the issues that have been clarified to others, its negation is beyond him. He also said, "Indeed, if a title is imposed upon him, he knows nothing but the name alone. Indeed, the matter that appears to him as if the Name has fallen upon a non-existent matter is indeed a matter of non-existence. And he elaborated further and brought a parable about this: If so, the punishment for one who perceives himself as having no God is great, just like one who is deficient in his understanding and distant from his knowledge. What has God done to deprive us of our completeness? The Torah, which guides us and illuminates our path, prevents us from falling into the abyss of corrupt thoughts and deteriorated beliefs, guiding us straight toward our full success with positive titles, void of negativity and fearsome tales at night. Why would we abandon this light and not take heed of the necessity and immense danger in neglecting it? Wouldn't it have been more appropriate to focus on what has been elaborated in stories and other matters that don't require such great emphasis, and where the absence of their knowledge doesn’t pose any danger? Even our prophets, who walked in its paths, prophesied positive titles for us, and none of them informed us that they were titles of His actions or maintained their negation, for who is wise and will understand these matters, as Rabbi Hanina elaborated. He didn’t say this to express the Rabbi's opinion but rather to suggest refraining from excessive titles and, if needed, to avoid their dissemination. Shouldn't they have pointed this out and hinted at it somewhere, as they often did with many severe matters that ignited the hearts of the sages? Aside from the fact that this reflects a decline in faith and a loosening of hands from the Torah, after all the completeness and advantage that one gains from one another, according to what they would add with negative aspects, if everyone seeks to deprive Torah of its spoils, what will become of it? There is further room for reflection on his words, as he said about titles like "able," "wise," and "willing," that the intention behind them is not to describe someone as weak, foolish, or panicked, or leaving. He explained that when we say "not weak," its existence is enough to define other things besides it. Now, returning to the term "able," its meaning is the thing itself, and the understanding and interpretation are the term itself. Therefore, the negation returns to the positive, whether expressed in words or in substance. Similarly, the challenge applies to everything he brought in Chapter 58. Furthermore, how can one increase negatives from something that is not its nature to have them, since it, blessed be He, is removed and exempt from all deficiency? After all, there is nothing to deprive Him, blessed be He, of something that cannot be conceptualized about Him. If someone says that the establishment of that deficiency is only in its absence, and the meaning is hidden, then the negation returns to the positive, as I have written, and it falls into what was escaped from. It already seems that doubt troubled him, and he considered rectifying it with what he said, that sometimes one may deduce from a thing that which is not its nature to have, as it is said in the Talmud, "The wall does not see beyond this point." He marveled at it because where did he find the parable of the wall until he relied on it and brought evidence from it? Did he find it in the words of prophecy or in the words of the sages? Surely it is dubious and false. Yet, it will still be said to him that one cannot deduce from the wall except its stones and its dust that are found with it, indicating neither that it cannot be conceptualized nor found with it. Furthermore, the late Rabbi believed in what he explained in the Mishnah in the chapter of Ben Zoma, saying, "And they said, and not just taking a bribe," as he also said in the Torah, "You shall not show favoritism or take a bribe." The issue is not about refraining from taking a bribe to pervert justice, for this is foolishness to think that God would be deterred from something that cannot be conceptualized. Moreover, it is inconceivable how one could even offer Him a bribe, and so on. Therefore, when the Rabbi ridiculed those who would think that there is something to be deduced from God that cannot be conceptualized, it will become apparent that he recanted in his later years, and the truth is that the first Mishnah is fundamental. In what he said in the fourth part regarding the concept that there is no relationship between Him and any of His creatures, there is room for inquiry. This is because the late Rabbi believed that completeness depends entirely on intelligence. If so, the matter cannot escape debate. Does the rational being agree with his intellect to what is divine or not? If not, how can one succeed? For falsehood does not benefit its owner. It must be said that he did agree. If so, why wouldn't there be a relationship and connection from this side between Him and His creations? From this, it can be proven that the matter's explanation in relation to others is not excluded by God's law but is required. Certainly, for us, the Torah's observers, the wisdom of the Torah and its commandments are derived from supreme wisdom and emanate from true will. Therefore, they have a relationship and connection with us because we share in His wisdom and will. This is why it is said in the conclusion of the blessings that "those who see the sages of Israel say, 'Blessed is He who has apportioned from His wisdom to those who fear Him.'" Thus, the wisdom of those who fear Him is part of His wisdom, which establishes a relationship between them. This relationship draws them closer to Him, as it is written, "And you who cling," etc. This would not be possible without the relationship and connection between Him and us due to the Torah and its commandments, which is not a relationship based on intellectual reasoning that cannot agree with human logic. Therefore, there is no completeness in them. Therefore, what distinguished their saying from that of the sages of the nations of the world, "Blessed is He who has given from His wisdom to flesh and blood to teach," is that that wisdom is not part of His wisdom, and the will in their saying is from His wisdom that He has given them the power of intelligence with the intellect He has implanted in them. From this, they were given the ability to investigate the existence [of things], but they did not agree with the truth because the light of the Torah did not shine upon them. The words of the late Rabbi were correct in this regard because there is no relationship between Him and them. The late Rabbi followed the opinion of the philosophers who said that God should not be described in any form, neither essential nor accidental. Therefore, he greatly distanced himself from the positive attributes. Indeed, according to the pure Torah perspective, they are permitted because the Giver of the Torah permitted them to be necessary due to three reasons. Firstly, because His desire in creation is praise and commendation, and His will is prayers and blessings, and there is no way to achieve this except through positive attributes. He permitted them to us, and there is no fear of exaggeration in this regard because He is one in them in ultimate simplicity. Secondly, they are the ladder to ascend and reach His heights, and without them, it is impossible to know God. What the late Rabbi thought was a path of rebellion is, in fact, a path of faith. Thirdly, our ultimate goal is to resemble our Creator, and we are described in those attributes, for from among them, we can form an image to emulate Him and walk in His ways, as is stated in the Kabbalah, to understand His attributes and walk in His paths. What the late Rabbi thought to point out from the words of Rabbi Chanina is not intended by Rabbi Chanina. Rather, the truth in his intention is what I will explain in another proposed suggestion, which is known from the accepted path of faith that there is no way to limit and show boundaries in the uniqueness to say that this attribute is for judgment and not for mercy, and this attribute is for mercy and not for judgment. For this is cutting off shoots and dividing uniqueness, God forbid. But it should be believed that His strict attributes and merciful attributes are included in Him and are all included in one another, and all of them are included in Him and His opposite. There is no known title or name in one attribute. To attribute to Him infinite attributes that are not separate from Him, and they are His attributes that are emanated from His light, which have no limit or measure. As we learned in the book of Formation, the Ten Sefirot in their fullness, their measure is ten, and they have no end, and He does not increase in them but He is one with them. Therefore, it is permitted to describe Him with them because He is not separate from them; He and they are one thing. And if they were separate, God forbid, we would not describe Him with them. The holy luminary Rabbi Shimon Bar Yochai, may his merit protect us, said in the Book of Tikkunim (17b) with this language: "You are wise, but not with wisdom that is known. You understand, but not with understanding that is known. You have no place of known understanding, to direct and allocate your strength and power to the children of men, and to govern the world with justice and mercy. But that which is just known is judgment, and that which is judgment known is mercy. None of these attributes belong to you at all." Here, Rabbi Shimon Bar Yochai explained that wisdom and understanding are not separate from Him and are not limited, for He is one with them and they are one with Him, and they are nothing other than Him. This is unlike human beings, for whom wisdom and understanding are separate and limited. There is no known or limited place for Him, for He is infinite in all His attributes, and they are in Him. What He rectified through His rectifications was only to reveal His might and awe in the world, and to show how the world behaves with a combination of judgment and mercy for the benefit of the world and from their perspective, not from His, God forbid, lest there be a known and limited attribute that is judgment without mercy, or a known and limited attribute that is mercy without judgment, or any of these attributes that would be fixed and limited, God forbid. Rather, He is one, unique, simple in all His names and attributes. Therefore, we describe Him with such attributes and pray before Him using them, provided that they do not contain the instruction of limitation and boundary, for this would be cutting off and dividing in uniqueness. After these words and truths, it is said that Rabbi Chanina was angered by the concept of the specific limitation and measurement imposed on the Divine attributes. He was angry because there was a fixed and predetermined measure attributed to Him uniquely, and He was described with limited attributes, implying a division, which is far from the concept of unity. This is because mighty and awe-inspiring names, such as "the mighty," "the powerful," "the great," "the strong," and "the feared," are epithets of the attribute of judgment, but they are limited and do not contain instruction on a combined measure. Rabbi Chanina took the particular aspect and measure of the attribute and prayed with it. However, we are not allowed to describe and pray except with comprehensive attributes of unity, such as the Thirteen Attributes of Mercy, which the Master of the Universe taught to the prophets, as they encompass all the powers contained in the great name. Similarly, as I explained in the book "Tola'at Ya'akov" with divine assistance, or in the attributes mentioned by Moses, peace be upon him, which demonstrate the totality of these attributes with their unity, such as "the great," "the powerful," and "the awesome," which are epithets of the three inclusive attributes of the rest, namely, "wisdom," "strength," and "beauty." They do not have any specific or limited measure, but each one is inclusive and unique in its combination. Such attributes, which indicate unity while being positive and permissible, as they are not additional to the essence and will not increase in them, are permitted. Therefore, he was angry and said, "I have completed them," meaning, you have imposed upon them a measure, boundary, and limitation. Taking the particular measure of the attribute is divisive, not unifying. This demonstrates that there is a limit to the attributes in which praise and prayer to the great name and such additional and increasing attributes are improper. Now, these three attributes, we would not permit ourselves to describe Him with them to avoid imposing any form of limitation, were it not for the perfect Torah through which our faithful emissary revealed to us that there is no plurality in Him, as I have explained. Therefore, the members of the Great Assembly restored the crown of uniqueness to its former state and ordained them with prayer to express that they are permitted according to His decree, and there is no plurality in them nor any addition to the essence, as they express the concept of unity. This is why the analogy is made to a king who had a thousand thousand gold dinars, comparing these three attributes to gold, to include all the other appellations. Just as within the category of a thousand thousand gold dinars, there are also a thousand thousand silver dinars, but within the category of a thousand thousand silver dinars, there are no gold dinars, similarly, there is no attribute of the mighty, the powerful, and the awesome among the rest of the three. However, within the category of the first three attributes, they encompass all the appellations. Likewise, the one who praises and prays with these comprehensive attributes, which include all the attributes and express the concept of unity, he is praising the King for what He has. However, the one who praises with those attributes that give a specific measure and limit to uniqueness, he is demeaning the King by diminishing His honor and uniqueness and imposing a limit and measure on one who has no measure or limit. But He is infinite, and because uniqueness has no end or limit, and prayer unifies and connects all the powers contained in the great name, it must ascend from below entirely. It must not appear to impose the opposite of uniqueness, which is the imposition of a measure and limit on what has none. Just as perfection and uniqueness emanate and are derived from the Supreme Thought from above to its end, so too must things that ascend from below be complete and aligned with them. In this way, the required intention from them will be drawn, which is uniqueness, as this is the purpose of all work and all humanity, as nothing was created except for this. Up to here is the completion of what I wanted to do in this chapter. 69 The true uniqueness, which is the root of religion and faith that we were commanded with in the Torah in the verse "Hear, O Israel: the LORD our God, the LORD is one," is expressed in the true Kabbalah, which aims to bind and unify the emanations, which are divinity itself, and the powers contained within the unique name into one. The term "Shema" implies gathering and binding, as in the phrase "Vayishma Saul" (Saul hearkened). The matter requires binding and unifying the branches in the root, and one must unite them with pure intention and thought, free from any stray thoughts, so as not to show any fragmentation, God forbid. Because those on His side scrutinize and understand how He unifies the revered and awesome name, the hint to this is found in the letter "Ayin" in the word "Shema" and the letter "Dalet" in the word "Echad," which spell "Ed" (witness), as in "Adonai examines hearts and kidneys." He examines His intention and thought in that very unity. Since unity is the essence of the Torah, the root of faith, and the purpose of humanity, one's efforts should lead to it, and to Him one should reach and aspire. This unity is the intention of the Torah, its conclusion, and the fruit of its commandments. It is to know God, and thus the letters "Alef" and "Dalet" in the word "Ehad" hint at "Daat" (knowledge). That is, know how to unify, for unity is the true knowledge required of every person. This is indicated when it says, "You have been shown, in order to know that the LORD is God; there is no one else beside Him," and it is written, "Know therefore this day, and consider it in your heart, that the LORD is God in heaven above and upon the earth beneath; there is no other." David the king further said about Him, "Know that the LORD is God," and he instructed his son Solomon, saying, "And you, Solomon my son, know the God of your father, and serve Him." All this is summed up in his command, which is the knowledge and unity together, and the intention to unify His father's Godliness with knowledge, and to further teach that this is the true knowledge overall. The way to understand this comes from another place, as it says, "I will exalt Him, for He knows My name," and this encompasses knowledge and unity to signify that unity is the knowledge of God, and knowledge is unity. The intent behind "He knows My name" is the uniqueness of the name, which is the final "Aleph" in the secret of Daat, which is He, and the "Vav" in the name. And it says, "He knows My name," meaning, He draws knowledge and unifies it in the name. This is the ultimate unity—He and His name are one. This is what the commandment in the verse "Hear, O Israel" comes to teach, to unify His name and His name within Him. This will be accomplished by the one who unifies when they intend this, meaning that in the first name, they should focus on the "Yod" with a crown. For the crown is not separate from the "Yod" at all, and the intention with this is to encompass the hidden root, so that the inner thought will be focused on Him in His unique unity, He, who unifies our God, the first "Aleph," God of truth and peace, with their branches included and unified, and this is the general "Vav" in the name. The place of perfection of the ultimate unity is the final "Aleph," for there is no unity except in it. They should elaborate on the one "Dalet," which is the Knesset Yisrael, and raise it in their thought in that very way, and connect it upwards endlessly. Thus, unity is firmly fixed in a faithful place, where the idea and thought are sealed, for He is all, and all is because of Him, the source of all the inner delights of unity. Indeed, to Him belongs all the desired inner delight of unity, as He is unified in His name and His name in Him. Then, the light will continue from above to below, from the head of thought to its end. Blessed be the secret of Eden, the extension of desire from the Ain Sof, the source of blessings, where are the sons, the glory of the secret and the "Vav" in His name, the inclusion of His absolute kingdom, which includes everything beneath it, to bestow blessing upon all beneath, a secret for eternity. In the book "Tolat Yaakov," I further delved into the secret of uniqueness with the assistance of Heaven. And I have already written that one must aim to include the hidden root of uniqueness, for it is the soul of its emanated attributes from its light. The true seeker will need to draw and bring forth in his thought that soul from the beginning of thought until its end, to realize that it exists in all, to make known and testify that He, blessed be He, is the concealed one, and there is none besides Him. The true seeker, with proper knowledge and intention, as I have written, is the one who does good in the eyes of God, fulfilling the Supreme Will and completing his purpose with creation and joy prepared for him from above. Similarly, it is said in the Midrash of Rabbi Shimon ben Yochai, may peace be upon him (Midrash Rabbah, Genesis 36:6): "Rav Hamnuna Saba said: Anyone who focuses on the unique essence every day, an hour is designated for him from Above, as it is written: 'From Your precepts I gain understanding; therefore I hate every false way.' (Psalms 119:104) And He binds them in His perfection, as 'Shaddai,' and aligns them straight, and thus I have found in the Book of Enoch, which states: 'For anyone who focuses on the unique essence every day, an hour is designated for him from Above' until here. The reason is that through uniqueness, which brings joy to God, it is prepared for him, and the fruits of his deeds satisfy him. The essence of uniqueness is rooted in the commandment to recite the Shema prayer in the morning and evening, corresponding to the attribute of day and the attribute of night. In order to unify the attribute of day with night and the attribute of night with day, for the aspect of uniqueness is equal in them, to teach that everything is one, and the commandment of its day is with the rising of the sun, as it is taught in the first chapter of Berakhot. This is the preferred commandment, because then the beginning of the dominion of the day, and that time is a time for a woman with her husband. The secret of 'her attire remains,' her attire refers to sustenance, this is the table that is before God, the offerings, the strength comes close, first the aroma, then the fragrance, the pleasantness of spirit, the Holy Spirit descends and envelops, and for this secret they established the chapter of the offerings, and this is the sustenance of the Divine Presence. Her attire, this is the attire of mitzvot, the wrapping of tzitzit and laying of tefillin, and this is the attire of the Divine Presence. Her time, this is the recitation of the Shema, which is complete uniqueness, and as hinted by the holy light in the Book of Tikunim. From this, it is said that the recitation of the Shema in its time and its importance and necessity, they said: 'Greater is one who recites the Shema in its time than one who engages in Torah study,' as it is stated in the first chapter of Berakhot. And the Tosafot explained that 'engaging in Torah study' refers to a time other than the recitation of the Shema." Behold, since there is no matter as significant before the Almighty as Torah study, the essence of uniqueness during its designated time is greater. And one who recites the Shema after its prescribed time, which is after three hours, is considered as engaged in Torah study and above. As we have learned, one who recites from this time onward does not lose out like one who reads Torah. It implies that one who recites the Shema outside its designated time, even if he intends and focuses properly, is only considered as one engaged in Torah study. The reason for this is that the one who focuses during its designated time is akin to the construction of the world in its time, for uniqueness is the construction of the worlds, and the construction of the world requires a cause for its continued existence from then on. However, the sustaining force does not exist after its creation as it did at the moment of creation. Similarly, uniqueness, being the construction of the worlds, requires a cause for its existence to continue and endure. The cause for its continuity and existence is the engagement in Torah study, the written Torah. Therefore, reciting the Shema outside its designated time is considered as engaging in constant Torah study, not as the essence of uniqueness itself, after its specific time has passed, because at that moment, the time for uniqueness has passed above. And in the Midrash of Rabbi Shimon bar Yochai, may his memory be a blessing (Midrash Rabbah, Song of Songs 1:8): "At the time when the rooster crowed, the woman found her husband; they went together, and one asks the other, 'Why did you draw me with you, with the flocks of your companions?' And for this reason, a man should not separate from his wife regarding matters of joint concern, for they are connected like one. No other word arose between them until the sun shone, which is the time for separating, as it is written, 'If you do not know, most beautiful among women, go forth on the trail of the flock, and pasture your young goats beside the shepherds' tents.' (Song of Songs 1:8) Until here. And one needs to awaken it below during its designated time and unify it according to that model of uniqueness. But after the uniqueness is completed above and its time has passed, and unification comes afterwards, it is considered only like constant and continuous, that same uniqueness from above. Therefore, it is said that it is nothing but like one engaged in Torah study." Indeed, one who engages in both the written and oral Torah simultaneously unifies the Torah of above to the Holy One, Blessed be He. As stated in the Midrash of Rabbi Nehunia ben HaKana, may his memory be a blessing, "And what did one who composed the Torah of above do? He composed it for the Holy One, Blessed be He." This fosters peace between the two beloveds and unifies them, yet it is not the same uniqueness as the uniqueness of reciting the Shema in its designated time. To elucidate this secret, we cite the ruling in Tractate Shabbat, Chapter 1, regarding companions whose Torah study is their vocation; they interrupt for the recitation of the Shema. For there, it is said: "And they interrupt for the recitation of the Shema, but they do not interrupt for prayer." Rabbi Yochanan said, "They taught this only regarding Rabbi Shimon ben Yochai and his colleagues, whose Torah study is their vocation. But we, whether for prayer or for the recitation of the Shema, we do interrupt." In Chapter "He Was Reciting," Rav said to Rabbi Chiya, "I don't see Rabbi, who recites the Shema, that he accepts upon himself the yoke of the Kingdom of Heaven." He said to him, "Son of a governor, at the moment he passes his hands over his eyes, he accepts upon himself the yoke of the Kingdom of Heaven." From all this, it becomes evident that this uniqueness of reciting the Shema is exceedingly precious and significant, as is known from its essence. As I have written, the uniqueness of Torah study, being greatly beloved, engenders love and unity between a husband and his wife, a secret of two faces, for concerning their uniqueness, it is said, "You shall meditate on it day and night" (Joshua 1:8), in order to unify the attribute of day and the attribute of night as one, which represent the written and oral Torah. For this secret, one must engage in both together to unite the tent to become one. Moreover, if one's focus is directed towards this, then his Torah study becomes true, complete, and pleasing, for everything follows the intention of uniqueness, and this is the second path in uniqueness. Furthermore, there is a third path in uniqueness that one must pursue, which is the fruit of the Torah and its ultimate purpose. This is the practical performance of the commandments, a directed path in itself containing a wondrous virtue. It involves the refinement and rectification of the Divine Name and its unity in honor. For each and every commandment from the Torah is a portion of the Supreme Being, as explained in this book. Additionally, it has been clarified that the lower man is rectified in the likeness of the higher according to the pattern of the Chapters of the Chariot (Merkavah). Therefore, the positive commandments came with a wondrous intent, corresponding to the number of upper and lower limbs, as we have written. When a person below fulfills a single commandment, he gives strength, vigor, and sustenance, and fulfills and sustains the upper limb or part corresponding to that commandment. He unifies it in its place, and the sign is that one limb supports the other, as we have already written. From some of the commandments, you can take evidence for the rest. For instance, one who lays Tefillin creates a throne and dwelling for the Divine Presence and unifies the great Name in its honor. This is an example on high, akin to the person sitting on the throne who lays Tefillin, as they have said, "Whence do we derive that the Holy One, blessed be He, lays Tefillin? Because the Tefillin of the head have four portions: Wisdom, Understanding, Kindness, and Strength; they are unified and join upon the crown of the blessing, the truth, the secret, and the 'Aleph-Vav' within the Name, the secret of laying Tefillin connects and unifies and ascends up to the sealed brain by means of this splendor, the secret of these four portions of Tefillin. And the Tefillin of the hand, in the left hand, the secret of a darkened hand, the arm of His strength includes these four portions within one house to indicate that they all unify within it, by the righteous one, the secret of 'Yud-Zayin.' Behold, this is the bond and unity of Yud, Hei, Vav, Hei, and the perpetual unity of the four portions of Tefillin. Thus, one who glorifies this commandment and lays Tefillin on his head and binds them on his arm awakens love and unity above through this act performed below. As I have already written, the act performed below awakens its counterpart above. For this secret, one must pay very close attention to the performance of the commandment and direct the proper intent in it. Through this, one will rise to the Divine will, and through this, one aligns against the limb and the part corresponding to it above and ascends wholly and unifies in its place and unifies the holy forms. In this manner, all other commandments of the Torah, each one aimed towards this purpose with their variations, are not alike one another. They all turn toward a single intent, which is the equal side in them, as they are all preparation and rectification of the great Name and its unity in honor. Therefore, the rectification hinted at by the Torah in their performance, saying "And you shall do them," encompasses the action below and the action above. Through the perfection of all the commandments in this manner, the lower man is completed, and the higher is rectified. In the Midrash of Rabbi Shimon Bar Yochai, it says, "And you shall do them." What does this mean? It means that whoever performs the commandments of the Torah and walks in its ways, it is as if he did them above. The Holy One, blessed be He, says, "As if he made Me," and established Me, and because of this, "And you shall do them," it is certain that since He yearns for connection with you, as it is not appropriate for the Holy One to be found in such a state, He said, "And you shall do them," for sure. Just as Rabbi Shimon said, "And David did so," and so forth, as I have already written this. Indeed, this matter is exceedingly precious and wonderful, so much so that King David, peace be upon him, sought it as he said, "Open my eyes that I may see wonders from your Torah." And upon this, we beseech when we say, "Illuminate our eyes through Your commandments." Out of His love for us, God gave us the Torah and commandments, which are superior from His will, to know His uniqueness and serve Him. In the second blessing before the morning Shema, preceding the section on unity, we mention this love and ask Him to grant us understanding to comprehend His uniqueness and remove all obstacles that hinder it from us. He preceded this by saying "Everlasting love is Your love for us," for this love has no interruption and will never pass from one nation to another. His great compassion caused Him to bring us under the yoke of His kingship and godhood, for we are His children born into His house. We, His subjects, who are under His rule, accepted His Torah and commandments. He brought us out of the iron crucible of Egypt, from the house of bondage, and thus we dedicated ourselves to Him above all nations and languages, for the sake of His great name. For what we ask for is also His high need. And for our forefathers who trusted in Him and taught them the laws of life, laws engraved from the Source of Life, so shall we pray, grant us understanding to comprehend and discern, for study leads to action. And He said, "To guard and to do," which are the two parts of the Torah: positive commandments and negative commandments. By fulfilling both, there is fulfillment above. All the words of Your Torah are the Supreme Torah, and the commandment below gives fulfillment and completes its counterpart above with love, for perfect service is love and unity. I have already written about this secret in the first part of this book with the help of Heaven. "Illuminate our eyes with Your commandments" means uplifting the soul of the Torah and the commandments, for what do we lack in what we have said except the secrets of the Torah and the hidden reasons behind them? The secret of unity, which is the purpose of study and action, is the completeness of service. This is why we first asked about the Talmud, from which we learn about action, and then about true wisdom, the wisdom of unity, from which we know the purpose and completeness of service, which is unity. This is the ultimate correction and action, the completion of study and action. Without it, they are like an unformed lump. As I have already written, this leads to adherence to the Torah until both aspects are considered one matter. From this, success will be achieved in all other matters except love. Regarding love, success will always be achieved. This is why they said, "And let our hearts cleave to Your Torah," and "unite our hearts." For this leads to unifying the evil inclination with the good inclination until they become one, and the bitterness in it turns sweet and the evil turns to good. As we have said, "With all your heart, with both inclinations," and this is the ultimate good and perfection required: to correct all opposites according to their purpose and to straighten them as they were in their original perfection, so that they are not opposed to each other but that the intention of all of them is one thing and one path, which is unity. And He said, "So that we will never be ashamed or embarrassed forever," for when we embark on this journey of life with the perfection we have mentioned, behold, we have fulfilled the intention for which we came, which is the rectification of honor, as I have already written. Behold, we will never be ashamed or embarrassed in the World to Come with that rectification. In this, we have fulfilled our mission and completed the supreme will for which we were created. For whoever did not fulfill the intention for which they were created, which is the rectification of honor and unity, they will be ashamed and embarrassed in the World to Come because they did not fulfill their mission. This is similar to what our Sages of blessed memory said, "Let us rise early and search," and we will find it in our hearts to fear Your name. And as I have explained in Chapter 7 of the second part of this book, with the assistance of Heaven, for in the name of Your holiness, we have trusted in the process of rectification to believe that through it, we fulfill Your will. We will rejoice and be glad in Your salvation. Now we ask for the discovery of the place and the granting of a hand to complete this rectification, which is salvation we hope will come when it is said, "For the earth shall be filled with the knowledge of the Lord," and it will be sufficient for us to fulfill the intention for which we were created. We will say in Your salvation, as it is written, "Behold, your King comes to you, triumphant and victorious," and we have already explained its secret. And blessings and peace will come upon us from the four corners of the earth. "Just and righteous ones, as it is said, "And the lost ones in the land of Assyria," etc., "a just one perishes in his righteousness." Afterwards, we ask for the removal of the hindrances and obstacles to this perfection, which is the world of the nations upon our shoulders, as it is written, "Our masters besides You." And this is what they said, "And the yoke of the nations shall be broken," etc. You are able to act upon this to perform salvations and renew wonders as You have done before, for You have chosen us from all peoples and tongues. Therefore, You are obligated to do all this for us. Furthermore, because we are close to Your great name with love, as we have written, and this is the ultimate goal—to thank You and unify You, for this is Your will and desire. Therefore, You have chosen us and brought us close to Your great name to unify it in Your honor. This is the perfection required of the created beings, and this is the ultimate goal of the Torah and the fruit of the commandments, as we have written. And in it, we will fulfill what we desired to serve with in this chapter. 70 True success and happiness, which are the fruit of all creation and every desire and aspiration, lie in the knowledge of the Unity that we have written about, for it is the knowledge of God. And the more one who unifies adds to his knowledge and understanding of this Unity, the more he increases in knowledge. The Torah and its commandments revolve around this, and they are the path to this knowledge, which is the Unity. Without them, there is no Unity and no knowledge of God. It is impossible to attain this knowledge except through engagement with the Torah and its commandments, and from them we comprehend the manner of action, which is the rectification of honor, and this is the Unity as we have written. This is hinted at by the master of the prophets, peace be upon him, when he said, "Therefore, keep the words of this covenant and do them, that you may prosper in all that you do." And the intention is that the guarding, which is the engagement with the interpretation of the Torah, which is the Oral Torah, as our sages said: "And you shall guard" refers to the Mishnah, and "you shall do" refers to the actual observance of the commandments. From both of these, we will understand what we are to do, which is the fruit that comes from these two. This doing is a form of rectification, and it is the rectification of honor, which is none other than the Unity as previously explained. It is impossible to attain the knowledge of this rectification and how to accomplish it unless the one performing the rectification is filled with the soul of the Torah, which is the wisdom of Kabbalah. This wisdom directs one to the knowledge of God, which is His Unity, as known from its study. Without its light, it is impossible to see the light of Unity, which is true knowledge. The wisdom of truth (Kabbalah) only deals with guiding towards this perfection, and therefore this wisdom is the gateway to knowing the glorious and awe-inspiring Name. Anyone for whom this gate is closed cannot know Him, and it is said about such a person: "Also, without knowledge, the soul is not good." One who is far from this knowledge is far from true life. As much as the soul lacks this knowledge while it is in the body, it is the cause of the distance and absence of the higher knowledge, the secret of the spirit from the soul, the secret of "David's soul." This is the secret of "also, without knowledge," which is the spirit of life; the soul is not good because this soul's existence depends on that spirit, which is the knowledge upon which Unity depends. Similarly, the soul in the body has no existence or perfection except in this manner: being filled with knowledge, which is the wisdom of truth, the only source of existence and perfection. For it is the gateway to Unity, which is the knowledge of God. This differentiates the ranks of the perfected and their superiority over one another, as the wisdom of truth encompasses many precious benefits. Besides the fact that those who engage in it and comprehend it know God and grasp the secrets of the Torah and the sweet reasons for the commandments, which are sweeter than honey and the drippings of the honeycomb, and which restore the soul. The soul is strengthened by them and clings to its Creator. Additionally, from it (the wisdom of Kabbalah) derives the fulfillment of the commandments with great love, for it ignites the hearts of its knowers to perform them perfectly, as is known from its study. Furthermore, it brings a significant benefit in the realm of worship and prayers, strengthening the connection to Unity and faith. This is elaborated upon in the book "Tola'at Yaakov" and in this book (with the help of Heaven), to the extent that engagement in this wisdom is considered as valuable as worship and prayer, due to its belovedness before the Blessed Creator. And in the midrash of Rabbi Nechunya ben HaKanah, of blessed memory, his students asked Rabbi Rachmai, "What is the meaning of the verse 'A prayer of Habakkuk the prophet upon Shigionoth' (Habakkuk 3:1)? Shouldn't it say 'A praise of Habakkuk'?" Rather, anyone who turns his heart away from worldly affairs and contemplates the Work of the Chariot (Ma'aseh Merkavah) is accepted by the Holy One, blessed be He, as if he had prayed all day, as it is said, "A prayer of Habakkuk." What is the meaning of "upon Shigionoth"? It is like what is said, "With her love, you will always be intoxicated" (Proverbs 5:19). And what is this? The Work of the Chariot. And the secret of the Work of the Chariot is the combination of forces within each other, which is the Unity. True wisdom guides towards this, making engagement in it highly cherished. Although it is impossible to avoid some error and stumbling due to the preciousness, elevation, and concealment of these matters, nevertheless, they are the path to true life. As they further said there, "What is the meaning of the verse 'and the way of life is reproofs of instruction' (Proverbs 6:23)? It teaches that anyone accustomed to the Work of the Chariot and the Work of Creation cannot avoid stumbling, as it is said, 'and this stumbling block is under your hand' (Isaiah 3:6). These are matters that a person cannot grasp unless he stumbles over them." And the Torah says, "reproofs of instruction," but in truth, he merits the way of life. Therefore, one who wishes to merit the way of life must endure the reproofs of instruction. Up to this point. The intention is that despite the fact that those who engage in these studies encounter reproofs of instruction due to their inherent difficulties and potential for stumbling, one should not be deterred from them. Those who abstain from these studies are like those who abstain from life itself. The reproofs are meant for their benefit, so they may merit the way of life. Therefore, anyone who wishes to attain the way of life through the study of the Work of the Chariot, which is the Unity, and the Work of Creation, which is the secret of the emanation of the forces, must endure reproofs of instruction and not slacken in their efforts at all. For these studies are life itself, and through them, one will achieve and know the glorious and awe-inspiring Name, for this is the entirety of man. Neglecting these studies results in liability in the World to Come, as the first matter for judgment is based on these studies. As our sages said in the Midrash on Proverbs, one is asked, "Did you contemplate the Chariot? Did you contemplate the measure of My stature?" etc. Due to the importance and belovedness of this wisdom, its practitioners and possessors are esteemed and cherished far more than those who are solely engaged in Scripture and Mishnah. And in the book of Tikkunim (Tikkunei Zohar 21b), the holy light, Rabbi Shimon bar Yochai, of blessed memory, said in this language: "When you encounter a bird's nest before you, etc. The fledglings are the Torah scholars in whose merit the Shechinah (Divine Presence) dwells upon the earth. Or the eggs, these are the children of the house of study, in whose merit the Shechinah dwells among Israel. Or the eggs, these are the masters of Scripture when they are engaged in Torah. Or in the commandment, these are the Holy One, blessed be He, and the Shechinah, who cause themselves to be united as one and from whom souls are inherited, which are called birds, because the masters of Scripture and the masters of Mishnah are her wings. Therefore, the mother bird (the Shechinah) sits on the fledglings or on the eggs, resting upon them with her four wings, as it is said of them, 'And four wings, each one had' (Ezekiel 1:6), and the mother sits upon them. And sometimes she withdraws from them. But as for the children from the womb, it is said of them, 'children who are loved,' and these are the masters of Kabbalah. It is said of them, 'Do not take the mother bird with the children,' for the Shechinah never departs from them, forever." Up to this point. And the reason is that they are always engaged in Unity, which is the knowledge of God, and it is impossible to attain and know this without the supreme wisdom. Since engagement in this wisdom causes the Shechinah to unite with the righteous above, this is a reason why the Shechinah does not depart from the righteous below, who cause this Unity, measure for measure. Moses, the master of the prophets, of blessed memory, understanding that Unity is the knowledge of God, structured his questions around this, as I have explained in this section with the help of Heaven. In his wisdom, he saw that this is the ultimate purpose of man. This explains the difference and elevation of the ranks of the perfected individuals over one another: as a person increases in knowledge and understanding of Unity, he increases in knowledge of God and rises in rank before Him, blessed be He, more than those who do not attain and know as he does. The supreme man has told us what is good and what the Lord requires of us, which is to do His will, which is Unity and true wisdom. This is His desire in this creation, which is man, and nothing else. This is what the prophet, peace be upon him, explained well in the name of the Blessed One when he said, "Thus says the Lord: Let not the wise man glory in his wisdom, etc." The intention is that the possessor of these virtues should not use them for his own benefit, for he is built and perfected with them to rectify the honor. Therefore, he is corrected in these virtues as they are included in the supreme honor, which consists of wisdom, might, and riches. From them, the lower honor is rectified. The one with these virtues was created in the image and likeness to resemble his Creator and to rectify the honor with these virtues, which are included in him as the likeness of the supreme honor. When he resembles his Creator in them and unites the great name with His honor, he completes the purpose of his creation. In this, he should take pride, not in using these virtues for his own benefit and intentions. This is the meaning of "But let him that glories glory in this, that he understands and knows Me," meaning that through good intellect, which is the righteousness of the world, he will know Me. He will unite the knowledge with the final letter "He," which is called "Me." From this, it is said that he knows Me. The one who completes this resembles Me in these actions, for I, the Lord, rectify the honor with these virtues. This is what He said: "that exercises kindness, justice, and righteousness," which are the three patriarchs united in the daughter of Judah, the desirable land. This is the rectification intended by "doing," which is the Unity and rectification that honor is perfected by. This is His will and desire in creation, and nothing else. Thus, He concluded His words by saying, "for in these I delight, says the Lord," meaning that in these, I desire My Unity to be completed and perfected, which is the knowledge of Me. It has thus been explained that Unity is the knowledge of God. This is His desire and will, and it is the glory in which the perfected exalt themselves over one another according to their superiority and excellence in this knowledge. It has already been clarified at the beginning of this section that the ultimate purpose of all creatures is the perfect human, and the ultimate purpose of the perfect human is Unity, which is the knowledge of God. Sin caused the absence of this wisdom and knowledge, and it is found only among the elevated ones, who are few, especially in this exile where Unity is concealed. No one knows, understands, or takes it to heart, and this is undoubtedly the cause of the prolonged exile and suffering. Adam, before the sin, had the eyes of his intellect open to observe and contemplate the supreme Unity, and all his inclinations were directed upwards in wisdom to know his Creator. After the sin, it is written, "Then the eyes of both of them were opened," and it is said in the Midrash of Rabbi Shimon bar Yochai, of blessed memory (Zohar I, 36b), "Their eyes were opened to know the evils of the world, which they did not know until then. When they knew and their eyes were opened to know evil, they realized they were naked because they lost the supernal radiance that covered them. It departed from them, and they were left naked." And further, "Then the eyes of both of them were opened, and they knew that they were naked" — in the grasp of this world, which was not the case before when they were observing and perceiving the higher realms. Further, it is stated there: "And I will lead the blind in a way they know not," etc. God is prepared to open the eyes of those who are not wise to contemplate the supernal wisdom and to adhere to what they have not adhered to in this world because they did not know their Creator. They are the righteous ones who are deserving of obtaining that wisdom, which is not like the wisdom they possessed before. Their knowledge is not like the knowledge of adhering, up to this point. Since His intention in creation was knowledge and adherence to Him, and it has not yet been completed, He is destined to complete it and to restore the crown of wisdom from which Unity is known, and to fulfill His purpose in creation. This is the secret of "I will lead the blind," for blindness is nothing but not looking at wisdom to know if God is on the way they do not know, which is the way of God, who is Unity. "In paths they do not know" — they are the thirty-two paths of supernal wisdom on which Unity depends. I will put darkness in front of them to light, the darkness that blinds the eyes of intellect, which darkened the eyes of Adam the first man and took from him the supernal light. It is the cause of the concealment of Unity, wisdom, and knowledge of God. God is destined to turn that darkness into light, so that Unity will no longer be concealed, and perfection will no longer be obscured. It is the crooked path that twists creatures, causing them to stumble and lead them astray. God is destined to straighten it, and then they will walk in a straight path, not stumbling in those paths, which are the wisdom to know God. These are the matters that I have made right to complete the intention in creation. Due to the sin, it has not yet been completed, but I have not abandoned it, for I will restore the crown to its former glory so that the original intention, which is Unity and the knowledge of God, will be fulfilled. This is what I wanted to clarify in this chapter, and with it, this third part is completed. I will bless God, who counseled me, and to this point, He has helped me; He will continue to help me for the sake of His glorious name. Amen. Chelek haTakhlit (end/purpose) is completed. Praise to He that has no end!

חלק ג פרק א הפועל הן הוא שלם כפי שלמות תכליתו, והיה מציאות עליונים ותחתונים פועל השם ב"ה אשר הוא הפועל היותר שלם, הכרח הוא שיהיה לתכלית היותר שלם ונעלה שבתכליות ולזה מן הראוי אל השלם לבקש ולמצוא תכלית פועל יי' ואל מעשה ידיו המציאות בכללו ואם יעלה בידינו זה המבוקש כפי שרשי החכמה האמיתית, נשכיל ונדע ממוצא דבר זה חיובנו בעבודת הקדש כמה הוא גדול להשלים התכלית אשר נוצרנו בעבורו: ואומר שהרמב"ם ז"ל בפרק י"ג מהחלק השלישי מספרו הידוע בטל זאת השאלה ר"ל שאלת בקשת התכלית האחרון לזה המציאות ואמר שתעה מי שחשב שתכלית זה המציאות היה מין האדם לבדו וזה לשונו שם אמנם לפי דעתנו בחדוש העולם בכללו אחר ההעדר יש חושבים שזאת השאלה מחוייבת ר"ל בקשת התכלית לכל זה המציאות וכן יחשבו שתכלית המציאות בכללו מציאות מין האדם לבדו לעבוד את השם ושכל מה שנעשה אמנם נעשה בגללו עד שהגלגלים אינם סובבים רק לתועלותיו ולהמציא צרכיו, וקצת פשוטי ספרי הנביאים יעזרו זאת המחשבה הרבה. לשבת יצרה, אם לא בריתי יומם ולילה וגו', וימתחם כאהל לשבת, ואם הגלגלים היו בעבור האדם כל שכן מיני בעלי חיים והצמחים: וזה הדעת כשיחקר כמו שצריך למשכילים שיחקרו הדעות יתבאר מה שבו מן הטעות, והוא שיאמר למי שיאמין שהכל מפני זה התכלית כלומר מציאות מין האדם אם הבורא יכול שימציאהו מבלתי אלו ההצעות כלם או אם אי איפשר שימצא אלא אחריהם, ואם יאמר אומר שאיפשר, ושהשם יכול להמציא האדם מבלתי שמים על דרך משל יש לשאול מה תועלתו באלה הדברים כולם אחר שאינם התכלית אבל הם מפני דבר שאיפשר המצאו מבלתי כלם, ואפי' היה הכל מפני האדם ותכלית האדם כמו שנאמר לעבוד השם, השאלה קיימת והיא מה תכלית בהיותו עובד והוא יתברך לא יוסיף אם יעבדוהו כל מה שברא וישיגהו תכלית ההשגה, ולא יגיעהו חסרון אם לא יהיה זולתו נמצא כלל, ואם יאמר אין זה לשלמותו אלא לשלמותנו כי הוא הטוב לנו והוא לשלמותנו, יתחייב השאלה בעצמה ומה תכלית מציאותנו בזה השלמות אי איפשר בהכרח מבלתי שיגיע הענין בנתינת התכלית, אלא כן רצה או כן גזרה חכמתו וזהו האמת: וכן תמצא חכמי' ישראל שסדרו בתפלותיהם באמרם אתה הבדלת אנוש מראש ותכירהו לעמוד לפניך כי מי יאמר לך מה תפעל ואם יצדק מה יתן לך הנה בארו שאין שם תכלית אלא רצון לבד עד כאן: והאמת כי אי אפשר שימצא האדם מבלתי שמים כי הוא גשם וצריך אל מקום והמקום צורך אל העבודה ואי איפשר מבלתי עובד כי העולם הזה הוא עולם המעשה וצריך אל עושה בהכרח להשלים ולתקן מי שצריך שהוא דוגמת זה העולם כמו שיבא צריך אם כן שימצא, ואם היה שבבריאת האדם ועבודתו יש צורך גבוה ושבשלמותו משלים מי שצריך אל שלמותו יצטרך הרב ז"ל להודות בהכרח כי השאלה בבקשת התכלית מחוייבת ושלא יכלה התכלית בכן רצה או כן גזרה חכמתו ויודה כי תכלית המציאות כולו עליונים ותחתונים הוא האדם האמיתי וזה וזה אמנם נעשו ובאו לצורך גבוה והוא התכלית האחרון כמו שיבאו בסייעתא דשמיא: ומה שחשב הרב ז"ל שבא לעזרתו ויצא לישען מסדר חכמי ישראל ודברי הנבואה, יתבאר על דרך האמת כי באו לנגדו להלחם מלחמות יי' עמו על שהוא בדעתו זה מפיל חומת התורה ומבזה צלם אלהים וממעט את הדמות הוא האדם עשוי בדוגמא עליונה בנוי ומשוכלל כדמות פרקי המרכבה העליונה וזה הטלת מום בקדשי שמים, וזה הדעת הנפסד ההורס חומת האמת לקחו הרב ז"ל מפאת הרע שבעץ הדעת הוא דעת הכופרים מאמיני הקדמות: והוא כי אחר שהם יאמינו שהעולם היה מחוייב על דרך ההשתלשלות וחיוב הסבות הנה יצא להם מזה שיאמינו כי כל הקרב הקרב אל הסבה הראשונה יהיה במעלה וכבוד יותר מחבירו שאינו קרוב כמוהו, עד שיחוייב להם מזה שהאדם שהוא אחרון המדרגות והמעלות כלן יהיה היותר גרוע ופחות המעלה מכל הנמצאות אשר קדמוהו עד אשר יאמרו כי אין לנפשו עם הגלגל שום ערך ויחס כלל ומזה ירחיקו שיהיה האדם סבה תכליתית אל הנמצאים השמימיים להיותו גרוע המעלה והכבוד בעיניהם, זאת הסברא הרעועה והדעת הנפסד מקודם בפאת הרע שבעץ הדעת המר והנמהר ומשם שאבו הכופרים הורסי הדת והאמת ואחריהם נמשך הרב ז"ל והבאים אחריו מפלסופי עמנו ההופכים ללענה משפט, והיותר רע ומר כי פתו את המלכה לדור בכפיפה עם השפחה הכעורה הכושית וכן עשו כי בקשו להם פסוקים מן הנבואה והכריחום לצפצף דעות נכריות: והפלא על הרב ז"ל אחר שבאו כתובים בתורה ובדברי הנבואה יעידון יגידון על מעלת האדם וחשיבותו על הנבראים עליונים ותחתונים והיותו התכלית האחרון לכלם ומצא כתובים מורים על חלוף זה, והנה הוא קיים הכתובים המורים על פחיתותו וגריעותו והפיל מידו המורים על מעלתו ולא פירשם ואין זה הדרך הנכון לחכמים ומה ראה לקיים אלו ולהשמיט אלו אין זה כי אם קריאה אל תואנות ועלילות לקיים דעתו ולחזק סברתו והלוך אל שטתו במה שכתב בפרק י"א מחלק השני מספרו. אמר שם וזה לשונו וכאשר גדלנו על מנהג דעות הסכלים שבו אלו העניינים הפלוספים כאלו הם נכרים מתורתנו גזרותם מדעות הסכלים ואין הענין כן עד כאן. הנה גלה הרב ז"ל דעתו והוא כי העניינים הפלוסופים הם הם קרובי התורה ואהוביה אחיה מיודעיה הרי השוה כל המדות ואחה כל הפנים, ולא ישוו כלל חלילה, כי זה קדוש וזה חול, זה טהור וזה טמא, זה אור וזה חשך, זה בר וזה תבן, וערב זה בזה ולא עוד אלא שעשה עקר מן התפל והשליך אמת ארצה כי גזר אומר כי אין חכמה בישראל כי אם הפלוסופיא ולא ידע כי החכמה החצונית ההיא יש לה שרש כי היא קליפת האגוז קשה ומרה המתדמה בעצמה בחכמת שלמה המפוארה שאין בה סיג וחלאה ומתנשאה לאמר אני אמלוך ועל זה היה הוא ע"ה מתאונן ברוח הקדש ואומר תחת שלש רגזה ארץ ותחת ארבע לא תוכל שאת תחת עבד כי ימלוך וגו': והרמז על כח האומות הידוע כי בזמן שישראל עושין רצון אביהם שבשמים הם המלכים בארץ והכח ההוא לפניהם כעבד ואז כל האומות נכנעים אליהם כי כן היתה הכוונה בבריאה והנה הם מולכים למעלה ולמטה וכשאין עושים רצון אביהם הנה הם נופלים ומשתעבדים לפני הכח ההוא והאומות הבאות מכחו שולטות בהם ונוטל השפע אשר היה ראוי לבא אליהם והרי הוא מולך והוא הנבל כי ישבע לחם והנה זוגתו הידועה שהיתה שנואה תבעל והיא השפחה שיורשת גברתה גברת ממלכות היא חכמת שלמה אשר היא מוח האגוז כבודה בת מלך פנימה וחכמת האמת נשפעת ונחקקת ממנה ליושבים לפני יי' יהיה סחרה. והפלוספיא כנגד השנואה ההיא ההחכמה החצונית שהיא חוץ למחיצה העליונה ההורסת שרשי התורה הקדושה ועקריה למטה כדוגמתה וכחה למעלה המקטרגת ומבקשת להרוס ולעקור את הכל כידוע לחכמי לב. והנה הכל זה לעומת זה ובני עמנו החכמים בעיניהם חשקו בה מאד, כי פתתה אותם כי כן דגמתה תפתה ותכשיל והם בעלו בה כי ישרה בעיניהם במופתיה והקשיה השכליים כי כן דרכה כמו שיתבאר בפרק י"ט מזה החלק בסייעתא דשמיא, ומרוב חשקם בה הניחו ושכחו ולא נתנו לב ולא חקרו ודרשו על האור האמיתי החכמה המקובלת באומה, וזה גרם להם לקחת נשים נכריות ולהסתפק בילדי נכרים: והוא שישעיהו הנביא ע"ה היה צועק על אנשי דורו, כי אין ספק שהיו כלם או רובם הולכים אחרי שרירות לבם הרע ועושים מופתים והקשים שכליים, ומהם מולידים כפירות והריסות בשרשי התורה ועקריה כמו שנראה מהם שהיו כופרים בהשגחה, והוא שאמר יחזקאל ע"ה כי אומרים אין יי רואה אותנו עזב יי' את הארץ, ומזה יבאו לכפור בחדוש העולם ושאר פנות הדת: והוא שהתחיל ואמר בית יעקב לכו ונלכה באור יי', והכוונה בזה כי הוא נבא ואמר למעלה מזה, והיה באחרית הימים שהוא ימות המלך המשיח, נכון יהיה הר בית יי' בראש ההרים, והרמז על ה"א אחרונה שבשם שהיא הנקראת הר הקדש, כי אברהם קראו הר ויעקב קראו בית, והיא בית יי' אמר שבזמן ההוא תכון בראש ההרים ואין הרים אלא אבות וראשם הוא חסד לאברהם, ותתעלה בחסד וברחמים, ונשא מגבעות ואמרו גבעות אלו אימהות בת ואם בייחוד אחד. ואמרו והלכו עמים רבים, ואמרו לכו ונעלה וגומר, כי האומות לא קבלו התורה ולא עמדו בסוד יי', אמר כי בסוף ישובו לקבל האמת ולהכירו. אבל אתם בית יעקב וגומר, כלומר אין להפלא מן האומות כי בתחלה אור האמת לא נגה אליהם ולזה הלכו אחרי ההבל ותעתועי חקים ומשפטים לא יחיו בהם, ובזמן הגאולה יכירו.האמת וישובו לדת הצדק: אבל אתם בית יעקב כי מתחלה עמדתם על הר סיני והגעתם למעלת הנבואה וקבלתם האמת מפי הגבורה והאיר עיניכם בתורתו ועבודתו ומצותיו, לכו ונלכה כלומר אמרו זה לזה לכו ונלכה באור יי' אשר האיר לנו בתורתו וחכמתו האמיתית, ולא הניחנו ביד המחקר השכלי ופתוייו כי אין בו די להושיע כי נטשתה וגומר, כלומר אתה בית יעקב נטשתה עמך, והם שרידי עם אשר החזיקו בחכמת האמת ולא רפו ידיהם ממנה מיום אשר קבלוה בסיני, והם נטשוה והלכו אחרי חכמת העמים ודעותיהם הבדויות מלבם, כי מלאו מקדם כלומר כי כל שלמותם לדעתם הכוזב מחכמת בני קדם, והיא החכמה החיצונית סוד קליפת האגוז קשה ומרה, ונקראת קדם כי החשך קדם לאור והקליפה קודמת לפרי, והסוד ידוע לאשר זכה אליו, וממנה יצאו אל מיני הכשוף והעוננות כפלשתים, ובילדי נכרים ישפיקו והם התולדות הרעועות אשר הולידו ממופתיהם והקשיהם השכליים. שב אל תלונתו הראשונה, כי היא בעיניו קשה מהשנית, כי מזו אין רע כי אם העברה בעצמה ולא יתפשט הרע ההוא להרוס ולהפיל חומת התורה, ומן הראשונה יתפשט וימשך לעקור ולסתור שרשי האמונה והתורה, כידוע ממופתי היוני הארור והקשיו הסכליים, והיא צרעתו אשר נתפשטה ופרחה באומתינו: וזאת היתה הסבה שאין דעת אלהים בארץ, ושנעלם וכמעט אבד זכר הייחוד האמיתי מן האומה, לפי שנתפשט ונודע באומה על ידי פלוסופי בני עמנו ייחוד ארסטו במופתיו והבליו, וקבלו ממנו כי זה דעת התורה בייחוד, עד שכתב הרב ז"ל כי הייחוד לשלול לא לחייב, והייחוד המקובל מפי הנביאים ע"ה ידוע כי אינו לא חיוב ולא שלילה, כמו שיתבאר בפרק ס"ט מזה החלק בסייעתא דשמיא, ונמצא אם כן שאין להם לא דעת ולא תבונה בייחוד, וזה גרם להם הסתפקם בילדי נכרים, וכבר יעד ירמיה הנביא ע"ה בשמו יתברך ואמר כי בזמן הגאולה קטנים וגדולים יכירו וידעו את יי', והוא ידיעת השם הגדול ויחודו, והוא אמרו ולא ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את יי' כי כלם ידעו אותי למקטנם ועד גדולם וגומר: חלק ג פרק ב העולם הזה הוא כנגד ה"א אחרונה הנקראת גם היא עולם, וזה העולם נעשה לדמיון העולם ההוא ודוגמתו, וכן אמרו במדרשו של רשב"י ע"ה (ח"ב קמ"ד ע"א) תנינן עלמא תתאה בגוונא דעלמא עילאה אשתכח ודא כדוגמא דדא. ואמרו עוד (ח"ב נ"ג ע"ב) תא חזי כתיב מן העולם ועד העולם ותנינן עולם דלעילא ועולם דלתתא, עולם דלעילא מתמן הוא שרותא לאדלקא בוצינין, עולם דלתתא תמן הוא סיומא ואתכליל מכלא עד כאן: והרמז על אם הבנים הנקראת עולם הבא, סוד ה"א ראשונה, ועל ה"א אחרונה הנקראת עולם הזה, וזה נקרא עולם עליון וזה נקרא עולם תחתון, וכמו שהעולם התחתון ההוא הוא סוף וסיום הייחוד העליון והוא סוף העליונים, כן העולם הגשמי הזה סוף וסיום כל הנבראים ואחרון עליהם, וכמו שהעולם האחרון ההוא נאצל ובא מן העולם העליון, כן העולם הגשמי הזה נהיה ונעשה על ידי העולם האחרון ההוא ונשפע ונכלל ממנו: ובמנחות פרק הקומץ ובבראשית רבה פרשה י"ב דרש ר' יהודה ב"ר אלעאי כי ביה יי' צור עולמים, אלו ב' עולמים שברא הקב"ה אחד בה"א ואחד ביו"ד, ואיני יודע אם העולם הזה בה"א והעולם הבא ביו"ד, אם העולם הזה ביו"ד והעולם הבא בה"א, כשהוא אומר אלה תולדות השמים והארץ בהבראם אל תקרי בהבראם אלא בה"א בראם: ואמרו חכמי האמת כי ה"א בהבראם זעירא והרמז על ה"א אחרונה, וזהו אמרם שהעולם הזה נברא בה"א, ולמדנו ששמים וארץ הכל נקרא העולם הזה. ובמדרשו של רשב"י ע"ה (ח"א קכ"ט ע"א) פרשת חיי שרה וקב"ה עביד כלא לאשתכחא האי עלמא בגוונא דלעילא דא בדא למהוי יקרי' לעילא ותתא ע"כ. הנה זה טעם נפלא ידוע לזוכים אליו לתכלית המציאות בכללו. ויש לדעת עוד כי שלמות העליונים, הוא העולם האחרון ההוא ובו נשלם הייחוד ובו עמד האצילות העולם, והא שלמותו, כי אין שלמות ואין ייחוד אלא בו, כן אין שלמות העולם ההוא כי אם בעולם הזה הגשמי, לפי שהעולם ההוא צריך אל העבודה לייחדו למעלה עם העולם העליון אליו, ובזולת עבודה אי איפשר, והעבודה בלתי מקום לא תשוער ולא תהיה, ולהיות העולם הגשמי מקום מוכן אל העבודה הוצרך שיברא: ובמדרשו של רשב"י ע"ה (ח"ג ר"כ ע"ב) כי אין מעשה וגו' בגין דבההוא כח אית מעשה אשתדלותא לאשתדלא בהאי עלמא דאקרי מעשה עלמא דעובדא למשלם סופא דמחשבה עד כאן. הנה בארו כי העולם הזה הוא עולם המעשה, וצריך לשלמות העולם העליון שהוא סוף המחשבה העליונה. וכבר הארכנו בסוד זה בפרק כ"ג מהחלק השני מזה הספר בסייעתא דשמיא: ובבראשית רבה אמר ר' בניה, העולם ומלואו לא נברא אלא בזכות התורה, שנאמר יי' בחכמה יסד ארץ וגו', ר' ברכיה אמר בזכות משה, שנאמר וירא ראשית לו, ר' הונא בשם ר' מתנה אמר, בזכות שלשה דברים נברא העולם, בזכות חלה, ובזכות מעשרות, ובזכות בכורים, מה טעם בראשית ברא אלהים ואין ראשית אלא חלה שנאמר ראשית עריסותיכם, ואין ראשית אלא מעשרות היך דאת אמר ראשית דגנך, ואין ראשית אלא בכורים שנאמר ראשית בכורי אדמתך וגו'. הרי בארו שתכלית הבריאה התורה שהיא העבודה, וצריך אל עובד השלם הוא משה העבד הנאמן ע"ה. והכל להשלים סוף המחשבה העליונה, והיא הנרמזת בחלה ובכורים ומעשרות, וכלם כנגד כנסת ישראל, וכל אלו ליחד ולהשלים הסוף עם הראש: וכבר נרמז בדברי הנבואה ענין זה אמר ירמיה ע"ה, כה אמר יי' אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי. יאמר אם לא בשביל התורה שנאמר בה לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה, כדרז"ל חקות שמים וגו' כלומר לא נברא העולם ומלואו, ולרמוז אל צורך העובד אמר, גם זרע יעקב ודוד עבדי וגו', ולקח יעקב ודוד לפי שהם היו העובדים השלמים המשלימים סוף המחשבה העליונה, יעקב בעלה דמטרוניתא בסוד ויעבוד יעקב ברחל, ולדעת רבי אליעזר בל"ב מדות שאמר גם זרע יעקוב שאינו ענין ליעקב שהרי נאמר ישחק ויעקב תנהו ענין לאהרן. ואהרן שושבינא דמטרוניתא, כי הוא המיחד הסוף בראש בעבודתו. ודוד נאמר בו ויעש דוד שם, וכמו שכתבנו בפרק א' מהחלק השני מזה הספר. וממה שכתבנו יתבאר שיבוקש וימצא תכלית המציאות בכללו, והוא מקום צורך בו אל העבודה שהוא תכליתו, והוא צורך גבוה והוא מה שכווננוהו מתחלה: חלק ג פרק ג כל מה שיגזרו הפלוסופים בפחיתות האדם וגריעותו, ושפל מדרגתו בערך הגלגלים והכוכבים, כל שכן בערך המלאכים. הנה הוא יצדק בהם, וכן משפטם באמת, לפי שלא אורו עיניהם באור התורה, אשר בה יעלו ויגבהו מקבליה על כל הנבראים עליונים ותחתונים. וזה כי כל ישעם וחפצם ושלמותם לדעתם הוא בחקירתם ועם כל חריפותם ופקחותם בעיון השכלי, הנה הם יודעים כי לא עלו להשגת היותר שפל בהשגה מהכוכבים והגלגלים ולא יעלו, ואחר שהם יאמינו שכפי ההשגה בעיון הוא השלמות האנושי, והיו הגלגלים והכוכבים גדולי ההשגה מהם מאד. הנה הם למטה מהם הרבה בשלמות כפי קצורם בהשגה מהם, וזה אם היה שמחקרם והשגתם יתן שלמות בנפש, מה שלא יתפארו לעולם שיוכלו לאמת זה כלל. ואף אם נודה להם זה, הנה הם בהשגתם קצרי יד מאד מהכוכב והגלגל, וזה כי כבר אמרו קצת מגדולי פקחיהם, שאמנם הם ר"ל הגלגלים יתנועעו על צד האהבה והמצוה, וישכילו שנבראו מפני התנועה, והנה הם בזה עושים רצון בוראם, ומשיגים שהתנועה ההיא צוו בה וזהו שלמות תכליתם והכוונה בבריאתם. ואמנם הם המתפלסים מדעתם אין בהתפלספותם צווי ולא רצון אלהי: ורואה אני את דבריהם קיימים בהם עצמם שהם נבזים ושפלים מאד אפילו מהנבראים התחתונים לפי שאור האמת לא נגה עליהם, והדבר אין בהם ובמה יעלו וישוו אל הנבראים העליונים, כי אפילו לדעתם הנה דעת האדם למטה מאד מדעת הגלגלים: והרב ז"ל בפרק ג' מהלכות יסודי התורה הסכים לדעתם, שכתב בזה הלשון שם ודעת הכוכבים והגלגלים מעוטה מדעת המלאכים וגדולה מדעת בני אדם עד כאן. ולא חלק הרב ז"ל בין מקבלי התורה לזולתם, כי לא הניחתו החכמה היונית, והוא הולך לשטתו במה שכתב בפרק י"א מהחלק הב' ובפרק י"ג מהג' שהאדם פחות מאד מאד בערך הגלגלים כל שכן בערך המלאכים, ואולי הטעם לדעתו היות דעתו למטה מהם, ואלו התבאר ונודע כי הוא גדול מהם בדעת, היה מודה במעלתו עליהם, שהרי יודה שהגדול מחבירו בחכמה גדול ממנו במעלה. וכן כתב הוא בפרק ב' מהלכות יסודי התורה, ואין הפרש בזה בין האדם לגלגל למלאך. ובפרק ד' כתב בזה הלשון ויראה ויפחד משפלותו ודלותו וקלותו כשיעריך עצמו לאחד מהגופים הקדושים הגדולים וכל שכן לאחד מהצורות הטהורות הנפרדות מן הגולמים עד כאן. הנה הציב לו הרב ז"ל יד והרבה מקומות לבזות ולהשפיל הדמות והצלם העליון: והראב"ע ז"ל שלח יד לשונו בגאון וחרה בו אפו, וחרפו וגדפו על אשר שלח ידו במלאכים, באמרו שבני אדם נכבדים מהם. והוא שכתב בפרשת משפטים בזה הלשון הנה אנכי שולח יד לשוני בגאון שהעתיר על נכבדים ממנו דבריו ויצא עתק מפיו ואמר שבני אדם נכבדים ממלאכי השרת, ואמר כי בעבור בני אדם נבראו וראיותיו דברי חכמים, והם לא אמרו רק על המלאכים המתחדשים בכל רגע ודבריהם אמת: ועוד הביא ראיה שאמר שולח מלאך לפניך, והנה שכח דברי השם אני לפניך אלך, ועוד לשמרך בדרך, ואומר כי השמור נכבד מהשומר, והנה לא ידע כי אברהם אבינו גם משה אדוננו ודוד מלכנו היו שומרי צאן. גם יי' אלהינו לא ינום ולא ישן שומר ישראל. אני ארעה את צאני, אם יי' לא ישמור עיר ושמרו כרועה עדרו ושמרתיך בכל אשר תלך. והכתוב ידמה השם למלך, גם המלאכים לשרים, ובני אדם עבדים, והנה כתוב ושר מלכות יון ושר מלכות פרס יעמד מיכאל השר הגדול ולמה נקרא שר על ישראל וישראל נכבד ממנו, ואיך יצוה השם לנכבדים בעיניו, שישמרו מפני הקטן במעלה מהם, כי הכתוב אמר השמר מפניו. ומה טעם כי לא ישא לפשעכם מהנבזה. וידענו כי אין בבני אדם נכבדים מהנביאים. והנה יהושע שנכתב עליו נביא אקים להם מקרב אחיהם כמוך, כאשר ראה המלאך נפל על פניו, ואמר לו מה אדוני ומדבר אל עבדו. וכן זכריה, גם דניאל אומרים, ואיך יוכל עבד אדוני זה וגו' עם אדוני זה. והתקועית אמרה ואדוני חכם כמלאך האלקים, ולא באה לחרף את דוד, ועוד כתיב ובית דוד כאלהים כמלאך יי' שפירושו כמלאכים. ועוד ובמלאכיו ישים תהלה אף שוכני בתי חומר וגו'. והוא האריך להביא ראיות מדברי הנבואה על שפל מדרגת האדם וגריעותו בערך הכוכבים כל שכן בערך המלאכים, לא ראיתי להביאם ולהאריך בהם זולת מה שאמר בסוף בזה הלשון. ואני אומר כי ילוד אשה שיחשוב כי השיגה ידו בחכמתו אל מדרגה גבוה, וכדבריו כן הוא רק נגד הבהמות והחיות והעופות כאשר הוא מלפנו מבהמות ארץ וגו', ואם יגבה לבו באומנותו וכו', ואם בעבור דעתו משפטי נזיקין גם הם לא נתנו כי אם לישר המעוותים, כי אלו היינו יושבים במקום שאין שור, אין צורך למשפט שור נגח. ואלו היינו יושבים באהלי' קדרים, אין צריך למעקה ומזוזה. ואם היינו יושבים בארץ הודו, אין צורך למשפטי גניבה ורציחה ועקשות ועדות שקר. ואם בעבור דעת התורות והמצות, אין חכם שיבינם למה יתענה בעשור, וחלוקי הקרבנות, והעד שאמר משה לדור המדבר אחר שאמר והודעתי את חוקי האלהים ואת תורותיו ארבעים שנה ולא נתן יי' לכם לב לדעת. והנה גם הוא אמר בשנת מותו שהיה נביא הנביאים וחכם החכמים, יי' אלהים אתה החלות גו', והנה העיד כי עתה החל לדעת, כי מי ידע מחשבות השם כי הם עמוקות ונשגבו מכל הנבראים אלו דבריו: ועוד הוסיף לההביל את האדם וחכמתו, כי קטן הוא בעיניו מאד מהכיל שום מעלה ודעת וחכמה. ומי יוכל להתאפק ולעצור ברוחו מלהשיב על דבריו, וכל שכן ליראי יי' ולחושבי שמו, שחל עליהם חובת בעור דעות זרות כאלה, ולהוכיח טעותו על פניו, פן יהיה חכם בעיניו. והנה זה האיש המפורסם בחכמה, לא נתקררה דעתו במה שרגם את האיקונין, אלא שקלל את השלטון במה ששלח רסן לשונו במשפטי התורה הצדיקים והישרים המכוונים לעצמם. ועוד נוסף על זה שמפיהם אנו חיים, בהיותינו עוסקים בהם על דרך דרוש וקבל שכר, וכמו שאמרו רז"ל בענין הקרבנות, כל העוסק בתורת עולה כאלו הקריב עולה, והנה הוא בקטון החל ובגדול כלה. והנני בא להוכיח ולאמת, שעם שרחק יי' את האדם מן הנבראים אשר ממעל לו, הנה ישראל הקרויים אדם באמת שהם תופשי התורה, הם יותר הקרובים אל השם, וגדולים במעלה וחשיבות אצלו מהמלאכים. וקודם זה אשיב על טענות הראב"ע ז"ל, וארים מכשולם מדרך התמימים ההולכים בתורת יי': חלק ג פרק ד אמנם שבני אדם נכבדים ממלאכי השרת, ולא מאותם המתחדשים בכל רגע, כדברי הראב"ע ז"ל, אבל מהשרים היושבים ראשונה במלכות קיימים תמיד במדרגתן, דבר זה עקרו בדברי הנבואה, ומקובל ביד חכמי ישראל הקדושים אשר מפיהם אנו חיים: אמרו בפרק חלק א"ר יוחנן גדולים צדיקים יותר ממלאכי השרת, שנאמר באדין נבוכדנאצר מלכא תוה וגו', וכתיב ענה ואמר הא אנא חזי גוברין ד' וגו', ורוה די רביעאה דמה לבר אלהין: ובאלה הדברים רבה א"ר אבא, לעתיד לבא עתיד מחיצתן של צדיקים להיות לפנים ממלאכי השרת, והם שואלין להם מה הלכות חדש הקב"ה היום. א"ר לוי בר חנינא ואל תתמה אף בעולם הזה היתה מחיצתן לפנים ממלאכי השרת שנאמר ורוה די רביעאה וגו', שהיו לפנים מן המלאך והוא מכבה לפניהם האש: ובפסיקתא רבתי ענה ואמר הא אנא חזי וגו', ורוה די רביעאה וגו', ורוה דקדמאה לא נאמר אלא ורוה די רביעאה זה גבריאל שהיה מהלך אחריהם כתלמיד אחר הרב, ללמדך שהצדיקים גדולים ממלאכי השרת, כיון שראה נבוכדנאצר את גבריאל מיד הכירו, אמר זהו שראיתי במלחמתו של סנחריב בשעה ששרפן, ר' אליעזר הגדול אומר בשעה שראה נבוכדנאצר את גבריאל, נזדעזעו כל אבריו ואמר, זהו המלאך שראיתי במלחמתו של סנחריב, שנדמה כביבית קטנה של אש ושרף את כל מחנהו: ובפרק ערבי פסחים בשעה שהפיל נבוכדנאצר לחנניה מישאל ועזריה לכבשן האש, אמר יורקמי שר הברד לפני הקב"ה, רבונו של עולם ארד ואצנן את הכבשן, ואציל את הצדיקים, אמר גבריאל אין גדולתו של הקב"ה בכך, אני שר האש ארד ואקרר מבפנים ואקדיח מבחוץ, ואעשה נס בתוך נס אמר לו הקב"ה רד. ובבראשית רבה פרשה מ"ד אימתי ירד מיכאל בחנניה מישאל ועזריה: ומכל מקום למדנו שהצדיקים רבים ונכבדים ממלאכי השרת, ושאינן מהמתחדשים בכל רגע כדברי הראב"ע ז"ל המתחכם מדעתו. ובבראשית רבה פרשה ע"ו א"ל זה מיכאל וגבריאל שהן שרים של מעלה דכלא מתחלפין ואינון לא מתחלפין: עוד מצאתי במדרש שוחר טוב במזמור ק"ג, מה שלא יכלו ששים רבוא לשמוע, שמע משה לעצמו וקרא לו הדבור, שנאמר ויקרא אל משה, ולא נזוק, ללמדך שגדולים הצדיקים יותר ממלאכי השרת, שהם אינן יכולים לשמוע קולו, אלא עומדים ומזדעזעים ונבהלים וכו'. ובפרק גיד הנשה וישר אל מלאך ויוכל, איני יודע מי נעשה שר למי, כשהוא אומר כי שרית וגו', הוי אומר יעקב שר למלאך. ובויקרא רבה פרשה כ"ד והיית רק למעלה, יכול כמוני, תלמוד לומר רק לשון מעוט, גדולתי למעלה מגדולתכם עד כאן. הרי שלא מעט רק גדולתו, אבל גדולתם למעלה מגדולת מלאכי השרת: ובספר סודי רזי ויאבק איש, יש אומרים שרו של עשו היה, ויש אומרים מיכאל היה, א"ר טרפון, לא היה לו רשות למיכאל לזוז ממקומו עד שנתן לו יעקב רשות. ויאמר שלחני. אמר ליה גנב אתה או קוביוסטום אתה אמר ליה עמוד וראה. באו כתות כתות של מלאכי השרת, ואמרו למיכאל עלה כי הגיע זמן השירה לומר אמר להם איני יכול מפני זה עד כאן. ומה לו להראב"ע ולשכלו, כי ארח לחברה עם הפלוסופים הנמשכים אחר שכלם, ולמה לא יאמין ויודה אל חכמי ישראל הקדושים, ההולכים לתומם, אשר קבלו האמת מפי הנביאים ואין דבריהם כפי המחקר השכלי, כי אם למעלה ממנו: וזה שהשיב על הגאון באמרו והנה שכח דברי השם, אני לפניך אלך. יושב על זה, אחר שאשאל, ולמה תהיה מעלת כורש עם היותו משיח, למעלה ממעלת ישראל, שבישראל כתיב כי ילך מלאכי לפניך, ובכורש אמר אני לפניך אלך. והנראה לי לומר בזה, כי הליכת המלאך לפני ישראל אינו מן הפלא, לפי שהם נכבדים ממנו, מצד מעלת התורה שקבלו ומצד הנשמה שבהם, כמו שיבוא בסייעתא דשמיא, מה שאין כן בשום אומה ולשון, ואלו אמר בכורש מלאכי ילך לפניך, היה בזה מקום לטעות, שאין הפרש בין מקבלי התורה לשאר האומות, ושאפילו שאר האומות גדולים ממלאכי השרת, לזה לא נאמר בו מלאכי ילך לפניך, אלא אני לפניך אלך, שאין בזה מקום לטעות: עוד השיב עליו על מה שאמר, כי השמור נכבד מהשומר, והוא דעת חכמי האמת, אמרו בבראשית רבה פרשה ע"ו, ר' מאיר ורבי יהודה ור' שמעון, ר' מאיר אומר מי גדול השומר או הנשמר, מן מה דכתיב כי מלאכיו יצוה לך לשמרך, הוי הנשמר גדול מן השומר. ר' יהודה אומר מי גדול הנושא או הנישא, מן מה דכתיב על כפים ישאונך, הוי הנישא גדול מן הנושא, ר' שמעון אמר מן מה דכתיב שלחני, הוי המשלח גדול מן המשתלח. ובשוחר טוב מזמור ק"א, א"ר מאיר, ומי גדול הנושא או הנישא, הוי אומר הנישא גדול מן הנושא. ומי גדול השומר או הנשמר, הוי אומר הנשמר גדול מן השומר, למה שאלולי שיש בו מעשים טובים, לא היה נישא ונשמר, שנאמר כי מלאכיו יצוה לך וגו'. הנה בארו ע"ה, כי מעלת ישראל על המלאכים מצד התורה ומעשים טובים שבהם, ובעבורה יהיה הנישא והנשמר גדול המעלה מהנושא והשומר. ומה שהשיב עוד על הגאון מהאבות שהיו שומרי צאן, ומשה אדוננו ודוד מלכנו ע"ה, אינה תשובה ויש לתמוה עליו שהשוה כל הפנים, שאין לומר מפני זה שיהיה הנשמר גדול מהשומר, שהרי אין ביניהם יחס ודמיון מפאת הצורה והשכל, ולא ימשך משמירה זו טעות לומר הנשמר גדול מן השומר, שההבדל ביניהם רב מאד, מצד הצורה אין צריך לומר, ומצד החיות גם כן המרחק רב ביניהם, כי אין חיות האדם כחיות השור והסוס, ואין לשומר ירידה מכבודו בשמירה ההיא כלל. ועוד כי אין שמירת המלאך הצדיקים, דומה לשמירת האדם הצאן, שהאבות היו שומרי צאן, להסתפק מהם כדי חיותם כשאר מלאכות, אלא שבחרו מלאכת הרעיה, להתרחק מן היישוב להתבודד במדבר, לעסוק במה שנמסר להם מהחכמה במקום שאין בני אדם מונעין ומטרידין אותם, וכמו שאמרו בבראשית רבה פרשה ס"ו, כאן שכב, אבל כל עשרים שנה שעמד בביתו של לבן לא שכב, ומה היה אומר, ריב"ל אמר ט"ו שיר המעלות שבספר תלים, מאי טעמיה שיר המעלות וגו', יאמר נא ישראל, ישראל סבא. ר' שמואל בר נחמן אמר, כל ספר תלים היה אומר, מה טעם ואתה קדוש יושב תהלות ישראל, ישראל סבא. ובפרשה ע"ב אמרו, גנובתי יום וגנובתי לילה, קריין לי גנבא ביממא וגנבא בלליא, מה היה אומר ריב"ל אמר ט"ו שיר המעלות וכו'. ועוד יש סוד גדול ברעית יעקב הצאן נעלם מהראב"ע ז"ל יתבאר במקומו אם יגזרו מן השמים: ומשה ודוד ע"ה, כבר אמרו בואלה שמות רבה פרשה ב', בדק לדוד בצאן ומצאו רועה יפה וכו'. ואף משה, לא בחנו הקב"ה אלא בצאן וכו'. והכל לתכלית רעית ישראל צאן מרעיתו. ואין לומר מפני זה שהנשמר גדול מן השומר, שאין לומר זה אלא במי שיש ביניהם יחס או דמיון מה, ומפני איזה שלמות שיש בנשמר שאין בשומר, אבל שמירת המלאכים לצדיקים, הנה הם מתיחסים אליהם בצורה, ועוד כי נשמת הצדיקים למעלה מהמלאכים ואין מן הפלא שישמור התחתון לעליון ממנו, ועוד מפני המעלה הנוספת בצדיקים שהם שומרי התורה ומצותיה, וראוי שיהיו להם שומרים היותר נכבדים שבנבראים ומזה הצד צדקו דברי הגאון, באמרו כי בני אדם נכבדים מהמלאכים, ושנבראו בעבורם, ואין ספק שלא אמר הגאון, כי אם על הצדיקים הגמורים שהם גדולים מהמלאכים ושנבראו לתשמישם, וכן הוא דעת רז"ל כמו שכתבתי: ובבראשית רבה פרשה ע"ד, ויפגעו בו מלאכי אלקים, כמה מלאכים היו חלים ומרקדים לפני אבינו יעקב וכו'. א"ר יודן נטל מאלו ושלח וכו', ובפרשה ע"ה רבנן אמרי מלאכים ממש. ואמרו עוד שם, מלמד שנתנו לו ליעקב ארבעת אלפים רבוא מלאכי שרת ונדמו לו לחיילות של מלך וכו', ובמדרש חזית, מיד זמן לו הקב"ה חמשה מלאכים כדמות בני אדם, אמרו לו רבי תן לנו חמשה סלעים, ואנו מעלים אבנך לירושלם, ובלבד שתתן ידך עמנו ונתן ידו עמהם ונמצאו עומדין בירושלם. למדנו שהמלאכים נבראו לצרכי הצדיקים, ולמדנו שהעליונים צריכים עזר מהתחתונים, והוא שאמרו לו ובלבד שתתן ידך עמנו: ומה שהשיב עוד שהשם נקרא שומר ישראל, אינה תשובה גם זו, כי אין הדברים אמורים כי אם בנבראים המתיחסים בקצת, וכל שכן אם יש מעלה לזה על זה כמו שיש לנשמת הצדיק על המלאך, ועוד מצד התורה, ועוד שאין שמירת השם לישראל דומה לשמירת המלאך ושוה אליה, כי אין שמירת המלאך לישראל, כי אם כמשל האומן השומר את בן המלך מאיזה נזק מעותד לבא עליו אם לא ישמר, והנה הוא אינו יכול להשמר, וצריך אל שומר מבחוץ ישמרנו במצות המלך בדברים שצריך שמירה מהם, אין השומר יכול כי אם על השמירה המסורה לו מיד המלך, אבל אם יצטרך לדברים אחרים אינו יכול עליהם. והוא שנאמר בזה המלאך הנה אנכי שולח מלאך לפניך לשמרך בדרך ולהביאך וגו', ושמא תאמר שכמו שהרשיתיו בזה שהוא רשאי ושולט בדברים אחרים, אמר השמר מפניו וגו', כי לא ישא לפשעכם, שאין זה ברשותו לפי שרשות אחרים עליו, והוא אמרו כי שמי בקרבו, ותרגם אונקלוס ארי בשמי ממריה, ולא יעבר חק הנה כי אין בידו רשות כי אם על מה שנמסר לו מהשמירה, והנה הנשמר גדול מן השומר כמו שבן המלך גדול המעלה מהאומן, אבל שמירת השם לישראל, היא ההנהגה המעולה וההשגחה הנפלאה בהם אשר בה הם נבדלים מכל אומה ולשון, שאין שום כח ומלאך זולת השם ב"ה יכול על שתים אלה. והדבקות הגדול שהוא דבק בהם והם בו, גורם להם ההשגחה ההיא לפי שאין שום אמצעי ביניהם וכמו שאמר ואשא אתכם על כנפי נשרים ואביא אתכם אלי, והכוונה לומר שהם למעלה מנשרי המרכבה, והרי הם במחיצתו ורשותו של מקום בלי אמצעי, והוא אמרו ואביא אתכם אלי: ולהורות על שיכלתו בלתי בעל תכלית הקדים להם מה שראו במצרים מהנסים והנפלאות בשנוי מנהגו של עולם שיורו על היכולת הבלתי בעל תכלית, והוא אמרו אתם ראיתם אשר עשיתי למצרים, והרי זו השגחה ושמירה שלא ישוער אמתתה וגדולתה, ומזה נקרא השם המשגיח השגחה כזו שומר ישראל, ומצד ההנהגה המעולה נקרא רועה ישראל, ולא נמצא בשום מקום שיקרא המלאך שומר או רועה ישראל, שזה היה מורה עצם השמירה בעצמו, אבל אמר בו לשמרך, כי מלאכיו יצוה לך לשמרך בכל דרכיך, שזה יורה תכלית ההבדל בין שמירה לשמירה, כהבדל שיש בין הבורא לנברא, ולזה אף אם נקרא השם שומר ישראל לא יאמר בו חלילה הנשמר גדול, אבל יצדק במלאך שהוא נברא, כי מאחר שזה וזה נבראים אינו מן הפלא שנאמר שנברא זה בעבור זה: ומה שהשיב עוד ממיכאל שנקרא שר ישראל וישראל נכבד ממנו, כבר פירשו רז"ל שלא נקרא כן כי אם על שהוא תובע צרכיהם ומדבר ומליץ טוב עליהם, אמרו בואלה שמות רבה פרשה י"ח ורבינו הקדוש אומר זה מיכאל לעצמו, שנאמר ובעת ההיא יעמוד מיכאל השר הגדול העומד על בני עמך, שהוא תובע צרכיהן של ישראל ומדבר עליהם, שנאמר ויען מלאך יי' ויאמר יי' צבאות עד מתי אתה לא תרחם את ירושלם. ואומר ואין אחד מתחזק עמי על אלה כי אם מיכאל שרכם עד כאן: ועוד כי כבר אמרנו כי אין הדברים אמורים כי אם בזמן שישראל צדיקים ועושים רצונו של מקום, אבל כשאין עושים רצונו של מקום הרי הם עבדים לעבדים, שהאומות שהם נתונים לממשלת השרים הם שריהם ואדוניהם, ובזמן ההוא אין ישראל עושין רצונו של מקום היו, ומחסדי השם היה שנתנו למיכאל שר החסד להליץ טוב עליהם, ולזה אמר מיכאל שרכם, וזה המדבר גבריאל היה, שגם הוא יצא לישע ולעזר וכאמרו והנה מיכאל אחד השרים הראשונים בא לעזרני, והוא אמר מיכאל שרכם: ובואלה שמות רבה ד"א הנה אנכי שולח מלאך לפניך, אמר הקב"ה לישראל אלו זכיתם אני בעצמי נעשיתי לכם שליח כדרך שעשיתי לכם במדבר שנא' ויי' הולך לפניהם וגו', ועכשיו שלא זכיתם הריני מוסר אתכם לשליח, שנאמר הנה אנכי שולח מלאך, ואימתי נמסרו לשליח בשעה שעבדו עבודה זרה עד כאן. הנה החטא גרם להם לראות עולם הפוך עליונים למטה ותחתונים למעלה, ודעת רבי' חננאל ז"ל כי זה המלאך היה מיכאל, וכן כתב הראב"ע ז"ל, ואולי כי על הזמן ההוא נקרא שרכם, לפי שמשנתמנה עליהם לשמרם ולהביאם עם שנסתלק אחר כך נשארה האהבה במקומה לתבוע צרכיהם ולדבר טוב עליהם: ובספר סודי רזי מצאתי א"ר אלעזר בשעה שהיו מתאבקים מיכאל ויעקב רצה מיכאל לסכנו, מיד נגלה הקב"ה ותשש כחו דכתיב וירא כי לא יכול לו ועשאו צולע, א"ל הקב"ה למיכאל יפה עשית שעשית כהן גדול שלי בעל מום, א"ל רבונו של עולם ולא אני כהנך א"ל אתה כהני בשמים והוא כהני בארץ. אמר להקב"ה רבונו של עולם ארד וארפאנו, קרא מיכאל לרפאל וא"ל חברי אתה ממונה על הרפואות, עמוד לי בצרה זו, מיד ירד רפאל וריפאו. א"ל הקב"ה למה עשית כך לבני בכורי, א"ל לא לכבודי עשיתי כי אם לכבודך, א"ל עכשו תהא ממונה עליו ועל זרעו עד סוף כל הדורות, כדכתיב כי אם מיכאל שרכם והוא ויעף אלי אחד מן השרפים מיוחד שבשרפים עד כאן. ואין הכוונה לומר שישראל נתנו לממשלת מיכא"ל חלילה או לזולתו מן הנפרדים, כי כבר הוציאנו המקום ברוך הוא מתחת רשות נכר והכניסנו ברשות היחיד, וכענין שכתוב אשר חלק יי' אלקיך אותם לכל העמים, וגומר, ואתכם לקח יי' וגו', אבל ענין אמרו כי אם מיכאל שרכם, הוא להיותו תובע צרכי ישראל ומליץ טוב עליהם כמו שכתבנו, והוא עומד נגד שרי האומות המקטרגים עלינו ומבקשים לכלותינו שלא יזיקונו ולא יגעו בנו, לא להיותנו תחת רשותו והנהגתו לקבל ממנו השפעתו חלילה, כי ליי' אנו ובו אנו דבקים: ובספר היכלות בהיכל הרצון אמר המאור הקדוש רשב"י ע"ה (ח"ב רנ"ד ע"א) בזה הלשון, בסטרא דדרום קיימא חד נהורא עילאה ימינא דכל עלמא דהא מניה שראן ישראל לאתאחדא ברזא דמהימנותא, ואיהו מיכא"ל רב חילא דנהורא ימינא אפטרופוסא רבה דישראל, בגין דכד סטרא אחרא קיימא לאסטא' עליהו דישראל, כדין מיכא"ל אטען עמיה ואתעביד סניגורא עליהו דישראל ואשתזבן מההוא קטיגורא מארי דבבו דישראל בר בזמנא דאתחרב ירושלם דהא בדין אתגברו חובין, ומיכא"ל לא יכיל בהדיה דסטרא אחרא דטענתיה דמיכא"ל תבירא עליהו דישראל, וכדין כתיב השיב אחור ימינו מפני אויב עד כאן: ומה שהשיב עוד ואמר ואיך יצוה השם לנכבדים בעיניו שישמרו מפני הקטן וכו', יש לומר כי ישראל היו עלולים לחטא, כי כבר שמטו אחת מסטרא מולין (מלאך מט"ט), וחשש שמא יבאו לטעות במלאך ההוא ולעבדו כי יאמרו אחר שהוא שר עלינו רצונו של מלך שיכבדו את שריו ועבדיו, לזה אמר השמר מפניו שלא תטעה בו, ושמע בקולו כי קולו הוא קולי, אבל אל תמירני בו שתתן אלהותי אליו, והראיה על שאין בו אלהות, כי אם תחטא כנגדי לא ישא לפשעכם כי שמי בקרבו, תגרמו שישמט שמי מקרבו ויענש, ועל דרך שאמרו כשם שנפרעין מן העובדים כך נפרעים מן הנעבדים, וזה דעת רז"ל במדרש: ומה שהשיב מיהושע שהשתחוה למלאך ואמר מה אדוני מדבר אל עבדו, וגם דניאל וכו', יש לומר כי כבר אמרו רז"ל בואלה שמות רבה פרשה כ"ט בזה הלשון, ד"א יי' בם רבנין אמרין שמו של אלהים היה מעורב עם כל אחד ואחד מיכאל וגבריאל. והנה לא השתחוה יהושע לו מצד עצמו שהוא באמת גדול ממנו, אבל השתחוה וקראהו אדון מצד השם שבו, נמצא שהשתחוה לשם ואליו אמר מה אדוני וגו', אבל באופן אחר לא היה משתחוה לו כלל, וגם שהיה עובר חס ושלום על לא תשתחוה להם. הנה התבאר כי מצד השם המעורב בהם השתחוו הנביאים להם וקראום אדון, לא מצד עצמם, וגם מפני שהיה שליח השם ומצד שלוחו הותר גם כן, לא מצד עצמו וכחו: הנה"ה והקדוש קנה זלה"ה תירץ זה בספר הפליאה: ומה שהשיב עוד ממה שאמרה האשה התקועית לדוד, ואדני חכם כחכמת מלאך האלקים, יש לתמוה עליו שהביא עדים כנגדו, שהרי הצדיק ממלא מקום המלאך ואם אינו גדול ממנו הנה הוא שוה אליו, אבל יש לתת לב לדברי האשה החכמה ההיא, ומהם יתבאר כי גדול כבוד הצדיק מכבוד המלאך בשני דברים כוללים, והאחד באמרה ותאמר שפחתך יהיה נא דבר אדני המלך למנוחה כי כמלאך האלקים כן אדני המלך לשמוע הטוב והרע, והכוונה ששאלה אל המלך שיהיה דברו קיים, באופן יהיה למנוחה שינוחו בני המשפחה מהתגרות בה ובבנה כשידעו רצון המלך, ורצתה להגדיל מעלתו על המלאך, ואמרה הנה המלאך לא ישתנה כי אין לו כי אם דרך אחד והוא דרך השכל בפועל ולזה אין בו איפשרות השנוי כלל, ואתה אדני המלך בזה שוה אל המלאך ועודף עליו, שאתה כולל השני דרכים לשמוע הטוב והרע ויש בך איפשרות השנוי ועם זה אתה באופן מהנצחיות וההיות ולא תשתנה, וזו מעלה נפלאה עד מאד תדמה בה הצורה ליוצרה ולזה ראוי שישתתפו ויהיו לאחדים, והוא אמרה ויי' אלהיך יהי עמך. והשני כי כשהבין המלך עומק כוונתה וירד לסוף דעתה, אמרה לו ואדני חכם כחכמת מלאך האלהים לדעת את כל אשר בארץ. אמרה כי המלאך, עם היותו פשוט, יצטרך אל הקדמת הידיעה בדברים אשר יצאו מן הנעלם אל הנגלה בארץ ומעלתם בזה כי תמיד שומעים הדבור העליון היוצא מפי הגבורה, אתה אדני המלך שוה אליהם בזה, והוא שאמר על עצמו רוח יי' דבר בי. ואתה עודף עליהם שבלי הקדמת הידיעה כי אם ברוח הקדש הנטוע בך תדע את כל אשר בארץ. והוא שאמר ומלתו על לשוני, כי לפעמים תהיה לו הקדמת הידיעה מצד הדבור העליון, ולפעמים מצד היותו תמיד ממולא ברוח העליון הקדוש: ונראה לי שזו היתה כוונת אלישע הנביא ע"ה באמרו ויי' העלים ממני ולא הגיד לי, כי באמרו ויי' העלים ממני רמז על שסלק ממנו רוח הקדש שהיה ממולא בו לבל ידע במות הילד, ובאמרו ולא הגיד לי על הקדמת הידיעה כשאמר לה את חובקת בן, שלא הגיד שהיה עתיד למות, ומה שהביא הראב"ע לעזרתו הנה הוא יורה חצים לעומתו: ועוד השיב ממה שאמר זכריה, והיה הנכשל בהם ביום ההוא כדויד ובית דויד כאלהים כמלאך יי' לפניהם. והרד"ק ז"ל פירשו לענין מלחמת גוג ומגוג, ואמר כי החלש שבהם יהיה כדויד שהיה גבור ואיש מלחמה, ובית דויד ר"ל המלך המשיח כו' ויצא המלך לפניהם להלחם בגוים ההם כאלהים. ולפי זה אין להראב"ע ז"ל ממנו ראיה על דעתו. אלא שאין פירושו נראה לי נכון, כי הנביא זכריה עצמו אמר להלן ויצא יי' ונלחם בגוים ההם כיום הלחמו ביום קרב, כיום קרב סתם והוא במצרים שאמר שם יי' ילחם לכם. ושתי המלחמות ליי' המה, ות"י כיום אגחותיה קרב על ימא דסוף. וכתיב כימי צאתך מארץ מצרים אראנו נפלאות. וענין הכתוב במעלה שיעלו אליה בזמן הגאולה עם שלא יהיו כלם שוים בה, אמר והיה הנכשל בהם ביום ההוא כדוד במעלת החכמה ורוח הקדש, ובית דוד שהוא המשיח כאלהים: וכבר נאמר ביעקב ע"ה ויקרא לו אל אלהי ישראל, ובמגילה פרק הקורא א"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר ויקרא לו אל וכו'. ובבראשית רבה פרשה ע"ז אין כאל ומי כאל ישרון ישראל סבא כמלאך יי' לפניהם, אמר כי עם היותו כאלהים מצד מעלתו בעצמו ובערכו, אבל בערך זולתו בהיותם צריכים אליו לענין הנבואה עם שיהיו גם הם נביאים אבל לא יגיעו אל מדרגתו יהיה כמלאך יי' לפניהם, כלומר אמצעי והנביאים נקראו מלאכים וישלח מלאך ויוציאנו ממצרים, ההוא כדוד, כשיובן על הדרך שפירשנו למעלה ויעל מלאך יי', ואמרו בו זה פנחס, ויאמר חגי בדברי התקועית שהצדיקים גדולים ממלאכי מלאך יי', וכן דרשו רז"ל בריש ויקרא רבה, השרת, וצדקו דברי הגאון והוא מה שרצינו התבאר אם כן באמרו והיה הנכשל בהם ביום להתווכח בו עם הראב"ע ז"ל בזה הפרק: חלק ג פרק ה מהדעת הנפסד הזה והוא ממעטם דמות האדם ובזותם את צלמו בערך הכוכבים והגלגלים כל שכן בערך המלאכים, יצאו להרוס ולעקור ולהפיל ארצה עמודי התורה והאמונה ואשיותיה, הם הניסים והנפלאות שהם מופתיה. והיסוד הרעוע אשר עליו בנו הוא, כי הם קבלו מחכמי הישמעלים כי נותן הצורות הוא השכל הפועל והוא מושפע מהגלגלים ולא יוכל לפעול בהם, ואחר שהנפש היא נאצלת ממנו לדעתם הכוזב מכל שכן שלא תוכל לפעול בעליונים ממנה, שלא יהיה כח העלול יפה מכח העלה ואם כן ישב בדד וידום שמש בגבעון דום, ותכסה פניה בוילון ירח בעמק אילון, דברו ביי' תועה והאמת המקובל באומה, כי הנשמה מקורה ומדרגתה למעלה הרבה ממלאכי השרת, ולזה תמשול בכל מה שלמטה ממנה, ואמנם שנשמתן של צדיקים גזורה ממקום יותר נעלה ממקום שנגזרו ממנו המלאכים, דבר זה קבלוהו ואמתוהו במדרשו של רשב"י ע"ה, (ח"ג ס"ח ע"ב) אמרו שם בזה הלשון אשכחנא בספרא דאדם קדמאה, דכל רוחין קדישין דלעילא עבדין שליחותא וכלהו אתיין מאתר חד, ונשמתהון דצדיקייא מתרי דרגין דכלילן בחד, ובגיני כך סלקין יתיר ודרגיהון יתיר והכי הוא עד כאן: ומזה יגזרו הצדיקים אומר בעליונים ובתחתונים ויקם להם הוא שאמר דוד המלך ע"ה אמר אלקי ישראל לי דבר צור ישראל מושל באדם צדיק משל יראת אלקים, ובפרק אלו מגלחין מושל באדם אני, ומי מושל בי צדיק שאני גוזר גזרה והוא מבטלה, ירצו בזה ע"ה כי השם גזר שהעליונים והתחתונים יתנהגו על מה שהטביע בהם בעת הבריאה ולא ישנו את תפקידם, והצדיק מצד הנשמה הטהורה שהיא למעלה מהם כשהיא שלמה בשלמות התורה ומצותיה יכניע הסדור הטבעי ויביאהו לרצונו ויבטל גזרתו, כמו שהיה עמידת השמש בהפסק התנועה ממש, כמו שיורו הכתובים בפשטן, ולא היה בגרם השמימיי הנס בלבד, כי גם במניעיהם שהם השכלים הנפרדים שגם הם עמדו מהניע, ואז לא התנועעו הגלגלים התנועה המוגבלת המסורה להם, וכמו שיתבאר עוד בשלמות בפרק ט' ובפרק י"ד מזה החלק בסייעתא דשמיא: והפלא הזה עם שאר הפלאים מקנים יראת השמים בלבות האנשים, יכירו וידעו כי אין אלהים כי אם בישראל, והוא שסיים הכתוב יראת אלקים ולא יחסר בי"ת, כלומר כשהצדיק מושל ומכניע הטבעים עליונים ותחתונים ימשך מזה יראת אלקים והשם מתפאר בזה ומתקדש בעולמו: יתבאר אם כן שהיות הצדיק מביא העליונים לרצונו סבה שיהיה השם הגדול נורא ונודע בעולמו, ולזה היה הרצון שיהיה הכל משועבד אל הצדיק, ושנוי. הטבעים דבר ראוי והגון אחר שהוא סבה שיתקדש השם בעולם ואז ידעו כל באי עולם כי הוא ברא הכל ובידו הכל, כי אחר שכל מה שברא בעליונים ובתחתונים לא בראם אלא להתהלל וליודע בהם וכמו שכתוב כל פעל יי' למענהו, ואמרו בשוחר טוב מזמור י"ט למענהו לקלוסו כמה דאת אמר ענו ליי בתודה. דבר אחר לעדותו כענין שנאמר לא תענה ברעך וגומר. ושני הטעמים אמתיים צריכים מאד אל העבודה ושניהם תכלית הבריאה ומהיות העולם תמיד ביישובו הולך ומתנהג אחר טבעו לא ימשך התכלית המכוון, אבל בפועל הפלאים בשנוי הטבעים, כל באי עולם כלם יענו ויעידו כי יש אלוה בורא עולם ויכול עליו להביאו לרצונו בכל עת שירצה, ואז יהללוהו ויקלסוהו ברואיו על מעשיו המופלאים, והוא שסיימו עוד שם שהכל מקלסין אותו על פעולתו ועל מעשהו וכל מעשיו מקלסין אותו עד כאן: ורצה שיהיה זה ההתפארות והעדות נשלם על ידי הצדיקים ולפיכך הכניע כל הטבעים לרצונם, וגם זה בכלל כל פעל יי' למענהו. ועוד כדי שיתפרסם שלמות התורה ומצותיה, כי מקיימיה ושומריה שולטים בכל הנבראים ושהיא סבת דבוקם בקונם ולזה נכנע ונשמע אליהם כל מה שברא, נמצא אם כן שהכל היה לתכלית העבודה אל השם, והיא שיתיחד בכבודו שזה תכלית כל התכליות, למדנו אם כן שהעובד האמיתי היה הסבה בבריאה ושהכל נברא בעבורו והוא התכלית: ולזה רמזו רז"ל בבראשית רבה פרשה ח' ר' יהושע דסכנין בשם ר' שמואל אמר בנפשותיהן של צדיקים נמלך, הה"ד המה היוצרים ויושבי נטעים וגדרה עם המלך במלאכתו ישבו שם. המה היוצרים, על שם ויצר יי' אלהים את האדם וגו' ויושבי נטעים על שם ויטע יי' אלהים גן בעדן מקדם, וגדרה על שם אשר שמתי חול גבול לים עם המלך במלאכתו ישבו שם עם מלך מלכי המלכים ברוך הוא ישבו נפשותיהן של צדיקים שבהם נמלך הקב"ה וברא את העולם עד כאן. והכוונה כי נמלך במחשבתו הטהורה וראה בחכמתו לברא ולהמציא כל הנמצאות בשביל הצדיקים, והוא אמרם בנפשותיהן כלומר בעבור נפשותיהן של צדיקים נמלך והסכים בדעתו הנפלאה לברא את העולם, נמצאו הצדיקים סבת הבריאה בכללה: והנה כפי מה שאנו רוצים להוכיחו שהצדיקים גדולים ממלאכי השרת, וכמו שהוא האמת בעצמו, יפורש אם כן מה שאמרו בזה המדרש ויושבי נטעים על שם ויטע יי' גם בעדן שעדן ירמוז בכאן אל השכל העליון שהוא מקום העדון והעונג. ואחר שעלה זה במצודתי מצאתי בשם הראב"ע ז"ל שזה דעתו והוא שהעדן הוא השכל העליון. ולפי זה נראה לפרש שהגן ירמוז אל עולם הגלגלים, ועץ החיים בתוך הגן כנגד גלגל חמה שהוא באמצע ככבי לכת והוא מענקת וחולקת אורה לכל הנבראים, שזה סבת החיים והקיום אל העולם השפל, והירח כנגד עץ הדעת טוב ורע, שכן הירח מעורר מדי חדש בחדשו טובות העולם ורעותיו ברצון בוראו כידוע בחכמה ההיא, והעולם השפל נרמז במה שאמרו וגדרה על שם אשר שמתי חול גבול לים, שזה כלל זה העולם שחציו יבשה וחציו מים: ואני נמשך בפירוש זה אחר השכל עם שדרכי לברוח מזה, וכל שכן בעדן ובגן ועץ החיים ועץ הדעת שסודם גבוה מעל גבוה כי הדבור בתחתונים וירמוז לעליוני עליונים, אבל הוצרכתי לזה להוכיח כי הצדיקים סבת המציאות עליון ותחתון, וכבר נשנה להם ז"ל ענין זה אמרו בפרק מאימתי, כל אדם שיש בו יראת שמים סוף דבריו נשמעים, שנאמר סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם, מאי כי זה כל האדם א"ר אלעזר כל העולם כלו לא נברא אלא בשביל זה. א"ר אבא בר כהנא שקול זה כנגד כל העולם. שמעון בן עזאי ואמרי לה שמעון בן זומא אומר כל העולם כלו לא נברא אלא לצוות לזה. הנה באמרם כל אדם שיש בו יראת שמים סוף דבריו נשמעים ירצה לבאר מה שכתבנו למעלה מהיות כל הטבעים נשמעים ונכנעים אל שומרי התורה ומצותיה, אחר כך בארו כי הם סבת הבריאה, והוא אמרם כל העולם כלו לא נברא אלא בשביל זה, ולפי שהוא הסבה בבריאתם הם נשמעים אליו. ור' אבא קבל דעת ר' אלעזר והוסיף לרמוז הסבה בשיכנעו וישמעו אל הצדיק עליונים ותחתונים, והוא ענין דק ונפלא מאד באמרו שקול זה כנגד כל העולם: והוא כי כבר התבאר בפרק י"ו מהחלק השני מזה הספר, היות האדם שקול ונערך בערך הבניינים העליונים, וכמו שהתבאר זה גם כן על השלמות בפרק י"ח וי"ט מהחלק הראשון מזה הספר בסייעתא דשמיא, היותו עשוי ומתוקן לתבנית הבנין העליון, וגם הוא כלול מכל הצורות רוחניות וגשמיות כמו שהתבאר שם, ובכח הנשמה הטהורה שבו אחר שהשלימה בתורה ובמצותיה, כל הדברים שהוא שקול ונערך אליהם נשמעים אליו ונענים לקולו, ולהורות על שהוא שקול ונערך כנגד הכל, לזה באו בבריאתו ונכללו בו כל הלשונות שהוציא הכתוב בכל מעשה בראשית, כמו שכתבנו בפרק עשרים מהחלק השני מזה הספר בסייעתא דשמיא: והוא כי מצינו באור הראשון וברקיע ובמאורות לשון הויה, יהי אור יהי רקיע יהי מאורות, מצינו באדם ויהי האדם לנפש חיה, מצינו לשון עשיה במעשה בראשית, ברקיע ובמאורות ובחית הארץ ומצינו נעשה אדם, מצינו לשון בריאה במעשה בראשית ובאדם, ויברא אלהים את האדם בצלמו, מצינו בו יתרון ומעלה על הכל שבכלן לא נזכרה לשון יצירה, ובאדם נאמר וייצר יי' אלהים את האדם, ומה שכתוב ויצר יי' אלהים מן האדמה כל חית השדה וגו'. כבר אמרו בבראשית רבה פרשה י"ז שזה היה לכבוש, ובשוחר טוב מזמור ח' ויצר לשון כנוס: והטעם נראה לומר כי כל מעשה בראשית הם מתנהגים ומתהלכים על השלמות ההוא שהושם בטבעם בזמן בריאתם לא יוסיפו עליו ולא יגרעו ממנו, ואמנם האדם שהוא מוסיף שלמות תמיד בתורה ומעשים טובים שזהו צורתו הרוחנית, כי בעסקו תמיד בשנים אלה קונה צורה חדשה בכל עת, וכל שכן אם מוסיף ומחדש בטעמי התורה וסודותיה. ועוד בא בו לשון יצירה לסוד נעלם הביאוהו במדרשו של רשב"י ע"ה על מה שכתוב כל הנקרא בשמי ולכבודי בראתיו יצרתיו אף עשיתיו, לפי שהכבוד העליון יש בו בריאה יצירה עשיה, והאדם נברא לתקן הכבוד ולזה באו בו אלו הלשונות, וכמו שהתבאר בפרק י"ז מהחלק הראשון מזה הספר בסייעתא דשמיא, ולפי שאין בכל הנבראים מי שנברא לזה התכלית לפיכך לא בא בהם לשון יצירה, כל זה הפליג ר' אבא לרמוז במה שאמר שקול זה וכו', לא להשוותו אל שאר הנבראים בשקול בלא הכרעה: ואמנם בן עזאי ואמרי לה בן זומא הפליג להוסיף במעלת הצדיק ובאר, כי כל הנבראים עליונים ותחתונים כדמות משרתים אליו, כי לדעת רבי אלעזר ור' אבא נוכל לומר כי יהיו הנבראים בערך הצדיקים כערך השרים אצל המלך, שעם שהם נכנעים ונשמעים אליו והמלך סבת השרים, אין דרך השר לשרת אתו במאכליו ומשתיו ומלבושיו והאיר לפניו, כי העושים כל זה הם למטה הרבה ממעלת השרים. לזה בא לבאר כי כל הנבראים הם כדמות משרתים אל הצדיק אף בתקון מאכליו ומשתיו, כידוע משרות השמש והירח בבשול הפירות והתבואות, וכתיב בהם ויתן אותם אלקים ברקיע השמים להאיר על הארץ, כפשט הכתוב לא כדברי הרמב"ם ז"ל שכתב בפרק י"ג חלק ג' בזה הלשון ואל יטעך אמרו בכוכבים להאיר על הארץ וגו', ותחשוב שעניינו כדי לעשות כן אינו רק להגיד בטבעם אשר רצה שיבראם ר"ל מאירים מנהיגים, כמו שאומר באדם ורדו בדגת הים שאין עניינו שנברא לכך, רק להגיד בטבעו אשר הטביע השם יתברך עליו עד כאן, גלה דעתו ז"ל לומר כי הנבראים כלם לא באו לסבת הצדיק ולתועלתו ולשרותו, ומה שכתוב להאיר וגו' בא להגיד בטבעם, ואמנם מהטוב המכוון בעצמם עודף להטיב אל הזולת לא שתהיה בריאתם בעצם וכוונה ראשונה לכך ר"ל לשרות האדם, וכן כתב הוא ז"ל בפרק י"א ח"ב והוסיף עוד בפרק הנזכר. לזה אמר כל העולם כלו לא נברא אלא לצוות לזה כלומר חברה ושרות לכל צרכיו כדי שימצא לו כל מה שהוא הכשר ותקון לקיומו, כדי שיהיה הוא פנוי תמיד ומוכן אל השרות העליון ותקון הכבוד אשר זה היה סבת מציאותו. וכבר אמרו רז"ל בפירוש שהעליונים נבראו לשמוש התחתונים, א"ר לוי משום רבי שמעון בן מנסיא תפוח עקבו של אדם הראשון היה מכהה גלגל חמה, ואל תתמה בנוהג שבעולם אדם עושה שני דיסקרין אחד לו ואחד לבן ביתו של מי עושה יפה לא שלו, כך אדם הראשון נברא לתשמישו של הקב"ה וגלגל חמה לתשמישן של בריות לא כל שכן שיהיה תפוח עקבו של אדם הראשון מכהה גלגל חמה. והנה מי שיש לו עינים יראה שאין שני הדסקרין מכוונין לעצמם, כי לא נעשו כי אם לשמש לזולתם, כן כל הנבראים לא באו מכוונין לעצמם כי הם אמנם באו לשמש זולתם, כל הנבראים לשמש את האדם והאדם לשמש את קונו, וכמו ששנינו בסוף קידושין אני נבראתי לשמש את קוני: ומאמרם וגלגל חמה לתשמישן של בריות, נראה שאינו כדברי הרב שאמר שהם מכוונין לעצמם והעודף מהם ממה שהוחן להם ישפיעו על התחתונים. ובפירוש אמרו רז"ל שהעליונים נבראו בעבור התחתונים, בפרק אין עומדין אמר לו הקב"ה לנביא לך אמור לה לכנסת ישראל בתי י"ב מזלות בראתי בעולמי וכו' וכולם לא בראתי אלא בשבילך. ובבראשית רבה פרשה מ"ז פתח האהל פתח טוב פתחת לעוברים ושבים, פתח טוב פתחם לגרים, שאלולי את לא בראתי שמים וארץ שנאמר וימתחם כאהל לשבת, שאלולי את לא בראתי גלגל מימה שנאמר לשמש שם אהל בהם. שאלולי זאת לא בראתי את הירח שנאמר הן עד ירח ולא יאהיל עד כאן. הנה כי האומה השלמה בזכות התורה ואף צדיק אחד יסוד עולם סבת המציאות. והוא מה שרצינו להוכיחו בזה הפרק: חלק ג פרק ו עוד יש להוכיח ולהכריע מעלת הצדיק על המלאך מהעבודה, וזה כי עבודת הצדיק נדרשת ורצויה אל השם יותר מעבודת המלאך ושרותו כי עבודת הצדיק יש בה צורך גבוה והוא הייחוד, כמו שהתבאר בחלק השני מזה הספר, בכוונה אשר התבאר עניינה גם כן שם בסייעתא דשמיא, ולזה אמרו שהקב"ה מתאוה לתפלתן של צדיקים ולא אמרו כן על עבודת המלאכים ושרותן: ואמרו במדרשו של רשב"י ע"ה (ח"ב מ"ו ע"א) כד אתפליג ליליא שארי מלכא למיקם ומטרוניתא לזמרא ואתי מלכא ואקיש לתרעא דהיכלא ואמר פתחי לי אחותי רעיתי וגומר, וכדין משתעשע בנשמתהון דצדיקייא זכאה חולקיה דההוא דיתער ההוא זמנא במלה דאוריתא, בגין דכלהו בני היכלא דמטרוניתא כלהו בעיין לשבחא למלכא וכלהו משבחין קמיה ושבחא דסליק מהאי עלמא דהוא רחיק (יתיר) דא ניחא ליה לקב"ה מכלא: ובפרקי היכלות פרק ט' (ח"ב מ"ו ע"א) למדו אותם ואמרו להם שאו עיניכם לרקיע כנגד בית תפלתכם, בשעה שאתם אומרים לפני קדוש, כי אין לי הנאה בכל עולמי שבראתי כאותה שעה שעיניכם נשואות בעיני ועיני בעיניכם בשעה שאתם אומרים לפני קדוש וכו', ובפרק י"א החרישו אלי קול כל יצורים שבראתי ואשמע ואאזין לקול תפלת בני: ועוד מצאתי לרז"ל בזה הלשון אמר רבי ישמעאל אשריהם ישראל כמה זה חביבין לפני הקב"ה יותר ממלאכי השרת, כי בשעה שמלאכי השרת מבקשים לומר שירה תחלה למעלה באים סביבות כסא הכבוד הרים של אש וגבעות של להבה ואמר הקב"ה להם החרישו אלי כל מלאך ומלאך וכל חיה וחיה וכל אופן ואופן וכל שרף ושרף שבראתי בעולמי עד אשמע ואאזין תחלה כל שירות ותושבחות של ישראל שנאמר ונעים זמירות ישראל, מלמד שערב לפני הקב"ה קול שירות ותושבחות של ישראל יותר ממלאכי השרת שנאמר ברן יחד ככבי בוקר אלו ישראל שנמשלים לככבים. ויריעו כל בני אלהים זו היא פמליא של מלאכים, אם אין כבודי בארץ אין כבודי בשמים אימתי רומה על שמים אלהים בזמן שעל כל הארץ כבודך עד כאן: ובואלה שמות רבה פרשה ל"ג ולא עוד אלא שחביבים כל מה שלמטן משל מעלן, תדע לך שהניח מה שלמעלן וירד בשל מטן. וכל מה שבארנו בענין זה בפרקים אלו רמז דוד ע"ה במזמור אחד והוא אמרו יי' אדננו מה אדיר שמך בכל הארץ וכו', התחיל מהתכלית אשר הוא סבת מציאות האדם והכוונה בבריאתו שהוא ייחוד השם הגדול בכבודו, והוא אמרו יי' אדוננו שהם שני שמות יו"ד ה"א ואל"ף דל"ת שכל חפץ וכל ישע ליחדם, וזה תכלית העבודה ובזה האור מתנוצץ והשפע והשמן הטוב יורד על הראש, וזה פלא ששמת זה הכח והיכולת ביושב הארץ שהוא האדם, ולזה שמת בניינו כדמות בנין השם הגדול כדי שיהיה בידו כח וספק לתקן הכבוד העליון, כמו שהתבאר בחלק הראשון ובחלק השני מזה הספר בסייעתא דשמיא. והוא אמרו מה אדיר שמך, כלומר האדם שהוא עשוי כבנין שמך וכמה כחו גדול כי מעשיו ועבודתו יהיו סבה אשר תנה הודך, והוא השפע והאור הבא מן המקור העליון על השמים שהוא השם הגדול, ובזה יתיחד בכבודו וזה הכח הושם בארץ ר"ל בתחתונים מה שלא הושם בעליונים ולזה היו נכבדים מהם: ובמדרשו של רשב"י ע"ה (ח"ב מ"ט ע"ב) אשר תנה אשר נתת מבעי ליה, או תנה הודך מהו אשר תנה הודך, אלא הוא רזא דנהרא עמיקא דכלא ודוד בעא בעותיה למנגד מניה על השמים, ודא הוא אשר כמה דאת אמר אהיה אשר אהיה. בשעתא דהאי נהרא עמיקתא דכלא נגיד ונפיק כדין כלא בחדו ומטרוניתא אתעטרת במלכא וכל עלמין כלהו בחדו ושלטנותא דשאר עמין אתעבר מקמי מטרוניתא וכדין זקפן רישא כל מאן דאחידו בה עד כאן. ולפי זה יהיה מה אדיר תוקף הדין לשבר כח האומות ולהורידם ולהעבירם מממשלתם, וכן אמרו שם במדרש. ואיך שיהיה למדנו שיש כח בתחתונים לפתוח המקור העליון ולהאציל ממנו האור והשפע: ועוד ירמוז אמרו מה אדיר שמך בכל הארץ שיש כח בתחתונים לתת חיל וכח בשם הגדול בעבודתם, וזהו אמרם כשישראל עושים רצונו של מקום מוסיפים כח בגבורה של מעלה, שנאמר באלהים נעשה חיל, וכדאיתא באיכה רבתי. ובזה אשר תנה הודך על השמים וכענין שפרשתי למעלה. מפי עוללים ויונקים יסדת עז יש לפרשו על תינוקות של בית רבן, וכן אמרו בפרק כל כתבי אמר רב כהנא לא חרבה ירושלם אלא בשביל שבטלו בה תינוקות של בית רבן שנאמר שפוך על עולל בחוץ מה טעם שפוך משום דעולל בחוץ פירוש בטלים מבית רבן. ואמרו עוד שם אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן. ובמדרשו של רשב"י ע"ה (ח"ג י"ז ע"ב) ורעי את גדיותיך וגו' אלין אנון תינוקות של בית רבן דעלמא מתקיימא בגינהון יהבין חילא לכנסת ישראל בגלותא עד כאן. וזה סוד אמרו יסדת עז בסוד תנו עז לאלהים למען צורריך להשבית אויב ומתנקם ובמדרש צורריך שנים, אויב ומתנקם שנים, הרי ארבע מלכיות לרמוז על מה שאמרו ויהבין חילא וכו', ויתכן עוד שירמוז על כחותיהם העליונים. והתינוקות מחזקים אותה בין כלם. והיא נפדת ונצלת מהם בזכותם, והענין לומר שעם שאלה לא נשלמו בחכמה העליונה עדיין, לכוין בעבודתם בייחוד העליון לפתוח המקור כאותם שנכללו בפסוק של מעלה אשר כח בהן, מכל מקום יספיקו לתת כח לכנסת ישראל בגלות בהבל פיהם, ומבין כלם נשלמת הכוונה וכל אחד בודק עד מקום שידו מגעת: אחר כך אמר כמתמיה על המעלה הרמה הזאת, כי אראה שמיך מעשה אצבעותיך וגו', אני אומר בלבי מה אנוש וכו', בריה פחותה ושפלה בערכם וכשיבחין האדם עצמו ועצמם יתאמת לו שהוא בקצה הפחיתות בערכם וכל שכן בערך המלאכים, וזה אמת כשנקחהו משולל מהשלמות אשר בארנו עניינו בפרק זה ובפרקים הקודמים אליו, אבל כשנבחנהו בשלמות ההוא שקדם עניינו ויבא עוד, הנה הוא מעולה מהמלאך הרבה עד שיש לומר כי כפשע בינו ובין אלהים, והוא אמרו ותחסרהו מעט מאלהים: ומכאן תשובה למה שאמר הרב המורה ז"ל ולא תטעה בנפשך ותחשוב שהגלגלים והמלאכים נבראו בעבורנו, הנה כבר התבאר לנו מעלתנו, הן גוים כמר מדלי ובחן עצמן ועצם הגלגלים והשכלים הנפרדים ואז יתבאר לך האמת עד כאן, וכן הוא האמת כשיוקח משולל מן השלמות ההוא כמו שאמרנו, ואמנם אמרנו שהוא גדול במעלה מכלם הוא מצד התורה המשלמת אתו בשלמות ההוא שהתבאר עניינו: ובפרק ר' עקיבא אריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה, רבש"ע מה לילוד אשה בינינו, אמר להם לקבל תורה בא, אמרו לפניו רבש"ע חמדה שהיא גנוזה לפניך תתקע"ד דורות קודם שנברא העולם ואתה משתעשע בה אתה מבקש ליתנה לבשר ודם, מה אנוש כי תזכרנו וגו' תנה הודך על השמים, אמר לו הקב"ה למשה משה החזיר להם תשובה, אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל פיהם, אמר לו אחוז בכסא כבודי והחזיר להם תשובה, אחז בכסא הכבוד והחזיר להם תשובה שנאמר מאחז פני כסא פרשז עליו עננו ואמר ר' תנחום מלמד שפירש שדי מזיו שכינתו ועננו עליו. אמר לפניו רבש"ע תורה שאתה נותן לי מה כתוב בה אנכי יי' אלהיך אשר הוצאתיך וגו', כלום למצרים ירדתם לפרעה נשתעבדתם תורה למה לכם. שוב מה כתיב בה לא יהיה לך וגומ' בין הכותיין אתם שרויים שעובדין עבודה זרה. שוב מה כתיב בה זכור וגו' כלום אתם עושים מלאכה שאתם צריכים שבות. שוב מה כתיב בה לא תשא משא ומתן יש ביניכם, שוב מה כתיב בה כבד את אביך וגו' אב ואם יש לכם. שוב מה כתיב בה לא תרצח לא תנאף לא תגנוב קנאה יש ביניכם יצר הרע יש ביניכם. מיד הודו לו להקב"ה שנאמר יי' אדוננו מה אדיר וגו' ואלו תנה הודך לא כתיב עד כאן: המעלה אשר עלה אליה אדון הנביאים לא עלה אליה שום נברא זולתו, והוא שהעידה התורה ומשה עלה אל האלהים, והכוונה אל מדרגת אלהים שהיא העליונה שבמדרגות, והוא שרמז עוד באמרו ויהי שם עם יי' וגו', וכתיב ואתה פה עמוד עמדי וגו', כלומר שוים כביכול והוא אמרם בשעה שעלה משה למרום, וכשראו מלאכי השרת מעלתו הרמה תמהו ואמרו מה השלמות אשר לילוד אשה עד שיהיו לו מהלכים בין העומדים האלה, והוא אמרם בינינו כל שכן שיעלה למעלה ממנו, והוא ילוד אשה ואין לו יחס וערך עם העליונים, אמר להם הקב"ה אמת שכשתבחנוהו משולל וערום מכל שלמות הנה הוא ילוד אשה והדין עמכם. אבל כשתבחנוהו מצד התורה המשלמת אתו היא אשר העלתהו והמליכתהו עליכם והוא אמרם לקבל תורה בא: והם באו בשתי טענות חזקות למנוע נתינתה לבשר ודם. האחת והיא קדימתה בזמן הרבה למקבלים, והיה נראה להם שהמורכב די לו בדת טבעית או שכלית ולזה צריך קדימת המקבל. והשנית כי גם כי נסבול זה אם בשביל תועלת וצורך הנותן כי גם הוא נהנה בשיקבלוה, הנה אינו צריך לזה כי גם בהיותה אצלו נהנה, אל ראשונה אמרו חמדה שהיא גנוזה לפניך וכו', ואל השנית ואתה משתעשע בה, ולפי שהם פשוטים מחומר ראו שהיא יותר ראויה להם, כי גם היא ועודנה שם היתה פשוטה, כי כשירדה נתלבשה בכמה מלבושים מהם חיצוניים ומהם פנימיים, וכמו שכתבנו בפרק כ"ו מהחלק השני מזה הספר בסייעתא דשמיא, ובמה שפירשנו יותר ספק שאיפשר שיסופק בזה והוא כי נראה זה חסרון בפשוט מחומר ואיך לא ראו תשובתם בצדם: ולפי שרצה הקב"ה להראות אל המלאכים שהתורה יותר ראויה לישראל מהם ושעבודתם ערבה ורצויה אליו יותר מעבודתם, והנה זה יבחן כשיראו הם שהמקבל יחזירם אחור מטענותיהם ודעתם יסכל, ולהודיע זה להם רצה הקב"ה שיהיה הוא המשיב להם ולזה אמר לו משה החזיר להם תשובה. ומשה ע"ה ראה מה שימשך מתשובתו, והוא היות השלם גדול במעלה ובחכמה מהם מצד התורה והעבודה, וחשש שמא יסבבו העדרו ועדיין לא בא לידו הדבר שהוא כתריס בפני הפורענות, והוא אמרו מתיירא אני וכו', אז אמר לו שהדבקים בו חיים ובטוחים מכל נזק כי מגדל עוז שם יי' וגו', והוא אמרו אחוז בכסא כבודי וכו', ובזה מעלתו למעלה ממעלתם וגובר עליהם, אז השיב להם תשובה נצחת על טענותיהם, אם לראשונה באמרו שכתוב בה אנכי יי' אלקיך וגו', כלומר זאת התורה אשר אנו דנין עליה וכלנו מודים שקדמה לברייתו של עולם, אין ספק שתצטרכו להודות על כרחכם שמקבליה קדמו אליה, אחר שבאה בטענת אשר הוצאתיך מארץ מצרים ושאר צויים המורים על קדימת המצווים להם: וכן דעת רז"ל אמרו בבראשית רבה א"ר אבא בר כהנא התורה קדמה לכסא הכבוד שנאמר יי' קנני ראשית דרכו וגו', קודם לאותו שכתוב בו נכון כסאך מאז. ר' חוניא ור' ירמיה בשם ר' שמואל בר רב יצחק אמרו מחשבתן של ישראל קדמה לכל דבר, משל למלך וכו' כך אלולי שצפה הקב"ה שאחר כ"ו דורות ישראל עתידין לקבל התורה לא היה כותב בה צו את בני ישראל דבר אל בני ישראל עד כאן. ואם לטענה השנית השיב במה שכתוב בה אנכי יי' אלהיך אשר הוצאתיך מארץ מצרים וגו', פירש להם ברמז קרוב לבאור שההוצאה היתה לצורך גבוה גם כן, והוא קבלת אלהותו עליהם לעבדו וליחדו בכבודו, שזה היה כל חפץ וכל ישע בבריאה ובמציאות האומה הקדושה: ובואלה שמות רבה א"ר טוביה ב"ר יצחק אנכי יי' אלהיך, שעל מנת כן הוצאתיך מארץ מצרים שתקבל אלהותי עליך עד כאן כוונו למה שכתבתי. ובשוחר טוב אני מדבר בצדקה רב להושיע באיזו צדקה בצדקה שעשיתם שקבלתם את התורה שאלמלא כן היכן היתה מלכותי. ובמכילתא אשר פדית לך ממצרים גוי ואלהיו, ר' עקיבא אומר אלמלא מקרא שכתוב אי איפשר לאמרו כביכול אמרו ישראל לפני הקב"ה עצמך פדית. וכן בספרי וכבר כתבתי זה: הנה התבאר מכל זה שההוצאה וקבלת התורה הכל היה לצורך גבוה גם כן, ושאר הדברות כלם פרטיהן שהיא התורה כלה, הכל סובב על זה, ולזה המשיך להם התשובה מכלם עד שהכריחם להודות להקב"ה על מעשיו המופלאים, והוא אמרם מיד הודו לו להקב"ה שנאמר יי' אדוננו מה אדיר שמך בכל הארץ ואלו תנה הודך לא כתיב, וידעו באמת שעבודת האדם השלם יותר רצויה ונדרשת אל השם מעבודתם, לפי שהייחוד הוא צורך גבוה ואינו נשלם כי אם על ידו ולא על ידם כמו שכתבנו: ואחר שהייחוד הוא צורך גבוה כמו שהתבאר בחלק השני מזה הספר בסייעתא דשמיא, צריך אם כן אל מייחד, והמציאות כלו לא נמצא כי אם לזה התכלית, נמצא אם כן שהמייחד והעובד השלם הוא תכלית המציאות, וכמו שהתבאר בפרק הקודם לזה, ולא יכלה הדבר בכן רצה או כך גזרה חכמתו כמו שחשב הרב ז"ל. ואם כן כשנאמר כי תכלית האדם לעבוד את השם וליחדו בכבודו, אין השאלה קיימת כדברי הרב, אחר שהתבאר שהייחוד צורך גבוה, ולזה נעשה ונתקן כדמות הכבוד כדי שיהיה כח וספק בידו לתקנו וליחדו, וכמו שהתבאר בחלק הראשון ובחלק השני מזה הספר בסייעתא דשמיא: וכשנאמר שזה היה לשלמותנו גם כן לא תתחייב השאלה בעצמה כדברי הרב, כי שלמותנו צריך להשלים הכבוד וגם זה צורך גבוה וכמו שהתבאר גם זה בפרק כ"ב מהחלק השני בסייעתא דשמיא. ואלו ידע הרב כי יש בישראל חכמה מקובלת מסיני, ולא הסתפק בילדי נכרים לא כתב בזה מה שכתב. כי סתרי התורה וסוד האלהות והייחוד לא נתן למחקר השכלי כלל: ואמנם ראיית הרב ז"ל ממה שסדרו חכמי ישראל בתפלותיהם באמרם אתה הבדלת אנוש מראש וכו', כי מי יאמר לך מה תפעל ואם יצדק מה יתן לך, ואמר הנה בארו שאין שם תכלית אלא רצון לבד. אין משם ראיה, אבל הוא הסדר יפורש הפך דעתו מסכים אל האמת אשר בארנו, והוא כי לפי שבסדר ההוא פתחו ומעטו וההבילו מאד את האדם חייו וחסדו צדקו וישעו כחו וגבורתו ומעלותיו ומעשיו תוהו וחייו הבל לפניו עד שבסוף אמרו ומותר האדם מן הבהמה אין כי הכל הבל. אמרו אחר כך אתה הבדלת וכו', כלומר כל מה שאמרנו הוא אם יבחן האדם ונקחהו משולל וערום מן התורה והמצות שהם כסות השלמות, הנה הוא והבהמה שוים וכמו שכתוב אדם ביקר ולא יבין נמשל כבהמות נדמו. ואמרו בפרק אחד דיני ממונות אין חיה שולטת באדם אלא אם כן נדמה לה כבהמה. וכל זה יובן במי שלא נשלם בתורה ובמצות ובעבודת הייחוד, אבל אתה הבדלת את האדם מן הבהמה מראש הבריאה ותכירהו, וזאת היתה הכרה עצומה וטוב גדול שהוא לעמוד לפניך לשרת בשמך ולעכדך וליחדך, כי תכף שבראו צווהו והורהו דרך העבודה והייחוד להשלים הכוונה והתכלית שנברא בעבורו להורות שהעבודה היא תכלית מציאותו והוא תקון הכבוד שהוא צורך גבוה כמו שכתבנו במה שקדם: ולזה אמרו כי מי יאמר לך מה תפעל, כלומר זה דבר פלא כי מי יגיע עד עומק חכמתך עד שיוכל לומר לך מה זה פעלת ומה טעם שמסרת תקון העליונים ביד התחתונים, וכמו שאמרו במדרשו של רשב"י ע"ה (ח"ג ד' ע"ב) ישראל שלימו דשמיה קדישא אינון וכד ישראל לתתא אשתלמאן בעובדיהו, כביכול שמא קדישא אשתלים, וכד ישראל לא אשתלימו לתתא בעובדיהו ואתחייבו גלותא, כביכול שמא קדישא לא שלים לעילא. ועוד שם כביכול אמר קב"ה כד ישראל אינון זכאין לתתא אתגבר חילא דידי על כלא. וכד לא משתכחי זכאין כביכול מתישין חילא דלעילא ואתגבר חילא דדינא קשיא. וזה סוד כשישראל עושין רצונו של מקום מוסיפין כח בגבורה של מעלה וכו', כמו שכתבנו כבר והארכנו בזה בחלק השני מזה הספר בסייעתא דשמיא: ובספרי כיוצא בו אליך נשאתי את עיני היושבי בשמים, אלמלא אני לא היית יושב בשמים, וכן הוא אומר הבונה בשמים מעליותיו ואגודתו על ארץ יסדה עד כאן. כי עם שהרצון העליון היה זה ואין לשאול ולהשיב עליו כי אין טעם ברצון, הנה התכלית ידוע למבקשי יי' והוא ייחוד השם הגדול בכבודו שהוא צורך גבוה. ואמנם מה שאמרו ואם יצדק מה יתן לך שנראה הפך מה שאמרנו, הנה כבר בארנו בפרק ג' מהחלק השני מזה הספר ובחלק הראשון מספר תולעת יעקב בסייעתא דשמיא, כי זה ומה שידמה לו מהכתובים המורים על שאין טובות האדם ורעותיו נוגעות לגבוה כלל, הנה הוא בערך אדון יחיד שרש כל השרשים, ואמנם לצורך הכבוד ליחד ראש המחשבה בסופה שהוא ייחוד השם הגדול בכבודו כי כן היה הרצון הטהור והחפץ הקדוש צורך גמור הוא והטוב והרע הכל נוגע עד הלב העליון כי כפי ההתעוררות למטה כך יתעורר למעלה, וכבר התבאר זה על השלמות במקומות ההם. ואין צורך לשנות הדברים הנה: ובאיכה רבתי זאת רעתך כי מר כי נגע עד לבך זה הקב"ה א"ר חייא היכן מצינו שנקרא הקב"ה לבן של ישראל, מן הדין קרייא צור לבבי וחלקי אלהים לעולם. וכבר כתבתי זה, ועוד כללו במאמרם זה כי כמו שהיה מחסדו הגדול להמציאם שהוא שלמותם הראשון ולא יוכלו להתפאר עליו אנו עשינו את עצמינו, וכענין הוא עשנו ולא אנחנו, הנה כן היה מחסדו וטובו להשלימם בשלמותם האחרון, והוא ההכרה הנפלאה ההיא לעמוד לפניו בהודיעו רצונו בתת להם תורה ומצות, ולא יוכלו להתפאר ולומר לו מה פעלת לנו שמידינו היתה זאת לנו, כי כמו ששלמות הראשון נמנע בערכם כן השלמות האחרון אי איפשר להשתלם בו אם לא ישלימם הוא יתברך בו, כמו שכן השלימם בראשון. ולזה מה שרמזו באמרם כי מי יאמר לך מה תפעל, ומעתה אם יצדק מה יתן לך כי מידך הוא לו שנתת לו דרך בו יצדיק את נפשו, ולא יוכל להתפאר ולומר שיש לאל יד שכלו לצדק עצמו ושמידו למלאת זה החסרון וכאלו נותן לך דבר שמשלים יצירתו. ועוד הגדלת חסדך עמו שאם יחטיא הכוונה ויסור מדרך התורה, נתת לו דרך לשוב אל בריאותו אם חטא והחליא, והוא אמרו בסמוך ותתן לנו יי' אלהינו באהבה את יום הכפורים וכו' ונשוב לעשות חקי רצונך, ומי שהשכיל וידע כי נברא לזה התכלית והוא תקון הכבוד אחר שהשיג באמת כי זה הוא התכלית האחרון במציאות, אז ישתדל להשלים הכוונה במציאותו ולא יסתפק בעבודתו, ויהיה לבו בטוח בתורתו ובמעשיו הטובים, וידע כי חיובו להשלים הכוונה שנברא בעבורה גדול מאד, מה שאין כן במי שסכל זה התכלית המשובח ואינו עובד לשום תכלית כלומר שחושב כי אין שם כי אם רצון לבד, ובזה נשלם מה שהיתה אליו הכוונה בזה הענין הגדול: חלק ג פרק ז בסבה זו היו מלאכי השרת מעכבין ביצירת אדם הראשון, כי היה קשה להם מאד שיהיה שום נברא אחר קרוב ורצוי אל השם יותר מהם וכבר גלה להם הקב"ה כי צדיקים עומדים ממנו. אמר בבראשית רבה פרשה ח' בשעה שבא לבראת את אדם הראשון נמלך במלאכי השרת, אמר להם נעשה אדם וגו', אמרו לו אדם זה מה טיבו, אמר להם צדיקים עומדים ממנו הה"ד כי יודע יי' דרך צדיקים, כי הודיע יי' דרך הצדיקים למלאכי השרת ודרך רשעים תאבד איבדה מהם, גלה להם שהצדיקים עומדים ממנו ולא גלה להם שהרשעים עומדים ממנו שאלו גלה להם שהרשעים עומדין ממנו לא היתה מדת הדין נותנת שיברא עד כאן. ועם שלא הודיעם שרשעים עומדים ממנו כדי שלא יעכבו בבריאתו, כשהודיעם שצדיקים עומדים ממנו עכבו לסבה שאמרנו: והראיה שאחר שהודיעם שצדיקים עומדים ממנו עכבו, מאמרם ז"ל בפרק אחד דיני ממונות אמר רב יהודה אמר רב בשעה שבקש הקב"ה לברא את אדם הראשון, ברא כת אחת של מלאכי השרת, אמר להם רצונכם נעשה אדם וגו', אמרו לפניו רבש"ע אדם זה מה מעשיו אמר להם כך וכך מעשיו אמרו לפניו רבש"ע מה אנוש כי תזכרנו וכו'. ואין ספק שלא הודיעם שעתיד לחטא, וכמו שאמרו בבראשית רבה ודרך רשעים תאבד איבדה מהם וכו' וכל שכן שלא גלה להם שהוא עצמו עתיד לחטא, עד שכשנברא על כרחם באו בעצה עליו והחטיאוהו להשפילו ממעלתו ולרחקו מעל בראו, כי ידעו כי חטא ממית ומבדיל בין אדם לאביו שבשמים, ובפרק י"ג מפרקי ר' אליעזר הקנאה והתאוה והכבוד מוציאין את האדם מן העולם. אמרו מלאכי השרת לפני הקב"ה רבון כל העולמים מה אדם ותדעהו. אדם להבל דמה. אין על עפר משלו. אמר להם מה שאתם מקלסין אותי בעליונים הוא מיחד אותי בתחתונים ולא עוד אלא יכולים אתם לעמוד ולקרא שמות לכל הבריות, עמדו ולא יכלו מיד עמד אדם וקרא שמות לכל הבריות שנאמר ויקרא האדם שמות וגו', וכיון שראו מלאכי השרת אמרו אם אין אנו באים בעצה על אדם שיחטא לפני בוראו אין אנו יכולין בו, והיה סמאל השר הגדול שבשמים וכו': כמה הפליגו רז"ל בפירוש משנה זו שהיא שנויה במסכת אבות בפרק ד' רבי אלעזר הקפר אומר הקנאה והתאוה וכו', והביאה תנא של בריתא זו של פרקי רבי אליעזר לשתי כוונות גדולות, וכשיתבארו יעלה בידינו מה שאנו בבאורו ממעלת האדם קודם מרותו על כל הנבראים עליונים ותחתונים. והיות המלאכים מונעים ומעכבים ביצירתו לסבה זו: ואמנם הכוונה הראשונה במשנה זו לבאר, כי שלשה אלה סבת יציאת אדם הראשון מן העולם שנגזרה עליו מיתה, תחת אשר קנא לאלהיו וכפר בו ובעצתו והאמין לעצת הנחש שאמר אין צווי זה אלא עין רעה שבשעה שאתם אוכלים ממנו תהיו כאלהים, מהו עושה בורא עולמות ומחריב עולמות, כך אתם יכולים לברא עולמות ולהחריב עולמות, מה הוא ממית ומחיה, אף אתם יכולים להמית ולהחיות שנאמר כי יודע אלהים וגו', הלך הנחש ונגע באילן וכו' כדאיתא התם, והוא אכל מן העץ המר ההוא לתכלית זה, ובאמת כי עלו בידו חציין של דברים להחריב עולמות ולהמית החיים, כי מה שבקש לא נתנו לו ומה שבידו נטלו ממנו, כי בקש לברא עולמות והיה סבת חרבנו וחרבנן. בקש להחיות ונטלו ממנו חייו ונצחיותו ומכל הבאים אחריו, וסוד הפתוי והחטא אין זה מקומו ולזה לא ראיתי להאריך בו. ויבא סודו בפי"ג מהחלק הד' מזה הספר בסייעתא דשמיא. וכוונה שניה במשנה זו והיא כי האדם הנזכר הנה הוא אדם בליעל איש און וקנאתו באדם סבה שהחטיאו והעבירו על דעת קונו והיא אשר תוציאהו מן העולם, וכמו שכתוב בלע המות לנצח וגו' וידוע כי כשהוא שולט, גם האומות שבאות מכחו שולטות על ישראל, וכשישוב הימין לאיתנו ישפלו ויגיעו עד עפר, ותהיה ממשלתם על ישראל לרע להם, כמו שהוא כן בכחם למעלה, והוא שאמר שלמה המלך ע"ה בספר קהלת עת אשר שלט האדם, פירוש האדם הבליעל, באדם אלו ישראל שנאמר ואתן צאני צאן מרעיתי אדם אתם, אתם קרויים אדם. לרע לו כי יפקוד יי' על צבא המרום במרום, ואחר כך על מלכי האדמה באדמה. ואמרם מה אדם וגו' הוא סוד עכובם ביצירתו. והטעם כמו שכתבנו כי אם ישלים הכוונה אשר נברא בעבורה, יהיה יותר קרוב וחשוב מהם אצל הקב"ה, והם לא ירצו שיהיה שום נברא אחר יותר רצוי וקרוב אליו מהם: ולסבה זו קבלו חכמי האמת כי העולמות אשר קדם והחריבן, היו משחיתים ומבלבלים מציאות הנמצאים הנשפעים מן האצילות הקדוש, כי אינם רוצים שיהיה אחר יותר קרוב מהם לסבה הראשונה, והכל זה לעומת זה עכוב וקטרוג בשרשים למעלה, ובענפיהם למטה. והנה כפי מעלת הנשמה וקורבתה אל האלהים, כן מעלת הצדיק אשר תחול בו וקורבתו אל האלהים, והנה היא אצולה מלמעלה למלאכי השרת הרבה כמו שכתבנו למעלה בפרק ה', ואין לנו עסק עם הבודים מלבם מקום ממנו יושפעו הצורות לדעתם הכוזב, האומרים כי השכל הפועל הוא נותנם לא ידעו ולא יבינו בחשכה יתהלכו. ולמעלה בפרק ה' כתבנו מזה, ובחלק השני הרחבנו הבאור במקום אצילות הנשמות, ומשם יתבאר היותם למעלה הרבה מהשכלים הנפרדים: ומכחה באמצעות התורה הצדיק דבק בשם ומעלתו גדולה מן המלאך, ולזה היה עכובם ביצירתו כמו שכתבנו: אז טען הקב"ה עליו ואמר להם, מה שאתם מקלסים אותי בעליונים הוא מייחד אותי בתחתונים. ואמר כן להודיעם שמעלתו גדולה על מעלתם, וזה כי כבר אמרו בגדר הקלוס האמיתי שהוא ספור מעלת המקולס מפני קצר ידיעה במעלותיו שמהם ילקחו השבחים ההם, ואמרו שזאת היא מדרגת השכלים הנפרדים. ולפי זה ידוע לחכמי לב כי הייחוד שהכהנים הנגשים אל יי', והם השרידים מייחדים את השם, הוא יותר גדול הערך ויותר יקר ויותר רצוי אליו מקלוסן של מלאכים, ואין ספק שהשירה היותר מעולה והקלוס היותר משובח שהם משוררים ומקלסים לפניו, היא הקדושה שהם משלשים, וכמו שהעיד הנביא ע"ה וקרא זה אל זה ואמר קדוש קדוש קדוש יי' צבאות וגו': ומי שחננו השם חכמה ודעת, יבין כי הייחוד שאנו מייחדים את השם הגדול בפסוק שמע ישראל, כשהוא בכוונה ההיא עצמה שבארנו עניינה בספר תולעת יעקב בחלק הראשון ממנו, ונבאר עוד בפרק ס"ט מזה החלק בסייעתא דשמיא, הוא יותר רצוי ונאהב אליו יותר מאד מהקדושה ההיא עם כל מעלתה ויקרה, שגם בה דרך ייחודו של השם הגדול, כמו שהתבאר בספר תולעת יעקב בסייעתא דשמיא. וזה אם נאמין שהדרך ההוא דורכים גם הם בייחוד כשמקלסין את השם בקדושה ההיא: והנה זה פלא כי הייחוד באלהות לא נמסר כי אם לישראל, שאלהותו יתברך מתגלה ונודע על ידם, ולזה מסר להם ולמדם סדר עבודתו וייחודו, שאין עבודה וקלוס משובח כייחוד האלהות, מה שלא נתגלה ולא נודע על ידי המלאכים, ולזה היו גדולי המעלה אצל אביהם שבשמים מהם. ולזה רמזו חז"ל אמרו בספרי אתם עדי נאם יי' ואני אל, כשאתם עדי אני אל וכשאין אתם עדי כביכול איני אל. הנה בארו כי בעדותן של ישראל בכל יום פעמים ובייחודן הוא אל אלהותו נודע ומתגלה. וידוע כי האלהות תלוי בייחוד ההוא, וחס ושלום כשאין מעידין ומייחדין כביכול אינו אל ולמה לא יספיק לזה קלוסן של מלאכים, אלא ודאי ייחודו של אלהינו שהוא סוד אלהותו, לא נמסר ולא נתגלה כי אם לישראל: והוא שאדון הנביאים ע"ה מגדילם ואומר, אתה הראת לדעת כי יי' הוא האלהים. וידוע לחכמי לב כי האלהות תלוי בייחוד יי' אלהים, והוא הייחוד בפסוק שמע בסוד יי' אלהינו יי' אחד. ואמר אתה הראת לדעת, כלומר מה שלא הראה שום נברא עליון או תחתון לדעת: ובואלה הדברים רבה ומהיכן זכו ישראל לקרות שמע, א"ר פנחס בר חמא ממתן תורה זכו ישראל לקרות שמע כיצד את מוצא לא פתח הקב"ה בסיני תחלה אלא בדבר זה, אמר להם שמע ישראל אנכי יי' אלהיך נענו כלם ואמרו יי' אלהינו יי' אחד ומשה אמר בשכמל"ו. עוד שם דבר אחר שמע ישראל, מהיכן זכו ישראל לקריאת שמע, משעה שנטה יעקב למיתה קרא לכל השבטים ואמר להם, שמא משאני נפטר מן העולם אתם משתחוים לאלוה אחר, מנין שכך כתוב הקבצו ושמעו וגו', מהו ושמעו אל ישראל אביכם, אמר להם ישראל אביכם הוא, אמרו לו שמע ישראל יי' אלהינו יי' אחד, והוא אמר בלחישה בשכמל"ו, א"ר לוי ומה ישראל אומרים עכשו, שמע אבינו ישראל אותו הדבר שצויתנו נוהג בנו יי' אלהינו יי' אחד. דבר אחר שמע ישראל רבנן אמרי, בשעה שעלה משה למרום שמע למלאכי השרת שהיו אומרים להקב"ה בשכמ"לו והוריד אותה לישראל, ולמה אין ישראל אומרים אותו בפרהסיא, א"ר אסי למה הדבר דומה לאחד שגנב קוזמין מתוך פלטין של מלך, נתנה לה לאשה ואמר לה אל תתקשטי בה בפרהסיא אלא בתוך ביתך, אבל ביום הכפורים שהם נקיים כמלאכי השרת הם אומרים אותו בפרהסיא בשכמל"ו עד כאן: כוונו למה שאמרנו, והוא כי ייחוד האלהות לא נמסר ולא נתגלה כי אם על ידי ישראל, ולפי שהתורה כולה היא דרך אל הייחוד ההוא, אמרו ממתן תורה זכו ישראל לקרות שמע, כי אז נכנסו בסוד האלהות לדעת כי יי' הוא האלהים, והוא שאמר להם שמע ישראל אנכי יי' אלהיך מיד נענו כלם בייחודו ואמרו, שהם נכללים ביי' והוא אחד ומיוחד בכל והוא הנדרש מהם והרי הם עדים עליו, ובזה הוא אל וכמו שאמר אתם עדי נאם יי' ואני אל וכמו שהתבאר למעלה, ולזה אמרו שדבור זה הוא קבלת עול מלכות שמים, כמו שאמרו בקריאת שמע, ומשה ע"ה כששמע הזכרת השם מפיהם נענה ואמר בשכמל"ו כדין השומע הזכרת השם המפורש במקדש: ועל דרך האמת, לפי שמלכות שמים לא נזכרה בפירוש בייחוד ההוא כי אם ברמז דלת שבאחד, לפיכך משה שהוא איש האלהים איש האלהים ודאי כמה דאת אמר אישה יקימנו ואישה יפרנו, הזכיר ייחודה בפירוש כי היא שלמות הייחוד העליון: ואמנם אמרם שזכו ישראל לקרות קריאת שמע משעה שנטה יעקב אבינו ע"ה למיתה, לומר כשבאו לפני הר סיני כבר היה הייחוד מקובל בידם מן השבטים שלא היה בהם שום סיג ולא שום פסולת, והזקן אמר בלחישה בשכמל"ו שלא ירגיש בייחוד ההוא זר, וכמו שהתבאר בספר תולעת יעקב בסייעתא דשמיא: ומה שאמרו שמלאכי השרת היו אומרים שבח זה לפני הקב"ה ומשה הורידו לישראל, הוא מה שאמרו מה שאתם מקלסין אותי בעליונים הוא מייחד אותי בתחתונים, כי הם אין אומרים אותו כי אם דרך קלוס, וישראל מייחדים בו את השם הגדול בכבודו כידוע לחכמי לב בכוונת שבח זה, אם כן הדבר עצמו שבו מקלסין מלאכי השרת לא מייחדין, בו עצמו מייחדין ישראל, שהיא עבודה יותר רצויה מן הקלוס כידוע למייחדים, והוא אמרם מה שאתם מקלסים וכו', ולזה הורידו משה לישראל, להעתיקו משבח קל אל ייחוד חמור, והא התכשיט הגנוב מהם כי כשהוא בידם הוא תכשיט שבו מפארים את השם הגדול בסוד ייחודו, מה שאין כן כשהוא ביד המלאכים. ולפי שכל השנה מתלכלכים באשמות והוא הקצוץ והפרוד, אין מקום לפרסם הייחוד, כי אינו עולה כהוגן, כי שני הפנים יעוררו הקטרוג והבלבול למעלה, אבל ביום הכפורים יום בעור חמץ שהוא יצר הרע אין חטא ואין אשם, ואם כן אין שם יראת קטרוג, והייחוד עולה יפה ואז מייחדים בפרהסיא כי אין שם קצוץ ופרוד אחר שאין שם חטא: התבאר אם כן, שהייחוד שהשלם מייחד את השם יותר רצוי אליו מקלוסן של מלאכים, ומזה היה התועלת ביצירתו גדול מאוד: וגם בקלוס השלם יותר מעולה מהם וחבה יתרה נודעת לו. וכמו שאמרו בפרק גיד הנשה, חביבין ישראל יותר ממלאכי השרת, שישראל אומרים שירה לפני המקום בכל עת וכל שעה שירצו, ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום, ואמרי לה פעם אחת בשבת, ואמרי לה פעם אחת בשבוע, ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת לעולם ולא עוד אלא שישראל מזכירין את השם אחר ב' תיבות שנאמר שמע ישראל יי' וגו', ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות שנאמר קדוש קדוש קדוש יי' וגו', ואין מלאכי השרת אומרים שירה למעלה, עד שיאמרו ישראל שירה למטה שנאמר ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים עד כאן: הנה ירצו להודיע מה שכתבנו כי להיות קלוסן של ישראל יותר רצוי וערב אל השם מקלוסן של מלאכי השרת להם זמן קבוע ולא עת מיוחד לשורר בו, אלא אם ירצו תמיד יומם ולילה לא יחשו, לפי שהם דוגמא בסוד כנור דוד, והוא מה שרמז הכתוב באמרו אלהים אל דמי לך וגו' אל תתנו דמי לו, ואם כן המזכירים את יי' אל דמי לכם, ועוד כי כיון שעבודתן ושירתן של ישראל יש בה צורך גבוה וייחוד השם הגדול בכבודו תלוי בה, וכמו שאין סוף לייחודו, כן אין קץ וזמן אל העבודה, כלומר שתכלית העובד במציאותו לייחד תמיד את השם באין הפסק, ולזה צריכה העבודה והשירה תמיד באין הפסק. וישראל רצונם בידם בזה כי בחירתם להם מה שלא נמסר כן למלאכי השרת: ומה שישראל מזכירין את השם לאחר ב' תיבות ומלאכי השרת לאחר ג', להודיע כי גדולה השגת ישראל בשם, מהשגת מ"ה, כי כל מה שיתמעטו המחיצות תרבה ההשגה, כמו שהוא כן בנבואה כי כל מה שיתמעטו המחיצות תרבה השגתו ותהיה נבואתו יותר זכה, וישראל מדרגתן בהשגה אחר ב' מחיצות ומלאכי השרת אחר ג': וביאור זה כי מלאכי השרת ישיגו השם אחר שישכילו שהוא נבדל מהם בג' הבדלים, והם ג' מחיצות שבינו לבינם. האחת שהוא בוראם והתחלתם והוא אין לו שום התחלה, וההבדל בינו לבינם כהבדל שבין הבורא לנברא, הב' הוא נבדל מהם מצד שאין להם קיום בעצמם אלא ממנו, וכמו שכתוב הן בקדושיו לא יאמין, והוא קיומו בעצמו אינו תלוי בזולתו. הג' שהוא נבדל מהם מצד שאין לו עמהם שום ערוב והתאחדות, עם שהוא נמצא עמהם אבל הוא בהקשר מציאות לא זולת. אלו הן המחיצות המבדילות בינו לבינם שאחריהן משיגים אותו, ולזה משלשים לו הקדושה, וקדוש ר"ל שהוא נבדל ומופרש מהם, ומפרסמים זה יותר במה שמסיימים יי' צבאות מלא כל הארץ כבודו, כי באמרם יי' יודו כי הוא ההוום ובראם וממנו קנו ההיות והמציאות, כי זה השם מורה על היותו מהוה כל ההוית והנמצאים, ולא קנו המציאות מעצמם, ובאמרם צבאות יודו, כי מצד שהם צבאותיו הוא מקיימם בפרס הבא להם ממנו, שהוא שפע אורו השופע עליהם תמיד והוא קיומם, ובזולת זה יהיו כלא היו. ובאמרם מלא כל הארץ כבודו, יודו שכל הנמצאות הנכללות בכל הארץ, שגם הם ארץ ושפלים בערכו שהוא נעלה ועליון על כלם, והוא אין למעלה ממנו שאין לו עמהם שום ערוב והתאחדות, עם שהוא נמצא עמהם בהקשר מציאות לא זולת כמו שכתבנו, והוא מה שרמזו במלת מלא, שהדבר המלא מדבר אין לו ערוב ולא התאחדות עמו אבל נמצא עמו וזה מבואר בעצמו: ואלו ההבדלים והודאתם בהם רומזים במה שפועלים ורושמים בעצמם בכנפיהם, והוא שהקדים הנביא באמרו שרפים עומדים ממעל לו שש כנפים שש כנפים לאחד בשתים יכסה פניו ובשתים יכסה רגליו ובשתים יעופף, בשתים יכסה פניו כנגד ההבדל הראשון, להורות שיש פנים אחרים והתחלה אחרת שנמצאו מהם, ובערכם ראוי לכסות פניהם כאלו אינם, לפי שהם מודים כי יש פנים אחרים שהם צריכים בהכרח לפנות אליהם שהם בוראם והם נבראיו. ובשתים יכסה רגליו. כנגד ההבדל הב', ידוע כי הרגלים מקימים ומקיימים בעליהם, יודו כי הם אין להם רגלי הקיום בעצמם כי אם מזולתם המקיימם, ולזה יכסום כאלו אינם. ובשתים יעופף כנגד ההבדל הג' יודו על שהוא נבדל מהם, ולזה יצטרכו אל ההתעופפות למעלה, לפי שהם מורים על היותו נעלה ונבדל מהם והם צריכים אליו לקיומם, ובוראם נותן להם כח לעשות חיל מצד הקשר מציאותו עמהם, והם לקבל ממנו ולהדמות אליו כפי האיפשר להם יתנשאו למעלה ולזה ירמזו בהתעופפותם, ומצד זה כלו ישיגו ממנו כפי שלמותם. התבאר אם כן כי בהשכילם ההבדלים האלה והם השלש מחיצות ישיגו השם אחריהן: ואמנם ישראל משיגים את השם לאחר שתי מחיצות, והם מה שיורו עליהם שתי תיבות שהם שמע ישראל, שהם רומזים על שני חלקי התורה שהם העיון והמעשה, וזה כי תיבת שמע תורה על העיון והוא לשון שמיעה וקבלה, והרמז אל עיון תורה שבכתב ותורה שבעל פה וסתריהם וטעמיהם מצד החכמה האמיתית המקובלת מפי הגבורה, ושני אלה שהם עסק התורה וידיעת סתריה וטעמיה הם שלמות העיון. ותיבת ישראל תורה על המעשה והוא קיום המצות בפועל עם הכוונה הראויה, והיא שבארנו עניינה בחלק השני מזה הספר בסייעתא דשמיא, ולהורות על זה נקראים בשם זה הכולל שם השררה, שהיא המעלה בפועל תמידי באין הפסק, ואין מעלה כעבודה וקיום המצות עם שתוף אל, וזה ישראל המורה שצריך לשתף האל בפועל המצוה והיא הכוונה כלומר שתהיה כולה עולה לגבוה כמו שבארנו שם, וזהו הייחוד השלם בשלמות העיון והמעשה, והוא אמרו אחר כך יי' אלהינו יי' אחד הנה התבאר איך ומה ישיגו ישראל את השם אחר שתי מחיצות: ומה שאין מלאכי השרת אומרים שירה למעלה עד שיאמרו ישראל שירה למטה. להורות כי שירת ישראל עיקר אצל השם מן הטעם שכתבנו. ועוד להודיע כי ההתעוררות העולה מלמטה מעורר דוגמתו למעלה, וכשישראל אומרים שירה למטה, נותנים כח ומעוררים את העליונים לומר שירה, כי אחר שנבראו לשמוש ולשרת את השלמים, הנה הם ממתינים עד שיתנו להם רשות והוא ההתעוררות שמעוררים למטה בשירתם, ולזה הוצרכה השירה למטה תחלה יתבאר אם כן שגם בשלמותם שהוא מושג להם בקלוסם צריכים עזר מן התחתונים: ומצאתי לרז"ל בזה הלשון בשעה שמגיע זמן לומר שירה, שמעיא"ל המלאך השר הגדול והנכבד והנורא, עומד על חלוני רקיע התחתון לשמוע ולהקשיב קול שירות ותושבחות וזמירות העולות מן הארץ מכל בתי כנסיות ובתי מדרשות להשמיע לפני ערבות, ומפני מה עושה כך שאין רשות למלאכי השרת לומר שירה תחלה עד שפותחים ישראל בשירה של מטה, שנאמר רוממו יי' אלהינו והשתחוו להדום רגליו, אלו ישראל, רוממו יי' אלהינו והשתחוו להר קדשו, אלו מלאכי השרת, וכל מלאכי רקיע ורקיע כששומעין קול שירות ותושבחות של ישראל אומרים מלמטה, הם פותחין בקדוש קדוש קדוש מלמעלה, שנאמר וקרא זה אל זה ואמר קדוש קדוש קדוש עד כאן: ומזה יתבאר שגם בקלוס, ישראל יותר מעולים ממלאכי השרת וגם בייחוד נכלל הקלוס. ועוד כי הייחוד צריך בתחתונים להיות האדם מורכב ולהשלים עצמו וליחד חלקיו לקונו, וכמו שאמרו בכל לבבך בשני יצריך כי צריך ליחדם ולהשלימם בעבודה השלמה, והנדרש ממנו להעלות גשמיותו אל הרוחניות שבו, ולהעיד על זה נצטוינו בייחוד יי' אלהים כי זה עקר הייחוד כמו שהתבאר במה שקדם: ועוד יצטרך הייחוד לפי שאנו בין המקצצים ומפרידים אלופו של עולם, וישראל צריכים ליחד את השם בהיותם ביניהם. ובשוחר טוב עליהם עוף השמים ישכון אלו אומות העולם שהם מתכנסין על ישראל ומשתעבדין בהם כדי להרחיק אותם מן הקב"ה, אף על פי כן אינן מניחין אותו שנאמר מבין עפאים יתנו קול, ומיחדים אותו שתי פעמים בכל יום ואומרים שמע ישראל וגו' עד כאן: ולהיות הייחוד צריך מאד אמר להם מה שאתם מקלסין אותי בעליונים הוא מייחד, ולא אמר מקלס עם שבכל הם עובדים אותו ומייחדים שמו. ואחר שהודיעם שהאדם השלם יותר קרוב אליו מהם מצד הייחוד והעבודה ולזה היה הצורך במציאותו גדול. בא להודיעם כי הוא גדול מהם בחכמה, והוא שאמר להם ולא עוד אלא יכולים אתם וכו', עמדו ולא יכלו וכו', לפי שהם דרשו אותו לגנאי באמרם מה אדם, כלומר שהוא מורכב מחומר ולא יקווה ממנו שום שלמות כי חמרו מעכבו, והוא אמרם עוד אין על עפר משלו, כפי מה שהוא כתוב בקצת נסחאות כלומר אפילו על עפרו אינו כחני למשול עליו ולכבשו ואיך ימשול על זולתו. והוא בא להודיעם כי חמרו אינו מעכבו בשלמותו וזה בנסיון, והוא אמרו ולא עוד אלא וכו', כלומר מה שטענתם עליו שהוא חומר דעו כי אין חמרו מעכבו בשלמות חכמתו כי השכל אשר אצלתי עליו, גובר לדעת הדברים העליונים שהם שרשי התחתונים, ואתם שכל פשוט יכולים אתם וכו' מיד עמדו ולא יכלו, ועם שאין זה חסרון בשלמותם לפי שאין להם מבא בחמרים כלל, הנה הוא שלמות וחכמה נפלאה באדם, כי עם היותו בחומר השיג שרשי הנמצאים וידע מהותם וטבעם, ומצד השגתו שרשיהם העליונים קרא להם שמות מסכימים אליהם, והסכים בזה לדעת עליונה והוא אמרו הוא שמו כלומר שמו שהיה לו אצל הקב"ה תחלה. הנה שזה היה שלמות גדול וחכמה נפלאה שהעלה הדברים התחתונים החמריים אל שרשיהם העליונים הרוחניים, וזה סוד קריאת השמות כלומר שבזה דקדק וזכך חמרם והעלם, ומי שהשלים זולתו זה השלמות כל שכן שיכול להשלים עצמו ולהעלות חמרו ולזככו, ולזה ירמזו השמות גם כן כי קרא שמות לבהמה ולעוף ולחית השדה, והנה הוא מה שיש בו מהדמיון עמהם שהוא החומר עם שאין חמרם שוה הנה הוא יקרא לו שם, והוא הזכוך והעלוי אחר הנשמה הטהורה ובזה נצחם בחכמתו: ובמדרשו של רשב"י ע"ה (ח"ב נ"ח ע"א) רבי חייא אמר אדם הוה ידע חכמתא עלאה יתיר ממלאכי עלאי, והוה מסתכל בכלא וידע ואשתמודע למאריה יתיר מכל שאר בני עלמא, בתר דחב אסתתמו מניה כל מבועי דחכמתא. מה כתיב וישלחהו יי' אלהים מגן עדן לעבוד וגומר. ועוד שם כיון דשמע הדרני"אל אתוון דשמא קדישא מפומיה דמשה אזדעזע קריב לגביה אמר ליה זכאה חולקך בריה דבר נש דאתגלי לך מה דלא אתגלי למלאכי עלאי: ועוד אמרו שם באידרא זכאין אינון צדיקייא דאתגלי להון רזי דרזין דאוריתא דלא אתגלי לקדישי עליונין עד כאן. יתבאר אם כן כי גדולים הצדיקים בחכמה ודעת ממלאכי השרת ולזה הם יותר מעולים מהם וזה סבת קורבתם אל האלהים יותר ממלאכי השרת, ולזה היו מעכבים ביצירתו כמו שכתבנו והוא מה שרצינו לבארו בזה הפרק: חלק ג פרק ח נאמרו כתובים ברוח הקדש אשר מפשוטן יש להוכיח הפך מה שהנחנו, הן בעבדיו לא יאמין ובמלאכיו ישים תהלה אף שכני בתי חמר וגו', הן בקדשיו לא יאמין ושמים לא זכו בעיניו אף כי נתעב ונאלח איש וגו', ואמנם כשנתן לב אל הכתובים אשר קדמו אל אלו להבינם על יושרם ואמתתם, לא יקשה פשוטן על מה שאמרנו. וזה כי למעלה אמר בשעפים מחזיונות לילה בנפל תרדמה על אנשים פחד קראני וגו', ורוח על פני יחלף וגו', יעמד ולא אכיר מראהו וגו', האנוש מאלוה יצדק וגו', וביאורו כי לפי שאיוב היה אומר צדקתי מאל, והוא הביא עליו ייסורין על לא חמס עשה ואין עולה בפיו, אבל היה שלם בשני חלקיו בעיון ובמעשה לדעתו, בא אליפז להוכיחו ולהודיעו כי שקר ענה, והביא לו ראיה מחסדי השם עם ברואיו, שהשפיע עליהם שפע חנו בו הודיעם רצונו ואם יעשוהו בו יקימם ויחיו לפניו, והשפע הזה הוא הנבואה, כי ממה שראינו שהשפיע השם שפע נבואתו על שלמי המין אשר אי אפשר בלתה שידעו רצונו לעשותו, מזה יתבאר שרצה הקב"ה לזכותם ולא לחייבם הפך דעת איוב. ולפי שיש מן הנבואות חלות ובאות במראות ובחלום הלילה, אמר בשעפים מחזיונות לילה בנפול תרדמה וגו': ובאר עוד כי זה החסד נמשך עוד אל מעלה אחרת גדולה ואם אינה כראשונה בה יגיע השלמות והיא מדרגת רוח הקדש, והוא אמרו ורוח על פני יחלף וגו', ובאר עוד כי נמשך עוד זה החסד אל מדרגה אחרת, ואם אינה במדרגת רוח הקדש באמצעותה יגיע השלימות אף למי שאינן במעלת רוח הקדש, והיא ראיית מלאך כענין שמצינו בהגר המצרית, ומנוח ואשתו, והוא אמרו יעמד ולא אכיר מראהו תמונה לנגד עיני, כי אחר השלימו שליחותו ישוב אל מלאכותו, ולזה כשיבא בסודו הידוע לחכמים ויעמד ולא אכיר מראהו והוא אמרו תמונה לנגד עיני: והנה מכל אחת מאלו המדרגות, הדבר שלא היה איפשרי בחק האדם לדעתו ולשמעו לפי שהיה דממה לא ישמע והוא הרצון האלהי היה קול ובאמצעותם אשמע מה שלא היה בחוקי לשמוע, ואחר שטרח כל זה הטורח להשלים ברואיו ונתחסד כל זה החסד לזכותם לפניו, יש להודות בהכרח שהוא חפץ להצדיק בריותיו לא לחייבם, ואם כן איך תאמר צדקתי ואל הסיר משפטי. ובואלה שמות רבה פרשה ט' שהוא חפץ להצדיק בריותיו שנאמר יי' חפץ למען צדקו וגומ', ואינו חפץ לחייב בריה שנאמר כי לא אחפוץ במות רשע וגו' עד כאן. ואין ספק שהטורח להצדיק את זולתו אחר שהזולת ההוא שולל וערום מכל צדק ושלמות שהוא עודף עליו בצדקו ובשלמותו לאין שעור, והנצדק נהנה והמצדיק והמשלים אינו חסר, ואם כן האנוש מאלוה יצדק אחר שזה אנוש וזה אלוה ויהיה המרחק בין צדק זה לצדק זה כהרחק שבין הבורא לנברא, אף אם נאמר שלא קנה הצדק ממנו מה שאי איפשר לשער זה כי זה דרך מינות ועצת הרשעים רחקה מני. אם מעשהו שהוא תקנו ועשהו בצדק ההוא, כי שלמותו זו עשייתו ותקונו כי בזולת זה כאין וכאפס נחשב יטהר גבר. הן בעבדיו שהם צבא השמים לא יאמין, כלומר אין להם צדק וקיום בעצמם, ובמלאכיו שהם מניעיהם יהל עליהם אור השפעתו לצדקם ולקיימם, והעודף עליהם יהיה להצדיק בו ולהניע צבא השמים ולקיומם, היתפארו אלה הקרובים אליו לומר צדקנו אחר אכלם ארוחתו והפרס הבא מחסדו הגדול עליהם לא ישערו זה אחר שהם צריכים אל חסדו וצדקו ואם אלה עם כל גדולתם ומעלתם צריכים לצדקו ולהשפעתו לחיותם, ובלתו אי איפשר להם להתקיים, אף שוכני בתי חומר שהם חסרים מאד מצד חמרם, ורחוקים המה מאדם העליון, שאי איפשר להם להצדיק עצמם בעצמם, אם לא יושפע עליהם שפע הצדק מאת צדיקו של עולם להודיעם רצונו בו יצדקו ויזכו לפניו כמו שכתבנו, ובצדק ההוא יתעלו למעלה מהנבראים העליונים וכמו שהתבאר במה שקדם: והנה הצדק ההוא שוער בחכמתו הנפלאה שאין לה שעור, והרצון ההוא הנשפע מחסדו להשלים ברואיו הוא חקוי מה שבדעתו ורצונו הנעלם מכל נברא, אם כן איך איפשר לבא עד תכליתו עד שיצדק בצדקו, כל שכן שיצדק ממנו, ומי לנו גדול מאדון הנביאים ע"ה, ונאמר בו ותחסרהו מעט מאלהים על דרך רז"ל, אלא שהעוסק בצדק הזה הנשפע מן הרצון העליון על כל ואין למעלה ממנו, יהיה גם הוא עליון על שאר הנבראים שהם למטה מהרצון ההוא, וכך שורת הדין נותנת, כפי הצדק העליון שאינו מקפח שכר: והוא שייעד אל עם סגולתו ביום הקהל באמרו ועתה אם שמוע תשמעו בקלי ושמרתם את בריתי והייתם לי סגולה מכל העמים כי לי כל הארץ, הודיעם כלל מה שבארנו למעלה, והוא שאל השגת מיני השלמיות כלם, יצטרכו לדעת רצון המשלימם יתברך, והרצון ההוא אי איפשר לדעתו אם לא יודיעהו הוא עצמו, וכשידעוהו ויעשוהו ימשכו להם ממנו כל השלמיות. ועל ידיעת רצונו אמר והיה אם שמוע תשמעו בקלי וגו', ואחר כך הודיעם מה שימשך להם מההצלחה בעשותם רצונו, ובדבקותם בו על ידי התורה הנשפעת מן הרצון ההוא, והוא אמרו והייתם לי סגולה וגו', ואתם תהיו לי וגו', וסגולה עניינה קשר ודבקות בשמו הגדול, ועניינו כך כל דבר עם שהוא רם ונשא יקרא ארץ בערך מה שלמעלה ממנו, כי השמים יקראו ארץ בערך העליונים אליהם שהם מלאכים, וכמו שתרגם יונתן בן עוזיאל, והנה אופן אחד בארץ כמלרע לרום שמיא, וגם המלאכים יקראו ארץ בערך עילתם יתברך, ובאמרו כי לי כל הארץ יכלול כל העולמות עליונים ותחתונים, יאמר כי בעשותם רצונו כל אלו העולמות יכנעו לרצונם, שהרי הבן זוכה בכל נכסי האב. ובאמרו ואתם תהיו לי ממלכת כהנים וגוי קדוש, באר להם הצלחת הגוף ונצחיותו עם הנפש יחד, וכמו שפירשתי בפרק כ"א מהחלק השני מזה הספר בסייעתא דשמיא: ואדון הנביאים ע"ה באר להם כל זה באמרו, את יי' האמרת היום להיות לך לאלהים וללכת בדרכיו ולשמר חקיו ומצותיו ומשפטיו ולשמע בקולו, אמר את יי' גדלת ורוממת, ואמר היום כלומר כל ימי עולם, ולפי שהתורה לא תומר ולא תנוסח לעולם אמר כן כי בכל יום אתה מגדל ומרומם את יי' במה שקבלתו עליך להיות לך לאלהים, כי בכל עת שעושים רצונו ומקיימים תורתו ומצותיו, נחשב להם כאלו אז מחדשים עליהם מלכותו ומקבלים אלהותו, אמר כי בזה מנשאים את השם והאמרת מלשון בראש אמיר, והוא הענף העליון באילן המתנשא, ואמר כי מרוממים אותו עד שם, והוא הייחוד הגמור, וכענין אתם עדי נאם יי' ואני אל כשאתם עדי אני אל וכמו שכתבתי בפרק הקודם לזה: וללכת בדרכיו ולשמור חקיו וגו' אמר כי לא יספיק במה שיקבל אלהותו בלבד, אבל עם קבלת עול אלהותו צריך עוד מעשים יורו על זה, וחלקם לשני חלקים, החלק הראשון הם הדרכים שידמה בהם אליו, כי לזה נברא שידמה הצורה ליוצרה, ואמרו ז"ל במדרש ילמדנו, לא ברא הקב"ה את האדם בצלמו אלא שיהיה ישר כמוהו: ובספרי אמרו והיה כל אשר יקרא בשם יי' ימלט, וכי איפשר לו לאדם לקרא בשמו של הקב"ה, אלא נקרא הקב"ה רחום שנאמר רחום וחנון יי', אף אתה עשה מתנת חנם, נקרא הקב"ה צדיק שנאמר כי צדיק יי' צדקות אהב, אף אתה הוי צדיק. נקרא הקב"ה חסיד שנאמר כי חסיד אני נאם יי' אף אתה הוי חסיד. לכך נאמר והיה כל אשר יקרא בשם יי' ימלט, ואומר כל הנקרא בשמי וגו', ואומר כל פעל יי' למענהו וגו' עד כאן. ויש לתמוה על תמיהתם ע"ה וכי איפשר לו לאדם לקרא בשם יי', והרי מצינו לאברהם אבינו ע"ה בשלשה מקומות ויקרא שם בשם יי', ויקרא שם אברם בשם יי', ויקרא שם בשם יי' אל עולם, וביצחק אבינו ע"ה מצינו ויקרא בשם יי', אלא שנראה מכוונתם שאי איפשר לו לאדם שיקרא הוא שמו של הקב"ה, יקרא קרי ביה יקרא, ונתנו מקום לקריאה זו בהליכה בדרכיו בהיותו רחום וצדיק וחסיד כמוהו, וזו היא הקריאה בשמו שידמה לו בהלכו בדרכיו: ולזה אמרו השם הגדול בכחותיו כמו שהתבאר בחלק הראשון מזה הספר בסייעתא דשמיא, ונשמתו נשתלשלה מיסוד הבינה דרך אמת ואמונה אשר הוא רחום וחנון וצדיק וחסיד, והדרכים כלם נכללות שם והיא נכללת מכלם, ולזה צריך לדמות אל המקום אשר בא משם ונעשה בדמותו ובזה הוא מעיד על מקורו, והוא אמרם כל פעל יי' למענהו, כלומר לעדותו וכמו שכתבתי כבר, ולזה נאמר עוד והלכת בדרכיו והוא שאמר כאן וללכת בדרכיו והיא הקריאה בשמו: ובירושלמי דברכות פרק הרואה ומה אם מי ששמו כשמו של בשר ודם נצול מי ששמו כשמו של הקב"ה על אחת כמה וכמה הה"ד כל אשר נקרא בשם יי' ימלט, ולהוראת קבלת אלהותו אמר עוד ולשמור חקיו ומצותיו ומשפטיו שהם כלל התורה כלה, שהיא חקוי מה שברצון העליון הנכללת מן האלהות אשר נחקקה משם ולזה תורה עליו, ושומריה ומקיימיה יורו על קבלת האלהות ההוא עליהם אשר בזולתה אי איפשר זה, והוא החלק השני מהמעשים המורים על קבלת אלהותו, ואם כן האלהות תלוי בקיום זאת התורה אשר שם משה לפני בני ישראל: ולשמע בקולו. אם יצום עוד על יד הנביא הנאמן ושאר הנביאים תלמידיו וכמו שכתוב ובקולו תשמעו שהוא קול הנביאים. באר להם שאי איפשר להשיג ולדעת רצונו יתברך, אם לא ישמיענו הוא להם על יד נביאו נאמן ביתו ותלמידיו, והנה פרט וסיים ארבעה דברים בצרכו והם להיות לך לאלהים. וללכת בדרכיו. הרי שנים, ולשמר חקיו ומצותיו ומשפטיו ולשמע בקלו הרי שנים אחרים. וכנגדם יעד להם ארבעה דברים בצרכם הנמשכים ומתחייבים מאלה. אמר ויי' האמירך היום היא ההגדלה והרוממות, היום שהוא כל משך ימי עולם המורה על נצחיות האומה, לא יחליפנה ולא ימיר אותה כנגד להיות לך לאלהים שהם מייחדים אותו לאלוה עליהם מכל האלהים, אמר להיות לו לעם סגלה כאשר דבר לך ביום הקהל והייתם לי סגלה, ייחדם לו לעם סגלה קשורים ודבקים בו מכל האומות: וכנגד וללכת בדרכיו אמר ולשמר כל מצותיו, כי לפי שראם הגונים בהלכם בדרכיו לדמות אליו כצנה רצונו שהם מצותיו העטירם ולא לזולתם מן האומות, כענין מגיד דבריו ליעקב וגו' לא עשה כן לכל גוי וגו', וזהו החסד הגדול והצדקה שאין למעלה ממנו שעשה עם עם סגולתו, להביאם במסורת אלהותו ובקשר מצותיו, אשר נמשך ממנו כל הטובות וההצלחות שאין למעלה מהן לגוף ולנפש, והוא שיעד כנגד ולשמר חקיו וגו', ולתתך עליון על כל הגוים אשר עשה לתהלה ולשם ולתפארת, ושעור הכתוב ולתתך עליון לתהלה ולשם ולתפארת על כל הגוים אשר עשה, וענינו ולתתך עליון במה שיחדך לחלק שמו הגדול שהוא התהלה והשם והתפארת כידוע ליחידי סגולה, ומשם נחקקו התורה והמצות, ולזה השומר ומקיימה זכה בו, וקנה מקומו שם כי שם ביתו גם הוא כמו שכתבנו, ובהיותם דבקים שם הנה הם למעלה מכל הנבראים עליונים ותחתונים, ולזה ישלטו בהם ויכנעו אליהם, ובאמרו על כל הגוים ירמוז גם אל כחותיהם העליונים שר ומזל, אלא שהתורה תקצר בכיוצא בזה, והנה בקבלם אלהותו ותורתו זכו בכל הנבראים למשול עליהם ולשאר מיני ההצלחות: וכנגד ולשמע בקלו אמר ולהיותך עם קדש ליי' אלהיך כאשר דבר ביום הקהל, אמר להם ואתם תהיו לי ממלכת כהנים וגוי קדוש, להורות על נצחיותם לפניו לא ישלוט בהם שום הפסד ומות, כי שמיעת קולו יתן להם הקיום הנצחי, כי זה טבע הקול ההוא לשומעיו כי הוא למעלה מהזמן, ולזה לא ישלוט הזמן וקורותיו בשומעיו, אבל הם ישלטו עליו ויביאוהו לרצונם, ואמנם אותם שלא הושפע עליהם הצדק ההוא מלמעלה ולא אורו עיניהם באור התורה הם נדכאים לפני הבריה היותר שפלה שבבריות. והוא שסיים ידכאום לפני עש, והם נופלים תחת הזמן ולזה הם נכתתים מפניו, והוא אמרו מבקר לערב שהוא הזמן הנמשך מן התנועה השמשית אשר ממנה הבקר והערב יוכתו: ואמר שטעם נפלם תחת הזמן הוא מבלי משים ומסדר להם הצדק והמשפט אשר הוא למעלה מן הזמן, וגם לנצח יאבדו שהוא העולם הנצחי, כלומר שאין להם השארות בנפש, לפי שהצדק ההוא סבת כל זה והם נעדרים ממנו ויהיה מבלי משים טעם למה שלמעלה לו ולמה שלמטה ממנו: התבאר ממה שבארנו כי כל הנבראים קנו השלמות מבוארם בחסדו השופע עליהם תמיד, מה שאי איפשר לקנותו בעצמם ובפרט התחתונים אי איפשר להם לקנות שום שלמות בעצמם אם לא יושפע עליהם מאת השלם אמיתי המשלימם. וזה השלמות היה באמצעות הנבואה ומדרגותיה כי חפץ הבורא להצדיק נבראיו, ואחר שהצדק בא מאתו והוא מקורו, אם כן ידו עליונה בצדקו על כל נברא, כי כל נברא חסר והוא השלם בעצמו, ולזה אי איפשר שיצדק אנוש כבוראו כל שכן שיצדק יותר ממנו: והוא מה שהשתדל החבר אליפז להוכיח את איוב על צדקו נפשו מאלהים באלו הכתובים וכענין שבארנו. ובמענה השני הוסיף להוכיחו ולהודיעו, כי אי איפשר לילוד אשה שיצדק כלל מצד עצמו, כי הוא חסר מאד מן השלמות אם לא ישלם מזולתו. והוא אמרו מה אנוש כי יזכה וכי יצדק ילוד אשה, כלומר אי איפשר לו מצד עצמו שיזכה ושיצדק הצדק הראוי והכשר בעיני בוראו אם לא יודיעוהו רצונו והצדק הישר בעיניו, והוא אשר יסדרהו הוא עצמו, כי השכל השוכן בחומר קצור קצרה ידו מהשיג שלמותו הראוי, הן בקדושיו שהם הנפרדים מחומר לא יאמין שיהיה להם הקיום בעצמם אם לא יושפע עליהם הקיום ממנו. ושמים על כל בהירותם לא זכו בעיניו, אשר לזה יהל עליהם אורו תמיד באין הפסק, אף כי נתעב ונאלח איש שתה כמים עולה, לא די שמעצמו אי איפשר לו לקנות השלמות הראוי לו, אלא שהוא מוכן אל הנטיה לצד הרע והעול. ולזה צריך אל שלמות יושפע עליו מבראו, ובו איפשר לו לדמות הצורה ליוצרה, ואם יעשה כן הנה תגדל מעלתו על כל הנבראים עליונים ותחתונים כמו שבארנו. והוא מה שרצינו להוכיחו בזה הפרק: חלק ג פרק ט כבר כתבנו במה שקדם, כי האדם כשיוקח משולל וערום מן השלמות הנה הוא להבל דמה ובמה נחשב, והוא ובהמתו שוין, ועל ענין זה באו כל הכתובים המפליגים בפתיחותו ובשפלותו בערך העליונים, וכענין שאמר דוד ע"ה במזמור ההוא שהתחלתי פירושו ואשלימהו בזה הפרק בסייעתא דשמיא, כי אראה שמיך וגו', מה אנוש כי תזכרנו וגו', וכמו שפירשתי בפרק ו' מזה החלק בסייעתא דשמיא. ואמנם כשגדול כחן של צדיקים שמדמים הצורה ליוצרה בעמלם בחכמה ובדעת ובכשרון, ושומרים ידיהם מעשות כל רע, ידם עליונה על כל הנבראים עליונים ותחתונים, כמו שכתבנו בפרק הקודם לזה בסייעתא דשמיא: והנה האדם נעשה ונתקן כדמות הכבוד וכמו שהתבאר בחלק הראשון מזה הספר בסייעתא דשמיא, וכשהוא הולך מהלך השלמות בתורה ובמצות, הנה הוא דבק במקום ההוא אשר נעשה בדמותו, והנה הוא אז כמלך הפורץ גדר כרצונו לעשות לו דרך, דוגמת הדמות ההוא אשר תקן, דכתיב ביה ומלכותו בכל משלה. והרי הצורה דומה ליוצרה בכל, והרי הוא מולך בכל ושולט על הכל: ובסנהדרין פרק כהן גדול ארשב"ל בתחלה מלך שלמה על העליונים שנאמר וישב שלמה על כסא יי' למלך. ולבסוף מלך על התחתונים, שנאמר כי הוא רודה בכל עבר הנהר וגו', ולבסוף מלך על ישראל שנאמר אני קהלת וגו', ולבסוף מלך על ירושלם שנאמר דברי קהלת בן דוד וגו', ולבסוף מלך על מטתו שנאמר הנה מטתו שלשלמה וגו', ולבסוף מלך על מקלו שנאמר מה יתרון לאדם בכל עמלו וגו', וכתיב וזה היה חלקי מכל עמלי. הנה האירו עינינו בכל מה שטרחנו לבארו עד כאן, והוא בהודיעם נאמנה כי כשהיה נמשך אחר הדמות אשר נעשה בתבניתו, ישב על כסא מלכותו ומשל ממשל רב אף על העליונים כממשלתו על התחתונים, וכשנטה אחר הרע שבעץ הדעת, שאל בעצו ומקלו הגיד לו ולדוגמא ירד מדרגה אחר מדרגה מגדולתו ולא מלך כי אם על מקלו, והוא עץ יבש, מדה כגד מדה שולם לו וסודו ליודעי חן, כמה העון גורם, שקודם שחטא כביכול לא היה הפרש בינו לבין קונו, והעון הבדיל ביניהם: ובמדרשו של ר' נחוניא בן הקנה ע"ה אמר רבא אי בעו צדיקי ברו עלמי ומי בדיל עונותיכם, דכתיב כי אם עונותיכם היו מבדילים ביניכם לבין אלהיכם, הא אם לא היו עונותיכם לא היה הפרש ביניכם לבינו, דהא רבא ברא גברא, שדריה לקמיה דר' זירא הוה משתעי בהדיה ולא מהדר ואלמלא עונותיכם הוה מהדר, וממאי מהדר מנשמתיה, ומי הוה לאנש נשמתא למיעל ביה אין דכתיב ויפח באפיו נשמת חיים ולאנש אית ליה נשמת חיים, ואלמלא עונותיכם שאין הנשמה טהורה, והיינו הפרש שכיניכם לבינו דכתיב ותחסרהו מעט מאלהים, מאי מעט דאית ליה לאיניש עונות ולקב"ה לית ליה ברוך הוא וברוך שמו עד כאן: הנה בארו כי העון גורם החסרון, כי אלו שמר האדם נשמתו מלטמאה לא היה הפרש בינו לבין בוראו בבריאת עולמות, שהם גופי בני אדם עם הנשמה שהיה נופח בהם מנשמתו, כענין ויפח באפיו נשמת חיים מה שאין כה בשום נברא עליון או תחתון לעשות כן, ולכן יש להודות לו מעלה עליהם, ויש עוד במשמע הכתוב לומר, כי החסרון הזה הוא שזה גוף וזה אינו גוף, אלא שתקן זה בתקון היותר שלם ומשובח שאיפשר, והוא היותו עשוי בצלם ודמות, והוא אמרו וכבוד והדר תעטרהו, כי כבוד עניינו השכל אשר הוא יסוד כל בניינו המושפע עליו מהחכמה העליונה, ולזה יחסו בכבוד שהוא הכבוד האמיתי, והוא כולל במנינו העשרה מאמרות הידועים שבם היה הכל וכ"ב אותיות התורה הנחקקת מהכבוד ההוא, שהוא החכמה אשר בנתיבותיה שהם למנין כבוד היה ונברא הכל, והכבוד האמיתי הוא ההשתכלות וההתבוננות בהם, והדר הוא דמותו ותארו בצורתו הנעשה כדמות הדמות העליון כבנינו, לא שיש שם גשם חלילה, ולכבוד שנים אלה אשר נתקן בהם, נכנעים אליו כל הנבראים עליונים ותחתונים: והוא שחלק אחר כך באמרו תמשילהו במעשה ידיך כל שתה תחת רגליו, וזאת הממשלה מצד הכבוד שבו שהוא השכל, והעליונים נכנעים ונשמעים אליו, לפי שגם הם שכל ומכירים מעלתו עליהם, להיותו נשפע עליו מלמעלה להם הרבה, וזה בהיותו שלם בחכמת התורה וקיום מצותיה הנחקקים מהכבוד ההוא אשר נחקק השכל ממנו, כי מצא מין את מינו ונעור, ובהיותו כלול על זה הדרך אז יקרא כבוד באמת. ולכבוד ההדר שנתקן בו, נכנעים ונשמעים אליו הנבראים התחתונים, לפי שאין במחניהם הכבוד שהוא השכל, ולא ידעו דרכיו שיכבדוהו ויכנעו אליו בשבילו. אבל ישמעו אליו לכבוד מה שרואים אתו הדור בתואר נפלא, ודמות מפואר מתוארם ודמותם, והוא שחלק באמרו צנה ואלפים כלם וגם בהמות שדי. צפור שמים ודגי הים וגו'. ובפרק י"א מפרקי ר' אליעזר עמד על רגליו והיה מתואר בדמות אלהים, ראו אותו הבריות ונתייראו כסבורין שהוא בוראן ובאו כלם להשתחוות לו עד כאן: ובמדרש תמשילהו במעשה ידיך זה יהושע שאמר שמש בגבעון דם. הנה ראו ע"ה שאמרו תמשילהו במעשה ידך וגו', זולת צנה ואלפים, וחלקו כמו שחלקנו והם קבלו האמת וידעוהו: ואין להשיב ולומר אם העליונים נכנעים אליו כל שכן התחתונים והרי זה מותר גמור. כי כבר בארנו שהוצרך להשמיענו בתחתונים, שסבת הכנעם היא הדמות לא השכל, לפי שאינם בני שכל שיכנע אליו בשבילו כעליונים המכירים מעלתו להיותם גם הם שכל: והממשלה השנית ראיה יותר חזקה על מעלתו מן הראשונה, למה זה דומה למלך שכל אנשי מלכותו נשמעים אל ממשלתו להכירם מעלת המלכות וכבודו, שאין זה פלא אחר. שהם בעלי דעת ומדות ויודעים שיש להם לחלוק כבוד למלכות, כי זאת ההכנעה אליו היא להם מצד השכל. אבל אם אחד האריות ישמע לו ויכנע אליו ויחלוק לו כבוד להאסר בידו, הנה זאת ממשלה גדולה וראיה יותר חזקה על מעלתו מן הראשונה, להיות זאת ההכנעה אינה כפי השכל, כי אם מהכירו בו מעלה עליו מצד ההוד אשר עליו, ולהיות זאת ממשלה חזקה עד מאד והיא מצד הדמות אשר הוא לתבנית כחות השם הגדול, סיים ואמר יי' אדוננו מה אדיר שמך בכל הארץ, ואלו תנה הודך על השמים לא אמר, והוא דיוק נפלא להעיר ולהעיד על מה שפירשנו: ולהיות זאת הממשלה אשר היא מצד הדמות, גדולה מן הראשונה מן הטעם שכתבנו, פרסמה בבריאתו באמרו נעשה אדם בצלמנו כדמותנו וירדו בדגת הים ובעוף השמים ובבהמה ובכל הארץ, ואמר זה להפליג מאד במעלת הדמות, שימשול בכל מיני בעלי חיים המרגישים ואף בגופים המתים הארץ ויסודותיה, והוא אמרו ובכל הארץ, ואם לא כן מה בא ללמדנו אלא שהענין הוא כמו שבארנו, כי הממשלה והרדיה השנית שהיא בבעלי חיים, היא מעולה מהראשונה להיות זאת מצד הצלם, והיא כמחוייבת בחקו אחר שנשלם בשלמות התורה ומצותיה הנחקקים ממקור השכל, ולזה יכנעו וישמעו אליו השכלים העליונים, וזאת השניה מצד הדמות שעם שסבתה שמירת הדמות שלא לשנותו מאדם, וזה אי איפשר אם לא בשמרו התורה מצות עשה ומצות לא תעשה, הנה הם עומדים על משמרתם מצד שהם גשמיים ומרגישים ומכירים בהוד מלכות הדמות המולך עליהם, והוא גם כן גשם אלא שהוא יותר זך ונקי מחמרם, וחולקים לו כבוד, כי אור התורה ומצותיה זורח ומאיר ומתנוצץ על פניו. ועם שזה לא יורגש להם סבתו, אף על גב דאינהו לא חזו מזליהו חזו ולא ישנו את תפקידם אשר הוא שיכנעו אל התורה ושומריה. ולזה אמרו ז"ל בפרק אחד דיני ממונות אין חיה שולטת באדם אלא אם כן נדמה לו כבהמה עד כאן, דמשמע שאם היה שומר דמותו היתה נכנעת אליו: והממשלה השלישית אשר היא אמרו ובכל הארץ, כענין שכתבנו. היא גדולה מכלם, שעם שאין בה אחד מהתנאים הנזכרים, שומרת תפקידה וחוק יצירתה הנגזר עליה לא הפרה, ויחסו זה אל הרצון העליון אמרו בבראשית רבה ויקרא אלהים ליבשה ארץ למה נקרא שמה ארץ שרצתה לעשות רצון קונה. והרצון ההוא אין לו הפסק אף להבא והוא שיהיה כל מה שברא משועבד אל שומרי התורה. ואמנם הממשלה הראשונה היא אשר משל בה יהושע ע"ה, והשנית משל בה דניאל ע"ה באמרו אלהי שלח מלאכיה וסגר פום אריותא ולא חבלוני, והמלאך הזה הוא דמותו שלא נשתנה מדמותו של אדם הראשון קודם שחטא, שבאו כל הבריות להשתחוות לו כמו שכתבנו למעלה, והוא ההכנע וההשמע לו, אם לרדותם ולעשות בהם כרצונו הצריך לעבודתו, ואם לבטל טבעם ומנהגיהם כענין לא ירעו ולא ישחיתו בכל הר קדשי. והשלישית משל בה הנביא הנאמן ע"ה לכל האתת והמפתים אשר שלחו יי לעשות בארץ מצרים. ופצתה האדמה את פיה ובלעה החולקים עליו. וגם הצדיקים חנניה מישאל ועזריה משלו בקצתה ולא עמדה האש בפניהם: ממה שכתבנו בזה יתבאר להמון התמימים המאמינים ביי' ובמשה עבדו, היות פלאי משה ע"ה גדולים מפלאי שאר הנביאים תלמידיו ע"ה, כי בשנותו טעם סדרי התחתונים המתנועעים בעוד המניעים העליונים מניעים אותם בתקפם ובגבורתם, הנה זה כח גדול לאין שעור ממי ששנה סדר העליונים וזה כי המשדד ומסיר ממשלת הנמצאים השפלים בעוד כח המניעים העליונים שהם הגרמים השמימיים עומדים עליהם להניעם, והנעתם להם הוא מכח השכלים הנפרדים מניעיהם והם בכחם ובגבורתם, הנה עוז ותעצומות לו עד מאד, ממי שישדד ויסיר ממשלת המניעים העליונים לבדם, הא למה זה דומה למשקיט ומניח בכח זרוע גבורתו, גלגל הרחים בעודה מתנועעת מכח אמת המים המניעה אותו בכל עוז, שזה כח עצום באין ספק, ממי שיעכבהו וישקיטהו מתנועתו החזקה על ידי הסרת המים, והטות אותם לצד מן הצדדים שלא יעברו בו להניעו, כל שכן שיש להאמין אמונה אומן כי כשהיה פועל הפלאים ביסודות התחתונים ומשדדם ומשנה תפקידם, הנה הוא ע"ה היה מסיר ממשלת כחותיהם העליונים ומשדדם, ובזה היה מכניע ומביא התחתונים המונהגים מהם לרצונו, וידוע כי התחתונים מונהגים מהעליונים וקשורים בהם ומתנועעים מכחם: והרב ז"ל פרק י' חלק ב' כתב שלירח כח ביסוד המים וניצוץ השמש מניע יסוד האש. ועוד כתב בזה הלשון, ועלה בדעתי כאשר ידעתי זה כי אלו הארבעה כדורים המצויירים ואף על פי ששופעים מכלם כחות בכל המתהוה והם עלתם, יש לכל כדור יסוד מן הארבעה יסודות הכדור ההוא התחלת כחות היסוד ההוא לבד, והוא המניע אותו תנועת ההויה בתנועתו, ויהיה כדור הירח מניע המים, וכדור השמש מניע האש, וכדור שאר הככבים הנבוכים מניעים האויר וכו', וכדור הכוכבים העומדים מניע הארץ עד כאן, וידוע כי אלו הכדורים מתנהגים ומתנועעים בכח השכלים הנפרדים בכח השופע עליהם מהעליון על כלם יתברך: ואחר שהונח זה יש להודות בהכרח, כי כשהפך משה ע"ה מי היאור לדם, כי כדור הירח המניע המים שב לאחור ועמד מתנועתו, כי הוא לא נפקד על דם כי אם על המים. וההקש על זה בשאר היסודות והכדורים, כי ידו של משה ע"ה תקפה על העליונים ועל התחתונים למעלתו. וגם אם אהרן הוא אשר עשה אות התנין והדם והצפרדע, כלם יתיחסו למשה ע"ה כי אלהים נתנו לפרעה ואהרן נביאו: ובואלה שמות רבה פרשה י"ב, נטה ידך על השמים הה"ד כל אשר חפץ יי' עשה בשמים ובארץ, אמר דוד אף על פי שגזר הקב"ה השמים שמים ליי' וכו', וכן במצרים במשה שהיה בארץ, נתן לו רשות לשלוט במעשה שמים וכו', הנה בארו כי כשהיה ע"ה פועל הפליאה בתחתונים ידו נוגעת גם אל העליונים וכו', ונראה שהמציאות הראשון מהפלאים שזכרנו הוא דעת ר' אליעזר. והשני הוא דעת ר' עקיבא. והוא ששנינו ר' אליעזר אומר מנין שכל מכה ומכה שהביא הקב"ה על המצרים במצרים היתה של ארבע מכות, והכוונה לו ע"ה כי הכה היסודות התחתונים ושנה טעמם, בעוד כחותיהם העליונים מניעים אותם בתקפם ובגבורתם כמו שזכרנו. ובא ר' עקיבא ואמר, כי כשהכה ושדד היסודות התחתונים, הנה המכה ההיא והשנוי ההוא, הגיעו עד כחותיהם העליונים המניעים אותם, והיה משיבם אחור ומשקיטם ומעמידם מתנועתם. ולפי שהגיעה המכה עד היסוד החמישי, שהם הכדורים העליונים המניעים התחתונים אמר שכל מכה ומכה שהביא הקב"ה על המצרים במצרים היתה של חמש מכות. כי הוא ע"ה יראה כי אחר שתכלית אלה הכדורים המניעים היה בעבור המתנועעים ותנועתם לאלה היסודות היא סבת הבראם, הנה בהשתנות המתנועעים וסורם ממקומם, ינוחו ויעמדו המניעים בלי ספק. הא למה זה דומה למגלגל בידיו רחים של יד לטחון, שכל זמן שיהיה לו מה לטחון הנה הוא יגלגל ויניע הרחים, וכשלא יהיה לו דבר לטחון הנה הוא ינוח ויעמוד, שאם לא כן תהיה תנועתו שגעון וסכלות גמורה: וזה לדעתנו אנחנו כח המאמינים שהעליונים היו בעבור התחתונים, כמו שהוא כן דעת התורה באמרה להאיר על הארץ, כפשט הכתוב וכמו שהתבאר במה שקדם תכלית הבאור. ויש לבחור בזה ולהחזיק בו לפי שקיום פלאי התורה ונסיה שהם מופתיה החזקים תלוים בו, כי הבוחר בזה ומאמינו, יאמין איפשרות השתנות סדרי העליונים, אחר שהם נבראים והשתנותם תלוי ברצון בוראם אשר מסר זה ביד שומרי תורתו ועושי רצונו, והמודה בזה יודה שהוא בראם וחדשם ברצונו, והרצון ההוא רשאי ושליט עליהם לשנות תפקידם ולהסירם ממשלתם בכל עת שירצה: אבל לדעת הרב המורה והנמשכים אחריו הבורחים מזה, האומרים כי אין מציאות העליון בעבור התחתחון ולא נברא בעבורו, כמו שכתבנו דעתו וכמו שגלה הוא זה בפרק י"א חלק ב' ובפרק י"ג חלק ג', והחזיקו בדעתו זה כל הבאים אחריו מפלוסופי בני עמנו, ולדעתו לא ישתנו העליונים בעצמם כלל ולא ימצא בהם המופת והפלא, ואף אם ישתנו סדרי התחתונים לא ישתנו סדרי העליונים, ולפי זה לא שלט משה ע"ה בעליונים ולא שדדם, אף אם שדד התחתונים, וכן נראה מדבריו שלא ישתנו גופות הגלגלים בעצמם כלל, שכתב בפרק י"א חלק ב' והשני הגופות הגלגלים אשר הם נושאים לצורות עומדות, לא תעתק הצורה בהם מנושא לנושא ולא ישתנה הנושא ההוא בעצמו עד כאן: ובעל ספר דרך אמונה כתב במאמר שלישי שער שני בזה הלשון, אמנם הגרמים השמימיים אם ימצא בהם מופת או לא ימצא, הנה מי שיבין סודות הרב פ"ל חלק ב' יראה, שאי אפשר שימצא בנושא ההוא פלא כי הם מחומר ההכרחי ולא ישתנו ולא יקבלו השנוי אל שיעשה בהם פלא. וזה המאמר חולק מעט וגם הרבה, לפשטי הכתובים האומרים אז ידבר יהושע וגו', שמש בגבעון דום. ואמר עוד ויעמד השמש בחצי השמים, ואמר אחר זה ולא היה כיום ההוא וגו', שמן הפשט הזה יראה שהשמים נשתנו, וזה כשאמר ויעמד השמש כי העמידה לשמש הוא מהשנויים הזרים שיצויירו בחק הגרם השמימיי עד כאן: וזה היה מקום טעות, ממנו זרחה צרעת המינות במצחות קצת פלוסופי בני עמנו, יש מהם מכחישים נפלאות ונסים מתורתינו לגמרי, כנראה מדבריהם בפירוש שמש בגבעון דום, כמו שנתפרסם מזה הדעת הרלב"ג בפירוש הפרשה ההיא, ובספר מלחמותיו עם השם. ומהם חפאו דברים אשר לא כן, ומעטו הנס ואמרו, שלא היה שם הפסק תנועה ומנוחה בעצם, אלא שהיתה מאוחרת ומתונה, כמו שנתפרסם מזה הדעת ה"ר חסדאי ז"ל בספר אור יי', ובעל ספר דרך אמונה. ויש להם בזה טענות תקועות במקומות לא נאמנו מהם בזותם צלם האדם, וממעטם דמותו מהיות לו יד ושם עד שיחדש פלאים בגשמים העליונים, וחלילה במי שבראם להכניעם לפני מי שהוא פחות ושפל מהם. ומהם שאם כן היו הפלאים ההם גדולים ועצומים מפלאי משה ע"ה, הפך ולא קם עוד נביא בישראל כמשה וגו' לכל האותות והמופתים וגו' וכבר העיר לזה הרלב"ג, וטען עוד מפאת פועל הנפלאות שהוא אצלו השכל הפועל והוא מושפע מהגרמים השמימיים ולא יוכל לפעול בהם. ועוד טען מפאת התכלית שיהיה הנס הגדול ההוא ללא תכלית מתייחס אליו. ואחרים טענו מאשר לא יתקיים העולם אלו היה הגלגל היומי נח, וגם שלהיותו כדורי אי איפשר בו המנוחה. ולפי שזה הענין יקר הערך מאד, להיותו יתד שכל התורה תלויה עליו, ראוי לבער הדעות הנזכרות ולסלקם מעליו, לפי שהם נכריות ואסור לבני ישראל להאמין בהם, לפי שהם המעדת רגל אל המאמינים האמיתיים, וראוי ליחד לזה פרקים בפני עצמם: חלק ג פרק י ואמנם הטענה הראשונה כבר הארכנו הדבור בבטולה ובארנו תכלית הבאור, כי טענתם זו אמנם היא צודקת כשיוקח האדם משולל וערום מן השלמות, והנה הוא נבזה וחדל מן האישים העליונים, וחלילה ליוצרם להכניע היקר לזולל, והנכבד מפני הנקלה, ואמנם כשגדול כחו שמדמה הצורה ליוצרה, אז הוא רשאי ושליט בעליונים ובתחתונים: ובבראשית רבה ולמשול ביום ובלילה, אלו צדיקים שהם שולטים במה שנברא להאיר ביום ובמה שנברא להאיר בלילה. ובפרקים הקודמים הרחבנו בזה, מה שיש בו די אשר יתבאר מזה, כי מצד שהאדם השלם הוא עבד השם וקרוב אליו, נכנעים ונשמעים אליו כל עבדי המלך. וידוע כי אין זאת ההכנעה אליו מצד עצמו, כי אם מצד שנושא חותם המלך ובא במצותו אליהם, ויש בזה רוממות וגדולה לשמו שמתפאר במה שנכנעים למצותו, ובואלה שמות רבה, אמר לו הים מפניך איני נקרע אני גדול ממך, שאני נבראתי בשלישי ואת נבראת בששי, כיון ששמע משה כך הלך ואמר להקב"ה אין הים רוצה להקרע, מה עשה הקב"ה נתן ימינו על ימינו של משה שנאמר מוליך לימין משה וגומ', מיד ראה הים הקב"ה וברח שנאמר הים ראה וינס וכו'. הרי בארו שלא נקרע הים מפני משה מצד עצמו, כי אם מצד ומפני חותם הקב"ה וצוויו אשר בימין משה. וכבר כתבנו כי כשהיה משה ע"ה מפליא לעשות בתחתונים ומשדדם, גם אל העליונים נוגע משפטו ומשתנים גם הם בעצמם וסרים ממשמרתם ותפקידם, כי כל נברא משתנה בבא עתו להכנע ולהשמע לבראו, ואין בזה הפרש בין עליון לתחתון כשיבא הצורך לפעול בהם הנפלאות בזה בלבד שזה עליון לתחתון. ובבראשית רבה המתהפכת שהם מתהפכין פעמים אנשים פעמים נשים פעמים רוחות פעמים מלאכים עד כאן: ואין לומר שאין שנוי זה בעצמם כי הם לא ישתנו, אבל הוא כפי מה שיגשימם דמיון הרואה, אין זה כן שהרי אמרו עוד בואלה שמות רבה פרשה כ"ה, דבר אחר אלהי הצבאות שהוא עושה צביונו במלאכיו, כשהוא מבקש הוא עושה אותם יושבים שנאמר ויבא מלאך יי' וישב תחת האלה, פעמים עושה אותם עומדים שנאמר שרפים עומדים, וכתיב ונתתי לך מהלכים בין העומדים האלה. ופעמים עושה אותם בדמות נשים, שנאמר והנה שתים נשים יוצאות וגו', ופעמים בדמות אנשים שנאמר והנה שלשה אנשים. ופעמים עושה אותם רוחות שנאמר עושה מלאכיו רוחות. ופעמים אש שנא' משרתיו אש לוהט עד כאן. הנה באמרם עושה צביונו, ואמרם עושה אותם, ירצו השנוי בעצמם ממש לעשות צביונו של יוצרם ולזה יקבלו השנוי והתמורה: ויש לדעת כי הקיום בהם מבלי שנוי, הוא סעיף מן השרש המר הוא הקדמות, והמקיים ומאמין זה יפול בזה ולא ירגיש, ולזה יש לתופשי התורה להאמין כי השנוי איפשרי במלאכים כל שכן בגלגלים, ולזה ימצא בהם הפלא וישתנו בעצמם לכבוד בוראם, ויכנעו לפני נביאיו וחסידיו לעשות רצון קונם ועל דבר כבוד שמו כמו שבארנו: ואמנם מה שטענו מהיות הגלגל כדוריי אייפשר בו המנוחה, כבר כתבתי כי העליון שוה לתחתון בפועל הפלאים, ולמה יקשה להם מנוחת הגלגל עם היותו כדורי. והנה המים מטבעם לבקש המטה לכבדותם, ועם זה נצבו כמו נד נוזלים, ובירדן קמו נד אחד. והאש מטבעה לבקש המעלה לקלותה, וכתיב ותהלך אש ארצה, והנה זה נמנע בחק הטבע והיה איפשרי בחוק בוראו. גם זה שהוא נמנע אצל הטבע, הוא איפשרי בחק וביכולת בוראו אשר הוציאו מן האין אל היש, ואם יודו בהוצאתו, אז למה יקשה בעיניהם הוצאתו מטבעו אחרי כן ברצון בוראו אשר בראו ברצון ההוא, והכל שוה אצלו כעליון כתחתון, כי את כל אלה ידו עשתה, ואם לא היה בזמן מן הזמנים מוציאם מטבעם ומשנה תפקידם לעין כל, להראות יכלתו במעשיו, לא יאמן כי יסופר נפלאותיו בבראו אותם, ותהיה הכפירה בחדוש הנבראים קרובה. ואין ראיה מהפליאה באלה התחתונים אחר שלא יהיה הפלא גם בעליונים, כי יאמרו ויאמינו התחלה אחרת להם, ולזה הפועל בתחתונים לא יוכל על העליונים שאינם ברשותו, אבל כשיראו שהוא פועל גם בעליונים כרצונו ידעו ויודו כי הוא בראם ויכול לשנותם בכל עת שירצה, ויכירו כי אין עוד מלבדו והוא הייחוד הגמור שכל התורה והאמונה תלויה בו. ומה שטענו מאשר לא יתקיים העולם אלו היה הגלגל היומי נח. הנה יש לדעת כי הצדיקים והעובדים השלמים, הם מצוקי ארץ עמודיה ואשיותיה, ודבר יי' בפיהם אמת מקיים ומעמיד אותה, וכמו שכתוב וצדיק יסוד עולם, ובמקום שצדיקים גמורים עומדים אין בעלי תשובה והסבוב שהם הגלגלים צריכין לעמוד, כי יש די בהם להעמיד העולם כיד אלהיהם הטובה עליהם ובשליחותו יגזרו אומר ויקם להם. ואחר שהכוונה בשליחות ההוא לקדש את השם ולהראות את תפארתו ויכלתו הבלתי בעל תכלית, ולפרסם אלהותו וייחודו בעולמות אשר ברא, שכל זה הוא סבת קיום כל הנמצאים, איך יותן מקום שימשך ממנו ההפך ויהיה הוא סבת חרבן העולמות, הנה זה דבר לא יתכן ולא ישערהו שום שכל כלל: ובמדרש ילמדנו אמרו בזה הלשון, זהו שאמר הכתוב ממזרח שמש עד מבואו מהולל שם יי' משעה שהשמש זורח עד שהוא שוקע מקלס להקב"ה, וכן אתה מוצא בשעה שעמד יהושע בגבעון ובקש לשתק את החמה, לא אמר שמש בגבעון עמוד אלא שמש בגבעון דום, אלא כל שעה שהוא מהלך הוא מקלס להקב"ה, וכל שעה שהוא מקלס יש בו כח לעמוד לכך אמר לו יהושע דום. אמר לו השמש אתה אומר לי דום יש קטן פותח פיו ואומר לגדול הימנו דום. אני נבראתי ברביעי ואתה נבראת בששי ואתה אומר לי דום, אמר לו יהושע בן חורין קטן שיש לו עבד זקן אינו אומר לו שתוק, לא קנה אברהם אבינו השמים וכל מה שבתוכו, שנאמר ברוך אברם לאל עליון קונה שמים וארץ, ולא זו בלבד אלא שנשתחוית כעבד לפני יוסף שנאמר והנה השמש והירח ואחד עשר ככבים משתחוים לי. אמר לו השמש אתה אומר לי שאדום ומי אומר קלוסו של הקב"ה אמר לו שתוק ואני אומר שנאמר אז ידבר יהושע ואין אז אלא שירה שנאמר אז ישיר משה עד כאן. הנה דקדקו ע"ה מאמרו דום ולא אמר עמוד, שהשמש במהלכיו משבח ומקלס להקב"ה ובמדרשו של רשב"י ע"ה (ח"ב קצ"ו ע"א ב') אמרו שהשבח שהשמש משבח להקב"ה הוא הודו ליי' קראו בשמו הודיעו בעמים עלילותיו וגו', וכבר כתבתי זה בספר תולעת יעקב בסייעתא דשמיא: שוב מצאתי במדרשו של רשב"י ע"ה (ז"ח ח"א י"ט ע"ב בראשית) בזה הלשון וקל גלגלוהי אשתמע לכלהו רקיעין במטלנוי למיזל עם שירתיה דהוא אמר ולא הוה בר נש דשמע ליה בר ממשה דהוה מהימן מלכא ויהושע דמשמש ליה וכד איצטריך ליה יהושע והוא שמע קל נעימותא ונהימותא דשמשא לא יכיל ליה למסבל, מה כתיב ויאמר לעיני ישראל שמש בגבעון דום, מאי דום דום מלומר שירה דום מקל נעימותא ונהימותא דילך דהוא הוה שמע קול מטלנוי במטלנותיה עד כאן. ואין לומר שהתנועה שמתנועע ממזרח למערב במצות בראו לקיום השפלים הוא הקלוס, שכבר אמרו שהקלוס הוא הקיום לא התנועה, והוא אמרם וכל שעה שהוא מקלס יש בו כח לעמוד, למדנו שהקלוס והשבח הוא קיומו וקיום השפלים לא התנועה בלבד, שאם כן היה לומר שמש בגבעון עמוד, אבל באמרו דום למדנו שהקלוס והשבח שמשבח בפירוש הוא הקיום וכשהשתיקו פסק ונח מהתנועה, כי אין התנועה כי אם מצד הקלוס, וכששתק פסק בהכרח, ומה שנתקיים העולם לפי שיהושע מלא מקומו בקלוס כמו שיתבאר, ולמדנו לפי דרכנו שיש קולות עצומים אל תנועת הגלגל: והרב המורה ז"ל בפרק ח' מחלק ב' אמר, שמן הדעות הקדומים המתפשטים אצל הפלוסופים ורוב האנשים, שלתנועת הגלגלים קולות נוראים, ואמר שזה הדעת מפורסם באומתנו גם כן, הלא החכמים יתארו, גדל קול השמש בעת מרוצתה בכל יום בגלגל. ואמר שהיוני חולק על החכמים בזה, כי זה הדעת רוצה לומר היות להם קולות, אמנם הוא נמשך אחר האמנת גלגל קבוע ומזלות חוזרים וכו', ולזה קבל דעת היוני כנראה מדבריו שם ואין זו ראיה. ולא יבנו חז"ל דעתם על יסוד בלתי נאמן כי הם מקובלים בזה מן הנביאים, כי לשמש קול נורא ועצום עם היותו קבוע בגלגל והגלגל חוזר ועוד הגלגל אחר שהוא חוזר הנה יהיה לו קול נורא ועצום לגדלו, וכפשט הכתוב שאמר השמים מספרים כבוד אל וגומר, ובאלה הדברים רבה דבר אחר האזינו השמים ואדברה, אמר ר' יהושע דסכנין מכאן אתה למד שיש לשמים פה ולב ואזן וכו', פה מנין דכתיב השמים מספרים כבוד אל וגומר, ומה שאמר אין אמר ואין דברים בלי שנשמע קולם, הוא בערך יושבי תבל שאינן שומעין הדבור והקול ההוא שיש להם ואין מרגישים בו, והיא העלה והטעם שנתנו הקדמונים המאמינים שיש להם קול, כי מצד שאנו רגילים בזה וגדלנו בזה הענין, ושמו בזה משל שאלו נולד אדם אחד בבית הטוחנות ועמד שם כל ימי חייו לא היה מרגיש בקול הטוחנות כלל: וראיתי בספר לבנת הספיר פרשת נח בזה הלשון, ובעי בר נש לאתערא באוריתא וצלותא למשרי עלוי רוח קדישא. ואתערו והיה כנגן המנגן ותהי עליו וכו'. בגין דנשמתא אתגזרת מלעילא מצרור החיים ורגילה בניגונין ובשיר של מלאכי השרת, ושיר הגלגלים, עתה בהיותה בגוף ושומעת ניגון אז מוצאה נחת רוח, ונהנית כפי מה שהיתה רגילה בהיותה דבקה ביסודה בנועם קול הגלגלים ומרבוי ההנאה והערבות ראויה לשרות עליה רוח אלהים כפי הנהגתה ביסודה הראשון עד כאן: ויראה לי עוד כי אמרו אין אומר ואין דברים בלי נשמע קולם, כי הכוונה להודיענו כי האומר והדברים והקול להם יחד אין זה בלא זה כלל, וזה כי למעלה אמר יום ליום יביע אומר ולילה ללילה יחוה דעת ולא הזכיר להם קול, חזר ופירש שאין להם האומר ההוא בלתי קול, והוא אמרו אין אומר ואין דברים בלי נשמע קולם, כלומר בלי נשמע קולם ואין קולם נשמע כי אם עם האומר והדברים. והענין לומר שהקול והדבור נמצא להם יחד, כי בעולם השפל ימצא קול הברה בלא דבור ואמירה כלל, אבל בעולם העליון אין קול בלא דבור ואין זה נמצא בלתי זה כלל: ובמדרשו של רשב"י ע"ה (ח"ג רכ"ח ע"ב) אמרו אין קול בלא דבור ואין דבור בלא קול, ובזה יבא הכתוב כפשוטו ממש, השמים מספרים כבוד אל וגו' יום ליום יביע אומר וגו' אין אומר ואין דברים בלי נשמע קולם וגו' ואנו אין לנו לקבוע מסמרות, כי אם בדברי חכמינו הקדושים מקובלי האמת, ולא נחוש לנביאי מלבם ובודים מדעתם הנמשכים אחרי היוני האומרים שהכל משל כדרכם בהרבה דברים מן התורה ומקבליה: ובבראשית רבה אמר ר' לוי שלשה דברים קולן הולך מסוף העולם ועד סופו והבריות בנתים ואינם מרגישים, ואלו הן, היום, והגשמים, והנפש בשעה שהיא יוצאה מן הגוף עד כאן, היום הכוונה בו על הגלגל היומי המניע בתוכו כל הגלגלים תנועה הכרחית לצד מערב, ונקרא יומי על שאין לו אלא התנועה היומית ממזרח למערב, אבל לשאר הגלגלים יש להם שתי תנועות מזרחית ומערבית ולזה נקרא היום סתם: ואם פירוש מספרים הוא הציור להם כמו שיצייר האדם בלבבו או על התנועה שמתנועע, איך אמר ר' לוי ואינן מרגישים, אם הציור אין צורך לומר ואם התנועה נרגשת היא אל בני האדם, אז יהיה היום הכוונה על השמש אשר בתנועתו ובאורו יולד יום והכל עולה לכוונה אחת: וביומא פרק קמא דא"ר לוי מפני מה אין קול נשמע ביום כדרך שנשמע בלילה, מפני גלגל חמה המנסר ברקיע כחרש המנסר בארזים, וקול זה כפשוטו, שהרי התלמוד הביאו ראיה על שמיעת קול מרחוק והוא אמרם שם, תניא גביני כרוז מהו אומר עמדו כהנים לעבודתכם וכו', מעשה באגריפס המלך וכו' ושמע קולו בג' פרסאות, ואף על פי כן של כהן גדול משובח ממנו דאמר מר כשהיה אומר אנא השם וכו' נשמע קולו ביריחו וכו' ואף על גב דהכא איכא חולשא, פירוש דתעניתא והכא ליכא חולשא והכא יממא והכא ליליא, דא"ר לוי וכו' וכל זה נוסד על גלגל חוזר ומזל קבוע כנראה מסוגיית התלמוד, וכמו שכתבנו: והפלא מן הרב ז"ל שידע זה והעלים עיניו ממנו וקיים דברי היוני בבקשו עלה מצד גלגל קבוע ומזל חוזר ואין לו שחר: ועוד שם תנו רבנן אלמלא קול גלגל חמה, נשמע קול המונה של רומי, ואלמלא קול המונה של רומי, נשמע קול גלגל חמה, תנו רבנן שלשה קולן הולך מסוף העולם ועד סופו ואלו הן, קול גלגל חמה, וקול המונה של רומי, וקול נשמה בשעה שיוצאה מן הגוף, כבר כתבנו כי השמש משבח ומקלס ליוצרו והשבח שמשבח הוא הודו ליי' קראו בשמו, והדברים כמשמען כפי קבלת רשב"י ע"ה, והשבח הזה מפרסם נוראותיו ונפלאותיו של הקב"ה אשר עשה עם עם סגולתו אשר אין כח ואל אשר יעשה כמעשיו, ולזה הוא נורא על כל אלהים כי כל אלהי העמים וגו' ויי' שמים עשה ונתיחד זה השבח אל שישבחנו השמש ויודה כי הוא נברא והשמים מעשה ידיו של הקב"ה, לפי שבו טעו הכופרים ועשאוהו רשות לעצמו, ולזה מפרסם אלהותו וקורא בשמו ומודיע לכל באי עולם שהוא נברא ושיש לו בורא, ואומנותו להכריז ולהודיע ייחוד השם הגדול אשר עשאו, ואלמלא קולו זה עם הדבור והאמירה כמו שבארנו למעלה היה נשמע קול המונה של רומי המשתדלת לעמוד ולקיים דתם בעולם, כמו שנודע ונתפרסם זה מהם בדורו של גזירה ובשאר דורות, אשר הם מכריחים ומפתים את ישראל להמיר דתם, והשמש מוכיח הפך סברתם במה שכולל בשבח ההוא באמרו דבר צוה לאלף דור אשר כרת את אברהם ושבועתו ליצחק ויעמידה ליעקב לחוק לישראל ברית עולם, הנה כי הברית והתורה והאומה לא יחליפם ולא ימירם בשום זמן כלל, כי הוא נשבע ולא יפר ובמה שכולל עוד באמרו כי כל אלהי העמים וגו' ויי' שמים עשה מוכיח ומפרסם כי אין עוד מלבדו והוא הבורא והם נבראיו ועבדיו ואיך ימירו האדון בעבד: וזו היא המרגלית שהזכירו רז"ל באמרם בבתרא פרק קמא רשב"י אומר מרגלית היתה לו לאברהם אבינו תלויה בצוארו שכל חולה שרואה אותה מיד מתרפא, ובשעה שנסתלק אברהם אבינו מן העולם נטלה הקב"ה ותלאה בגלגל חמה, והמרגלית הזאת היא לשונו שבו היה מכריז ומפרסם אלהותו וייחודו בעולם, לפי שקודם שזרח אורו של אברהם אבינו היו כופרים בו וכל חולה מדעות זרות ואמונות בלתי אמיתיות שרואה אותה מתרפא מחלאי הנפש שהם אמונות רעות, וכשמת תלאה בגלגל חמה כלומר שם זו הרפואה בו והוא שיהיה הוא מפרסם האלהות והייחוד בעולם ועל הדרך שבארנו: ויש לשאול ולמה אחר שהשמש קדם לאברהם לא תלה זו המרגלית בו משעה הבריאה, ואחר שמת אברהם למה לא תלאה בצוארו של יצחק בנו, ויש לומר כי בלי ספק הושם בו זה הכח בתחלת ברייתו אחר שקלוסו הוא קיומו וכמו שבארנו למעלה, ולא היה זה נרגש ונשמע כי אם ליחידי סגולה כחנוך ומתושלח ונח, ולא הספיק זה כי אם להשלים עצמם, ושאר הנבראים נתנו האלהות לשמש ולירח, ואמנם אברהם אבינו מצד קבלתו וחכמתו השיג האמת והספיק להשלים עצמו וזולתו ולקח אומנות בראו בידו לזכות את בריותיו, כי פרסם להם האלהות והייחוד האמיתי וכמו שיתבאר בפרק כ"א מזה החלק בסייעתא דשמיא, והנה הוא זכה מעצמו במרגלית, ולזה נתיחסה לו ולא קדמו אדם בה, ואחר שמת חזר הדבר ליושנו ראתה החכמה שהדבר שבו קלקלו שהוא השמש שנתנו לו האלהות בו יתוקנו ויהיה הוא מפרסם האלהות בעצמו, ויודה שהוא נברא ויש לו בורא: ולפי שזה התקון צריך שיהיה באין סוף והפסק, ואם היה תולה המרגלית בצוארו של יצחק יהיה לו סוף והפסק בלי ספק אחר שהוא עובר וגם שאינו מקום הטעות, לזה תלאה בגלגל חמה שהיה מקום הטעות וגם שאינו עובר, ואלמלא קול המונה של רומי אשר סבבת לקיים דתם לפתות הבריות לקבל דעתם ולהפך סברתם, נשמע קול גלגל חמה המכריז ומפרסם הייחוד להשלים כל הנמצאים טחו עינים מראות, וכבדו אזנים משמוע האמת והצדק, עד אשר יבא מורה צדק, ואז יתקיים מה שכתוב כי אז אהפוך אל עמים וגו' וכתיב והיה יי' למלך על כל הארץ ביום ההוא יהיה יי' אחד ושמו אחד: ואחר ששנו בבריתא קול גלגל חמה עם קול הנשמה, ואמרו בתלמוד ובעו רבנן רחמי אנשמה שיוצאה מן הגוף ובטלוה יתבאר שקול גלגל חמה אינו משל כדברי המפרשים, ועם שהרב קבל קול זה כפשוטו הנה אמר כי הוא נמשך אחר האמנת גלגל קבוע וכו', ולדעת היוני הקודם אינו אמת הנה הנמשך בטל, והוא ז"ל קבל דעתו והניח דעת הנביא שאמר ואשמע את קול כנפיהם כקול מים רבים כקול שדי, וכבר נודע מסודותיו בפרקי המרכבה שארבע חיות הם ארבע כדורים והכנפים, לדעתו כפי מה שפירשו מפרשי סודותיו הם הארבע סבות שיש לתנועת הגלגל והם כדוריתו ונפשו ושכלו ושכל חשוקו, ואמר שיש להם קול ואם כן הכדור ונפשו יש לו קול, ואיך ידמה הרב ז"ל שהנבואה תיסד דעתה על יסוד בלתי נאמן והוא גלגל קבוע ומזל חוזר אם אינו אמת כמו שדעתו כן, ואחר שהוא מאמין כי לדעת הנביא והחכמים הקול כמשמעו הנה אמת נכון, כי אף אם נאמין שגלגל קבוע ומזלות חוזרין הקול אפשרי: והנה מחלוקת זה הובא בפסחים פרק מי שהיה, ולא הזכירו הנוסח שהזכיר הרב באמרו ונצחו חכמי אומות העולם וכו', אבל הפך אמרו א"ר תשובה לדבריהם, מעולם לא מצינו עגלה בדרום ועקרב בצפון, ואם כדבריהם שגלגל חוזר היה מגלגל המזלות לכל רוח באופן שימצא שור בדרום ועקרב בצפון, ואי משום אתקפתא דרב אחא בר יעקב דחוייא בעלמא היא ואינה עיקר, ועוד לא יאמר עליה ונצחו חכמי אומות העולם לחכמי ישראל, וכבר יצאנו מן הכוונה אבל הוכרחתי לזה להעמיד האמת על תלה: אמר לו השמש אתה אומר לי דום יש קטן וכו', אני נבראתי וכו' הנה כלל בטענתו זאת שני דברים אשר מצדם אין לו להשמע ולהכנע אליו, האחת מצד החשיבות והמעלה אשר לעליון על התחתון, לפי טבע המציאות וכמו שטענו בעלי זה הדעת והיא קדימת מעלה, והשני מצד קדימתו בזמן ואם הבא אחרון במעשה בראשית הוא יותר חשוב מהקודם אליו, הנה זה יובן בתחתונים אבל לא בעליונים ויהושע השיבו לשתיהן תשובה נצחת והשיב על אחרון ראשון, כי אברהם אבינו קדם בזמן אליו כלומר מחשבתו וזכותו, והוא אמרו לא קנה אברהם אבינו השמים וכו', ובבראשית רבה א"ר יהושע בן קרחה בהבראם באברהם בזכותו של אברהם נמצא, אם כן הזמן נברא באברהם כי הוא סבת הזמן והזמן משועבד אליו, אבל הוא אינו משועבד אל הזמן, והוא שאמר יהושע אל השמש בן חורין קטן שיש לו עבד זקן וכו', ועל ראשון אחרון השיבו, כי כבר יצא אל המציאות הכנעתו אל הצדיק כי הזמן נשמע אליו כעבד, וכבר התחיל להשתעבד בפועל אחר אשר קנהו אברהם זקנו ומשם ואילך הרי הוא ירושת אבותיו, והוא אמרו ולא זו בלבד אלא שנשתחוית כעבד וכו', ובבראשית רבה אמר ליה עבדא בישא לא זביניה דאבא את וכו', אחר כך טען השמש מצד הקיום שאם ישתוק יעמוד וינוח מהתנועה לגמרי אחר שהתנועה תלויה בקלוס ולא יתקיים העולם אחר שקיומו הוא התנועה, והוא אמרו אתה אומר לי דום ומי אומר קלוסו וכו', כלומר ומי יקיים העולם במקומי, והשיב שישתוק והוא יקלס ובקלוסו הוא יקיים העולם, כי יש די וספק בצדיק לקיים העולם בעבודתו, וכמו שכתוב וצדיק יסוד עולם וכמו שכתבנו: ובמדרשו של רבי נחוניא בן הקנה תאנא עמוד אחד מן הארץ לרקיע וצדיק שמו, על שם הצדיקים וכשיש צדיקים בעולם מתגבר ואם לאו מתחלש, והוא סובל כל העולם דכתיב וצדיק יסוד עולם ואם חלש לא יוכל להתקיים העולם, הילכך אפילו אין בעולם כי אם צדיק אחד מעמיד העולם עד כאן: והכוונה כי בהתעוררות צדיק של מטה מתגבר צדיק של מעלה וסובל עולמו סוד עולם השמטה בעזר צדיק שלמטה, וכבר כתבנו זה ובארנוהו באור רחב בפרק ראשון מהחלק השני מזה הספר בסייעתא דשמיא, ואחר שעושה חיל ונותן כח ועוז בצדיק של מעלה לסבול עולמו, כל שכן שיש בו די וספק לסבול ולקיים עולם של מטה, כי בקיום וסבל העולם העליון ההוא שכתבנו מתקיים העולם השפל הזה, ונמצא צדיק של מטה סבת קיום שניהם: ולזה רמזו ע"ה באמרם תפוח עקבו של אדם הראשון היה מכהה גלגל חמה, כלומר כי מהפועל הגופיי הנמשל בתפוח עקבו וכשרון המעשים, ימשך הקיום אל כל הנבראים ובאורו יראו אור עד שלא יצטרכו לאור ולקיום גלגל חמה כי בו די וספק לקיום זה העולם, וכבר כתבנו זה בפרק י"ט מהחלק השני מזה הספר בסייעתא דשמיא, ולזה אמר לו יהושע שתוק ואני אומר, וזה הוא מה שרצינו להוכיחו בזה הפרק: חלק ג פרק יא ואמנם מה שטענו מפאת התכלית, הנה כבר כתבנו למעלה בפרק ה' כי זה הפלא ר"ל עמידת השמש עם שאר הפלאים מקנים ומביאים יראת שמים בלבות האנשים, והרחבנו הבאור בזה ולא יושלם זה ולא ימשך מהפלאים הנעשים בתחתונים, אבל ימשך ההפך כמו שכתבנו בפרק הקודם לזה, ולזה להשלים הייחוד ולקבעו בלבות האנשים יצטרכו הפלאים גם בעליונים, והתכלית האחרון הוא כדי שיתעלה השם הגדול ויתפאר בעבדיו ויתיחד בכבודו, נמצאו הפלאים צורך גבוה גם כן, ולזה הטעם היה הרצון העליון שיעשו הפלאים גם בנבראים העליונים: וכבר כתבנו בפרק ה' מזה החלק שכוונת הכתוב באמרו צדיק מושל יראת אלהים, כי כשהצדיק משל בכל הנבראים עליונים ותחתונים ומכניעם ומביאם לרצונו שזה גורם יראת אלהים בארץ, וגם שלמה ע"ה ברוח הקדש רמז לזה באמרו ידעתי כי כל אשר יעשה האלהים הוא יהיה לעולם, עליו אין להוסיף, וממנו אין לגרוע, והאלהים עשה שיראו מלפניו, ופירושו ידעתי כי כל אשר יעשה האלהים והוא כל מה שנברא ונעשה בששת ימי המעשה שנברא בזה השם שהוא אלהים, הוא יהיה לעולם יתמיד בטבעו הישר השלם לא ישנה את תפקידו כשיונח על הטבע ההוא אשר הושם בו בשעת בריאתו, לפי שכל פועל יורה על שלמות פועלו, ואחר שהשם הוא היותר שלם שבפועלים יהיה הפועל אשר יפעל בתכלית השלמות והשלם הוא אשר לא ישא לא תוספת ולא גרעון שאם כן אינו שלם, ולזה אמר עליו אין להוסיף וגומר, ולזה להורות על שלמות הבריאה נאמר בכל פרטיה כי טוב והנושא תוספת או גרעון אינו טוב ואינו שלם, ועל כללותה נאמר וירא אלהים את כל אשר עשה והנה טוב מאד, הנה כי מעשה האלהים פרט וכלל שלם בתכלית השלמות חתום בחותם האמת והקיום והוא הטוב המתמיד. ולפי שזה צריך ידיעה נכונה ואמיתית שאם לא כן לא תהיה אל מי שיסכל זה בחינה במעשה הנפלאות, לזה הקדים ואמר ידעתי לפי שהיה עתיד לסיים והאלהים עשה שיראו מלפניו, כלומר שעם שהבריאה פרטיה וכלליה שלמים בתכלית השלמות הנה הוא ברצונו הפשוט יעשה חדשה בארץ ובשמים וישנם לטוב ולתכלית יותר משובח, והוא בעבור תהיה יראתו על פני כל הבריות יכירו וידעו כי הוא הכל, והוא ברא הכל, והוא יכול על כל, והוא שסיים והאלהים עשה שיראו מלפניו, כי בהיות הבריאה על טבעה ישתקע מהלבבות עוצם היד הנפלאה הפועלת אותה ומחדשתה, ומזה יבאו למרות עיני כבודו, ולזה לפרסם מציאותו ויכלתו ושהוא האחד המיוחד אשר ברא אלה ישנם ויוציאם מטבעם לעין כל, ואז ידעו ויבינו כי את כל אלה ידו עשתה ויאמינו בו ויהללוהו ויראו מלפניו, ויעשה זה על ידי נביאיו ועבדיו העומדים לפניו, ובזה יתפאר בעולמו ויתיחד בכבודו אשר עד זה יגיעו ויכלו כל התכליות כלם: ולפי שהפלאים והבחינה בהם פתח אל היראה, והבחינה הזאת תביא הדבקות בעושה הנפלאות, ועל הדבקים תשרה רוח הקדש, הנה מזה הטעם יאמרו שירה על הפלאים, ועל הים נאמר וירא ישראל את היד הגדלה וגו' וייראו העם את יי' ויאמינו וגו', ובדבקותם בראותם הפלאים ההם שרתה שכינה עליהם ואמרו השירה ההיא: ובואלה שמות רבה פרשה כ"ב ובזכות האמנה שהאמינו בו זכו לומר שירה ושרתה עליהם שכינה, וכל מה שכתבנו בענין זה רמזו באמרם מי כמכה באלים יי' מי כמכה נאדר בקדש נורא תהלת עושה פלא, והכוונה כי ממה שראו במצרים ועל הים ידעו כי אין כמוהו באלי מעלה שהם המלאכים, כי הם כחם מוגבל כפי המסור להם מאת בוראם, ולזה אין אחד מהם יכול לעשות גדולות ונוראות בעליונים ותחתונים, אבל אתה ששמך יי' ששם זה מורה על ההיות והמציאות האמיתי ועל שהוא מהוה הנמצאות, ואחר שהוא בראם הוא יכול עליהם להוציאם מטבעם, מי כמכה נאדר בקדש שמתקדש במי שמתאדר, והוא כשפועל הנפלאות בעליונים כי עם שמוציאם מטבעם הם מקדישים ומעריצים אותו, וימשך עוד מזה שהוא נורא בתחתונים ומהללים אותו, ובאר ואמר שסבת כל זה הוא היותו עשה פלא, יתבאר אם כן שהתכלית בפלאים גדול מאד וכל מה שיגדל הפלא יגדל התכלית, ולזה יצטרכו הפלאים אף בעליונים כי הוא קדוש בהם ונורא ומיוחד בתחתונים, ועל הכל צריך להראות יכלתו וייחודו: ואמנם טענתם מפאת הפועל שהוא אצלם השכל הפועל וכו' כמו שטען על זה הרלב"ג, ועוד גלה דעתו בספר המלחמות שלו פרק י' חלק ב' מאמר ו' אמר שהפועל בכל הנפלאות בכלל הוא השכל הפועל ושאינו הבורא יתברך וטען על זה מהיות השכל הפועל מודיע לנביא המופתים קודם שיבאו, וזה לא יהיה אם לא יהיה הוא הפועל אותם וגם מאשר יהיה בחק הבורא שנוי וחדוש ידיעה, וגם שיהיה אז פועל השכל הפועל הטבעי יותר שלם ומתמיד מפועל האל בנסים שהוא הפסד ודבר בלתי מתמיד: ואמר שהשכל הפועל מצד ידיעתו בסדור הדברים אשר בכאן יאות אליו פועל הנסים כמו שיאות לו הפועל הטבעי כלו, אלו דבריו ודעתו אשר הוליד מהקדמה בדויה ונפסדת אשר קבל מרבותיו אחרוני הישמעאלים האומרים בשקול דעתם המגונה, כי נותן הצורות הוא השכל הפועל ומן השרש המר הזה יצאו וצמחו לו הסעיפים הקשים ההם והם סרבים וסלונים ממאירים נסתבכו בהם רבים, והיו להם לאבן נגף ולצור מכשול ולנמשכים אחריהם כשלו בהם ונפלו במהמורות ובורות רקים מן המים החיים, ונשכום נחשים ועקרבים מינים ממינים שונים, ושוגים שגו ברואה שהיא הנבואה הנאמנה פקו פליליה הם נפלאות התורה, ובכלל כחשו ביי' ויאמרו לא הוא כי נתנו ממשלתו והנהגתו לצעיר שבצעירי עבדיו העליונים, וימירו את כבודו באחרון השכלים והקטן שבהם בהאמינם כי השכל הפועל הוא מקור הנפשות וצרור החיים, הכחישו הנבואה שאמרה כי רוח מלפני יעטוף ונשמות אני עשיתי, הנה בארה כי מקור הרוחות והנשמות הוא הבורא המיוחד, ואמרה עוד והיתה נפש אדוני צרורה בצרור החיים את יי' אלהיך בארה שהוא צרור החיים, והנביא הנאמן אמר על זה ובו תדבק וחלילה שתהיה נשמת הנביא הנאמן אצולה ונשפעת מן השכל הפועל, כי לדעתם המגונה יהיה הוא אשר ירד על הר סיני חלילה. הנה כבר קבלו רז"ל כי התורה סבת כל הנבראים ובה ברא הקב"ה המלאכים והגלגלים, וכל שאר הנבראים, כי היא קדמה לכל ומקורה חכמת אלהים, ומשם באה בבינה אשר משם נאצלה נשמתו של משה מקבל התורה, ומשם באה אל הדעת מקום נבואתו של משה רבינו ע"ה ומשם קבלה, ולזה אמרו מקבלי האמת כי התורה בשמו הגדול נתנה ולפי שמקור אחד לשניהם נשמתו והתורה, לזה זכה ונתנה על ידו כי ממקור אחד נחצבו, והוא הייחוד והאלהות האמיתי אשר סכלוהו ולא ידעוהו אלה המדברים תועה ולזה נפלו בכל זה, והוא ע"ה וששים רבא ההולכים לרגלו כלם מהעולם העליון עולם היובל יצאו ומשם היו יובל היא שנת החמשים, והיא הוציאה עבדים לחירות ולזה נזכרה יציאת מצרים חמשים פעמים בתורה בסוד וחמשים עלו בני ישראל וגו', ולפיכך זכו כלם לנבואה במעמד הקדוש וקבלו התורה ולזה נקראו דור דעה וזכו אל הלחם העליון הבא משם ושאר הנפלאות, כי הכל בכל והכל בכלל הייחוד והאלהות אין דבר יוצא חוצה ואין הנבואה לשום נביא כי אם משם כידוע לחכמי לב, לא מן השכל הפועל שאין הקטן מנבא לגדול ממנו, וכל מדרגות הנבואה בייחוד נכללות וכמו שיתבאר עוד בהגיענו לדבר בנבואה בסייעתא דשמיא: ולזה אמרו מקבלי האמת תורה כנגד תפארת ישראל, ונביאים כנגד למודי יי', שוקיו עמודי שש כתובים כנגד ה"א אחרונה, הנה קבלו נאמנה כי הכל נכלל בייחוד ובאלהות ובסוד האמונה, וחלילה שתשפע ותאצל הנבואה מדבר נברא וכל שכן מאחרון השכלים, וכל מקום שנזכר בו ראיית מלאך בדברי הנבואה יבא במקומו הראוי לו בסייעתא דשמיא. ובחלק הראשון מזה הספר הרחבנו בהודעת המקומות שמהם נאצלות הנפשות והרוחות והנשמות, ומשם יבין הזוכה וידע באמת כי מקורן בייחוד, ואם כן הנה הן למעלה ממלאכי השרת אחר שלא תהיין נשפעות מהם, ועם זה יתבאר שנפש השלם רשאה ושלטאה על כל אשר למטה ממנה, ומזה יעשו הפלאים בעליונים ובתחתונים וכמו שכתבנו בפרק ה': ובפרק י"ח מהחלק הראשון מזה הספר כתבנו, כי יש נפשות נאצלות מהפנים הפנימיים והוא הייחוד, ויש מהפנים החיצוניים ומהכנפים ויש שעקרו מהטוב ויש מהרע ועם הקדש נפשם מצד הפנים, והוא צד הקדושה והטהרה וגם בהם יש חלוק כי אין נפש הצדיק כנפש הרשע, ומכל מקום אין לשכל הפועל חלק בצורות עם הקדש, וכל שכן בצורות הצדיקים השומרים עצמם בטהרה וקדושה, ושם כתבנו כי נפשות הרשעים מצד הטומאה, ולזה הם טמאים, ואם השכל הפועל הזה אשר בדו הישמעאלים מלבם הוא מאותם שאינן בכלל אדם הנה צדקו באמרם שהוא נותן הצורות וטמא יקרא ואמנם בצורותיהם, אבל בצורות ישראל אין לו יד ושם וחלילה ואחר שאין לו יד בצורות גם בנבואה אין לו חלק, ולא בהודעת המופתים לנביא גם לא בפועל הנפלאות, כי אין דבר מאלה נשפע כי אם מהייחוד והאלהות כמו שכתבנו: ובענין הפלאים אמרו במדרשו של רשב"י ע"ה בזה הלשון, (ח"ב נ"ד ע"א) ר' אבא אמר אסתכלנא בכל תושבחן דשבחו לקב"ה וכלהו פתחי באז, אז אמר שלמה, אז ידבר יהושע, אז ישיר משה, אז ישיר ישראל, אלא הכי תאנא כל נסין וכל גבוראן דאתעבידו להון לישראל כד אתנהיר נהירו דעתיקא קדישא בעטרוי גליפין רשימין באז וכו', וכד אתחבר נהירו דא' ומטי לז' מאן זיין דא חרב ליי' מלאה דם כדין עבד נסין וגבורן בגין דאתחבר א' עם ז' ודא הוא שירתא דכל סטרין, ודא הוא אז ישיר עד כאן: בארו ע"ה כי בהופיע ומאיר אור הרחמים הגדולים שאין בהם שום תערובת שהוא ראש המחשבה העליונה הנרמז בא' שבאז, ומגיע לז' שבאז שהיא סוף המחשבה אז מתחדשים בעולם נסים וגבורות ופלאים עצומים בשנוי מנהגו של עולם ואם כן הכל תלוי בייחוד, והזוכה ויודע ליחד ולקשר ראש המחשבה עם סופה וסופה עם ראשה, הנה הוא ימשול בעליונים ובתחתונים ויוציאם ממנהגם וישנם מתפקידם כי בתפלתו פותח שערי עולם הרחמים ומגיע עד מקור הרצון אשר ממנו נתחדש העולם בהתיחד הראש עם הסוף, כך יוכל לחדש בכל עת שירצה נסים ונפלאות בשנוי מנהגו של עולם מאותו מקור שממנו נתחדש העולם בסוד בראשית ברא אלהים וגו', וכמו שלא היה שנוי ברצון ההוא אז כי הוא למעלה מהשנויים וההפוכים כן משם ואילך עם שיוציא הנבראים ממנהגם, הנה הוא עומד קיים ברצון ההוא עצמו לא ישתנה כלל כי אינו באופן שישתנה, כי הוא רצון באין גבול, לפי שהוא דבק בעולם הרחמים שאין לו גבול ולא קץ ותכלית, והנה המגיע עד מקור הרצון יחדש נפלאות בשנוי מנהגו וטבעו של עולם, לפי שהוא למעלה מהבריאה ולזה ימשול בה כי הבריאה מעולם הבנין ולמטה בסוד אמרתי עולם חסד יבנה, והרצון שבו נברא ונתחדש למעלה ממנו: ובספר שערי אורה בספירת חכמה בכנוי רצון כתב בזה הלשון, המגיע למקום הרצון הרי הכל בידו לעשות כפי רצונו וחפצו כמו שאמרנו רצון יראיו יעשה, והמבין זה יוכל להבין כל מקום שנאמר בתורה אותות ומופתים וגאולותותשועותושנוי מנהגו של עולם, ולפיכך קבעו בסוף התפלה יהיו לרצון אמרי פי וגו' וזה סוד שאנו מתפללין תמיד יהי רצון כלומר שיתחדש הדבר שאנו מתפללין תמיד עליו ממקום הרצון והמחשבה כמו שנתחדש העולם מאותו מקור, והמבין זה עליו נאמר וטהר ידים יוסיף אומץ, וידע כי הנסים והנפלאות שנעשו בזמן הנביאים, או בזמן התנאים והאמוראים כלם היו אפשריים, כשהיו מתפללים ומגיעים עד מקור הרצון, וכמו שנתחדש עולם וצאצאיו מאותו המקור, כך היו החסידים והצדיקים יכולים לחדש אותות ומופתים מאותו המקור: ואותם חכמי הדורות שעברו שהיו חוששין לשנוי הרצון, אלו היו יודעים מהו המקור הנקרא רצון לא היו חוששים לשנוי רצון לפי שהיודע מהו רצון במקום זה ידע שאין לו שנוי, אלא כל הזוכה להגיע בתפלתו עד מקום זה יוכל להפיק צרכיו מאין גבול, ועל זה הסוד נאמר ויפק רצון מיי', כלומר מוציא וממשיך חפצו ממקור הרצון מאין סוף, והמבין עיקר זה יבין כמה הוא בטחונם של צדיקים ולא יקשה בעיניו שנוי הטבע וחדוש אותות ומופתים בעולם, משל ברמז לסוד המקור. חדר מלא כל מינים שבעולם כל מי שזכה להיות המפתח בידו מפיק ממנו צרכיו מהשינוי רצון בזה עד כאן: הנה התבאר כי פועל הנפלאות הוא הבורא המיוחד לא הנברא הנפרד ועם זה אין שנוי ברצונו, ולא חדוש ידיעה והרצון הפשוט ההוא שהוא באין גבול רוצה תמיד בטוב ובשלמות בריותיו, כי לזה בראם שיהיו תמיד לרצון לפניו והוא בהיותם יראים ומיחדים שמו תמיד באין הפסק כי אין סוף ליחודו הקדוש, וזה היה התכלית האחרון בבריאה ובהיות העולם מתנהג והולך מהלך הטבע תמיד הנה ינגד זה התכלית המשובח ויפסיקהו מהתמיד בשלמותו, כמו שבארנו למעלה בסוד והאלהים עשה שיראו מלפניו, ולזה ראתה החכמה העליונה סוד הרצון לחדש הנפלאות בכל ברואי מעלה ומטה, להתמיד שלא יפסק חוט השלמות ההוא, ואם יפסק כמו שקרה כן בדורות הראשונים להשיבו למקומו והוא הדבר הקיים והמתמיד נמצא אם כן כי פועל הבורא בנסים ונפלאות אינו הפסד ודבר בלתי מתמיד, אחר שהוא לתכלית המשובח שהוא השלמות והייחוד שהוא הקיים והנצחי והמתמיד באין הפסק, ומה שהוא בעבור התכלית הנה הוא כתכלית עצמו: ובבראשית רבה פרשה ה' אמר ר' יונתן תנאין התנה הקב"ה עם הים שיהא נקרע לפני ישראל, הה"ד וישב הים לפנות בקר לאיתנו, לתנאין שהתנה עמו א"ר ירמיה בן אלעזר לא עם הים בלבד התנה הקב"ה, אלא עם כל מה שנברא בששת ימי בראשית הה"ד אני ידי נטו שמים וכל צבאם צויתי, צויתי את הים שיהא נקרע לפני ישראל וכו' כדאיתא התם: ויש לרב המורה ז"ל בזה המדרש דעות זרות אסורות למקבלי התורה יחסם אל חכמי ישראל הקדושים, ובאמת לא יתיחסו כי אם לו והמאמינים יודעים כי הם דברי עצמו, וחלילה להם שיהיה דעתם מה שסבר הוא בדבריהם והמבקש ימצא דעתו בשמונה פרקים שלו, וב==חלק ב' פרק כ"ט== מספר המורה, וכבר השיגו החכם ר' יצחק אברבנאל ז"ל ויפה כוון במה שהשיב עליו כמו שנמצא לו בנחלת אבות פרק בעשרה מאמרות, אלא שגם הוא לא נמלט מהספק במה שפירש במדרש הזה בחשבו שאמנם אמרו כן לברחם משנוי רצון, והוא אמרו שם כי באותה שעה שברא שמים וארץ וכל אשר בם הקיפה וכללה ידיעתו הדברים העתידים להיות ושכבר יבא זמן שישנה טבע הנמצא ההוא ממה שהוא בו, ועל מנת כך לשנותו בשעה אחרת כפי הצורך עשאו ובראו ולא היה אם כן פועל הנס שנוי ידיעה והתחדשות רצון או התחרטות ממה שעשה, כי הכל היה גלוי וידוע לפניו וכו' כמו שכתב שם. ולדעתי לא היה זה מהם בריחה משנוי רצון ושנוי ידיעה, כי כבר כתבתי למעלה כי היודע מהו המקור הנקרא רצון יודע באמת שאין בו שנוי ולא חדוש ידיעה, ואם כן אין לשלול ממנו דבר שלא יצוייר בו, וחכמי המשנה והתלמוד ע"ה קבלו האמת מן הנביאים ע"ה: והרב רבי יוסף בן גיקטיליא ז"ל פירש בספר גנת אגוז בשער הכנוי, זה לשונו להודיע כי הוא יתברך אין לו שנוי רצון שיטבע הטבע בימי בראשית וישנהו עכשיו ולפיכך הוצרכו לומר תנאים התנה הקב"ה וכו', כלומר הוא יתברך צופה העתים והטביע הטבעים ונתן כח בהם לקבל דבר והפכו ברצונו על צד האות והמופת להיות העדות שיש עליהם מושל ויכול לשנותם עד כאן, וגם הוא ז"ל לא נמלט מספק עצום כי אם הוא יתברך הטביע הטבעים ונתן כח בהם בעת הבראם לקבל דבר והפכו כדבריו ז"ל, לא יהיה אם כן נס ופלא, כי כבר הושם בטבעו לה הכח בעת הבראו, וכפי זה הדעת אין בפלאים עדות על היכולת הבלתי בעל תכלית בחדוש העולם מאין בהיות הפלאים על הדרך ההוא אשר זכר הרב ז"ל, לפי שאין בזה כי אם יציאת אחד מהדברים שהושם בטבע אל הפועל ואין זה פלא למבין. אבל האמת הברור כי פועל הפלאים פועל חדש ובריאה חדשה מעין הבריאה הראשונה החדשה המחודשת בכח בלתי בעל תכלית, והטעם בזה כדי שתבא זו ותעיד על זו ואם לא תהיה בריאה חדשה איך תעיד על הבריאה הראשונה ועל יכולת המחדש. והכוונה בחדוש הפלאים עדות זה לעיני כל באי עולם, וכבר נראה שחזר בו הרב ז"ל בזקנותו כפי מה שיוכיחו דבריו בספר שערי אורה וכמו שכתבתי למעלה בשמו: ויראה לי כי הכוונה להם באמרם תנאים התנה היא על הדרך אשר אבאר והוא, כי כמו ששני שותפים יסכימו על דברים אשר בקיומם יתמיד השותפות והם תנאים שמניחים ביניהם מחמתם יהיו מוכרחים ומחוייבים לעמוד בשותפות ההוא, ולא יעבור שום אחד מהם חוק התנאים ההם ולא יפר ברית ואם יעברו על התנאים בטל השותפות ונתפרדה החבילה, כן כשברא הקב"ה את העולם היה לתכלית שיהיו בריותיו לרצון תמיד לפניו, וזה אמנם יהיה בהיותם עושים רצונו ושומרים משמרתו ואחר שזה היה התכלית בבריאה הנה הוא הוא התנאי אשר התנה, והוא כי כל זמן אשר יעשו רצונו הם ראויים לקיום כי הרצון ההוא יקיימם, וכמו שכתוב השומר אמת לעולם והשותפות יתמיד: ואמנם הנבראים לא נתקיימו באמונתם כי עברו חוק התנאים והפרו ברית ויאמרו לאל סור ממנו וגו' תעו אחר מלכת שמים ונתנו הממשלה לככבים ולמזלות בראותם שמשטרם בארץ ואחר שלא נאמנו בבריתם ולא השלימו הכוונה בבריאתם והפסיקו וקצצו בייחוד וכפרו באלהות היה מן הדין שיפסק חוט קיומם וישובו אל האפס וההעדר אשר באו ממנו, ולהודיע זה ולפרסמו הביא המבול לעולם על שעברו על התנאים ועברו חוק וברית השותפות הפרו, אלא שראה להפליא חסדיו לקיים העולם בנח ובזרעו, כי אין הכוונה כי אם להודיע כמה החטא גורם, והבאים ישמעו וייראו לקיים התנאים להתמיד השותפות המכוון יראו ויקחו מוסר וכמו שהיה זה התנאי שהוא התכלית שאמרנו עם כלל הבריאה ולא עמדו באמונתם, כן היה עם זרע אברהם הנבחר ונשאר התנאי בהם להיותם מכלל הבריאה, ועוד כי הם השלימו ותקנו אשר עוותו שאר הנבראים, כי בהגיע הזמן וזרח אורו של אברהם אבינו ע"ה אשר מלא אחרי יי' והוא היה כלי כפרה ומקום קיום לכלל הבריאה, וזה כל האדם וכל המוטל על כל הבריאה להשלים ולתקן הוא היה עושה ומשלים ומתקן, והנה הוא נכנס בעובי התנאי אשר קיים והתנה בורא עולם יי' עם ברואיו ובעבותות הברית ההוא נקשר הוא וזרעו כי הם היו ראשית המחשבה והכוונה בבריאה ובהם נשארה: ובפרק ר' עקיבא מאי דכתיב ויהי ערב ויהי בקר יום הששי ה"א יתירה למה לי, מלמד שהתנה הקב"ה עם מעשה בראשית ואמר להם אם ישראל מקבלים את התורה אתם מתקיימים, ואם לאו אני מחזיר אתכם לתוהו ובוהו עד כאן: הנה בארו כי תכלית הבריאה הוא שלמות העבודה והייחוד אשר הדרך על זה היא זאת התורה אשר שם משה לפני בני ישראל, ואמרו כי על תנאי זה ולזה התכלית נבראו, וכשישראל מקיימים את התורה הם וכל שאר הנבראים הם ראויים לקיום כי יתמיד השותפות בקיום התנאי, ואם לאו הנה שורת הדין נותנת להם שישובו אל האפס וההעדר אשר באו ממנו, וזו בעצמה היא כוונת רבי ירמיה ועל הדרך אשר אבאר, והיא כי לקלקול הדורות אחר שנפתח המקור המשחת בחטאו של אדם הראשון, כי הבאים אחריו אחזו מעשיו בידיהם, ולפי זה היה מן הדין שיחזור העולם לתוהו ובוהו, אחר שלא קיימו הנבראים התנאי והשחיתו את דרכם, כי על תנאי זה בראם, אבל הקב"ה כי לא אדם הוא להנחם עמד נאמן בבריתו וקיים במאמרו, ראה בחכמתו הנפלאה לתקן קלקולם במה שחדש הבריאה בכל נפלאותיו אשר עשה במצרים להשיב הכוונה והתכלית אל נכון, ולא יפסק חוט הייחוד והעבודה שהוא מקום קיום לכל הנבראים, וזה טעם אמרם תנאים התנה וכו', כלומר שקיים התנאי להתמיד קיום הנבראים אחר שעברו הם עליו במה שצוה את הים וכו', והוא חדוש הבריאה כבתחלה להחזיר עטרת האמונה ליושנה: ודעת ר' יונתן באמרו תנאין התנה הקב"ה עם הים שיהא נקרע וכו' וייחד זה הפלא משאר הפלאים שנעשו במצרים, לפי שמצא לו סמך מן הכתוב שאמר לאיתנו ונתן לידרש ודרש לתנאין שהתנה עמו, ועוד כי הפלא ההוא בא לתקן קלקול להשיב האמונה למקומה שכבר חזרו בהם ישראל ועזבו אמונתם עם כל מה שראו במצרים, וכמו שכתוב אבותינו במצרים לא השכילו נפלאותיך וגו', ובואלה שמות רבה אז ישיר משה הה"ד ויאמינו בדברו ישירו תהלתו, א"ר אבהו אף על פי שכתוב כבר שהאמינו עד שהיו במצרים שנאמר ויאמן העם, חזרו ולא האמינו שנאמר אבותינו במצרים לא השכילו נפלאותיך, כיון שבאו על הים וראו גבורתו של הקב"ה היאך עושה משפט ברשעים כמה דתימא ותאחז במשפט ידי, ושקע את מצרים בים, מיד ויאמינו ביי', ובזכות האמנה שרתה עליהם רוח הקדש ואמרו שירה, הה"ד אז ישיר משה וגו' ואין אז אלא לשון אמנה שנאמר ויהי מאז הפקיד אותו בביתו, וכתיב וכל יש לו נתן בידו, הוי ויאמינו בדברו ישירו תהלתו: הנה בארו שעם שפעל ועשה פלאי פלאים לעיניהם בעודם במצרים עד שהאמינו, אחר שחזרו לסורם הוצרך לקרוע להם הים להשיבם לאמונתו, והאלהים עשה חדשה בארץ שיראו מלפניו מה שלא היה נמשך זה מהיות הים הולך מהלך הטבע, כי היה מהלכו מנגד התכלית שבעבורו נברא ולהוציא התכלית ההוא לאור ישנהו: ולמדנו עוד כי מבחינתם בפלא ההוא אשר הביא האמונה והיראה בקרבם נמשך להם הדבקות הנפלא עד ששרתה עליהם שכינה ואמרו שירה וכמו שבארנו למעלה, גם להשיב עטרת האמונה ליושנה ולשרש ולעקר אמונות רעות ודעות נכריות הצמיח השם חדשה בארץ, כי כך דרכו כי עדת קרח בהצותם על יי' ועל משה נאמן ביתו עשה חדשה בארץ ותפתח הארץ את פיה ותבלע אותם ואת בתיהם, והוא שגזר אדון הנביאים באמרו ואם בריאה יברא יי' ופצתה האדמה את פיה ובלעה אותם וגו', וידעתם כי נאצו וגו', והכוונה לו ע"ה לומר אם הבריאה הראשונה היתה מיד יי' חדשה גם עתה יברא חדשה בארץ להשיב אמונתו למקומה ולהעניש הכופרים בשליחותי, כי החולק על משה סבת חרבן הבריאה בכללה ושובה אל האפס והתוהו, וכל הנבראים יבולעו אל השחת והאבדון אחר שלא קויים בהם התכלית אשר נבראו בעבורו, והיא האמונה האמיתית ביי' ובמשה עבדו, כי זה תכלית הבריאה הראשונה בכללה, וכשיפסק חוט האמונה להשיבה למקומה צריך לחדשה על ידי הפלאים, והוא שטען ע"ה באמרו ואם בריאה כלומר הבריאה הראשונה היתה לזה התכלית, ועתה שפוסקת יברא שנית חדשה להשיבה למקומה, וידעו, הכל כי האמונה ביי' ובמשה תכלית הבריאה בראותם העונש בפרטי' המפסיקים חוט האמונה, והוא התבלעותם ורדתם שאולה שזה שובם אל האפס והתוהו עודם חיים מעין העונש בכלל כל נברא שהיה דינו כן לולי חסדיו יתברך, וזה עדות נפלא לעין כל על חדוש הבריאה, ועל יכולת ועוצם יד המחדש לתכלית אמונתו, ולזה כשפוסקת בורא עוד חדשה להשיבה למקומה: ויתבאר מזה שבריאה זו מעין בריאה זו כדי שתבא זו ותעיד על זו, ולזה צריך שתהיה חדשה מעין בריאה ראשונה שאם לא כן אין שם עדות, וכמו שכתבנו למעלה ואמרו ואם בריאה זה דרכו בזה הויכוח באמרו, אם כמות כל האדם וגו' לא יי' שלחני להורות על שמעשה הפלאים צורך גבוה כדי שיודע ויתפרסם השם הגדול בעולמות אשר ברא ויתיחד בכבודו בלשון כל חסידיו ועבדיו, ובהיות הטבע נוהג מנהגו לא ימשך כל זה, אבל ההפך כמו שכתבנו למעלה, אמרו שם אז ישיר משה הה"ד נכון כסאך מאז, א"ר ברכיה בשם ר' אבהו אף על פי שמעולם אתה לא נתישב כסאך ולא נודעת בעולמך עד שאמרו בניך שירה, לכך נאמר נכון כסאך מאז משל למלך וכו', כך אמרו ישראל באמת עד שלא בראת עולמך היית את ומשבראת אותו אתה הוא, אלא כביכול עומד שנאמר עמד וימודד ארץ, אבל משעמדת בים ואמרנו שירה לפניך באז נתיישבה מלכותך וכסאך נכון, הוי נכון כסאך מאז באז ישיר משה: הנה בארו כי העמידה בים, והוא הפלא והשירה עליו היו לתקון וליישוב הכבוד שהוא המלכות והכסא כידוע לחכמי לב, והוא הייחוד שהוא תכלית הבריאה, והוא התנאי שהותנה עמו, ובאמרו מאז באז הורה על סבת הפלאים שהוא ייחוד א' בז' ואז מתחדשים בעולם כמו שכתבנו למעלה: ולפי שמלת לאיתנו היא מיותרת כי באמרו וישב הים לפנות בקר הייתי שומע ששב אל משפטו הראשון להיות נגר ונדבק, לאיתנו למה לי, אלא נכתב למה שדרש בו, והוא אמרו לתנאין שהתנה עמו, ולפי זה יאמר כך וישב הים לפנות בקר להיות נגר ונדבק אחר שנקרע לאיתנו להשלים תנאו, והוא התכלית שנברא בעבורו, וזה התכלית היה ראוי שימשך בהיותו נגר ונדבק, כי זו היתה הכוונה בבריאה, ולפי שלא נמשך בהיותו נוהג מנהג טבעו, אבל ההפך תקן זה כשנקרע כדי שיגיע התכלית מכל מקום והוא שדרש לתנאין וכו' לאיתנו להשלים תנאו כמו שכתבנו, ובזה תתוקן למ"ד לאיתנו, ורבי יונתן נסתפק בתנאי הים, לפי שראה שהשלים התכלית שהרי נאמר שם וייראו ויאמינו ולא נפסק זה החוט, שהרי הרבה מצות באו זכר ליציאת מצרים ולא נשלמה היציאה כי אם בקריעת הים שהציל המאמינים ושקע המורדים, ועוד שלא מצא מקום ללמוד ממנו שאר הנבראים: ועוד יש לומר כי ר' יונתן ראה כי המים מקום חובה ועונש אל המורדים המאבדים את העולם, וזה כי הם חייבו את הבריות בשהם השלימו התכלית אשר נבראו בעבורו, וכמשל הדיורים אלמים שהביאו רז"ל בבראשית רבה פרשה כ"ח שהושיב המלך בפלטין, והיו משכימים ושואלים בשלומו של מלך והוא הקלוס שהיה עולה מן המים, והוא שהשלימו התכלית אשר נבראו בעבורו, והדיורים פקחים שהושיב בפלטין לא די שלא קלסו אבל חרפו וגדפו, והנה המים חייבום והענישום שנמחו כלם במים זולת הצדיקים שהשלימו התכלית, וכן בים סוף נשקעו המורדים ונצולו המאמינים, ולזה פסק הדין ואמר כי הים הוא שנכנס ובא במסורת התנאי שהוא קיום התכלית, ולזה היה הוא מקום העונש אל המורדים והשכר וההצלה אל המאמינים: ורבי ירמיה הוסיף ואמר כי גם עם כל מה שנברא במעשה בראשית התנה, ומצא לו מקום דרש, באמרו וכל צבאם צויתי צויתי את הים וכו' שמלבד התועלת שימשך מהפלאים כמו שכתבנו במה שכלל ר' יונתן בדבריו, הנה ר' ירמיה כלל גם זה בדבריו והוסיף למוד מעולה והוא שאף העליונים יכנעו וישמעו אל הצדיקים, ולזה אמר צויתי את השמים ואת הארץ שישתקו לפני משה, צויתי את השמש ואת הירח שיעמדו לפני יהושע, צויתי את השמים שיפתחו לקול יחזקאל: וזה כי אחר שהצדיקים השלימו התכלית אשר נבראו בעבורו, והוא ההכנע וההשמע אל רצון בוראם ועבודתו והוא שלמות הייחוד כמו שבארנו, גם כל הנבראים עליונים ותחתונים ישלימו עמהם תכליתם אשר נבראו בעבורו, והוא ההכנע וההשמע אליהם לעשות רצונם לכבוד בוראם, כי זה כלו אמנם הוא להודיע שמו בעולמות אשר ברא ולפרסם ייחודו, עד שגם עופות דגים וחיות ישמרום וישלימו צרכיהם לכבוד יוצרם שהעורבים עם היותם עופות טמאים ודורסים היו מכלכלים את אליהו, וכמו שכתוב ואת העורבים צויתי לכלכלך שם, וכתיב והעורבים מביאים לו לחם ובשר בבקר ולחם ובשר בערב ומן הנחל ישתה, ואין ספק שזה כלו היה לענין גדול מלבד הוראת התכלית המשובח שאנו בבאורו, כי איפשר היה לו יתברך לכלכלו באופן אחר או על ידי עופות טהורים כי אין ליי' מעצור: וטעם זה כפי הסוד כי בזמן שישראל עושין רצונו של מקום הם מוסיפין כח וגבורה ושפע הברכה נאצלת ובאה מראש ועד סוף, והם נזונין מהמשובח ונוטלין חלק בראש ואין זר אתם ותמציתן פרנסה אל שאר האומות, בסוד ועפר רגליך ילחכו, וכשאין עושין רצונו של מקום מתישין כח גדול של מעלה והעבד בא ונוטל חלק בראש וזו רעה חולה, ובן המלך נזון על ידו מתמצית השיריים שלו, ובזמנו של אליהו ז"ל ישראל עובדי עבודה זרה זולת שבעת אלפים אשר לא כרעו לבעל ועצר את השמים מן הטל עליון ותחתון, והיה יורד אל האומות ושריהם זולת מעט מזער שיירי העבד הבא לישראל מתחת ידו, ורצה הקב"ה להראות זה לאליהו להיותו אז רמז ומשל לישראל וצוה את העורבים שהם מן הצד ההוא השחור דורס וטמא לכלכלו שיהיה נזון על ידיהם להודיעו, שכן המשל והדוגמא בישראל והם היו מביאין לו לחם ובשר משולחנו של אחאב כדאיתא בפרק הכל שוחטין, ובמדרש ילמדנו אמרו שמשולחנו של יהושפט היו מביאין, והכל דוגמא כמו שכתבנו וזה וזה על פי הדבור, ואחר שהראהו כמה העון גורם למעלה ולמטה הביא עצות מרחוק וייבש הנחל כי נהר יחרב ויבש לקלקולם, ואז אמר לו קום לך צרפתה וגו' הנה צויתי שם אשה אלמנה לכלכלך, והאמת כי זה הדרך היה מוליכו מתחלה, אלא שרצה הקב"ה להודיעו מה שאמרנו: הנה כי מלבד מה שיורה זה הענין מסגולת הבריאה והתכלית המשובח יורה עוד על סוד נפלא מסודות ההנהגה וההשגחה, ולמעלה בפרק תשיעי כתבנו היות הממשלות כלן מצד שמרם הצדיקים דמותם וצלמם, והנה הם מוציאים התכלית אשר נבראו בעבורו לאות ולזה ימשלו בכל הנמצאות כי דמו הצורה ליוצרה כמו שהתבאר שם, ובזה הם התכלית לכל מה שנברא ובהם נשלמת ובאה לידי גמר הכוונה העליונה בבריאה אשר כוונה מתחלה, אלא שבהיות הנבראים מהפכים אותה ללענה יעשה אלהים על ידי חסידיו חדשה בארץ להשיבה למקומה ואין בזה שנוי רצון ולא חדוש ידיעה כמו שכתבנו, כמו שלא היה בראשית הבריאה הכוללת אשר יתבאר מכל מה שכתבנו בזה שאין דעת רז"ל במה שאמרו תנאין התנה הקב"ה וכו' מה שחשבו המפרשים כמו שכתבנו למעלה: והרב המקובל ר' שם טוב בן שם טוב ז"ל כתב בזה הלשון, אותיות השם המפורש ואם הם גשמיות רומזות לכחות אלהיות זכות רוחניות, וכשהיה מכוין אדון הנביאים בהם היה מתדבק בשם ובכח הנשמה העליונה הטהורה היו מתעוררין השמות האלהיות, ונקראו שמות שנכר כח אדון כל על ידן ולא נפרד מהם כמו שנכר הדבר על ידי שמו, ואז היו משתנים הטבעים והים ראה וינוס וגו' וכל בעלי המשמרות על הטבעים ינוסו ויסורו מתפקידן איש איש מעל עבודתו ומעל משאו, כי הכל נברא בשמו וזהו תנאים התנה הקב"ה עם מעשה בראשית, וזהו הרמז מהגדות רז"ל ממה שהיה לו למשה עם שרו של ים עד כאן: וכל מה שאמרנו רמז הכתוב באמרו כי גדול אתה ועשה נפלאות אתה אלהים לבדך, יתואר השם יתברך בגדול להיותו מחוייב המציאות ולזה הוא גדול מכל האלהים והוא סבתם, וכבר בארו במופת שהמחוייב המציאות לא ישתנה שאין לו סבה אחרת תשנה אותו, ואמר דוד ע"ה שעם שאינו באופן שישתנה הנה הוא עושה נפלאות, נמצא שאין במעשה הנפלאות שנוי רצון שאם כן איך יתאר אותו במחוייב המציאות ולהורות שלא ישתתף עמו אחר במעשה הנפלאות ושעם היותו לבדו אחד פשוט הוא פועלם אמר אתה אלהים לבדך. יתבאר אם כן שפועל הפלאות יעיד יגיד על מציאות אלוה ואחדותו: ובבראשית רבה אמר ר' תנחומא כי גדול אתה ועשה נפלאות למה כי אתה אלהים לבדך אתה לבדך בראת את העולם עד כאן בארו ע"ה כי פועל הנפלאות עדות על חדוש העולם ושלא נשתתף עמו אחר בבריאתו, וכבר כתבנו זה בפרק ז' מהחלק הראשון מזה הספר בסייעתא דשמיא, ואעידה לי עדים נאמנים כי הנפלאות יעידון יגידון כלם כאחד על מציאות ואחדות אלוה, ועל שהוא הבורא והמחדש כל הנמצאות אשר יתבאר מכל זה כי השכל הפועל אינו הוא הפועל הנפלאות כלל, כי אם הבורא האמיתי המיוחד ועם זה אין בו שנוי רצון ולא חדוש ידיעה, וזה שעור מה שרצינו לדעתו בזה הפרק: חלק ג פרק יב ומה שטען עוד הרלב"ג מהיות השכל הפועל יודע סדור הדברים אשר בכאן וכו' כמו שיאות אליו הפועל הטבעי, הנה גלה דעתו בשהוא מאמין שהשכל האחרון מכל השכלים והקטן שבהם הוא היודע והמשגיח באלה הנמצאות השפלות, והוא פועלם ושומרם הפך קערה על פיה והמיר הבורא בנברא והאדון בעבדו, כי אחר שהעקר בהכרת אלהות האל המיוחד ופרסום גדולת תפארתו הם אלה הנמצאות, והנה כל זה לא יושלם כי אם בהיותו הוא הפועל אותם בטבעם יודעם משגיח בהם ומנהיגם והם יכירוהו כי יתפרסם להם זה ויעבדוהו ויראוהו, ואם יודע להם שמסר הנהגתם ביד קטן עבדיו ימירוהו בו, וכבר נתירא הוא יתברך מזה באמרו הנה אנכי שולח מלאך לפניך וגו' וכתיב אל תמר בו, ורז"ל אמרו אל תמירני בו. וזה נתינת יד לפושעים, והביאו אל זה המשכו אחר שיחת בטלה של פלוסופי היונים והישמעאלים האומרים שהשכל הפועל הוא נותן הצורות והוא השם נפשנו בחיים, ואליו נטה הרב המורה ז"ל בפרק ד' חלק ב', ואם כן לו אחוזת כל מה שתחת גלגל הירח לדעתם, שכבר כתב הר"י אלבו במאמר ב' פרק י"א מספר העקרים שלו, כי מהשכל העשירי הזה שהוא השכל הפועל יושפע חומר כל מה שתחת גלגל הירח וכל הנפשות אשר שם, וזה אמנם היה כן כי במה שהשכיל את עצמו שיש בו ב' עניינים בהכרח האחד היותו משכיל שהוא שכל פשוט שהוא מושכל חשוב, ומזאת ההשכלה יושפעו ממנו הנפשות: והשני היותו משכיל שהוא אפשר המציאות בעצמו אחר שמציאותו נתלה בזולתו, ומזאת ההשכלה יושפע ממנו החמרים וכמו שהענין היה כן בשאר השכלים, כמו שכתב שם, ובסוף הפרק כתב בזה הלשון, הנה זהו דעתי בהשתלשלות הדברים מן הסבה הראשונה כפי דעת בן סינא, והרמב"ם ז"ל וקצת חכמי הישמעאלים עד כאן: וכבר כתבתי בפרק ז' מהחלק הראשון מזה הספר שזה הדעת הוא נגד התורה ומקבליה, ואוסיף שנית ידי ואומר כי בעלי זה הדעת לא ימלטו בשום פנים מלפול אל פחת הקדמות, או אל האמנת סלוק ההשגחה הרבנית מאלה הנמצאות השפלות או אל שתי הדעות המגונות יחד, וזה כי הדעת הזה בהשתלשלות הדברים מן הסבה הראשונה ועל הדרך שיראוהו בעלי זה הדעת הוא דעת החוקר במאמר החמשי לאלהיות הבדיות שלו, הביאו הרב ז"ל בפרק הנזכר והוא נמשך אחר אמונת הקדמות וחיוב הנמצאות כלן ממציאותו יתברך, ועל הדרך אשר יאמינוהו בעלי זה הדעת וזה מוכרח, כי אחר שלא מצאו בדעתם מקום אל חדוש כל הנמצאים ברצון פשוט, הנה כל מה שיאמדוהו בהשתלשלות הדברים הוא על דרך חיוב. והר"י בן ערמאה ז"ל בשער השני מספרו יחס זה הדעת לר' אליעזר הגדול להצילו מיד הרב ז"ל אשר צעק ממנו פרק כ"ו חלק ב' על אמרו שמים מהיכן נבראו וכו' הארץ מהיכן נבראת וכו' וצרפו לדעת אחרת, והוא דעת הקדמות והוא יצא לישעו בשאמר שאור הלבוש הם המלאכים וממנו הושפע עולם הגלגלים, ועל הדרך שכתבנו למעלה והארץ ותולדותיה הושפעו מהשכל הקרוב אלינו אשר תחת גלגל הירח, ולזה המליץ משלג שתחת כסא הכבוד לקח וזרק, כלומר מהנמצא הדק והזך שתחת השמים שהוא הכסא אלא שאמר שהכל היה ברצונו יתברך לא שהושפעו אלו מאלו על דרך החיוב, ואמר שזה רצה באמרו לקח ונטה לקח וזרק ובפרק כ"ו מזה החלק בסייעתא דשמיא אבאר, כי דעת ר' אליעזר אינו זה ולא אותו כי דבריו ע"ה מיוסדים על אדני החכמה האמיתית במעשה בראשית אשר אלה החכמים לא אורו עיניהם בה ולזה בקשו להם חשבונות רבים, ומכל מקום אם בדברי ר' אליעזר מקום אל החפץ הפשוט באמרו לקח ונטה וכו' הנה מאמר השכל הנבדל מצד השכילו את עצמו הושפע ממנו הגלגל וכו' עד השכל העשירי לא יסבול הפירוש ולא עלה לרצון, כי זה ענין קדמות העולם והמשכו מן הסבה הראשונה על דרך החיוב: ובכלל מציאות השכל הפועל ומאמר היותו יודע סדור הדברים אשר בכאן ושיאות אליו הפועל הטבעי ושאר מה שיחסו לו באלה הנמצאות קיים סלוק ההשגחה והידיעה האלהית מהם, ואלו הדעות בדום היונים והישמעאלים מלבם וכתבום בספריהם ואין להאשימם, כי הם אור האמת והצדק לא נגה עליהם להאירם באור הדעות והאמונות אשר כפי זאת התורה אשר שם משה לפני בני ישראל, וחתרו להם דרכים כפי המחקר וההקש השכלי בהם ישלימו עצמם לדעתם, אבל התלונה על העם אשר אורו עיניהם באור התורה והנבואה אשר לא יחסר כל אמונה צודקת ודעת נכון בה אשר יצאו בעקבות זרים, ודבריהם העתיקו ובולדי נכרים ישפיקו: וכבר באה הנבואה לשרש ולעקר כל אלו הדעות במה שבארה הפכם, והוא שאמר ישעיהו הנביא ע"ה, כה אמר האל יהוה בורא השמים ונוטיהם וגו', כנגד שני דברים שבא להזכיר שהם שלמות הבריאה הזכיר שני שמות אלו שבהם היה שלמותה, כנגד ההוצאה מהאין אל היש המורה על היכולת העצום בלי תכלית, אמר האל, וזהו בורא השמים בראם והוציאם מן האפיסה המוחלטת, אחר זה תקנם במה שנטה אותם כאהל שהוא שלמותם וגמר עשייתם, וכנגד זה הזכיר שם ההויה שהוא הנותן השלמות לכל דבר וגומר תקונו, רקע הארץ וצאצאיה נתן אל הארץ, גם היא שלמותה וגמר תקונה, והוא ששטחה לשבת בה והוציא צאצאיה כלם, ולמדנו הנביא ע"ה באמרו בורא רקע שאת כל אלה ידו הנפלאה עשתה בלא אמצעי, ולזה חתם כל הבריאה בשמו הגדול שהכל נהיה בו, ולזה אמר ונוטיהם ביו"ד להשלים חצי השם י"ה שבו היו, ובו מתקיימים ובכחו מתנועעים וממנו הוטבעה תנועתם, ולזה אמר ונוטיהם שעדין הוא נוטה אותם במה שהוא מקיימם ונותן להם ההויה תמיד רקע הארץ וצאצאיה וי"ו ה"א תחלה וסוף שהוא תשלום השם הגדול, להעיד שעליונים ותחתונים היו בו ומתקיימים בו, וזה כלו שלא כדברי הר"י בן ערמאה ז"ל שכתב בשער השני מספרו שהוא יתברך ברא השמים במה שברא נוטיהם תחלה, והוא על דעת האומרים שהגלגלים הושפעו מהמלאכים, וכבר כתבנו שהוא חיצוני, נתן נשמה לעם עליה בא לבאר מה היה התכלית בבריאה, ואמר שהם השלמים הזוכים וקונים הנשמה הקדושה בכשרון המעשים ולמוד החכמה והם חיים חיי' העלוי אחריה ואינן יורדים לצד המטה והארץ שהוא הגוף והוא אמרו לעם עליה, וגם נתן הרוח להלכים בה והם אשר לא זכו אל הנשמה לפי שמתהלכים בארץ ועם זה רוחם היא ממנו למדנו שרוחות ונשמות מידו נתנו והוא עשאם וממנו מוצאותם: ולמדנו כי כמו שהבריאה בכללה שהוא העולם הגדול היה מאתו יתברך בלי אמצעי גם הבריאה הפרטית שהוא העולם הקטן הוא האדם היה גם כן מאתו יתברך בלי אמצעי, ולזה מה שסמך הנביא שתיהן זו לזו אני יהוה קראתיך היא קריאת הנבואה באומה הנבחרת בצדק, כלומר שתכלית הנבואה הוא להודיע הרצון האלהי בו יצדקו זרע יעקב, כי בזולתה אי איפשר כי השכל לא יוכל להושיע ולהצדיק בעליו, ואחזק בידך. יבאר שלמות הדברים הנודעים בנבואה כי יתחזקו ויתאמתו ביד בעליהם אין בהם רפיון וחולשה לא יסתפקו בהם כלל, מה שאין כן בדברים הנחקרים בשכל כי בעליהם חיים בהם חיי' הספק לא יאמנו ולא יאמינו בחייהם ואצרך ואתנך לברית עם לאור גוים, והוא ענין השפעת הנבואה להשלים האומה ואמר דרך השלמות הוא לפקוח עינים עורות מראות אור הרצון העליון לדעת מה יי' דורש מעבדיו ומעמו, להוציא ממסגר אסיר, כי ידיעת רצונו המושג בנבואה הוא סבת החפשיות והחירות משעבוד הזמן וקורותיו שהוא המסגר. מבית כלא הם פתויי' השכל והקשיו ומופתיו שהם מונעים השלמות מבעליו, והמתפתים אחריו בחקירותיו הם היושבים בחשך כי אור האמת לא יושג כלל כי אם מפי האמת, ומאורו יאירו ויושפעו הדברים הרצויים לו ואין תחבולה להגיע אליהם ולדעתם כי אם בנבואה. אני יה"וה הוא שמי כי הוא ושמו דבר אחד, ובא לומר כי השם הזה שהוא נזכר אצל שתי הבריאות שזכר למעלה ואצל הנבואה הוא שמו והוא הוא, ואין דבר מאלה נשפעים כי אם ממנו מייחודו הקדוש לא מדבר נברא ונפרד והוא שאמר וכבודי, שכל אלה הדברים באו לכבודו ונבראו ונפעלו למענו לפרסם אלהותו לאחר שהוא חוץ מהייחוד לא אתן שיהיה כל זה נשפע ממנו ותהלתי שכל זה הלול ושבח לשמו הגדול, לפסילים לפי שהם חוץ לייחוד נקראו כן כי הם נפרדים והם פסולת הייחוד וקליפת המוח אחר שנפרדו משם, ובפרק כ"א מהחלק הראשון מזה הספר פירשתי בזה פירוש אחר כפי הענין שם: ועל מעשה הפלאים אמר הראשונות הנה באו וחדשות אני מגיד, הנה כי הוא יתברך המגידם לנביא לא זולתו אחר שהוא פועלם והכל נמשך אל אני יהוה הוא שמי, כי כל אלה הדברים הם מושפעים ממנו לא מהשכל הפועל: וירמוז עוד כי כמו שסדר המציאות כשהולך מהלך טבעו הנהוג יעיד ויגיד על מציאותו וקדמותו ושכל מה שזולתו מחודש ובא ממנו, כן השתנות הסדר ההוא ושדודו יעיד ויגיד על דבר שם כבוד מלכותו ויכלתו וגדולו, ועל הסדר המונח כפי מה שהוטבע ונברא עליו, אמר אני יי' הוא שמי שהוא מורה על מציאות שמו ואלהותו, ועל שדודו והריסת מצבו בפלאיו ונוראותיו אמר וכבודי לאחר לא אתן, ואלו הונח לטבעו תמיד ימשך נתינת הכבוד והאלהות האמיתי לאל אחר והתהלה הנמשכת מהפלאים בשנוי הטבע לפסילים, וכמו שהתבאר במה שקדם, ובכלל למדנו כי הוא יתברך הפועל הקרוב והמשגיח בכל פעליו עליונים ותחתונים בפרט, והיודעם ידיעה פרטית לא לשפלותם ולפחיתות ערכם בערכו עזבם ומסרם לנוטרים אחרים זולתו כדעת הבודים מלבם שומרים ומנהיגים אל אלה הנמצאות: ובפרק בני העיר א"ר יוחנן כל מקום שאתה מוצא גבורתו של הקב"ה אתה מוצא ענותנותו דבר זה כתוב בתורה שנוי בנביאים משולש בכתובים, כתוב בתורה כי יי' אלהיכם הוא אלהי האלהים ואדני האדנים האל הגדול הגבור והנורא אשר לא ישא פנים ולא יקח שוחד, וכתיב בתריה עשה משפט יתום ואלמנה: שנוי בנביאים כי כה אמר רם ונשא, וכתיב בתריה ואת דכא ושפל רוח, משולש בכתובים סלו לרכב בערבות וכתיב בתריה אבי יתומים ודין אלמנות, ידוע מגדר הענוה שהיא כניעה ושפלות נמשך בבעליה להכרת חסרונם ושפל מדרגתם והודאת כבוד ושררה ועלוי מעלה לזולתם עליהם, ואם כן איך יתארו השלמים הגבוה על כל גבוהים ואדון כל המעשים בתואר הענוה והכוונה להם ע"ה בזה לעקר ולהרוס דעת הכופרים, והם כת הפלוסופים והנמשכים אחריהם האומרים כי אין לו יתברך באלה הנמצאות שום ידיעה והשגחה לרוממותו ושפלותם כי זה חסרון בחקו לא שלמות, ובאו במדרשם זה ליסד ולחזק שרש ההשגחה הפרטית להיותה העמוד הנכון, שכל האמונה נכונה עליו הפך דעת אלו הסכלים, והם ע"ה יתארו זה הדבקות וההשגחה באלה השפלים בענוה בהקש אל גודל מעלתו ורוממותו, ואמרו שכל מקום שימצא בדברי התורה והנבואה מגבורתו יתברך ורוממות מעלתו, עד שאולי מפני זה יעלה על הדעת שיעזוב השפלים ויסתיר פני השגחתו מהם על צד הבזוי והפחיתות, וכמו שאמר כן איוב מה אנוש כי תגדלנו וכי תשית אליו לבך, לכך יסדו לנו תכף שרש ההשגחה לומר שעם כל גובה רוממות מעלתו ענותנותו עמו ועיניו ולבו לעשות חסד משפט וצדקה בארץ: ולקבוע זה היסוד החזק בלבבות למדו ההשגחה הפרטית מהמשפט כי השופט אין לו לשמוע הטענות מפי תורגמן, וגם עדות העדים אין לו לקבל מפי תורגמן אלא אם כן הוא מבין אותו לשון אף על פי שאינו יודע לדבר בו, וכמו שאמרו מפיהם ולא מפי כתבם וכדאיתא בסנהדרין ובמכות, וכל זה להרחיק השקר ולשפוט משפט צדק, כן ההשגחה שהוא המשפט האלהי אינה על ידי אמצעי כי אם בכבודו ובעצמו הוא השופט והמשגיח, ואין ההשגחה באלה השפלים חסרון בחקו חלילה ולא שפל מעלה, אבל הוא רוממות ושלמות לו יתברך, וכמו שבאר זה אדון הנביאים ע"ה באמרו את יי' האמרת היום להיות לך לאלהים וללכת בדרכיו ולשמר חקיו ומצותיו ומשפטיו ולשמוע בקלו: והכוונה כי אם לא היה הוא יתברך משגיח באלה השפלים הנה אין מקום לכל זה מההליכה בדרכיו ושמירת חקיו, כי הבלתי משגיח לא יצוה בחקים ומשפטים, ולזה אמר כי בהיותם שומרים כל זה מודים בהשגחה, והיא הסבה שהוא ישגיח בהם לגמלם כמעלליהם, ובזה הם רוממים אותו והוא רוממותו בהיותו משגיח בהם זאת ההשגחה, והוא שהקדים להם את יי' האמרת שהוא לשון רוממות כמו בראש אמיר, ומה שיאמת עוד שאין ההשגחה באלה הנמצאות על ידי אמצעי חוץ מהייחוד, הוא מה שמצינו בחטא העגל שכתוב ושלחתי לפניך מלאך וגו' כי לא אעלה בקרבך וגו' והועילה תפלתו של משה ע"ה שלא ימסרו בימיו לשליח, כי הוא היה ממלא מקום המלאך, והוא שאמר אם נא מצאתי חן בעיניך אדני ילך נא אדני בקרבנו וגו', הרי בקש שילך כבוד השכינה בקרבם ואז לא יהיו בהסתר פנים כי בלכתך עמנו ונפלינו, והרי הוא בכבודו ובעצמו הולך כידוע לחכמי לב, וקודם החטא יעד הנה אנכי שולח מלאך לפניך ואינו מן הנפרדים כי הוא המלאך הגואל, ונקרא מלאך על כי הוא שליח העליונים לי להנהיג זה העולם ולהשגיח בו, ולזה נקרא שר העולם והוא שם אדני שהיה מבקש משה ע"ה שילך בקרבם כי בלכתו עמהם אין חסרון כל כי בו הכל והכל בו, כי הוא צורך עליונים ותחתונים, כי חכמי האמת קבלו כי הוא צורך כולם לפי שעל ידו יתראו כחות העליונים לי ופעולותיהם ותגלה מלכותם, כי כן היה הרצון ובלעדו אין הייחוד שלם, ולכן העליונים צריכים לו להשפיע בו ולהתיחד עמו בייחוד שלם, ולזה היו העבודות צורך גבוה לחבר את האהל להיות אחד כמו שהתבאר בזה הספר: וגם הוא צורך התחתונים לקבל שפע טובה וברכה ממנו ולהתקשר על ידו עם העליונים להיות הכל אחד, ולכן הוא צורך עליון ותחתון ובסבת החטא נאמר כי לא אעלה בקרבך והיה מוסרם ביד אמצעי להנהיגם על ידו, ולמדנו מזה כי כשישראל עושין רצונו של מקום אין הנהגתו על ידי אמצעי כי אם בכבודו ובעצמו מנהיגם ומשגיח בהם, ואם לשאר האומות יש שרים וכל אומה מתנהגת ומושגחת על ידי השר שלה הכל בכח שם אדני שהוא הפרנס הגדול המפרנס ומחלק להם כדי פרנסתם, והם מפרנסים שאר האומות שהם ממונים עליהם מה שאין כן בישראל שהם בניו הנולדים בביתו לא מסרם לשום שר ומלאך זולתו, ואף גם זאת בהיותם בארץ אויביהם שכינה עמהם: ובבראשית רבה פרשה צ"ה גאולה על ידי מלאך המלאך הגואל אותי ופרנסה על ידי הקב"ה שנאמר פותח את ידיך ומשביע לכל חי רצון, והכוונה להם ע"ה כי השכינה והיא הנקראת המלאך הגואל עם הצדיק בצרה בסוד עמו אנכי בצרה, ובסוד בכל צרתם לו צר: ובפרק נגמר הדין א"ר מאיר בזמן שאדם מצטער שכינה מה לשון אומרת קל אני מראשי קל אני מזרועי וכו' והוא ההולך בגלות עם ישראל בסוד ואני בתוך הגולה והוא אסור בזיקים, וכשבא לגאול את עצמו גואל את ישראל בסוד אשר פדית לך ממצרים גוים ואלהיו, והסוד כלו אמרו וישלח מלאך ויוציאנו ממצרים, כלומר ששלח המלאך הגואל סוד השכינה בגלות עם ישראל ויוציאנו ממצרים כדי שיצא הוא, והוא אמרם על ידי מלאך כלומר בסבת המלאך שיגאל גם הוא, ומה שיאמת שזה המלאך אינו מן הנפרדים אמרו יברך את הנערים, וחלילה לאבינו הקדוש ע"ה שיבקש מהנפרד שיברך את בניו כי אין ברכה מתבקשת כי אם ממי שבידו ורשותו לברך שהוא היחיד המיוחד יתברך, והמבקש מזולתו אין לו אלוה חס ושלום ועל זה נאמר אותי עזבו מקור מים חיים לחצוב להם וגו', ואמרם פרנסה על ידי הקב"ה לרמוז על מקום הפרנסה שהוא השמים העליונים שמו של הקב"ה בסוד הנני ממטיר לכם לחם מן השמים, והם המכונים בשם הקב"ה ליודעי האמת, ואמרם על ידי הקב"ה הכוונה בשבילו שהפרנסה והשפע נאצל מלמעלה ממקור הרצון יו"ד שבשם והוא אמרו פותח את ידיך, יודך על השמים העליונים סוד וא"ו שבשם הנקרא הקב"ה, והוא מתברך משם וממנו בא אל הכלה סוד המלאך הגואל ומשם מתפשט אל כל העולמות ומתחלק על ידו ורשותו ואין שם אמצעי ולא רשות אחר, בסוד ותקם בעוד לילה ותתן טרף לביתה וחק לנערותיה ביתה בית ישראל נערותיה שרי האומות, ובמדרש הנה אנכי שולח מלאך וגו' א"ל הקב"ה למשה מי ששמר את האבות הוא ישמור את הבנים וכו', ויעקב אביהם מה אמר לבניו המלאך הגואל אותי וגו' אמר להם הוא גאלני מיד עשו הוא הצילנו מיד לבן הוא זנני ופרנסני בשני רעבון, והסוד בזה, כי עליו אמר למעלה האלהים הרעה אתי הוא האלהים הוא המלאך הגואל: ובמדרשו של רשב"י ע"ה (ח"ב ס"ב ע"א) הנני ממטיר לכם לחם מן השמים וגו', ר' יוסי פתח פותח את ידיך ומשביע לכל חי רצון, מה כתיב לעיל עיני כל אליך ישברו וגו' כל אינון בני עלמא מצפאן וזקפאן עינין לקב"ה, בגיני כך כל אינון בני מהימנותא בעאן בכל יומא ויומא לשאלא מזוניהו לקב"ה ולצלאה צלותהון עליה, מ"ט בגין דכל מאן דמצלי צלותיה לגבי קב"ה על מזוניה גרים דיתברך כל יומא על ידוי דכלא ביה, וטעמא דמלה ברוך יי' יום יום ואף על גב דאשתכח עמיה בעי לשאלא קמיה קב"ה ולצלאה צלותיה על מזוניה כל יומא בגין דאשתכח ברכאן כל יומא ויומא לעיל, ועל דא לא לבעי ליה לאיניש לבשלא מזונא מן יומא ליומא אחרא ולא ליערב יומא ביומא אחרא, הה"ד ויצא העם ולקטו דבר יום ביומו דייקא, בר מערב שבת לערב שבת כמא דאוקימנא, וכדין קב"ה אשתכח מלא ברכאן בכל יומא ויומא כדין כתיב פותח את ידיך וגו' מאי רצון, ההוא רצון דאשתכח מעתיקא קדישא ונפק מניה רצון לאשתכחא מזונא לכלא, ומאן דשאיל מזוניה בכל יומא ויומא ההוא אקרי ברא דמהימנותא ברא מהימנאי ברא דעליה משתכחין ברכאן לעילא: וכבר כתבתי זה המדרש בפרק י' מהחלק השני מזה הספר ואמנם בכאן אגלה סודו כפי כוונתו בזה הפרק, והוא כי כבר התבאר בספר תולעת יעקב ובזה הספר כי התפלה בכוונה ועל הדרך שכתבנו פותחת המקור העליון סוד הרצון והברכה, והשפע מתפשטת בכל העולמות והיה זה כן לפי שגרם שיתברך השם הגדול בתחלה וכל יום ויום מהימים העליונים מתברך מהמקור ההוא, וזה סוד ברוך יי' יום יום ולזה תצטרך התפלה על הפרנסה והמזונות בכל יום אף אם מזונותיו מזומנים לו והטעם כדי שתמצא הברכה למעלה בכל יום ויתברך כל יום ויום מהמקור הנקרא רצון, ולזה אמרו שאין לבשל ולהניח מזון מיום זה ליום אחר שלא לערב יום ביום כדי שיהיו עיניו נשואות למעלה ויתפלל על מזונו, ותמצא הברכה למעלה כי זהו התכלית המכוון בזה, והעד לזה המן שהיה יורד בכל יום ויום ונאמר ויצא העם ולקטו דבר יום ביומו ולא ליום אחר, נמצא אם כן שבקשת המזון והתפלה עליו בכל יום ויום כדי שתמצא הברכה למעלה, וליחד הברכה לכל יום מהימים העליונים, ובזה מתברך השם הגדול מהמקור, והוא אמרם וכדין קב"ה אשתכח מלא ברכאן כי זה התכלית בבקשת המזונות בכל יום וכשהשם הגדול מתברך הברכה מתפשטת ממנו לכל העולמות, התבאר אם כן איך הפרנסה על ידי הקב"ה כלומר בשבילו נמצאת למעלה כדי שיתברך הוא וממנו באה לכל חי והכל במשמע אמרם על ידי הקב"ה: ובביצה פרק יום טוב תניא אמרו עליו על שמאי הזקן כל ימיו היה אוכל לכבוד שבת מצא בהמה נאה אומר זו לשבת, מצא אחרת נאה הימנה מניח את השניה ואוכל את הראשונה, אבל הלל הזקן מדה אחרת היתה בו שכל מעשיו היו לשם שמים שנאמר ברוך יי' יום יום, תניא נמי הכי בית שמאי אומרים מחד בשביך לשבתיך ובית הלל אומרים ברוך יי' יום יום, להיות שמאי הזקן מקובל ויודע באמת כי כל ששה ימים העליונים מקבלים המזון והפרנסה מהשבת העליון וכל יום זן ומפרנס את העולם ממה שקבל מן השבת, וכמו שאמרו במדרשו של רשב"י ע"ה וכתבנו זה בספר תולעת יעקב בסייעתא דשמיא, לזה היה מכין ואוכל בכבוד השבת ואפילו מיום ראשון וכל ימי השבוע כן כי זה היום כבר קבל מזונו מיום השבת ומידו היה נותן לו, ולזה היה מניח מיום ליום כי כל הימים כבר נתברכו מהשבת שהוא מקור המזונות, אבל הלל הזקן עם שהיה יודע שזה אמת מכל מקום היה אומר שאין לערב יום ביום, שכל אחד ממונה לפרנס יום אחד בשבוע וצריך לעורר הברכות מלמטה לתת כח בעליונים לפעול פעולתם שעם שכל אחד מהימים העליונים מושפע מהשבת העליון לפרנס יומו, מכל מקום צריך התעוררות וסיוע מלמטה לתת בו און וחיל להשפיע מה שקבל, ולזה אמרו עליו שכל מעשיו לשם שמים כלומר שהיתה כוונתו שיתברכו השמים העליונים שמו של הקב"ה והוא סוד הכתוב שהביאו לראיה באמרם ברוך יי' יום יום וכל מעשיו היה מכוין בהם צורך גבוה לא צרכו בלבד, וכמו שבארנו בחלק השני מזה הספר שלזה צריך שיכוין העובד השלם, ולזה היה מתפלל על מזונו בכל יום כדי שיתברך השם הגדול והוא אמרם שכל מעשיו לשם שמים כמו שבארנו, והוצרכתי להביא כל זה להודיע, כי הפרנסה על ידי הקב"ה ועל הדרך שהתבאר למעלה ואמנם הכוונה כלה להורות כי המלאך הגואל אינו חוץ מהייחוד והוא שליח ההנהגה וההשגחה בזה העולם ובפרט בישראל שהם בניו, נמצא שאין ההשגחה על ידי אמצעי ואינו כמו שחשב הרלב"ג ז"ל בפירוש התורה, ובספר המלחמות שלו שהקב"ה משגיח על יריאיו וחסידיו באמצעות השכל הפועל והוא דעת חיצוני אסור לתופשי התורה והוא מה שרצינו להוכיחו בזה הפרק: חלק ג פרק יג ואמנם מה שטענו מפלאי משה ע"ה שלא היו במדרגת פלאי יהושע אחר שנושאם היה הגרם השמימיי והתורה העידה ולא קם נביא עוד בישראל כמשה הנה זאת הטענה עמדה ככותל בפני קצת עד שאמרו כי פעל הנסים והנפלאות אינם משיג עצמי בנבואה וכי אינו מהבטל שהאדם ינבא ולא יעשה נסים ושאינם ממה שיורו מעלת הנביא לפי שהם אמנם לא יפעלום כי אם לצורך השעה ולזה אמרו שאין פירוש ולא קם נביא וגו' לכל האותות וגו' שלא היה כמוהו במעלת הנפלאות שאם היתה זאת הכוונה שם היה ראוי שיאמר בכל האותות והמופתים ולזה אמרו שענין הכתוב הוא להבדיל בין משה ע"ה ובין שאר הנביאים במעלת הנבואה לא במעלת הנסים ולזה אמר לא קם נביא וגו' אשר ידעו יי' פנים אל פנים כי בדבוק ומעלת ההראות הזה היתה מעלתו באמת, ואמנם אמרו עוד לכל האותות וגו' פירושו שאותם האותות והמופתים אשר שלחו יי' לעשות בארץ מצרים כפי צורך העת והכרח הענין שהיו בו הנה היה הקב"ה מדבר אליו באותם הנסים פה אל פה עם היותו יושב בארץ מצרים עיר בלתי מוכנת לשרות הנבואה, וכאמרו כצאתי את העיר וגומר שהיה העיר מונע גדול אל הדבוק ולזה אמר אשר שידעו יי' וגו' לכל האותות והמופתים אשר שלחו וגו' שהמעלה בזה שידעו יי' פנים אל פנים לכל אות ואות ששלחו לעשות בארץ מצרים הבלתי מוכנת, ואם כן לא היתה המעלה בנסים כי אם בהתודעות שהיה עושה עמו על כל נס ונס עם היות הארץ בלתי עוזרת אליו, וממה שאמר אשר שלחו יי' תדע ותשכיל, כי אם לא עשה נסים אחרים לא היה זה למשה בזיון וקצף וקוטן מעלה, כי לא עשה כי אם הנסים שהעת וההכרח הביאו אליהם ושהשם שלחו לעשותם, ואם לא קרה עת צרה לשיצטרכו ישראל המאורות ולא הוצרך להעמיד השמש על ידו וקרה זה בימי יהושע, למה יהיה מפני זה גדול כחו ממשה אדוננו: זה דעת הר"י אברבנאל בפרשת אז ידבר יהושע, וכן הוא דעת הר"י בן ערמאה ז"ל בשער י"ג מספרו והוא שכתב שם בזה הלשון, ואולם אשר טענוהו וכו', שידמה שיעד הכתוב שלא ישוה אליו עוד נביא לחדש אותות ומופתים וכל שכן שלא יוסיף, הנה באמת הוא בידם סניגרין ג' כי בידוע שאין כוונת הכתוב לכך כלל, אבל הכוונה האמיתית שלא קם נביא כמוהו אשר תבא אליו ההתאמתות הגמורה באותה מדרגה מהנבואה המכונה בלשון פנים אל פנים, בקדימת ההודעה לכל ענייני האותות והמופתים אשר שלחו יי' לעשות וגו', שהם המיוחסים והמיוחדים אליו מצד עוצם מדרגתם, אשר בהיותם על זה האופן לא נפל בהם שום ספק או שום השערה אחרת זולתי אמתת הענין אשר יעדהו, כמו שיקרה לשאר הנביאים בעקרי מופתיהם המיוחדים אליהם, שבכלם באו על ידי התפלה והצעקה, וכבר סופק להם מתחלה אם תעשינה כמשפט כל מתפלל וספורי מעשיהם והפצר תפלותיהם יוכיחו עליהם, לא כן עבדו משה, כי הוא היה יוצא ובא ושרביטו של מלך בידו לעשות כל אשר יצוה מבלי שום ספק ושום השערה אחרת לא בתחלה ולא באמצע ולא בסוף עד כאן דבריו: ואין דעתי נוחה בשום דעת מאלה כי יש לדון אחר כל אחד מהם, אם של הראשון יש לשאול, אחר שהאותות והמופתים אשר שלחו יי' לעשות בארץ מצרים כפי צורך העת היה, ואין פירוש ולא קם נביא וגו' לכל האותות וגו' שלא היה כמוהו גם במעלת הנפלאות, מה ההתודעות במדרגה הנפלאה מהדבור פנים אל פנים, אחר שהכרח הענין שהיו בו חייב כן, נראה שאין לנסים ההם מקום אל המדרגה ההיא, כי אינם תלויים בה, כי על כל פנים היו נזכרים ונעשים, ומכל מקום יבא הנס כי דוחק השעה וצרכה גרמו: והאמת הברור שמעלת נבואתו היא ההודעה פנים אל פנים, ואחר שהורה שגם בנפלאות ידעו ה' פנים אל פנים, הרי כל הפנים שוים ואין זה כי אם להפליא גם באותותיו ומופתיו, וכמו שלא קם כמוהו במעלת הנבואה, כן לא קם כמוהו במעלת הנפלאות, ואין במשמע אשר שלחו יי' למעט כי אם לרבות, ואין טענה מהעיר שעד שלא נתקדשה ארץ ישראל כל הארצות שוות לנבואה ולשרות השכינה, ואף אחר שנתקדשה שרתה שכינה על יחזקאל ע"ה ונתנבא בחוצה לארץ, ואם בשביל שנדבר עמו קודם בארץ, הנה משה ע"ה נדבר עמו קודם בסנה: ומה שכתב שאם היתה הכוונה שלא היה כמוהו במעלת הנפלאות, שהיה ראוי שיאמר בכל האותות וגו', הנה זה לא יקשה על משמעות הכתוב, כי מדרך אלו האותיות לבא ולשמש זו במקום זו, כמו הרגתי לפצעי, ירד שריד לאדרים, וישבו אתו לארץ: ואם אל הדעת השני, יש להשיב עליו מנסי יהושע ע"ה, שעם שלא באתהו ההתאמתות הגמורה באותה מדרגה מהנבואה וכו'. הנה בבקיעת הירדן שהיה שוה לקריעת ים סוף, עם שלא באתהו קדימת הידיעה בנס ההוא בברור כמשה בקריעת ים סוף, מכל מקום כבר נודע לו ברמז, שנאמר שם ויאמר יי' אל יהושע היום הזה אחל גדלך בעיני כל ישראל אשר ידעון כי כאשר הייתי עם משה אהיה עמך ואתה תצוה את הכהנים וגו', כבאכם עד קצה מי הירדן בירדן תעמדו, והנה זה קדימת רמז קרוב לבאור כי מזה הבין והוכיח כי מי הירדן יכרתון, ולא נפל בנס ההוא ספק ולא שום השערה, וגם לא בא על ידי תפלה וצעקה, נמצא לדעתו כי מה שנמשך למשה מעוצם מעלת הנפלאות במדרגתו העליונה על כל הנביאים, נמשך ליהושע במדרגתו אשר היא למטה ממנה, ולמה אם כן חרד אלינו את החרדה ההיא מעוצם מדרגתו בהתאמתות הגמורה וכו', ובקדימת ההודעה אחר שיצא התכלית לאור בלתי זה כלו, ובמה אם כן תוכר מעלת אדון הנביאים לדעתו שאמר שאין כוונת הכתוב לומר שלא ישוה אליו עוד נביא לחדש אותות ומופתים וכל שכן שלא יוסיף: ובנס עמידת השמש עם שלא קדמה לו בו הודעה, הנה לא נפל בו שום ספק ולא שום השערה, גם לא היה על ידי תפלה וצעקה, ומה שכתוב אז ידבר יהושע ליי', כבר אמרו בפרק נ"ה מפרקי רבי אליעזר, שזה היה שהזכיר עליהם את השם, אולי אמר להם שיעמדו לכבוד בוראם שיתקדש שמו על ידם, וזהו הזכרת השם, ומה שכתוב ולא היה כיום ההוא לפניו ואחריו לשמע יי' בקול איש, הכוונה כי בעמידתם בדבר יהושע היא שמיעת השם בקולו, כי לולא שהיה רצון השם לא עמדו, ואף אם נאמר כי אז ידבר יהושע תפלה וצעקה, עדיין יש לבעל הדין לחלוק ולומר, כי אין להביא ראיה מזה על מעלת משה ע"ה שלא הוצרך במופתיו אל התפלה והצעקה, כי אין אל התפלה ענין בנסי מצרים, לפי שהיו תנאיים והכרחיים להעניש העושקים והמורדים, וכמו שכתוב, וגם את הגוי אשר יעבודו דן אנכי, ולא יפגע אדם בהם כי חל עליו חובתם, ולזה העשותם שלא על ידי תפלה וצעקה, אינה ראיה על מעלת משה, והנה בהתעוררו ע"ה אל הצעקה נאמר לו מה תצעק אלו, ודרשו רז"ל עלי הדבר ולא עליך על בני ועל פועל ידי תצווני, כוונו בזה מה שכתבתי, ונאמר דבר אל בני ישראל ויסעו, ודרשו רז"ל אין להם אלא ליסע, כלומר ועלי לעשות ולגמור בעדם, כי שטר חוב יש לאביהם הזקן עלי, ועלי לפרוע מבלי שיזמינוני לדין ותפלה, ואתה הרם את מטך וסגור פיך: ועוד שהרי גם לאדון הנביאים ע"ה מצינו צעקה במרה ובחורב, ולמה לא גזר על המים המרים וימתקו ועל הצור ויזובו מים. והרי אליהו ז"ל תלמידו גזר על הגשמים ויעצרו, ואמר חי יי' אלהי ישראל אשר עמדתי לפניו אם יהיה השנים האלה טל ומטר כי אם לפי דברי, וגם על כד הקמח וצפחת השמן, שהתמיד הנס ההוא שנה תמימה, כקבלת רז"ל בסדר עולם, באתהו קדימת ההודעה, והוא אמרו יתברך קום לך צרפתה אשר לצידן וישבת שם והנה צויתי שם אשה אלמנה לכלכלך, ומזה ידע אופן הכלכלה עד שאמר כי כה אמר יי' אלהי ישראל כד הקמח לא תכלה וצפחת השמן לא תחסר, ולא הוצרך לא לתפלה ולא לצעקה, גם בבקיעת הירדן כתוב ויקח אליהו את אדרתו ויגלם ויכה את המים ויחצו הנה והנה ויעברו שניהם בחרבה, ואלישע תלמידו ע"ה כתוב בו, ויצא אל מוצא המים וישלך שם מלח ויאמר כה אמר יי' רפאתי למים האלה לא יהיה משם עוד מות ומשכלת. והיה נס בתוך נס, כמו שאמרו רז"ל במכילתא ולא הוצרך לתפלה וצעקה: וישעיהו ע"ה אמר קחו דבלת תאנים ויקחו וישימו על השחין ויחי, והיה נס בתוך נס, כמו שאמרו רז"ל במכילתא, ולא הוצרך גם הוא לתפלה, ובכל הנסים ההם לא נפל בשום אחד מהם ספק והשערה כלל: האמנם כי יש לתת לב אל מה שנמצא בנסים הנעשים על ידי הנביאים ע"ה, כי במקצתם לא הוצרכו בהם אל התפלה והצעקה, והם אלו שזכרנו, ובמקצתם הוצרכו אל ההמלכה ונתינת הרשות והוא הפצר התפלה בהם, כגון עמידת השמש ליהושע, ונתינת קולות ומטר בימי קציר חיטים לשמואל, והחית בן הצרפית, והורדת המטר והאש על המזבח לאליהו ז"ל, והחית בן השונמית לאלישע, והשבת הצל לישעיהו, וזה ספק עצום לא הרגישו בו המפרשים: והתרו על הדרך שאומר, והוא כי כבר כתבנו בפרק ט' מזה החלק, כי האדם עשוי בצלם ודמות, שהוא הכבוד והוא השכל שהוא יסוד כל בנינו והדר שהוא הדמות ומצד הכבוד שהוא השכל המושפע עליו מהכבוד העליון שהיא החכמה העליונה, מושל בעליונים ונכנעים ונשמעים אליו, ומצד ההדר שהוא הדמות, מושל בתחתונים ונכנעים ונשמעים אליו, והנביאים ע"ה כשפועלים ביסודות התחתונים מצד שלמות הדמות, יגזרו אומר ויקם להם, ולא יצטרכו אל התפלה, כגון אליהו ז"ל בשרי החמשים וחמשיהם, שכתב בהם ואם איש אלהים אני תרד אש מן השמים ותאכל אותך ואת חמשיך ותרד אש מן השמים ותאכל אתו ואת חמשיו: ואמנם כשאיפשר לפעול הפלא בפגישת גשם בגשם, אין צריך אפילו אל הדבור, כגון בבקיעתו הירדן שכתוב ויקח אליהו את אדרתו, ויגלם ויכה את המים ויחצו וגו', וכגון אלישע ברפואת המים הרעים, וישעיהו בהחית השחין, ואמנם כשפועלים הפלאים בעליונים ומשיבים להם מפני הכבוד שהוא השכל, על ידי פגישת ודבוק מחשבתם במקור הרצון שהיא החכמה העליונה, יצטרכו אל התפלה והצעקה להמשיך הרצון ההוא מראש המחשבה עד סופה, שזה סוד הייחוד אשר מצד יחודם הכבוד נשמעים ונכנעים אליהם כל הדברים הנבראים אשר בראם הכבוד ההוא מלאכים וגלגלים, וזה מפני הכבוד והוא השכל המושפע עליהם מהמקור העליון, לפי שגם הם שכל מכירים מעלת השכל ההוא אשר הוא נשפע מלמעלה להם, ולזה נשמעים אליו, וגם מפני שהם שכל גם כן יצטרכו הנביאים לפעול בהם הפלאים בדבר הנעשה במחשבה ובשכל שהיא התפלה, מה שאין צריכים כשפועלים הפלאים בדברים התחתונים שהם חמר, ולהכניע דים להם לנביאים ע"ה בגזירת אומר, או בפגישת גשם בגשם כמו שכתבנו, והם נכנעים אליהם לכבוד ההדר שהוא דמותם השלם: ונתינת קולות ומטר דשמואל בימי קציר חטים שזה מכלל הפלאים, הנה לדברים העליונים יחשב כי הוא שנוי טבע הזמן, והזמן נמשך אל התנועה אשר מקומה ויסודה הגלגל, ואם כן בהשתנות הזמן ישתנה הגלגל שתנועתו סבת הזמן, והוא אמרם ז"ל בואלה הדברים רבה, בא שמואל ועשה את הקיץ חורף, הלא קציר חטים היום אקרא אל יי' וגו', ולהיות הפלא ההוא בעליונים ונשמעו אליו מפני הכבוד הוצרך אל התפלה וכענין שכתבנו: וגם בנתינת המטר דאליהו ז"ל היה הפלא עצום מאד כי לא היה בו טבע כדרך המטר המתילד והוה מהאדים העולים מן הארץ אבל הורידו מהאוצר הטוב שלמעלה, ולזה הוצרך אל ההשתדלות ההוא הנמרץ הנראה מן הכתובים באמרם ואליהו עלה אל ראש הכרמל ויגהר ארצה וישם פניו בין ברכיו, ויאמר אל נערו עלה נא והבט דרך ים וגומר, ויאמר שוב שבע פעמים וגו', ויש לתמוה למה הוצרך לכל זה אחר שאמר לו לך הראה אל אחאב ואתנה מטר על פני האדמה, כי היה מן הראוי כי אחר שהבטיחו ויעדו שיתן מטר שלא יצטרך אל הטורח וההפצר בתפלה כנראה ממשמע הכתובים ההם, כל שכן שכבר שבו ישראל והודו ואמרו יי' הוא האלהים יי' הוא האלהים ושחט אליהו ז"ל נביאי הבעל והיה ממדת חסדו יתברך שיקיים דברו ויתן המטר תכף אחר כל המעשים ההם, ולא יצטרך הנביא ז"ל אל יגיע כפיו בו, וכזה לא נמצא בכל הנביאים שיובטחו בדבר ויצטרכו בו אחר כך אל התפלה לשיבא ויתקיים: והנראה לומר בהתר זה הספק כי כן התנה הוא מתחלה בשבועתו באמרו חי יי' אלהי ישראל אשר עמדתי לפניו אם יהיה השנים האלה טל ומטר כי אם לפי דברי, ויש במשמע לפי דברי ההפצר ההוא שהפציר בתפלה, כי עון עבודה זרה היה גורם עצירת הגשמים למעלה ולמטה, כי כשגזר עליהם היתה שם סבה מספקת לעצור במים ויבשו שהוא העבודה זרה שהיו כל ישראל עובדים, אבל להמטיר לא היתה שם סבה מספקת כי עם שהודו ישראל כי יי' הוא האלהים לא בערו העבודה זרה מביניהם ועדין השרץ בידם, וכשאמר לו יתברך לך הראה אל אחאב ואתנה מטר הנה יובן זה אחר שיקיים שבועתו ויתפלל על הגשמים, ולשתי סבות אלו הוצרך להפציר עליהם ההפצר הרב ההוא: ויש עוד טעם נעלם בדבר והוא כי לפתוח האוצר הטוב העליון לתת מטר צריך התעוררות מלמטה וזה סוד ואד יעלה מן הארץ שהוא ההתעוררות מלמטה ואחר כך והשקה את כל פני האדמה, ועוד יתבאר סוד זה ממה שכתבנו בפרק שלפני זה בסוד ברוך יי' יום יום, ובפרק קמא דתעניות אמרו גשמים היינו פרנסה וכל שכן אחר שהיה האוצר הטוב ההוא סגור ואטום מפני קלקול התחתונים שהיה צריך ההפצר ההוא בתפלה לעורר הרחמים למעלה ולתקן הקלקול ולפתוח המקור, ולטעם זה הוצרך אליהו ז"ל להתפלל על הגשמים עם שנאמר לו ואתנה מטר, כי זה יובן בשמירת תנאי ההתעוררות שצריך לעורר מלמטה וכמו שהשלים כן, ולהוריד האש על העולה בהר הכרמל הוצרך אל התפלה והצעקה הנמרצת ההיא, לפי שלא היה האש ההוא היסודיי התחתון כי אם העליון והוא האוכל הקרבנות מעל המזבח אשר לפני יי', וכן בהחית המתים שהחייו הוא ז"ל ואלישע תלמידו ע"ה הוצרכו אל התפלה להשיב ולהמשיך הנפשות ההנה ממקורן העליון: ובמדרשו של רשב"י אמרו בזה הלשון (ח"א קי"ד ע"ב) א"ר יצחק מאי דכתיב עוד ישבו זקנים וזקנות ברחובות ירושלם ואיש משענתו בידו מרוב ימים, מאי טיבותא דא למיזל כדין משענת בידוי, אלא א"ר יצחק עתידים הצדיקים לעתיד לבא להחיות מתים כאלישע הנביא דכתיב וקח משענתי בידך ולך, וכתיב ושמת משענתי על פני הנער, א"ל הקב"ה דבר שעתידים הצדיקים לעשות לעתיד לבא אתה רוצה לעשות עכשיו, לפיכך כתיב וישם את המשענת על פני הנער ואין קול ואין קשב עד כאן: ונראה כי הוצרכו אל התפלה והקריאה אל יי', לפי שאין העולם הזה כדאי אל ההפלגה ההיא מהנפלאות עד לעתיד לבא שישובו הדברים להויתם ולטבעם הראשון כמו שהיו קודם החטא הקדום, ואז לא יצטרכו הצדיקים להפציר בתפלה להחיות המתים כי תגדל מעלתם ודבקותם בבוראם אז כל כך עד שיחיו המתים במשענותם, וזה כי האור והשפע אשר יושפע עליהם אז יהיה בו די לשיעבור מהם עד שידבק במשענותם להיות גופם הקדוש והזך נשען עליהם ויספיק להחיות המתים: ונראה כי מזה הטעם ננער מעפרו האיש ההוא שנאמר בו וילך ויגע איש בעצמות אלישע ויחי ויקם על רגליו שהיה בעצמות הנביא ע"ה מהאור והקדושה להיותם משענת הגוף הקדוש שהיה כלי ומעון לשכינה עד שהספיקו להחיות מי שנגע בהם, וגדולים הצדיקים במיתתם יותר מבחייהם, כי להחיות בן השונמית הוצרך אל הטורח וההפצר בתפלה ההוא וכמו שכתוב ויבא ויסגר הדלת בעד שניהם ויתפלל אל יי' ויעל וישכב על הילד וישם פיו על פיו ועיניו על עיניו וגו' וישב וילך בבית וגו' ובמותו הנגיעה בעצמותיו הספיק לזה ובעמידת השמש והשבת הצל הוצרכו אל התפלה להיות הפלא בדברים העליונים ונשמעו אליהם מפני הכבוד, וכענין שכתבנו, ומה ששערנו בזה נראה טעם נכון למה שנמצא בנסי הנביאים ע"ה מהחלוק: וממה שכתבנו יתבאר למבין כי אין כוונת הכתוב שאמר אשר ידעו יי' פנים אל פנים לכל האותות והמופתים, כי אם להבדיל נסי משה ע"ה מנסי שאר הנביאים כמו שהובדלה נבואתו מנבואתם במדרגה ובעלוי כמו שיתבאר כל זה בפרק הבא בסייעתא דשמיא: חלק ג פרק יד להיות תורת יי' תמימה משוערת במחשבה העליונה אצולה ומושפעת מחכמת אלהים והיא חקוי מה שברצון העליון חוייב שמקבלה יהיה היותר שלם מכל נולד, ולפי שמשה ע"ה היה מבחר כל ילוד ראוי ומחוייב שימצאו בו כל מיני השלמות והמעלות עד שלא ישוה אליו שום נביא מנביאי האמת והצדק, כי זה ממה שראוי לקיבול התורה השלמה על ידו כל מה שיתעלה מקבלה על שאר הנביאים הוא עדות ומופת על עלוי מדרגת זאת התורה. ולזה היה משה ע"ה מוכן ומקודש ושלם מבטן אמו: ובמדרשו של רשב"י ע"ה אמרו בזה הלשון (ח"ג קל"ח ע"א) בכלהו אתרי דשמא אדכר תרין זמנין פסיק טעמא בגוויהו אברהם אברהם, יעקב יעקב, שמואל שמואל, כולהו פסיק טעמא בגוויהו וכו', אבל משה משה לא איפסיק טעמא בגוויהו, דמיומא דאתיליד שלים הוה דכתיב ותרא אותו כי טוב הוא עד כאן, ובסוטה פרק קמא ותרא אותו כי טוב הוא תניא ר' מאיר אומר, טוב שמו, ר' יהודה אומר טוביה שמו, ר' נחמיה אומר הגון לנביאות, אחרים אומרים שנולד כשהוא מהול, וחכמים אומרים בשעה שנולד נתמלא כל הבית כולו אורה, כתיב הכא ותרא אותו כי טוב הוא, וכתיב התם וירא אלהים את האור כי טוב: ירצו לבאר ע"ה כי במשה נשלמה כוונת הבריאה והוא ע"ה היה תכליתה, ולזה היה שלם מיום שנולד בכל השלמיות, ודעת ר' מאיר כי לזה כוון הכתוב באמרו ותרא אותו כי טוב הוא, ופירש טוב שמו כי כשהדבר בגמר תקונו ראוי שיקרא בשם טוב, כי אחר שהוא טוב הוא שמו הראוי כי הוא מורה על הדבר השלם בעצם, ולהורות על זה לא דרך בו הכתוב דרך קריאת השמות, כי על הרוב לא יורה השם על הדבר הנקרא בו, אבל אמר ותרא אותו כי טוב הוא כלומר נשלם הדבר הנרצה ובא אל גמר תקונו והרי הוא בטוביותו והוא שמו, ונראה לי כי לזה לא נאמר כי טוב בבריאת אדם הראשון, כי עדין לא נשלמה הכוונה בבריאה ביצירתו הפרטית, ואם אמר אחר כך וירא אלהים את כל אשר עשה והנה טוב מאד, זה אמנם ראוי בבחינת הבריאה בכללה, ולדעת רז"ל במדרש לא נאמר כי אם על התכלית שהיה עתיד להשלים הבריאה שהוא התורה, אמרו בבראשית רבה הנה טוב זה מלאך חיים והנה טוב מאד זה מלאך המות וכי מלאך המות טוב מאד אתמהה, אלא למלך שעשה סעודה וזימן את האורחים והכניס לפניהם תמחוי מלא כל טוב אמר כל מי שהוא אוכל ומברך את המלך יאכל ויערב לו, וכל מי שהוא אוכל ואינו מברך את המלך יותז ראשו בסיף, כך כל מי שמסגל מצות ומעשים טובים הרי מלאך חיים, וכל מי שאינו מסגל מצות ומעשים טובים הרי מלאך המות עד כאן: הנה כי דמו הבריאה לסעודה וכמו שתכלית הסעודה לברך את המלך, כן תכלית הבריאה הוא סגול מצות ומעשים טובים שהוא הרצון והחפץ בבריאה, וזה אי איפשר כי אם על ידי התורה וכשבא משה שהיה עתיד לקבלה נשלם התכלית ונגמרה הראיה הנזכרת בגמר הבריאה, ולזה נאמר ביצירתו כי טוב הוא, והוסיף הוא לבאר כי הטוב הנאמר עד כאן לא היה טוב שלם וקיים עד זה: ובבראשית רבה ר' ברכיה אמר בזכות משה שנאמר וירא ראשית לו כוון למה שכתבנו, ור' יהודה העלה זה הטוב והשלמות בשהוסיף שם יו"ד ה"א שהוא חצי השם ככולו, ואמר טוביה שמו, והכוונה כי הטוב ההוא לא יבחן היותו טוב גמור ושלם, כי אם בהיותו עולה כולו לגבוה, ולפי שמשה ע"ה היה עתיד להשלים זה בשלמות היותר נעלה שאיפשר אמר טוביה שמו, וזה אמנם ישתלם מצד דבקותו בשם זה ולא אחד מן הנביאים שעלה אל זה הדבקות המופלג, וכענין ואתה פה עמוד עמדי בלי שום פרוד וחלוק מן הדבקות ההוא וזה הוא הטוב הגמור שאין למעלה ממנו, ואמנם הדבקות ההוא אשר ימשך ממנו הייחוד הגמור לצורך גבוה אי איפשר להגיע אל שלמותו כי אם הנביא, וכל מה שיהיה גדול במדרגת הנבואה יהיה גדול בדבקות ההוא, ולפי שנתעלה משה ע"ה בזה על כל הנביאים אמר ר' נחמיה הגון לנביאות, כלומר ששערה בדעתה הנכון תכף לדתה אותו שמאז היה הגון לנביאות, וכל זה להורות שהיה שלם מיום שנולד, ולפי שמשה ע"ה היה עתיד למול ערלת הלבבות ולייחדם אל היחוד המיוחד, וזה בהעבירו והכריתו מן העולם האמונות הנשחתות והדעות הזרות שהם כדמות הערלה והמסך המבדיל בין הנבראים ובין האמת הגמור, והסימן לכל זה יהיה בשיולד כשהוא נמול וזה דעת אחרים באמרם שנולד כשהוא מהול, וחכמים אומרים בשעה שנולד נתמלא כל הבית כולו אורה, וזה סימן שהיה עתיד לקבל התורה הנקראת אור ולהאיר בה כל העולם, ולזה כוונו בגזרה שוה שהביאו מהאור הראשון שנאמר בו כי טוב, וידוע לחכמים כי האור ההוא היא חכמת אלהים אשר ממנה נאצלה ונשפעה תורה שבכתב העליונה ועל הראשונה תורה קדומה נאמר יהי אור ועל הנאצלת ממנה נאמר וירא אלהים את האור כי טוב, וזה אמרם בבראשית רבה נובלת חכמה של מעלה תורה: ובבראשית רבה פרשה י"א אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו, וכן אמרו בפרק אין דורשין והכוונה בצפיה זו צפיית המרכבה ובו משיגין אמתת כל מה שנברא באור ההוא ואין כל החכמים והנביאים שוים בהשגה זו, אבל אדון הנביאים ע"ה השיג הכל, והוא אמרם בפרק קמא דראש השנה חמשים שערי בינה נבראו בעולם כלם נתנו למשה חסר אחת, שנאמר ותחסרהו מעט מאלהים, ונתעלה בהשגתו על כל הנביאים לעלוי התורה שנתנה על ידו, כי מעלתו ראיה על מעלת התורה כמו שכתבנו, ואחר שזה כן יש להאמין אמונה אומן כי כמו שנבואת משה למעלה מנבואת שאר הנביאים, כן נסיו ומופתיו למעלה מנסי ומופתי שאר הנביאים וזה מוכרח בחק התורה, כי יש לדעת כי כל מה שיגדל הדבר יגדל מופתו, ולהיות זאת התורה אשר שם משה לפני בני ישראל למעלה מן השכל לפי שהיא חקוי מה שברצון העליון כמו שכתבנו, הנה להודאתה ואמותה יצטרכו הראיות והמופתים היותר חזקים והיותר מופלאים שאיפשר והיו הנסים והנפלאות ההם ראיותיה ומופתיה, הוכרח אם כן שיהיו היותר חזקים והיותר מופלאים שאיפשר, ואמנם איך יצוייר שנסי משה ע"ה עם שלא נמצא לו בתורה פועל הנס בדברים העליונים גדולים מנסי שאר הנביאים עם שנמצא לקצת מהם פועל הנס בדברים העליונים, הנה בפרק ט' מזה החלק עמדנו על מציאות זה בשני פנים, האחד כי בשנותו סדרי התחתונים המתנועעים בעוד המניעים העליונים מניעים אותם בתקפם ובגבורתם, הנה זה כח גדול לאין שעור ממי ששנה סדר העליונים, והשני שיש להאמין כי כשהיה פועל הפלאים ביסודות התחתונים הנה הוא ע"ה היה מסיר ממשלת העליונים ומשדדם וכמו שהארכנו שם בסבת כל זה, ואחר שעלה זה במצודתי מצאתי במדרשו של רשב"י ע"ה (ח"ב כ"ח ע"א) דברים יראה מהם זה עצמו שכתבתי אמרו שם בזה הלשון, מאי גבורתא היא למעבד קמי פרעה תנינא אלא דמתמן הוא שרותא לאלקאה ומשרותא דתנינא שרי שולטניה כדין חדו כלהו חרשי, דהא ריש חכמתא דנחש דילהון הכי היא מיד אתהדר ההוא תנינא דאהרן לאעא יבישא ובלע להון, ועל דא תוהו וידעי דשלטנא עלאה אית בארעא דאינון חשיבו דהא לעילא מניהו לא אית שלטנא למעבד מידי כדין ויבלע מטה אהרן דייקא, דאתהדר לאעא ובלע לון ועל דא עביד אהרן תרין אתין חד לעילא וחד לתתא, חד לעילא תנינא עלאה דשליט על אינון כלהון ופרעה חכים הוה מכל חדשוי ואסתכל דשלטנא עלאה שליט בארעא שליט לעילא שליט לתתא, ובמכת היאור אמרו בזה הלשון בההוא זימנא אתפליג ימא לתרין חולקין חיור וסומק וכו' ואלקי לעילא ואלקי לתתא ועל דא שתיאן ישראל מיא ומצראי דמא, ובמכת הערוב אמרו בזה הלשון תא חזי כמה חילין אתערבו לעילא חדא ובלבל לון קב"ה כחדא בגין לבלבלא חיליהו תקיפא לעילא, וכל אינון גבוראן דעבד קב"ה במצרים בידא חדא הוה דארים ידיה עליהו לעילא ותתא, ומתמן אתאביד חכמתא דמצרים דכתיב ואבדה חכמת חכמיו וגו', ותא חזי כתיב וסכסכתי מצרים במצרים מצרים לעילא במצרים לתתא, בגין דאינון חילין ממנן לעילא על חילין דלתתא, ובמכת בכורות אמרו כל בכור דאפילו דרגין עילאין ותתאין אתברו משלשלהון עד כאן: הנה בארו כי המכה בתחתונים היתה נוגעת גם אל העליונים הממונים עליהם, וכשהיה פועל הפלא ביסוד התחתון ומשדדו הנה היה נוגע אל המזל הממונה עליו המניעו ומסירו מתפקידו, וכנגדו ברוחניים העליונים הממונים על התחתונים הכל היה משדד ומשבר משלשוליהם ומכניעם ומסירם מממשלתם והכל כדי להראות לפרעה ולמצרים שיש מושל עליון על העליונים ועל התחתונים, ולזה הוצרך לפעול הפלאים בתחתונים וכנגדם בעליונים כדי שיכירו שהוא ברא הכל ובידו הכל לשנותם ולשדדם כרצונו וכמו שבארנו במה שקדם, וכבר כתבנו בפרק ט' מזה החלק כי גם האותות שנעשו על ידי אהרן כלם יתיחסו למשה כי הוא אלהים לפרעה, ואהרן אחיו נביאו, וכפשט הכתוב שאמר לכל האותות והמופתים אשר שלחו יי' לעשות בארץ מצרים, ואין לאומר שיאמר שאם לא היו נסי שאר הנביאים גדולים מנסי משה ע"ה הנה היו שוים אליהם, שגם הם פעלו הפלאים בעליונים וזה הפך מה שהנחנו מהיות נסי משה ע"ה גדולים מנסי שאר הנביאים ע"ה וכמו שלא ישוו אליו במעלת הנבואה כן לא ישוו אליו במעלת הנסים והנפלאות, וכפשט הכתוב שאמר ולא קם נביא עוד בישראל כמשה וגו' לכל האותות וגו', וכמו שיתבאר כי הנה כפי המציאות הראשון יתבאר היטב כי לא ישוו נסי שאר הנביאים לנסי משה ע"ה, וגם כפי המציאות השני אף אם פעלו שאר הנביאים ע"ה הפלאים בעליונים הנה לא ישוו נסיהם לנסי משה ע"ה לרובם ולהתמדתם, כי פלא המן עצום עד מאד כי למעלת משה ע"ה היתה נבואתו מן השמים הידועים לחכמי לב, וכמו שיתבאר וגם בימיו לחם מן השמים ההם ובימי יהושע מעבור הארץ נזונו, והסוד בכל זה יתבאר ממדרגת נבואת כל אחד מהם, והפלא העצום ההוא התמיד להם ארבעים שנה גם עמוד האש ועמוד הענן ומי בגדולי פלאי שאר הנביאים ע"ה שהגיע למעלת שום פלא מאלה, גם לדעת רז"ל הבאר והשלו מלבד נסי מצרים שהגיעו לעליונים ולעליוניהם וכמו שיתבאר ממדרשו של רשב"י ע"ה וכמו שכתבנו למעלה: ועוד כי יום סיני לא היה לפניו ולאחריו אשר עמדנו לפני יי' אלהינו לשמוע דברות קדשו בקולות הנוראים ההם אשר מה שנתחדש במעמד ההוא הקדוש יותר מופלא וגדול לאין שעור מכל מה שנתחדש בשמים ובארץ, הן על יד הנביא הנאמן ע"ה, הן על יד שאר הנביאים עליהם השלום, ועוד כי אל הראשון המתחיל לפתוח המקור בפעולת הפלאים בשנוי הטבעים יתיחסו כל הפלאים הנעשים אחר כך על יד זולתו כי הוא סבתם, וידוע כי הראשון אשר נודע השם הגדול על ידו לפעול נסים מפורסמים בשנוי הטבעים היה משה ע"ה למעלת נבואתו, ואם כן כל מה שעשה יהושע ושאר הנביאים משנוי הטבעים הכל יתיחס למשה רבם ע"ה, כי הוא העושה וכמו שיעדו יתברך בפירוש באמרו הנה אנכי כורת ברית נגד כל עמך אעשה נפלאות אשר לא נבראו בכל הארץ ובכל הגוים וגו' אשר אנכי עשה עמך, ולא מצינו לו ע"ה נפלאות גדולות ונוראות אחר כך מאותם שעשה קודם זה הייעוד, אבל אותם שעשה קודם היו גדולים לאין שיעור מאותם שעשה אחר כך, אבל היה זה לומר ולהודיע כי כל מה שיעשה יהושע תלמידו ע"ה ושאר הנביאים ע"ה באותם הפלאים הוא היה עושה ואליו יתיחסו כלם ומכחו ואצילותו היה כחם ומשפע נבואתו קבלו כלם בסיני נבואתם ובכח ההוא שקבלו ממנו ע"ה פעלו מה שפעלו מן הפלאים הנוראים ההם, ואם כן אין לומר בהם כי מה שפעלו היה יותר נפלא ממה שפעל משה אחר שכל מה שפעלו ועשו היה מאצילותו וכחו: ולרמוז לזה אמר פני משה כפני חמה ופני יהושע כפני לבנה, כי אור הלבנה אינו מעצמה ואין ליחסו לה כי אם אל החמה לפי שהוא נאצל עליה מאור החמה, כן נבואת יהושע ונבואת שאר הנביאים וכל מה שפעלו מן הפלאים הנוראים הכל היה מאור פני משה וכחו ולזה ראוי ליחס הכל אליו, אבל מה שפעל ועשה הוא ע"ה לא יתיחס לשום נביא אחר כי לא קדמו שום נביא שיהיה במעלתו ולא בא אחריו: ויראה לי כי אמרו נגד כל עמך אעשה נפלאות וגו' היה על פתיחת האדמה את פיה ובלעה אותם ואת קרח, וזה אשר אמרו אשר לא נבראו, ואמר שם ואם בריאה יברא יי' ללזה נזכר לשון בריאה שהוא הוצאת יש מאין, והיה ענין חדש כבריאה החדשה שהיה פלא אין כמוהו, וזה היה מעין החדשה והפלא ההוא, ולזה הבטיחו אעשה נפלאות אשר לא נבראו בכל הארץ ובכל הגוים להודיעו כי זה הפלא יהיה גדול מכל הפלאים שהיו על ידו, ושיהיו עוד על יד זולתו, ולזה אמר אשר אני עושה עמך לפי שקרח היה מכחיש שליחותו ונבואתו וטעם נבראו, וכן כל מה שבא במעלת אדון הנביאים יהיה עניינו כולל עבר ועתיד כטעם ולא קם נביא עוד בישראל כמשה, הנה עדות יי' נאמנה על כי הפלא ההוא יהיה גדול מכל פלאי שאר הנביאים תלמידיו, וכמו שנתעלה עליהם במדרגת הנבואה, כן נתעלה עליהם בפליאת האותות והמופתים, ואף לפי זה יבא הכתוב כפשוטו ולא קם נביא עוד בישראל כמשה אשר ידעו יי' פנים אל פנים, ופירושו על הדרך אשר אומר והוא כי לפי שמעלת נבואתו של משה ע"ה תנאי במעלת התורה ועלוי מדרגתו בנבואתו הוראה על מעלת התורה מן ההכרח שלא יקום בשום זמן מי שיהיה במדרגתו, לא ממי שקדמוהו ולא מהמתאחרים אליו, והיא הכוונה באמרו ולא קם שמלת קם תשמש לעבר ולעתיד, כי להיות התורה נצחית אמר כן שאף האחרונים יעידון יגידון שלא קם, והוא כמו ולא יקום מי שיהיה במדרגתו כי זה אמנם יחוייב כן למעלת התורה: ובמדרשו של רשב"י ע"ה (ח"ב ל"ז ע"א) זכאה חולקיה דמשה דעליה כתיב יפיפית מבני אדם הוצק חן בשפתותיך מנח ובניו, על כן משחך אלהים אלהיך מאברהם ויצחק, שמן ששון מיעקב, מחבריך משאר נביאים. הנה כללו שאין בכל הקודמים אליו והמתאחרים אחריו מי שיהיה במדרגתו, והוא הכוונה באמרו ולא קם כלומר מלת קם, והסוד כלו תלוי בנשמתו הטהורה והקדושה אשר נאצלה ממקום שלא נאצלה ממנו נשמת שום נביא אחר זולתו, כי כל אחד מהנביאים ע"ה היתה מדרגתו בנבואה והשגתו עד המקום אשר נאצלה ממנו נשמתו, וכל אחד היה מתיחד ומתקשר בשרשו על ידי צורתו ומשם היה שואב נבואתו, ולזה גדלה מדרגתו של משה ע"ה מאד על שאר הנביאים, לפי שהיתה נשמתו וצורתו למעלה ממדרגת צורות שאר הנביאים, וזה הוא שקבלו חכמי האמת ע"ה באמרם כי צורת משה ע"ה היתה אצולה מתפארת ישראל העולה עד נחלה בלי מצרים שהוא עולם הלבן, ולפיכך בזכות משה תורה מן השמים לחם מן השמים וכמו שכתבנו למעלה, ובזכות אהרן שהיתה צורתו אצולה מראש עולם הבנין סוד הימין העננים סוד שרש המים, ובזכות מרים באר המים לפי שצורתה אצולה מסוד הכלה הנקראת באר מים חיים: ובימי יהושע ובזכותו אכלו מעבור הארץ לפי שפניו פני לבנה, ועל זה הדרך שאר הנביאים ע"ה כל אחד מתיחד ומתקשר בשרשו על ידי צורתו האצולה ממנו, ומשם השפעתו והנהגתו, ומשם שואב נבואתו וכלם נבואתם באספקלריא שאינה מאירה סוד ה"א אחרונה שהיא עשר מדרגות כל אחד נתיחד במדרגתו, אבל משה ע"ה השיגן כלן כי בכל ביתי נאמן הוא: ובמדרשו של רשב"י ע"ה (ח"כ כ"א ע"ב) א"ר יהודה מאתר אתגזר משה דלא אתגזר בר נש אחרא, א"ר יוחנן בעשרה דרגין אשתכלל דכתיב בכל ביתי נאמן הוא ולא נאמן ביתי, זכאה חולקיה דגבר די מלכא אסהיד ביה כדין, כל זה עלוי מדרגה למשה ע"ה על כל הנביאים ע"ה למעלת התורה שנתנה על ידו וכמו שכתבנו, אשר ידעו יי' כתב הרמב"ן ז"ל בפרשת כי תשא ויתכן שיהיה ואתה אמרת זה ממה שאמר לו ושמי יי' לא נודעתי להם כאשר פירשתי עד כאן, ולי אני ואתה אמרת ידעתיך בשם ממה שאמר כאן אשר ידעו יי' פנים אל פנים, כי התורה קדמה לבריאתו של עולם כקבלת רז"ל שהיתה כולה כתובה באש שחורה על גבי אש לבנה, ומשה ע"ה קבלה כולה מבראשית עד לעיני כל ישראל, ולמדה מפי הגבורה: וכבר כתב הרב ז"ל בתחלת פירושיו לתורה כי משה ע"ה כסופר המעתיק מספר קדמון וכותב והוא האמת, וענין זה הכתוב לבאר כי נבואת משה בשמו הגדול בדבוק ובייחוד פנים מאירים בשאינם מאירים, והוא אמרו אשר ידעו יי' פנים אל פנים וזאת המדרגה מהנבואה לא הגיע אליה שום נביא זולתו, וזה מבואר ממה שקדם בדברינו, ויתבאר עוד בהגיענו לדבר במדרגות הנבואה בפרק כ"ב מהחלק הד' אם יגזרו מן השמים. לכל האותות והמופתים, כתב הרב ז"ל דבק עם ולא קם נביא עוד בישראל כמשה לכל האותות, או יאמר שידעו יי' פנים אל פנים באותות ובמופתים עד כאן: ולפי מה שאנו בעניינו שני הטעמים אמתיים וצריכים למה שכווננו מתחלת הענין, והוא מה שכתבנו כי כמו שהובדלה נבואת משה מנבואת שאר הנביאים ולא קם כמוהו בה, כן באותותיו ומופתיו הובדלה מעלתו ולא קם כמוהו בהם, וכמו שהוכחנו אמתת זה במה שקדם, והוא מה שיעדנו לבארו בזה הפרק: חלק ג פרק טו הנה יתבאר במה שיבא כי שכל האדם קצור קצרה ידו מהושיע ומהשלים בעליו השלמות האמיתי, וכבר התבאר בהרבה מקומות מזה הספר כי תכלית האדם היה הייחוד ועשות רצון בוראו וזו היתה הכוונה בבריאתו, ובפרק ח' מזה החלק כתבנו כי הרצון ההוא אי איפשר לדעתו והשגתו מנועה אפילו לאדון הנביאים ע"ה להשלימו אם לא יודיענו בעליו יתברך, ואם כן שוא שקדו ולריק יגעו החושבים כי בחקירתם ובשקול דעתם ועיונם הפלוסופי יגיעו אל מחוז חפצם ידמו בעצמם כי הם קרובים אל הרצון העליון והם רחוקים ממנו, וכל מה שישתדלו להשיגו בעיונם השכלי יסכלוהו ויוסיפו סרה והרחק ממנו ולא נשאר בידם כי אם הטורח הנמרץ והאשמה על הוצאת זמנם לבטלה וזה חלקם מכל עמלם, ואף אם נודה שהשכל בחקירותיו ועיונו הסכים אל האמת הנה מה שישכיל לא ישלים בו את נפשו כל שכן שהמדריכים אל הישרה מחכמי בני עמנו הפלוסופים הודו ולא בושו ומנו החסרונות אשר ישיגו אל הדרך העיוני ומהם הטעות והשגיאה אשר יקרה בהשגתו, כי בכל דור ודור התחלפו דעות אנשי העיון ואופני חקירותיהם ותמיד יחלקו האחרונים על הראשונים עד שמה שחשבו הקדמונים שיש מופת על מציאותו שערו האחרונים שיש מופת על סותרו: ומה שיורה על קצורם מה שכתב הרב ז"ל בפרק י"ט חלק ב' אמנם כל מה שידבר בו ארסטו מגלגל הירח ולמעלה הנה כלו כדמות מחשבה וסברה מלבד קצת דברים כל שכן במה שיאמרהו בסדר השכלים עד כאן, ואמנם כל מה שאמר בכל הנמצא אשר מתחת גלגל הירח עד מרכז הארץ אמר הרב שהוא אמת בלא ספק: והנה בעל הריב הודה בקצורו במה שדר בו מגלגל הירח ולמעלה, ובמה שאמר בכל הנמצא אשר מתחת גלגל הירח אחר שהמוסכל רב מהמושכל וכמו שגלו זה האחרונים, והאריך בביאורו החכם ר' יצחק אברבנל ז"ל בפירושו לספר מלכים בפרשת בגבעון נראה יי' אל שלמה, מי יאמין לשמועתו במה שהתחכם בדברים השפלים כי ההשגה בהם לקוחה מן החוש, וידוע כי על הרוב יכזב במוחשיו ולא יסכים אל האמת כי אם על המעט והוא בטל במעוטו עד שלא יגדר בשם חכמה, והראיה על שגם בדברים השפלים האלה בחשכה יתהלך ולא ידעם שמעולם לא נשמע עליו ועל שום חוקר אחר שיפעול בריאות טבעיות בדרכים הטבעיים לשעתם, כמו שנשמע כן על חכמי ישראל ע"ה וכמו שאזכור עוד בפרק ס"ז מזה החלק בסייעתא דשמיא, וזה מופת על שידעו והשיגו האמת בכל הבריאות והטבעים וסגולותיהם ואין ידיעתם וחכמתם ממין חכמת היוני החוקר, וזה יחסום פי כל האומרים כי חכמת היוני חכמת חכמי ישראל חלילה כי מה לתבן את הבר: וכבר נודע בשערים כי הרב המורה ז"ל נתאמת אצלו זה הדעת לחשבו כי אין חכמה בישראל כי אם החכמה היונית, ומרגלא בפומיה כי השלמות האחרון הוא ציור המושכלות ואי איפשר שיגיע זה השלמות לאדם לדעת הרב כי אם בעיון החכמות טבעיות למודיות ואלהיות, ועל הדרך אשר ידעם היוני ובדם מלבו עד שהעוסקים בתלמוד ובמצות לא הגיעו למעלת המבינים בעניינים הטבעיים לדעתו, וכענין המשל אשר נשא מהמלך אשר הוא בהיכלו ואנשיו כלם קצתם אנשי המדינה וכו' כמוזכר בספרו פרק נ"א חלק ג', ומזאת האמונה הפליג עוד עד שאמר שדעות היוני הם דעת נביאינו וחכמי תורתינו, ומזה יצא לו לפרש דברי התורה והנביאים והחכמים באופן שיסכימו עם הדעות ההם: ובפרק י"א חלק ב' מהמורה אמר ואלו העניינים כלם כבר בארנו שאינם סותרים דבר ממה שזכרוהו נביאינו וחכמי תורתנו, כי אומתנו אומה שלמה חכמה כמו שביאר יתברך על יד האדון אשר השלימו ואמר רק עם חכם ונבון וגו' אך כאשר אבדו טובתנו רשעי אנשי התורות הסכליות ואבדו חכמינו וחבורינו והמיתו חכמינו עד ששבנו סכלים כמו שיעדנו רע בעונותינו, ואמר ואבדה חכמת חכמיו ובינת נבוניו תסתתר והתערבנו בהם ונעתקו אלינו דעותיהם, כמו שנעתקו אלינו מדותיהם ופעלותיהם כמו שאמר בדמיון המעשים ויתערבו בגוים וילמדו מעשיהם כן אמר בהעתקת דעות הסכלים אלינו, ובילדי נכרים ישפיקו תירגם יונתן ובנמוסי עממיא אזלין, וכאשר גדלנו על מנהג דעות הסכלים שבו אלו העניינים הפלוסופים כאלו הם נכרים מתורתינו בזרותם מדעות הסכלים ואין הענין כן עד כאן, ושלמים וכן רבים מהאחרונים השיגוהו ותפשו עליו לקנאתם ליי' צבאות ולכבוד תורתו, ומהם החכם ר' יוסף בן שם טוב ז"ל עם שהיה חכם בקי וחריף מאד בפלוסופיא כתב בספרו עין הקורא מ"א בזה הלשון, וראוי לבקש סבה ולתת טעם נכון למה יחזיקו אותנו אויבינו לעם נבון וחכם בעבור עשיית החוקים והמניעה מהעבירות, וזה דבר לא יתנהו השכל האנושי והרמז"ל כפר בזה בספר המורה ואמר כי לא יחזיקו אלו הפעולות אותנו לחכמים כי אם לסכלים. ולזה החליט המאמר כי זה יורה על רוב בקיאותנו בחכמות האנושיות ר"ל הלימודית הטבעית האלהית כי אלה הם חלקי הפלוסופיא העיוני כמו שביאר הפלוסוף במאמר הב' מספר הנפש, ובמאמר הה' ממה שאחר הטבע וכי בעבורם יאמרו עם נבון וחכם וגו' עם שזה האיש גדול המעלה והשעור הנה נסכל לעשות הרבה מאמרים ופרקים ברבים מספריו אשר מהם יצא שרש פרה ראש ולענה, ומי יתן ידעתי מי היה יותר חכם בטבעיות או ארסטו או הלל ושמאי ויתר חכמי ישראל והחכמה היתה חסרה מאד עד זמן ארסטו, ולזה מה שאמר בן רש"ד בביאורו למאמר השישי מספר השמע כי כל מה שנמצא לקדמונים קודם ארסטו אין ראוי לשומו מסופק כל שכן להתחלה אלה הם תורף דבריו: ואמר בסוף פירוש הארוך למאמר השביעי ממה שאחר הטבע ובפתיחתו לפירוש הארוך על המלה לספר השמע כי ארסטו השלים החכמה וחדשה ורוב המשאיים העידו עליו כדבר הזה, והר"ם עצמו בפרק כ"ג מהחלק הב' אמר עליו כדומה לזה, והוא מבואר למי שראה הספרים הקודמים אל ספרי ארסטו חולשת העיון במלאכות האנושיות ההם, ודבר רחוק הוא שיהיה כל עמנו עם חכם ונבון באלה העניינים ולא יורגש בזה הזמן הארוך אשר הועתקו אלינו קורותיו, ויש לר"ם על זה טענות חלושות מזוייפות כי מיום גלות הארץ לא נמצא בישראל איש רבני חכם ונבון בעניינים האלה כמוהו, ואשר הביא אל רמז"ל לחשוב מחשבות רק רע כל היום הוא חשבו כי אין שם חכמה אחרת זולתי חכמת אלה האנשים וכי אין שם דור ראוי שיפול עליו שם ודעה וידוע זולת חכמתם וזה הביאו אל שאמר כי מרכבת יחזקאל וישעיהו אשר חוייבנו עליה ההסתר איננה דבר זולת חלק קטן מחכמת ארסטו וזה גלוי למי שהפליג העיון בספרו המורה בכל פרקיו ומאמריו מלה במלה והשתכל לדעת חכמת אלה האנשים עד שהוא מבואר כי כל מה שהשיג יחזקאל ע"ה ידוע לרוב חכמי הנצרים והישמעאלים והיונים ידיעה יותר חשובה ונקיה מהטעות לפי דעתו מידיעת יחזקאל ע"ה, וזה מבואר למי שהבין הנרצה אצל רמז"ל אומרו ואשמע את קול כנפיהם כי בעבור כבודו אמרתי לא אזכרנו: ואני אפלא אנה פנה רוח יי' מאת רמז"ל מי החשיך את מאור עיניו מי נתן ספר מוטעה לפניו והפרשה הזאת כולה אומרת כי על עשיית החוקים והמשפטים יאמרו עם חכם ונבון באמרו ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים, והר"ן ז"ל בדרשותיו בדרוש אשר התחיל בו בראשית ברא השתדל לתת סבה וטעם נכון לזה המאמר ויפה כוון והרוצה לעמוד עליו יראנו מספרו כי לא חפצתי להיות חמור נושא ספריהם, ואני נבדל בפירושו מכלם ולכן אמרתי זכור אזכרנו, וזה כי אמרו ומי גוי גדול אשר לו אלהים קרובים אליו וגו' נתן טעם למה שאמר כי הוא חכמתכם ובינתכם וגו' וזה כי כאשר יראו העמים כי אנחנו קוראים אל יי' אלהינו בעשיית אלה החוקים והוא יענה אותנו ויתן את בקשתנו יאמרו אין איש בארץ אשר ידע את האלהים חיים וידע לרצות אתו באופן יתן בקשתו כגוי הזה ואין חכמה יותר גדולה מזו. אחי וריעי הביטו וראו הנהיה כדבר הגדול הזה או הנשמע כמוהו כי ארסטו השתדל בספר האותות לדעת מהות המטר ואופן הויתו וסבתו הפועלת והחמרית וחקר עליו חקירות רבות והתיר ספקות גדולות והפליג לדבר עליו, הראיתם או שמעתם כי בהיות העולם בצער ובשנת בצורת היועילוהו חקירותיו להתיך מטר ארצה כמו שהיו עושים עשרה עשרה מישראל באשר יהיה שם ש"ץ עטוף בטליתו וקורא אל יי' בי"ג מדות ובזכרון שבע ברכות אשר תקנו רז"ל כמו שהתבאר במסכת תעניות, וכראות העמים את חוני המעגל אומר יי' ישב רוחו יזלו מים והנה הגשם על הארץ, או כראות את ארסטו אומר הוית המים ואין מים לשתות לאי זה מהם יחזיקו ליותר חכם, וכראות את גלאינוס דורש במהות הצרעת וסבותיו ודרך רפויו והצרעת זרחה במצחו, או כראות את אלישע אומר ורחצת בירדן שבע פעמים וטהר לאיזה מהם יחזיקו לרופא גדול, הנה אלה העניינים מפורסמים ומקובלים בזאת האומה, ועיניכם הרואות גם היום אשר חרה אף יי' בעמו אם קוראים אליו בכל נפשם והוא יענם, השמעתם לבטלמיוס עם גודל ידיעתו במלאכת הכוכבים וידיעת מהלך צבא השמים אם עמוד יעמוד השמש לו ולמולדתו כמו שעמד לנקדימון בן גוריון לפי מה שבא בקבלה, השמעתם לארסטו עם רוב פלפולו בחכמת האלהיות ורב השתדלותו בידיעת מספר השכלים הנבדלים ומציאותם, ואיכות השתלשלותם מההתחלה הראשונה, ואופן הנעתם לגרמים השמימיים, כמו שזכר כל זה במאמר הנרשם באות הלמ"ד במה שאחר הטבע שיאמר כי מלאך בא אליו, או אפילו אליהו אשתעי בהדיה ופה אל פה ידבר בו, או אפילו במראה ובחידות, כמו שקרה לחסידי אומתנו לאלפים ולרבבות, ואני יודע ולא נעלם ממני מה שיש לרמז"ל להשיבני, ואני יודע מה שיש לי להשיב עליו, אבל לא יסבול זה המאמר התוכחות על אלה העניינים בשלמות ובזולת זה המקום ימצאהו החוקר ממני עד כאן דבריו: הנה השלם הזה עם כל בקיאותו והסתבכותו בחכמות העיוניות, לא כפה על האמת פסכתר והודה ולא בוש, כי אין חכמה ואין תבונה כי אם בעסק התורה ובקיום מצותיה, ובעליה קוראים אל יי' והוא יענם, והיא חכמתם ובינתם לעיני העמים, לא העיון בשלשת חלקי הפלוסופיא, וזכור לטוב כי לא עשה תורתו פלסתר, ובפרק י"ו מהחלק הב' מזה הספר פירשתי אלה הכתובים פירוש נפלא בסייעתא דשמיא יעויין משם: ועוד אשוב אתפלא, איך אמר הרב ז"ל כי דעות הפלוסופים הם דעת תורתינו ונביאנו, כי זה סכלות מהות התורה ומקומה אשר נחקקה ממנו, ודעת הרב ז"ל כי הנפשות מושפעות מהשכל הפועל שהוא השכל האחרון מכל השכלים הנפרדים, ואמר כי הוא המוציא שכלנו מן הכח אל הפועל, וידוע כי השכל לא יוכל להגיע ולעלות כי אם עדיו ושם יעמוד אצל גבולו, וכמו שהמים הנובעים והיורדים ממקום, מה שאיפשר שיעלו אל מקום גבוה כמקום אשר ממנו מקורן ולא יותר, כן הנפש תושפע מהשכל הפועל, ולכן איפשר שתעלה ותגיע עדיו ולא יותר: ונראה כי לזה לא היו דברי ארסטו למעלה מגלגל הירח, כי אם דמות מחשבה וסברה, וכמו שהעיד הרב ז"ל עליו, וכבר כתבתי בהרבה מקומות בזה הספר, כי התורה מחשבתו של הקב"ה, וכבר בארו רז"ל זה באמרם נובלת חכמה של מעלה תורה, וגם זה בארתי סודו, והכתוב צווח כי לא מחשבותי וגו', כי גבהו שמים מארץ וגו', ואי איפשר לשום נברא להשיג שום דבר במחשבה ההיא אם לא יהיה מפי בעל המחשבה והחכמה ההיא, ואף לאדון הנביאים והחכמים המחשבה ההיא מנועה. ואם כן התורה גופה פירושיה וסתריה וטעמיה לא יושגו כלל ואפילו דבר אחד מהם אם לא יהיה מפי נותנה יתברך, ולזה הוצרך אדון הנביאים ע"ה לקבל פירוש התורה וסתריה וטעמיה מפי הגבורה, וגלוי לכל העמים עם חלוף דעותיהם ואמונותיהם, כי הוא ע"ה לא בחר בו יתברך עד שכתב עליו בכל ביתי נאמן הוא, ולא קם נביא עוד וגו'. והוא לא היה דעתו כדעת ארסטו, וחכמתו כחכמתו, והשגתו בעיון כהשגתו, להבדיל בין הקדש ובין החול ובין הטמא ובין הטהור, ועם כל זה הוצרך לקבל מה שלא היה איפשר לו ע"ה, עם כל רוחב דעתו להשיגו ואפילו דבר אחד ממנו, כי ילאה השכל להשיג מה שהוא למעלה ממנו הרבה, ואיך הפלוסופים בשקול דעתם ובהקשיהם ומופתיהם השכליים יסכימו לדעת עליונה שהיא התורה והנבואה, כי רחוקים הם משם לאין שעור, וזרים ונכרים העניינים הפלוסופיים מתורתנו אין להם חלק וזכרון בה: והיותר רע ומר, כי נראה מדבריו במה שכתב בפרק ס"ג חלק א' מהמורה, כי משה אדון הנביאים ע"ה לא היה שלם בדבריות כיוני ח"ו, וזה כי הוא אמר שם, על מה ששאל בסנה באמרו ואמרו לי מה שמו תחלת מה שישאלוני שאאמת להם שיש אלוה בעולם נמצא ואחר כך אומר שהוא שלחני, והוא ע"ה אמר מה אומר אליהם, נראה שלא השיג ע"ה לדעת הרב מציאות השם במופת, כי אם בקבלה, והיה המענה אהיה אשר אהיה, ופירש הרב, הנמצא אשר הוא הנמצא, כלומר המחוייב המציאות, וזה אשר יביא אליו המופת בהכרח שיש דבר מחוייב המציאות, לא נעדר ולא יעדר, וכאשר הודיעו יתברך הראיות אשר יקיים בהם מציאותו אצל חכמיהם וכו', הנה כי לדעת הרב הוצרך משה ע"ה ללמוד מפי הגבורה הראיות והמופתים אשר בהם יקיים מציאותו, כי הוא לא ידעם, שאם לא כן איך אמר מה אומר אליהם, כי אלו ידעם הוא ע"ה אין ספק שהיה מכריחם להודות במציאותו, שאין אדם שיכחיש מציאותו שלא נכריחנו בראיות שכליות להודות בו, אלא ודאי לדעת הרב לא ידעם, ולדעתו יפה כח היוני מכחו של משה ע"ה, שהוא קיים מציאות השם במופת, ואולי ראיות היוני על מציאות השם, הם אשר למד משה מפי הגבורה והסכימה דעתו המזוייף לדעת האמת, אוי לאזנים שכך שומעות, ואיך אם כן שרתה נבואה עליו ולא נשלם בדבריות: וכבר התנה הרב עצמו בפרקי הנבואה השלמות במדות ובדבריות על כל פנים, ואמר שלזה כוונו באמרם אין הנבואה שורה אלא על חכם גבור ועשיר, ואמר שכבר באר זה בפירוש המשנה ובחבורו הגדול, וכל שכן מי שהיה עתיד לעלות אל מעלת הנבואה, שלא זכה אליה שום נולד, ואחר שקיים הרב הדעת הזה הנפסד, אין להפלא עליו בחשדו לישראל אחר שהיו מקובלים מן האבות שיאמר שיספקו במציאות השם, ואהרן ומרים נביאים ביניהם, ולדעתו אבדה החכמה והקבלה מהם מצרת גלותם, כמו שאמר שאבדה ממנו אנחנו בגלותנו זה, והופיעה בבית מדרשו של היוני ושאר הפלוסופים חבריו. וכבר קדם לו עוד מזה בפרק ע"א חלק א' אמר, דע כי החכמות הרבות אשר היו באומתנו בהאמתת אלו העניינים, אבדו בארך הזמן ובשלוט האומות הסכלות עלינו, ובהיות העניינים ההם בלתי מותרים לבני אדם כלם כמו שבארנו, ולא היה הדבר המותר לבני אדם כלם אלא דברי הספרים לבד, וכבר ידעת שאפילו התלמוד המקובל לא היה מחובר בספר מקדם, לענין המתפשט באומה דברים שאמרתי לך על פה אי אתה רשאי לאמרן בכתב, והיה זה תכלית החכמה בתורה שהוא ברח ממה שנפל בו באחרונה, ר"ל רב הדעות והשתרגם וספקות נופלות בפי' המחובר ושגגה התחבר לו, ותתחדש מחלקת בין בני אדם ושובם חבורות ובלבול במעשים, אבל נמסר הדבר בזה כלו לבית דין הגדול, כמו שבארנו בחבורינו התלמודיים, וכמו שיורה דבר התורה, ואם התלמוד נפלה בו הקפדה מהשאירו לבד בחבור מפורסם לבני אדם כלם למה שיגיע בזה מן ההפסד, כל שכן שיחובר דבר מאלו סתרי תורה יפורסם לכל בני אדם נמסרים מיחידים סגולות ליחידים סגולות, כמו שבארתי לך מאמרם, אין מוסרין סתרי תורה אלא ליועץ וחכם, וזאת היא הסבה המחייבת להפסיק אלו השרשים העצמים מן האומה, ולא תמצא מהם אלא הערות קטנות ורמיזות באו בתלמוד ובמדרשות והם גרגירי לב מעטים, עליהם קליפות רבות עד שהתעסקו בני אדם בקליפות ההם וחשבו שאין תחתם לב בשום פנים, עד אמרו אמנם האנדלוסיים מאנשי אומתנו הם כלם החזיקו בדברי הפלוסופים ויטו לדעתם, מה שלא היה סותר פנת דת עד כאן דבריו: והאמת כי הפלוסופיא אבדה מאומתנו כי מעולם לא נמצאת בה, והיא אבדה שלא נתנה ליבקש, כי נכריה היא וזרה ואסורה לבא בקהל יי', כמו שיבא בפרקים אשר אחר זה בסייעתא דשמיא, וההערות והרמיזות אשר באו בתלמוד ובמדרשות, לא באו להעיר ולרמוז על מה שחשב הרב ועלה על דעתו לבאר ולפרש בהם, כמו שיתבאר זה תכלית הביאור למבין כוונת הרב בהם, ויראה ויבין מה שיבואר בהם כפי שרשי החכמה האמיתית המקובלת מסיני, וחשב הרב לשקל בדעתו, ולסבור סברות בשכלו בדברים שלא יפלו תחת רשת השכל כלל, שהם למעלה ממנו הרבה, ואי איפשר אפילו לאדון הנביאים ע"ה להשיגם בשכלו, ומה שלא נתנה תורה שבעל פה ליכתב, אינו מן הטעם שאמר הרב, אבל הוא לסוד נעלם ממנו התבאר במה שקדם, ובתחלת החלק הג' אמר ואמרו ז"ל ששכר מעלים סתרי תורה המבוארים והגלויים לבעלי העיון עצום מאד, אמרו בסוף פסחים על מה שכתוב ליושבים לפני יי' יהיה סחרה לאכול לשבעה ולמכסה עתיק אמרו למכסה דברים שגלן עתיק יומיא ומאי נינהו סתרי תורה עד כאן. הנה פירש הרב מה שאמרו שגלן עתיק יומיא, שבעלי העיון ישיגום בעיונם, ומכאן מצא מקום היתר לשקל בדעתו סתרי תורה, ומעשה בראשית, ומעשה מרכבה, שלדעתו הם חכמת הטבע, וחכמת מה שאחר הטבע ליוני ותלמידיו הכופרים, ואין הכוונה לרז"ל במה שאמרו שגלן מה שחשב הרב ז"ל, אלא להודיע שהוא נמנע לשכל להשיג סתרי תורה, ואף לשכלו של משה ע"ה, עד שיגלם עתיק יומיא בעצמו, והוא גלן ומסרן לו, ויש נסחאות שכתוב בהן שכסן והיא הנכונה, ולפי זה עדיין בעלי העיון מבחוץ: ובפרק אין דורשין א"ר אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים, שר חמשים, ונשוא פנים, יועץ, וחכם חרשים, ונבון לחש. ובפרק ל"ד חלק א' פירש הרב ז"ל, ואשר עלו בידו החכמות המגיעות בפעל הוא הנקרא חכם חרשים, אמרו כיון שמדבר נעשו כלם כחרשים עד כאן. ואם הם דברים גלויים ומבוארים לבעלי העיון, הנה הנקרא חכם חרשים עלה אל מדרגת העיון בשלמות, ולמה יצטרך אל מסורת סתרי תורה והוא בעיונו ישיגם, עד שאמרו אין מוסרין שנראה שאי איפשר לשום שכל להשיגם, ואף אם יהיה גדול בעיון כארסטו וחבריו, אם לא ימסרו לו פה אל פה, ולמה יחייבו רז"ל ההסתר בהם, ויפליגו בשכר המעלימם, והחכמה הזאת הנעלמת מכלל בני ישראל זולת יחידים שנים שלשה גרגרים, הנה היא גלויה ומפורסמת לנכרים יונים כותיים והגרים, יתבאר זה למי שיבין כוונת הרב ופירושו בהם וראה ספריהם, אז ידע באמת כי שרשי הרב בסתרי תורה ומעשה בראשית ומעשה מרכבה הם לקוחים מהם, וכבר הודה הוא עצמו ז"ל בזה, אמר בהקדמת חלק ג' ולא באתני נבואה להודיעני שכן נתכוון הענין ולא מה שאאמינהו בו ממלמד, אבל הורני הכתוב בספרי הנבואה ודברי החכמים ממה שיש אצלי מהקדמות עיונית שהענין כן בלא ספק, ואיפשר שיהיה חלופו ויהיה הכוונה דבר אחר עד כאן. הנה הודה ולא בוש שלא באתהו נבואה במה שאמר ופירש בסתרי התורה בספר ההוא, ובפרט במעשה בראשית ומעשה מרכבה, וגם לא נמסרה לו קבלה בו ממלמד כמו שהוא מוכרח כן בחכמה הזאת, ואי איפשר לזכות בה בזולת קבלה, אבל התחכם בהם מצד הקדמות עיוניות, ולזה אמר שאיפשר שיהיה הענין בחלוף מה שכתב ויהיה הכוונה דבר אחר, ודי בזה הערה למי שעמד על סוד מה שבא בתורה והנביאים, והמדברים ברוח הקדש ודברי רז"ל מצד מסורות החכמה האמיתית אשר בידו, שיתברר לו בלא שום ספק שלא היתה הכוונה בהם מה שכוון הרב, וכמו שיבא זה על השלמות במה שיתבאר בדברים ההם בסייעתא דשמיא וזה מה שרציתי להוכיחו בזה הפרק: חלק ג פרק טז הפלוסופיא והיא הנקראת חכמה יונית לרז"ל, ונתיחסה ליונים לפי שמהם יצאה והם המציאוה בעולם ובדוה מלבם, לפי שנתנו דעתם לחקור על הנמצאות ולשקלם בשקל שכלם ונקראת בלשון פלוסופי בני עמנו חכמת הנמצאות, לפי שהתחכמו בהן לפי דעתם, ובלשון יון פלוסופיא, היא אסורה לכל אשר בשם ישראל יכנה, ואסורה מבואר ממה שאמרו בסוטה פרק עגלה ערופה, ובקמא פרק מרובה, אמרו שם בזה הלשון תנו רבנן כשצרו בית חשמונאי זה על זה, היה הורקנוס מבפנים ואריסטובלוס מבחוץ, ובכל יום ויום היו משלשלים להם בקופה דינרין, והיו מעלים להם תמידים, היה שם זקן אחד שהיה מכיר בחכמה יונית, אמר להם כל זמן שעוסקין בעבודה אין נמסרים בידכם, למחר שלשלו דינרין בקופה והעלו להם שועל, כיון שהגיע לחצי החומה נעץ צפרניו בחומה, נזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה: באותה שעה אמרו אסור לאיש מישראל שיגדל שועלים, וארור האדם שילמד את בנו חכמה יונית, ועל אותה שעה שנינו מעשה שבא עומר מגנות הצריפין ושתי הלחם מבקעת עין סוכר, וחכמה יונית מי אסירא והתניא א"ר בארץ ישראל לשון סורסי למה או לשון הקדש או לשון יונית, וא"ר יוסי בבבל לשון ארמי למה או לשון הקדש או לשון פרסי, אמרי לשון יוני לחוד חכמה יונית לחוד, וחכמה יונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג עיני עוללה לנפשי מכל בנות עירי, אלף ילדים היו בבית אבא, ת"ק מהם למדו חכמה יונית, ולא נשתייר מהם אלא אני כאן ובן אחי אבא בעסיא, אמרי שאני בית ר"ג שהיו קרובים למלכות, וכדתניא המספר קומי הרי זה מדרכי האמורי, אבטולס בר ראובן התירו לו לספר קומי מפני שהוא קרוב למלכות, של בית ר"ג התירו להם לספר בחכמה יונית מפני שקרובים למלכות עד כאן: והחכם ר' אברהם ביבאגי' ז"ל יצא לישע הפלוסופיא והליץ בעדה והתירה לבא בקהל, ולהרים מכשול מדרך עם הקדש אביא דבריו בזה בקצרה, ואם הוא האריך והשיב עליהם ואשוב להוכיח כי הפלוסופיא והיא החכמה העיונית המופתית, אסורה לבא בקהל וגזרת רז"ל היתה עליה בייחוד: כתב בספר דרך אמונה שלו מאמר ב' שער שלישי בזה הלשון, ולהתיר הספקות נאמר כי החכמה היונית איננה חכמת החקירה המופתית הנאמרת, כי חכמת החקירה היא חכמה שכלית והיא לאדם במה שהוא אדם אם כן היא חכמה אנושית לא חכמה יונית, והחכמה הנקראת חכמה יונית היא דבר מיוחד לאומת יון לא לאומה אחרת, וכבר נודעה חכמת שלמה ע"ה שקובל ממנו היות אלו החכמות באות מספריו, כי נאבדו לאורך הזמנים, ונעתקו ללשונות האומות הזרות, אם כן אלו החכמות הן הנה חכמות אנושיות לא חכמות יוניות, וגם הן הנה חכמות שכליות ופנימיות לא חכמות חצוניות, שהחכמות החיצוניות הן חכמות אחרות, גם הפלוסופים מכחישים אותם, וכבר אמר אריסטו בד' מספרו כלל ג' כשהביא דעות החכמים הקודמים הכוזבים על מהות הזמן ואינו זר שנביא מאמרי החצוניים על זה שהיו אז בלי ספק חכמים בחכמה חצונית, שתקרא חצונית למען לא תלך מהלך השכל והמופת, והוא מאמר קדום מורגל באומות שנטו אל החקירות המופתיות. אבל החכמה היונית שנמנעה מהלומדים היהודים היא על שני פנים, האחד היא חכמת דת חגיהם וקרבנות הנעשים לאלהיהם המדומה ולעבודות הנהוגות אז שזו היתה חכמה אצלם, וגם בה טענות מיופות מולידות תת האלהות לאלהיהם המדומה וכו', זאת היתה חכמה יונית אצלם ידיעה שבה וממנה היו מיסדים אלהותם הבדוי, והיו מחייבים אלהות לנעבד הזר שהיו עובדים, והיו מסדרים תפלות ומזבחות וקרבנות ועבודות בטענותיהם, זאת מין אחד ממיני החכמות היוניות: מין שני והוא חכמת ההלצה אצלם, שהיו מדברים ומליצים בהלצות זרות מעיני ההמון, והיא הנקראת חכמת המשלים וההלצות, וזו היא שיחת הדקלים לפי דעתי וכו', הנה אלה הם שני חלקי החכמה היונית האסורה אצל בני ישראל: אם האחד הוא דבר מבואר מאד שהיא אסורה על היהודי ללמדה, לפי שכבר יבא לשער איזו טענה היותה אמיתית או מסופקת, או יבא להרהר שמא היא אמיתית או לא, ולא רבים שיהיה להם קיום והעמדה ולא יניעם שום מאמר, כי גם החכמים מסוכנים בזה, ומזה החלק אסר ר' יהושע במסכת פאה למידת חכמה יונית מפני המסורות, ר"ל מפני עמי הארצות, שאיפשר שיקיימו ממנה ומהטענות הנעשות בה טפשות הרבה וכו': אמנם השני היא חכמה מפוארה אצלם בחצרות המלכים ובטירותם ידברו בה בלי ספק, כמו שנודע מטיטוס שהיה הלציי והגיוני, מדבר במשלים והלצות, שזו היא מה שהתירו לר"ג וכל ביתו שהיו קרובים למלכות, למען ידברו בה בחצר המלך ובבית המלכות עם הפרשים ואנשי המעלה המלכים, ומזאת אמרו לעז עליהם אותו הזקן בחכמה יונית, והאמת כי בזאת החכמה ההלציית יוכל הזקן הממרה ההוא, לדבר עם היונים מה שירצה מבלי שיבינוהו חכמי ישראל, ובפרט כי כבר יאמרו קודם למעמד טיטוס ק"י שנים או יותר, כשנלחמו מלכי חשמונאי זה עם זה, ארור מי שילמד את בנו חכמה יונית, כי פומפיוס שנלחם עמהם להמליך את הורקנוס, העלה השועל בעצת הזקן הנזכר, ואחר כך במחנה טיטוס גזרו על זה גזרה החלטית, למען דעת כי כל יודע באותה חכמה יהיה אהוב בעיני טיטוס, והוא מבואר כי לעיזת הזקן ההוא, היה באותו המין השני מהחכמה, ואם רצה מפני המסורות ר' יהושע באמרו שאסור חכמה יונית מפני המסורות, מפני אותם שמוסרים חביריהם למלכות ומלשינים איש את רעהו, תהיה חכמה יונית מהמין הב' שבה יוכל אדם להלשין ולמסור את חברו ביד היונים או האומות, ולזה נאסרה בימי טיטוס למה שהיה הוא יודע וחכם בה לא ד"א: וכבר הביאו התוספות ואמרו, כי אם נגזרה גזירה שלא ללמד חכמה יונית מפני הזקן שלעז, איך היתה זו סבה שלמה ואמרו בזה הלשון ותיפוק לי משום מינות, ולא הבינו טבע החלוקה בחכמה היונית יכפר כבודם, אבל כי הזקן ההיא לבעבור דעתו חכמת המשלים ההוא הלשינם ולא הכירוהו, וכן בימי טיטוס היו מלשינים באותה החכמה, ובידיעת אותם המשלים שהיה שמח עם המלשינים ההם ומכבדם להיותם משטתו אסרוה: וראה והפלא מה שביאר רש"י בזה אמר דבר, וזה לשונו חכמה יונית בני פלטרין הקרובים למלכות מספרים בה. ולא אמר יודעים בה, לפי שלא היתה כי אם חכמה לשונית, וזאת ראיה כי הקורבה למלכות הוא ללשון הלציי, ולפי שכבר הותר לשון יוני להרבה מהמדברים, להיותו לשון צח, או למה שכבר דרש בר קפרא על יפת אלהים ליפת שיהיו דברי תורה נאמרים בלשון יפת, והם הבינו מאמרו לעז להם בחכמה יונית, כי זה היה בשרש הלשון, הקשו ואמרו איני והא"ר לשון סורסי וכו', והשיבו חכמה יונית שאני, כלומר לא נדבר מהלשון כי אם חכמה יונית והיא חכמת ההלצה. ואחר כך הקשו על החכמה היונית ההיא מר"ג וביתו, והשיבו שהם היו קרובים למלכות, ועל זה דברו על החכמה היונית שבה ידברו בבית המלך ואינה שום אחת מהחכמות העיוניות אם כן אבל היא זולתם וכו', ותהיה אם כן הטענה הראשונה שבה אמרתי כי התורה תשלים לכל יהודי ומה שזולת זה בלתי ראוי, התשובה כי הוא בלתי ראוי לשלמות אבל למה שקודם השלמות והוא להיותו אדם שהוא שלמות אנושי קודם היותו יהודי כי זה ראוי ומחוייב: ומאמר בן דמה ששאל כגון אני וכו', הנה הוא שאל מהחכמה היונית שמהמין השני, וכאלו ר' ישמעאל בראותו כי זאת חכמה בלתי מועילה, וכי הלמוד אותה הוא ענין דומה לבטלה גזר שילמדוהו בלא זמן. והטענה האומרת כי כל דבר שבו דבר סותר לאמונה אין ראוי ללמדו, התשובה עליה היא כי כבר התבאר שאין שום אמת מקביל אחר אמנם לאמונה והתורה אין ספק באמתתה כמו שאבאר, הנה המאמין יודע שהדברים שבחכמה סותרים לענייני הדת שאינם אמתיים בלי ספק, וכבר הורנו הרב ז"ל על ענייני חדוש העולם זה הדרך הישר, ונדע אז שאלו הדעות שקרניות ואינם משום חכמה, כי כבר יבאו בחכמה דברים יוצאים ממהות החכמה והמופת ולכן לא נפנה אלהם: גם הג' שנאמר בה שיש בחכמות האלה אנשים רעים וחטאים, כבר השיבותי שאין זה להם מהחכמה, אבל לפי רוע מזגם וחסרון תכונותיהם, ואם אפשר שימצאו אנשים לא העמיקו בחכמת התורה ולא ידעו סודותיה ועקריה, ונתעסקו מעט בחכמות העיוניות, לא יעלה לבם לשלמות הישראלי וישארו קרחים מכאן ומכאן, והם אלה משארז"ל תלמידים שלא שמשו כל צרכם, ושדרשו עליהם במדרש על פסוק אחזו לנו שועלים, כי לבלתי השיגם מהות האמונה האמיתית, והקדימה החלק העיוני על החלק הדתיי יפלו בספקות ושבושים, וכמדומה לאלו אין להקפיד כי הם בטלים במעוטם ואפילו שיהיו רבים כבר נפסק הדין כפי בית הלל, האומרים מלמדים תורה לכל ולא ימנעוה משום תלמיד, כי מתוך הרבה אתה מוצא מעט, עם שבית שמאי יחשבו בהפך ושאין מלמדים תורה לתלמיד שאינו הגון, כמו שדרשו בפסוק כצרור אבן וגו', ואין כבוד אלא תורה שנאמר כבוד חכמים ינחלו. והדין נותן שלא נקפיד באבדן האיש ההוא הבליעל כי בנפשו דבר עם נקוה להגיע באבוד רשעים צמיחת צדיק ונושע, וכמ"ש פילוס והביאו הר"ם ז"ל, אני האיש שכשאי אפשר לי בהצלת איש אחד טוב, כי אם בהריגת אלף אנשים רעים, אבחר בהריגת העם הרב כדי שינצל האיש האחד הטוב: כי לזאת אני מוליד מזה ב' תולדות, האחד כי לפי שהיה ההשכלה הפך המעשה, וזה כי מה שהוא התחלה במעשה הוא סוף אצל ההשכלה, ומשלו כי המעשה כשיפעל בית מה יעשה ראשונה הפשוטים שמהם תורכב ואחר ירכיב ויעשה את הבית המורכבת. הזאת, והשכל כשישכילהו ישכיל ראשונה את הבית, אם היתה ממה שדרכה שיושכל, ואחר כך יתיך אותה אל פשוטיה, הנה כי מה שהיה קודם אצל המעשה הוא מאוחר אצל ההשכלה וכו', כי לזאת למה שהמעשה יתחיל מהצורה היותר פשוטה, וישלים בצורה היותר מורכבת, ראוי למושכל שיעשה בהפך, והוא כי האדם חי מדבר יתחיל הטבע העושה מהצורה החיונית ויכלה במדברת האדם המשתדל בהשכלה ראוי שיתן ראשונה אם כן חוקה לנפש המדברת, ואחר כך יחשוב בחלק החיוני להיותו הפך הטבע הנעשה, לכן היהודי הוא אדם בעל אמונה, והטבע או הדומה לו ומה שהולך מנהגו יתחיל בצורה האנושית היותר פשוטה, ויכלה באמוניים כמו שתמצא אצל ספורי התורה האלהית ההולכת מהלך הטבע העושה והממציא האומה הישראלית התחלה ראשונה בבריאת אדם, ואחר כך השלימה באומה היהודית המאמינה, ראוי אם כן לכל יהודי יתחיל ראשונה בהשלימו צורותיו עם מושכליו שיתחיל ראשונה מהצורה האחרונה והיא האמוניית, ולעיין להשיג סתרי האמונה ושרשיה ועקריה: ואחר כך ישתדל בהשלים שכלו ואנושותו במושכליו העיוניים כפי האיפשר לו, ואז כפי האיפשר ישתדל יותר בראשונה בהיותו יהודי ומאמין שהיא הצורה המשלימה, ואם יהיה לו פנאי והכנה, ישלים עצמו בחלק האחר כי זהו הדרך האמתית והישרה והעושה בהפך כבר יחטיא הכוונה, ובהתחיל כת המעיינים בצד הכולל והפשוט ומצד ההשגה העיונית, ואחר כך ישלחו עיונם אל החלק האמוניי לא יספיקו להכנס בסתרי האמונה ויבאו לידי שבושים וטעיות, ולזה הטיבו אשר עשו סייג ואמרו שלא ילמד אדם החכמות העיוניות עד שידע דרכי האמונה, וזהו שאמרו שלא יכנס בפרדס החכמות עד שימלא כרסו לחם ובשר, שהוא למוד התרה האלהית קודם כל למוד: והתולדה הב' כי ראוי לכל אדם מעיין ומשתדל בהשגת החכמות העיוניות, שיבקש מלמד יודע ומשיג אמתיות, ויודע גם כן סתרי התורה האמתית, אל שיוכל לומר לתלמידיו כשיבא אליהם אי זה דרוש מדרושי החכמה שהוא בלתי מסכים עם עקרי התורה ושרשיה, זה הדרוש אופן טעותו בזה הצד ובזה הצד, כי אם לא יהיה המלמד בקי באלו העניינים, אסור לשמוע מפיו דרושי החקירה והעיון וכו': והטענה הד' והיא אסור חז"ל למוד החכמה היונית שלזה יראה אסור למידת החכמות, וכבר הותרה ממה שנאמר בחלקי שם החכמה היונית, וכבארי שהחכמה היונית האסורה היא באחד משני החלקים הנזכרים ראשונה, וכי חכמת החקירה והעיון אינה חכמה יונית, אבל חכמה אינושית ושכלית והיא מיוחסת יותר ויותר לישראל שהם עם חכם ונבון: ויראה מה שאמר שלמה ע"ה, שלזה עשה ג' ספרים משלי וקהלת ושיר השירים לחכמות ג', ולזה אמר שנקראו לו ג' שמות שלמה קהלת וידידיה. ויהיה שלמה לטבע החכמות ההרגלים והמדות הנותנים שלמות, וקהלת להיותו חכם בטבעיות, הוא שהקהיל היסודות והרכבתם, וידידיה למהות שהיודעו ומשיגו הוא אוהב לאל בס"ד: עוד הליץ בעדה בתחלת הענין בשאמר בזה הלשון ויראת יי' היא חכמת האלהות, שהיודעה הן הוא ירא השם יתברך באמת, לא כמו מחשבת מתחכמי אומתנו הנעדרים מכל ציור ואמות, החושבים כי החכמה האלהית מסירה האדם מההצלחה האמיתית, והוא שקר מבואר כי היא משלימה השכל, ומביאה אותו אל ההצלחה בלי ספק, כי בו יתדמה לשם יתברך בשיודע אופן הנהגתו הנמצאות, ישתדל בהנהגת גופו על אופן ההנהגה ההיא, ויקיים הפסוק האומר אחרי יי' וגו' תלכו כמו שאמרתי למעלה: וכשיראה יושר פעולות האל ישתדל להיות ישר, וכשיראה רחמנותו עם ברואיו ישתדל להיות רחום, וכן בכל התארים המביאים אל השלמות כי זהו התכלית האמיתי: עוד הוכיח הכרחיות זאת החכמה במה שכתב בזה הלשון, ומצד אחד ובפנים אחדים יראה הכרחיות זאת החכמה, כי האדם הוא מה שהוא בשכל, והשכל ישלם בפעולות השכליות כמו שנתבאר, והפעולות השכליות הן המה ההשכלה, וההשכלה לדעת חכמות הנמצאות שתשלם אצל החקירה המופתית שהפלוסוף השתדל בה, אם כן למוד החכמה הוא דבר הכרחי לאדם במה שהוא אדם, ושנית כל מה שלמדו וידעו אותו רז"ל הוא ראוי לדעתו, אבל רז"ל למדו וידעו החכמות כלן אם כן הוא דבר ראוי ומחוייב לדעת אותם: אמנם באור איך רז"ל למדו וידעו החכמות, הוא מבואר עם ההשתכלות והחפוש בדבריהם, אם בחכמת הנגון אין צריך להביא מאמריהם על הלויים המשוררים על הדוכן וכו', וגם מהמספר וההנדסה יש להם מאמרים גדולים מעומק החכמות ההן, אמרו כל אמתא ברבועא וכו', גם בחכמת התכונה להם במסכת ראש השנה ובמקומות אחרים רבים שרשים גדולים סוד נולד קודם חצות וכו', ובמדות המעלות מוסרים מאמרים עצמו מספר, ובחכמת הטבע וסוד ההויות, תמצא להם מאמרים וסודות לא עמדו חכמי המחקר עליהם, מזמני עבורי הבעלי חיים וכו', ובחכמת האלהות האמתית דבורים עצומים, וספרים כמו ספר היכלות, וספר שיעור קומה, וספר הבהיר, בהם חכמה אלהית לא יערכנה זהב וזכוכית, ולא יכילנה שכל שום חוקר הנה אם כן רז"ל ידעו אלה החכמות הרמות, וכל מה שהיה ידוע להם מחוייב על האדם בהמשכו אחריהם להשתדל בלמודו וכו': וגם נאמר כל מי שהוא סלם להבין ולעלות בהשגת סודות התורה האלהית, הנה הוא דבר צריך ללמדו, אבל החכמה היא כן כי בה נמצא דרכים וחכמות מיישירות השכל שלנו, להבין סודות רבים בשרשי התורה האלהית, כמו ידיעת מהות נפש וענייני הנבואה ודברים אחרים הם לנו כדמות כלים לצייר מהתורה הרבה מאד, ובפרט עם ארך הגלות שהחשיך עיני ישראל, והאדיב אותם ואבדו החכמות הרבות הנמצאות באומתנו, והספרים שחברום החכמים בשרשי החכמה ההיא וכו': גם אם נאמת שחכמת הרמב"ם ז"ל הרצויה אצל כל בעל שכל ובעל דת, ראוי להמשך אחריה, ומי יתן נוכל להיות תלמידיו ולהקרא בשמו, והוא צוה לנו ללמוד כל חכמה לרקחות ולטבחות ולאופות להשתמש בהם להכנת ההכרחי המצליח, שהיא התורה האמיתית וכו', ולמה שהוא מצד צורתו הכוללת שהוא בה אדם, יהיה בעל שכל וישכיל וישלם בהשכלה, הנה ראוי לו ומחוייב ללמוד החכמה, כי בה יהיה אדם ויבדל מיתר בעלי חיים היותר חסרים ממנו, ויהיה בזה דומה לעולם השכל וכו', ובהתאחדות הגשמית והחיונית אצל החי, כן יתעצמו השכל והדת התעצמות הצורה הכוללת שהוא השכל עם המיוחדת שהיא האמונה וכו', שלזה אמר החכם השכל והדת ב' מאורות עד כאן דבריו. ואחר הציעי דבריו הנני בא להשיב עליהם בפרק הבא בסייעתא דשמיא: חלק ג פרק יז ואמנם החלק האחד שהיא חכמת דת חגיהם וכו', שממנה מולידים תת האלהות לאלהיהם, מנוע ועומד הוא מן התורה, ולא היתה הגזרה עליו, ואסורו מן התורה מבואר, ממה שכתוב השמר לך פן תנקש אחריהם וגו', איכה יעבדו הגוים האלה את אלהיהם ואעשה כן גם אני, הנה שהתורה עשתה סייג לדבריה לחומר העבודה הזרה ההיא, ומנעה איכות ידיעת אופן העבודה ההיא, שלא יבא לטעות ולעשות אחר שיש בו טענות מיופות יולידו מהן תת אלהות לנעבד הזר, ולא באו רז"ל לגזור על החלק הזה כלל, ואם כן דל מהכא החלק הזה, וזה אם נודה לו שהחכמה ההיא מיוחדת לאומת יון לא לאומה אחרת כדבריו, כל שכן שאין לו עליה ראיה, אבל האמת שבזה טעו כל האומות וכולן שוות בה, והשואלים מרבי יהושע לא היו גרועים ממנו בחכמה, לשאול על החלק הזה האסור מן התורה, והאיש הזה מעוות עלינו את ההלכות כדרכו בשאר הדברים, שבשום מקום לא נמצא לר' יהושע שהשיב מפני המסורות: וכך היא הצעת השמועה בירושלמי דפאה פרק א', שאלו את ר' יהושע מהו ללמד את בנו חכמה יונית, אמר להם ילמדנו בשעה שאינה לא יום ולא לילה דכתיב והגית בו יומם ולילה, מעתה אסור לאדם ללמד את בנו אומנות בגין דכתיב והגית בו וגו', והתני ר' ישמעאל ובחרת בחיים זו אומנות, ר' בא בריה דר' חייא אמר מפני המסורות. ואמנם החלק השני שהוא חכמת ההלצה, ואמר שגזרו עליה מפני המסורות שבה יוכלו למסור ולהלשין הנה זאת טענה חלושה וקלושה, שהרי היו מורגלים גם כן בלשון רומי, ובו יוכלו למסור ולהלשין, ואם כן יגזרו גם עליו, ולמסור ולהלשין אין צריך לשון זולת לשון, כי כל שפה ולשון חשודים על זה, ועוד כי בימי ר' בא האומר מפני המסורות לא היו צריכים לחכמת ההלצה, כי אומה ולשון אחרת היתה מושלת, ואם כן גם על זה החלק לא היה גשם הגזרה, אבל היתה על החלק העיוני המופתי לפי שדרכו דרך מינות: וצדקו דברי רבותינו בעלי התוספות, שאמר עליהם שלא הבינו טבע החלוקה, אבל הבינו האמת, והוא סכלו ובקש לו תואנות להפיל אמת ארצה ולהגדיל השקר, כי לא יאמרו רז"ל חכמה סתם על חכמת ההלצה והלשון, כי אם על ההולכת מהלך השכל והעיון המופתי, וזה ידוע לו אלא שכפה על האמת פסכתר, והחכמה המזוייפת הבדויה הזאת לא הותרה בשום זמן, כמו שיתבאר עוד בסייעתא דשמיא, אלא שלפי שהוא מבואר בנפשו, כי המחקר השכלי ערב לשכל יותר מהנשמע אליו בקבלה, והטעם כי לזו מופת שכלי וזו למעלה ממנו אין לה טעם שכלי מספיק, כי לא תפול תחת רשת השכל האנושי אשר לזה נתפתו הרבה מהקודמים אחריה ובעלו בה כי הדיחה אותם בחלק שפתיה ומופתיה הערבים אליהם, וכמו שרמז לזה בעל החכמה האמיתית באמרו בשמה כי נפת תטפנה שפתי זרה וחלק משמן חכה, ועוד יתבאר זה: והנה בהגיע הזמן אל שקרה דבר מספיק לגזור עליה בשבילו, והוא מקרה הזקן הממרה, אז נמנו עליה ואסרוה ולא קבלו מהם כדברי רבותינו בעלי התוספות, עד פולמוס של טיטוס שקבלו מהם, ועוד שהרי כשצרו על בית חשמונאי זה על זה, לא היתה שם יראת הלשנה ומסירות, ואם לחשש לעז הזקן, דבר שאינו מצוי הוא, והעקר אצלנו מילתא דלא שכיחא לא גזור רבנן, אלא שמצאו להם עלה מצד הלעז ההוא, וגזרו על הכל משום מינות, ומה שדקדק בלשון רש"י ז"ל, אין לו משם ראיה, כי הכוונה לרב ז"ל לפי שתכלית למודה אצלם לא היה כי אם הספור כי הוא פרי עיונם, לפי שבו מתפארים בפני השרים, ולזה פירש מספרים ולא יודעים כי אין מקום אל הידיעה בחצר המלך, כי אם אל הספור ופירש כן על דרך רז"ל באמרם של בית ר"ג התירו להם לספר בחכמה יונית: אבל האמת כי חכמה סתם יפורש על כל חכמה ואף על העיונית המופתית, והקשו שם וחכמה יונית מי אסירא והתניא א"ר וכו', אמרי לשון יוני לחוד חכמה יונית לחוד, כך הוא הגרסא בספרים, וכך פירושה כי המקשה סבר כי אחר שהחכמות ההן כתובות בלשון יוני, ואי איפשר לבא אליהן כי אם בו ואולי מפני זה יחשב חלק מהחכמה ויהיה בכלל הגזרה, לזה הקשה והתניא א"ר וכו' והשיבו אמרי לשון יוני לחוד וכו', וכשגזרו על חכמה יונית לא היה הלשון בכלל: ומה שהשיב כי הוא בלתי ראוי לשלמות אבל למה שקודם השלמות והוא להיותו אדם שהוא שלמות קודם היותו יהודי וכו' הקיפנו זה האיש שאלות תשובות שאין בהן ממש, הרי שלא הניח מקום אל למוד הפלוסופיא כי אם קודם היותו יהודי והוא קודם שימול שאז הוא אדם כי אחר שנכנס בבריתו של אברהם אבינו ע"ה משם ואילך הוא יהודי והרי הוא אסורה עליו אין אלו כי אם דברי לעג, ועוד אם הוא בלתי ראוי לשלמות הוא אסור כי לא הותר לנו להוציא זמננו כי אם בדבר שנשלים בו את עצמנו והאמת הברור כי הדרך אל השלמות הוא העסק בתורה שבכתב ובתורה שבעל פה ובקיום המצות, וכשישתלם בזה יבקש חכמה והוא להכנס בסודות התורה וסתרי המצות שלמד ועשה אשר אי איפשר לעמוד על זה על האמת כי אם בחכמה הפנימית המקובלת באומה ואינה חיצונית ממנה, הנה זה הוא שלמות היהודי ובו הוא אדם ואינו צריך להיותו אדם לדבר זולת זה, ומזה נקרא אדם מה שאין נקראים כן שום אומה ולשון לא פרטם ולא כללם עם שיש באומות חכמים בחכמה ההיא יותר גדולים ממנו וחבריו וכאמרם אתם קרויים אדם ואין הרשעים קרויים אדם, ולמה והרי הם אדם בחכמה ההיא לדעתו שאמר אבל למה וכו' והוא להיותו אדם וכו': ובמנחות פרק שתי הלחם שאל בן דמה בן אחותו של ר' ישמעאל את ר' ישמעאל, כגון אני שלמדתי כל התורה כלה מהו שאלמוד חכמה יונית קרא עליו המקרא הזה לא ימוש ספר התורה הזה מפיך וגו', צא ובדוק איזו היא שעה שאינה לא מן היום ולא מן הלילה ולמוד בה חכמה יונית ופליגא דר' שמואל בר נחמני דא"ר שמואל בר נחמני א"ר יונתן פסוק זה לא מצוה ולא חובה אלא ברכה. ואמר כי הוא שאל מהחכמה היונית שמהמין השני וכו', ואין זה במשמע כלל ולא ימלט אם כן הדבר מהחלוקה אם בן דמה היה קרוב למלכות למה יאסור עליו ר' ישמעאל חכמת ההלצה, ואין ספק שר' ישמעאל אחר הגזרה היה והקרובים למלכות התירו ואם לא מה שאלתו והוא בכלל הגזרה, ועוד בן דמה אף אם למד כל התורה כלה מה בכך, ורז"ל לא נתנו דבריהם לשיעורין, ואם כן לא שאל כי אם על החלק העיוני המופתי, ואם רז"ל היו לומדים ויודעים זאת החכמה להיותה הכרחית כדבריו מה שאלתו, ואם יאמר אם היה שגזרו עליה מה שאלתו והנה כל מה שגזרו חז"ל עליו הרי הוא עומד באסורו אין להשיב: וי"ל כי חשב הן דמה כי הגזרה היתה עליה להיות בה דברים נגד התורה ויבאו לומדיה לידי טעיות וכפירות, וחשב בן דמה כי אחר שמלא כרסו לחם ובשר שיהיה מותר ללמדה, ואמר לו ר' ישמעאל צא ובדוק וכו' לומר שגזרתם החלטית ולא נתנו דבריהם לשעורים, ומה שלא אמר לו אסור משום מינות, דעתו לומר שאף אם לא היו בה דברים נגד התורה הנה העוסק בה אינו עוסק בדבר שהוא קיום העולם ויישובו, ולזה צריך לבדוק שעה שאינה לא מן היום וכו', והיא טענה אמיתית כי התורה סבת הזמן וקיומו והיא סדר זמנים וההוגה בה מקיים העולם, ולזה הותנה בה הגיית יום ולילה והעוסק בדברים אחרים אינו עוסק ביישובו של עולם כי אם בחרבנו וכדי הוא שיפסדו סדר זמנים, ובספרי שנינו ודברת בם עשם עקר ואל תעשם טפלה, שלא יהא משאך ומתנך אלא בהם שלא תערב בהם דברים אחרים, שמא תאמר למדתי חכמת ישראל אלך ואלמוד חכמת האומות, תלמוד לומר ללכת בהם ולא ליפטר מתוכם, וכן הוא אומר יהיו לך לבדך וגו', וביומא פרק קמא בם יש לך רשות לדבר ולא בדברים אחרים, וחכמת האומות בכלל דברים אחרים היא: ורשב"י שאמר בפרק שתי הלחם אפילו לא קרא אדם אלא קריאת שמע ערבית ושחרית קיים מצות לא ימוש, ור' שמואל בר נחמני א"ר יונתן שאמר פסוק זה לא מצוה וכו', לא נחלקו על ר' ישמעאל, אלא שר' ישמעאל סובר שחובה ללמוד כל היום ולילה, כפשטו של מקרא לא ימוש וגו' והגית בו וגו', ודעת רשב"י ור' יונתן שאינו לא מצוה ולא חובה אלא ברכה, אבל מודים לו שלמוד חכמה יונית עיונית היא בכלל דברים אחרים וההוגה בה מוציא זמנו לבטלה, והזמן נברא לעסק התורה שהיא סבתו והרי הוא עוסק בדבר שהוא צורך העולם וקיומו, והלומד חכמת האומות הרי הוא עוסק בדבר בטל, וצריך שילמוד בלא זמן כי לא נברא הזמן לזה, ונמצא אם כן מדברי ר' ישמעאל ומדברי ר' יהושע במסכת פאה ירושלמי שלמוד חכמה יונית אסור, ואף למי שלמד כל התורה כלה ואף החלק העיוני המופתי כמו שהוא מוכרח כן וכמו שהוכחנו: והטענה האומרת כי כל דבר שבו דבר סותר וכו' גם השלישית שנאמר בה שיש בחכמות האלה אנשים רעים וכו' וזו ראיה גדולה על שהפלוסופיא אסורה למקבלי דת האמת, לפי שאחר שיש בה הרבה דברים סותרין אותה, אם כן אי איפשר שתהיה היא אמיתית אבל היא בדויה ומזוייפת, לפי שהיא עוקרת עיקרי דת האמת כמו שהוא בענין חדוש העולם והשגחה ושרות הנבואה והשכינה ונתינת התורה והשכר והעונש וכל הדברים הנמשכים אל זה שהתורה והאמונה עומדות עליהם, ובזאת תבחן זאת החכמה המזוייפת שאין לה מבא בדת האמת אחר שהיא מכחשת אותה, ולזה היא אסורה משום מינות דכתיב ואל תקרב אל פתח ביתה ואפילו הדברים שבה שיראה מהם שאינן סותרים דבר מהתורה אסורים, שהם ימשיכו לומדיהם אחר הדברים העוקרים פנות הדת ויבאו לידי מינות, כמו שראינו ושמענו על חשוקי הפלוסופים כי נתפסו במצודתה ולא נמלטו מדעות רעות וכפירות ונסתכנו בעצמם, והם קרובים ממי שכתוב עליהם כל באיה לא ישובון: והחכם ר' יצחק ערמאה ז"ל כתב בשער הז' מספרו ספר העקידה בזה הלשון, שכרו מיינו והשחיתו התעיבו עלילה והוא מה שכלנו בימים הראשונים ומה שדמה לנו עד הנה, כי מיין זה העיון המחקרי שתו חכמינו גם שמריו שתו אנשינו עד אשר נפתה לב העם בכלל לגרש האמונה האלהית מלבם ולהחליש בה כחם יותר מכל העמים אשר על פני האדמה, אשר לאורנו ראו אור בתחלה ועתה עינינו רואות וכלות אליהם עד כאן: ובזאת תבחן החכמה האמיתית המקובלת באומה כי היא כנשמה והתורה האמיתית כגוף לה ואין בזו דבר מקביל לזו, לפי ששתיהן ממקור אחד שהיא החכמה העליונה נחצבו והיא מוציאה לאור תעלומות דת האמת והצדק ומחזקת ותומכת עקריה ותעזור את בעליה על יראת שמים ואהבתו וקבלת עול מלכותו ותורם הדרך הישרה לעשות רצון קונם ותדריכם בדרך עבודתו, ותזהירם לבלתי סור מן התורה ימין ושמאל, ומעוות התולדת תתקנהו, והמזג הרע המעוקל תישרהו, וחסרון התכונות תמלאהו, וכל זה ראיה על היותה אמתית: וכדומה לאלו אין להקפיד וכו' ואפילו שיהיו רבים כבר נפסק הדין כפי בית הלל וכו', ואינו כמו שחשב כי אין דברי ב"ה כי אם בענין הצלחת הלמוד כי מתוך הרבה אתה מוציא מעט שיצליחו, ולזה צוו מלמדין תורה לכל אדם אין ספק, אבל אם היה שמהלמוד יבאו לידי תקלה לקנות דעות נגד התורה מודים שאין מלמדים לשום אדם, והדין נותן שלא נקפיד באבדן האיש ההוא בן בליעל וכו' והביאו הר"ם ז"ל וכו', וזה הפך כוונת קבול התורה והכרחיות ידיעת החכמה האמתית, שאמנם היתה להשלים כל אישי האומה אשר השלמות האמיתי ימשך מעסק התורה וקיום מצותיה כי שומר מצוה לא ידע דבר רע, והיא המקרבת לעוסקיה לידי זכות ומרחקתם מן הכעור ומן החטא, ועל כל זה סובבת החכמה האמיתית והיא גורמת הדבקות בשם יתברך אשר בזה תשלם כוונת הבריאה והתכלית בבריאת אדם, כי זה מפליאת ההשגחה הנפלאה האלהית אשר הפליאה לעשות ולהמציא דרך בו יגיע המין לשלמותו אשר בעבורו נברא, ובפרט אישי האומה המקבלת התורה ואם באיזה דור מן הדורות נהפכו סורי הגפן נכריה זה היה לרוע בחירתם והיותם רקים מן החכמה האמיתית, ואמנם כי ההשגחה היתה להשלים כל אישי האומה אשר זה מטבע החכמה האמיתית באמנותיה ודעותיה האמיתיים אשר הפלוספיא תרחיקם מהשלמות בהכחישה כל זה, והעדים שהביא בתחלת הענין מאמר החכם האומר כי החקירה והעיון והידיעה אי זו שתהיה לא יסירו האדם מהשלמות ולא ימשך מידיעתם רשע ואשמה, אבל בהפך עדי שקר הם כי האומר זה הוא מהכת המכחשת עקרי התורה אשר לדעתו מרומם בזה את השם יתברך, לפי שלא אורו עיניו באור התורה אשר היא ההראות הרצון האלהי בעולם והוא אינו מאמין בזה ונמשך אחר המחקר השכלי, לפי שזה הוא לו השלמות האחרון וכל מה שהשכל מכחישו אומר שאינו אמת, ומזה יצאו לכפור ולדבר סרה על השם ועל תורתו ואיך יסמוך על עדותו, ראוי אם כן לכל יהודי יתחיל ראשונה וכו' ולעיין ולהשיג סתרי האמונה ושרשיה וכו' ואחר כך ישתדל בהשלים שכלו ואנושותו במושכליו העיוניים וכו', הנה כי גזר אומר ונתן דרך איך יושג השלמות לדעתו והוא בדברים האלה כחושב שאין חכמה בישראל כי אם המחקר השכלי המופתי, וזה סכלות האמת והתרשלות לבלתי דרוש וחקור לדעת, כי יש חכמה מקובלת באומה מסיני ולבקש אותה מבעליה, ואז יטעם כי טוב ויאורו עיניו באור האמת ולא יתפתה אחר מופתי היוני שהם בודאי פתויים נמשכים מפאת הרע שבעץ הדעת: והאמת המקובל שאי איפשר להשיג סתרי האמונה שרשיה ועקריה, כי אם בקבלת חכמת האמת כי ממנה ישתלם המאמין בכל זה ובזולתה נמנע, ולזה יצטרך המאמין האמיתי והעובד השלם אחר היותו תורני שלם להתעסק בחכמת הקבלה אשר היא נשמת התורה וממנה יעמוד על סוד האמונה האמתית המסכמת עם הדת מכל צד ועל כוונת התורה והרצון והחפץ בעבודת התפלה והמצות, ואחר עמדו על זה ישתדל להוסיף לקח ולהוליד תולדות וענפים דומים לשרשים אשר בידו, אשר אין זה כפי השכל האינושי כי קצור קצרה ידו להשיג האמת לא יוכל בשום פנים, אבל הוא כפי השכל האלהי לקיים פלפלת בחכמה זה דרך החיים אשר בו חיו ודרכו הנביאים והחכמים, ואין הרצון בהקדמת התורה אל החכמה האמתית ומניעת למודה תחלה כמניעת למוד הפלוסופיא תחלה לחושבים שהיא החכמה האמתית שלא ראו אור, כי מניעת למוד הפלוסופיא תחלה ראוי ומחוייב לפי שהיא הורסת ועוקרת שרשי דת האמת ודרכה דרך המינות והעוסק בה קודם שיהיה תורני שלם בעל אמונה שלמה תביאהו לידי מינות וכפירות, וכשיבא אחר כך ללמוד התורה ויראה בה דברים ואמונות נגד חכמתו יכחישם ויכפור בהם, או יפרשם באופן יסכימו עם דעותיו ואמונותיו הנפסדות שקנה בלמוד הפלוסופיא כדרך רבים מפלוסופי בני עמנו: אבל החכמה האמיתית חס ושלום שתוריש שום אמונה רעה או דעת נפסד, אבל בהפך שתנחיל האמת והצדק ותשריש אמונות ודעות אמתיות בלב לומדיה, ואף אם יקדימוה ללמוד התורה כי היא המוציאה לאור תעלומות התורה ועקריה ומחזקת ותומכת שרשיה לפי ששתיהן עולות בקנה החכמה האלהית: אבל טעם אחורה לפי שהתורה בגוף והחכמה כנשמה אליה, וכשיקדים למוד התורה וידע המצות ופירושן כפי מה שבאה בהן הקבלה מסיני ואחר כך יכנס לטייל בפרדס החכמה, אז תחול הנשמה בגוף כהוגן וכסדר כי יעמוד ויבין הסודות והסתרים ההם של כל מצוה ומצוה על בוריין ואמתתן ולא יתבלבל שכלו, אחר שקדם לו ידיעת הדברים אשר עליהם יורו הסתרים ההם, וזה כדרך קדימת החומר לחול הצורה בו, וכל עוד שלא קדם החומר על מה תשרה ותחול הצורה על העצים או על האבנים, ועל זה הסדר יבא הכל על נכון ויושר וישמח ויגיל כי יעמוד על האמת הברור כשיקדים הראוי להקדים ויאחר הראוי לאחר ואז יתקיים הכל בידו, שיבקש מלמד יודע ומשיג וכו' אופן טעותו וכו', ולמה להם ליכנס בסכנה עצומה דרשו מעל ספר יי' החכמה האמיתית המסכמת עם עקרי התורה ושרשיה, ולמה יניחו הצלחת הנפש על קרן הצבי, אינה חכמה יונית אבל חכמה אינושית שכלית וכו', לא כן חלק יעקב כי יוצר הכל הוא והוא יתן חכמה מפיו דעת לדעת אותו ולהשיג רצונו, מה שאי איפשר לשכל האינושי ולא הניחנו ביד המחקר המופתי כי לא שלם ולא יוכל להושיע, והיא מיוחסת יותר ויותר לישראל שהוא עם חכם ונבון, כל זה נגד התורה ונגד האמת כי לא נקראו ישראל עם חכם ונבון על השגת החכמות השכליות כפי השכל העיוני המופתי חלילה, כי נכריות המה וזרות לא יבאו בקהל יי', ומי עור עיני שכלו, ומי נתן ספר מוטעה לפניו שהרי לא נקראו ישראל עם חכם ונבון, כי אם על עסק התורה וקיום המצות, וכמו שהכתוב צווה ושמרתם ועשיתם כי היא חכמתם ובינתכם לעיני העמים אשר ישמעון את כל החוקים האלה, ואמרו רק עם חכם ונבון הגוי הגדול הזה, ואז"ל ושמרתם זו משנה ועשיתם כמשמעו, ובזה עושים רצונו של מקום והוא יעשה רצונם ויענם בכל קראם אליו, ואין חכמה ובינה כזאת וכל העמים יראו ויתמהו שבקיום החוקים שאין להם טעם ידוע להם ימשיכו אליהם הרצון האלהי: וכבר הארכתי בזה בפרק י"ו מהחלק הב' מזה הספר בסייעתא דשמיא יבוקש משם, כי הוא פלא וחלילה שתיוחס החכמה השכלית לישראל, אבל היא חלק שאר האומות להיותה אינושית, ולזה נמצאו באומות חכמים ונבונים בה יותר ויותר הרבה ממה שנמצאו בישראל, בזמן שנתפתו אחריה גדולי פלוסופי בני עמנו, אבל חכמת ישראל פנימית אלהית מקובלת מפי הגבורה לא זכו בה האומות, וכמו שכתוב מגיד דבריו ליעקב וגו' לא עשה כן לכל גוי, וחכמת שלמה ע"ה אלהית נתונה לו במתנה שנאמר ויי' נתן חכמה לשלמה ומעולם לא יצא חוץ לאומה והיא מיוחדת לישראל, ומעולם לא זכו בה שום אומה ולשון, ואלו היתה שכלית אנושית היתה שוה לכל, אבל היא אלהית פנימית ושלמה ע"ה עשה ספריו ברוח הקדש, ואין הכוונה בשמותיו ובספריו מה שעלה על דעתו ועל דעת חבריו לפרש בהם כמו שיבא עוד בסייעתא דשמיא, ויראת יי' היא חכמת האלהות שהיודעה הן הוא ירא הש"י וכו', אמת כי היודע חכמת האלהות ירא את יי' ואוהבו, אבל אינה החכמה שבדא היוני מלבו לאלהות כי לא השיג האמת ואיך איפשר שתמשך היראה ממנה: וכבר הודה הרב המורה ז"ל בקצור היוני במה שאמר מגלגל הירח ולמעלה ואמר שהוא כדמות מחשבה וסברה וכו' וכל שכן במה שיאמדהו בסדר השכלים וכמו שכתבנו למעלה בפרק ט"ו, וכל שכן במה שיאמדהו בהתחלתם יתברך ואם כן ממה זה תמשך היראה אל המכלים ימיהם בחכמה ההיא, ואיך הדבר הבדוי והמסופק איפשר שיתן שום שלמות וכל שכן שתמשך היראה ממנו, אבל נאמר עליהם וילכו אחר ההבל ויהבלו, כי בה יתדמה לשם יתברך בשידע אופן הנהגתו הנמצאות וכו' זה דרכו ודתו של הפלוסוף שלא אורו עיניו באור האמת והצדק, ולפי' לקח הנהגתו מהנהגת הנמצאות, אבל מי שאור התורה נגה עליו לא יחסר כל בדת האמת כי ממנה למוד ישר וצדיק מנותן התורה יתברך בהנהגת הגוף והנפש, ואין אני צריכים בזה לדעת חכמת הנמצאות כי התורה תשלימנו בכל מיני שלמות, כמו שסודר לנו מהרצון והחכמה האלהית מה שאי איפשר לשום שכל וחכמה אחרת לשער האופן ההוא מהסדר וההנהגה, וכל התוארים המביאים אל השלמות מהתורה יוצאים ומחכמתה נודעים ומתבארים כפי הרצון העליון יתברך: כי האדם הוא מה שהוא בשכל וכו' שתשלם אצל החקירה וכו', השכל הישראלי נבדל הוא משכל שאר האומות, כמו שהוא נבדל מהם בנשמה כידוע לחכמי לב, ולזה שכל הישראלי ישלם בתורה וסתריה וסודותיה ובפלפול החכמה האמיתית, שזה למעלה הרבה מחכמת הנמצאות וזה דבר לא השיגו הפלוסוף ולא זכה בו והישראלי הוא הנקרא אדם, ואדם חשבונו כחשבון השם הגדול יתברך בסוד יהו"ה מ"ה אד"ם, ולסוד זה אתם קרויין אדם ואין הרשעים קרויין אדם, ואדם זה שכלו שכל נבואיי ראוי לו להוציאו בעסק זה השם והוא בתורה ובחכמה האמיתית ששתיהן משתלשלות ונחקרות מזה השם כידוע לחכמי לב: אבל הפלוסוף וחבריו שהם מצד האדם הבליעל שהוא מתדמה באדם ואינו אדם ושכלו ונשמתו מהצד ההוא, הנה הוא נמשך אחריו ומתפתה אחר חקירתו ועיונו המופתי כי אין לו חלק ונחלה בחכמה האמיתית, וראוי לו אם כן להשכיל לדעת חכמת הנמצאות והם שלמותו לדעתו, ובחכמת האלהית האמיתי וכו' כמו ספר היכלות וכו', ועוד ספר יצירה לאברהם אבינו ע"ה מקובל בידו על סתרי האצילות שהוא סוד האלהות, וספר מעין החכמה, וספר הזוהר, והרבה זולתו מחבורי החכמה המקובלת באומה שאי איפשר להולמם על דרך השכל האינושי, לפי שהם למעלה ממנו אם לא מי שיבא לגלות פנים שלא כהלכה להפוך דברי אלהים חיים כדרכו במאמרי הזוהר הסתומים גלויים לבעליהם כפי הקבלה הנכונה: וזה שהוא הביא מאמר אחד מהזוהר מפרשת בשלח (ח"ב כ"ד ע"ב) זה תארו, ותלד בן למועד וגו' למועד ודאי לבתר מית ומאי טעמא מית, אלא בגין דאתיהיב לה ולא לבעלה, ומאתר דנוקבא אתקשר ומאן דאתקשר בנוקבא מיתה אזדמנת קמיה לה אתיהיב דכתיב את חובקת בן, תא חזי באברהם כתיב שוב אשוב אליך כעת חיה, אליך ודאי בך אתקשר ולא בנוקבא, אליך ולא אליה, דמאן דאתי מסטרא דנוקבא מיתה קארי לרגלוי, ותשכיבהו על מטת וגו' בגין דתמן חמאת קדושה עילאה מכלא עד כאן: ובמאמר השני שער שני מספרו הפך זה המאמר המקודש לתפלות שרשי היוני והזיותיו, ופירשו כך וירצה כי למה שבשורת השונמית אשר בשר אותה אלישע לתת לה בן למועד האמור, נתערב בה הדמיון אחרי אשר נתנה הבשורה לאשה ולא לבעלה אשר זהו מורה היות אותה הנבואה מצד הדמיון אשר היא נקבה בערך לשכל וכו', אמנם באברהם אבינו אשר לא נתערב בנבואתו ובשורתו וכו' הנה כי להיותו חושב שאין דבר שלא ישוקל בשקל השכל ממה שבא בדבריהם ז"ל, מלאו לבו לפרש כן מה שאי איפשר אל השכל להולמו ולהראות עוד שהוא מתחכם בכל וכל רז לא אנס ליה ואלו החריש חכם יחשב, ולהרים מכשול אומר הפירוש המקובל בכוונת הקדוש ע"ה בזה המאמר: והוא כי ידוע לחכמי לב כי הנקבה של מטה מן הנקבה של מעלה סוד ה' אחרונה שבשם הכלה שבשיר השירים ונקשרת בה, לפי שנשמת הנקבה מן הנקבה כמו שאמרו בבהיר והזכר של מטה מן הזכר של מעלה סוד וא"ו שבשם ונקשר בו, לפי שנשמת הזכר מן הזכר כמו שאמרו שם, ולפי שרגלי המדה ההיא יורדות מות כידוע למקבלי האמת, הנה הנקשר בה לבדה מות מזומן לו, כי המדה גורמת, ולפי שחבקוק נקשר בנקבה שאמר לה הנביא את חובקת בן מת עד שהעיר עליו רוח חיים מלמעלה, וכמו שכתוב וישם פיו על פיו וגו' ואמרו שם במדרש לאתקשרא ליה באתר אחרא עילאה אתר דחיין אשתכחו ביה וכו', ואז שבה רוחו אליו: ולפי שיצחק נקשר בזכר מקום החיים וכמו שכתוב שוב אשוב אליך נתקיים, ומזה יבחן האמת כי אין לשקל בשקל השכל שום דבר ממה שבא סתום בספר ההוא ובשאר הספרים שהביא זכרונם שאין לפלוסופיא חלק וזכרון בהם, שהרי הודה שלא יכילם שכל שום חוקר וחכמת הספרים ההם היא אשר קבלוה וידעוה רז"ל לא הפלוסופיא, שהרי ספר היכלות, ופרקי היכלות וספר שעור קומה, וספר הזוהר, התנאים שנאום וחברום, וספר הבהיר הוא חבור האמוראים, וזולתם הרבה מה שחברו הגאונים והרבנים הבאים אחריהם וכלם נמצאים בין החכמים, ומעולם לא נעתקו אלו הספרים ולא יצאו מן האומה לאומה אחרת, שהרי ספר יצירה מזמן אברהם אבינו נמצא בין אומתו הקדושה, וירמיהו ע"ה בזמן בית ראשון היה מתעסק בו כמו שנמצא בספר הבטחון שעשה ר' יהודה בן בתירה ע"ה, הביאו רב חמאי גאון ז"ל בספר הייחוד, וגם הביאו הקדוש קנה זלה"ה בספר הפליאה, אמר שם שירמיהו הנביא ע"ה היה מתעסק בספר יצירה בינו לבין עצמו יצאת בת קול ואמרה קנה לך חבר, הלך אצל סירא בנו ונתעסקו בספר יצירה שלש שנים, לקיים הכתוב אז נדברו יראי יי' איש אל רעהו וגו', וכבר הודה ולא בוש בזה והזכירם, ומהם שנמצאו מזמן בית שני ולא יצאו בגולה ולא הורקו מכלי קדוש וטהור אל כלי חול וטמא ולא נעתקו ולא אבדו בין האומות ובכל דור ודור החכמים השרידים מתעסקים בהם ומפרשים סודותיהם כמו שקבלו בהם, ואיך בדא מלבו הוא ורבו באמרו שאבדו החכמות הרבות הנמצאות באומתנו והספרים שחברום החכמים בשרשי החכמה ההיא אין זה מהם כי אם קריאה אל תואנות ועלילות לקיים דעותיהם הבדויים כפי השכל המחקרי בהם מרפים ידי התמימים מבקשי האמת: אבל החכמה היא כן כי בה נמצא וכו', ואם יתבאר באמת שמהפלוסופיא אי איפשר לעמוד על האמת בשום אחד מאלו שהזכיר כמו שיראה מי שירצה להכנס בסוד עם השרידים במה שיתבאר בכל אחד מהם, הנה אז יבחן עם מי האמת ושהפלסופיא אסורה ולהבל וריק כחם כלו אשר הוציאו בה זמנם: ומה שטען מלמוד חז"ל שאר החכמות וכו', הנה האמת בזה כי אין ידיעת חז"ל בחכמות ההן מעין מה שידע ולמד הוא וחביריו כמו שיבא עוד בפרק ס"ז בזה החלק בסייעתא דשמיא, גם אם נאמת שחכמת הרמב"ם ז"ל הרצויה וכו', גדולים וטובים ממנו בשכל ובדת הרחיקו חכמת הרמב"ם ז"ל להיותם מקום המעדת רגל כנראה ממה שכתב בספר המורה ובספר מדע למודה על האמת, ולא יהדר ולא ישא פני גדול, ודחוה בשתי ידים ולא היתה רצויה אצלם וגרים לו שבנה על יסוד רעוע שהוא שרשי היוני ותלמידיו הממרים, ומי יתן ולא היה כי אם בעל מלאכה אחת, והוא צוה לנו ללמוד כל חכמה לרקחות ולטבחות ולאופות וכו', הנה ברבוי דברים והלצות על חשוקתו נפל במה שברח ממנו שהוא בא להפליג בשבח הפלוסופיא ובתפארתה, ואגב שטפיה גלה את נבלותה והשפחה הכושית הסוררת אין לה יחס וערך עם הגברת, ואיך יוקח ממנה למוד על עדי הכלה הכלולה עטרת תפארת, אבל מדרכה להסיר את עדיה מעליה ולהרוס ולנתוש קשוריה וחליה כי מתחלה נלקחו לרקחות וכו' ולבסוף נעשו לה צרות צוררות ומציקות ומכעיסות אותה על פניה, ויהיה בזה דומה לעולם השכל וכו', עולם השכל השגתו ושלמותו בפועל תמיד אין בו כחניות להיותו נעלה מהשנוי, אלא שבמה שהוחן לו מבראו מתבונן תמיד ומוליד חכמה רבה, ואין בזה שנוי ולא יציאה מן הכח אל הפועל כי אם גלוי מה שהיה נעלם בהקדמות ההן, ואין בפרט אלא מה שבכלל, וזה דרכו מיום שנברא: ונראה לי שלזה רמזו רז"ל בפרק אין דורשין אמר שם מאי חשמל חיות אש ממללות, במתניתא תנא עתים חשות עתים ממללות בשעה שהדבור יוצא מפי הקב"ה חשות, ובשעה שאין הדבור יוצא מפי הקב"ה ממללות, הנה בארו כי הדבור יוצא להם מפי הקב"ה והם הקדמות החכמה שחונן ומשפיע עליהם ואחר כך ממללות, שהם מתבוננים ומשכילים ומולידים מההקדמות ההן חכמה רבה, והוא הדבור הפנימי השכלי שהוא תמיד בפועל, ומזה תרגם אנקלוס ויהי האדם לנפש חיה לרוח ממללא על שהוכן מתחלת ברייתו להיות שכלו בפועל כחשמל, אשר יתבאר מזה כי לא ימציאו שום דבר מעצמם השכלים הנפרדים, כי אין להם כח ורשות מעצמם כי אם מבראם נאצל עליהם שפע השגה ושלמות למען לא יטעו שהם רשות לעצמם: ובמדרש רבה פרשה מ"ט כי משחיתים אנחנו ר' לוי בשם ר' שמואל בר נחמן מלאכי השרת על ידי שגילו מסתורין של הקב"ה נדחו ממחיצתן קל"ח שנה, א"ר חמא בר חנינא על שנתגאו ואמרו כי משחיתים אנחנו את המקום הזה, הודיענו ר' חמא בר חנינא שנענשו המלאכים ההם על שנתגאו, כלומר שיש מקום טעות במה שאמרו כי משחיתים אנחנו לחשוב שהם רשות לעצמם ושיש להם כח זולת כח בוראם חס ושלום, ואינו כן כי אין להם דבר מעצמם כי כל השגתם ושלמותם ממה שהוחן להם מבוראם לא מעצמם, וזה סוד אצילות מרוח אדון הנביאים על שבעים הזקנים, וסוד ונתת מהודך עליו והכל לדוגמא עליונה: וכן ועל זה הדרך תהיה השגת השלמים מקבלי דת האמת והקבלה שהיא החכמה האמתית, כי מהקדמות החכמה יתבוננו ויולידו תולדות אמתיות, וכענין ישמע חכם ויוסף לקח ואין בזה דבר חדש ובדוי משכלם, כי אם גלוי מה שבכללים ההם, ולזה רמזו באמרם פלפלת בחכמה, כי לא הורשו להתפתות אחר שכלם כלל ולהמשך אחר העיון השכלי ומחשבת הלב בשום דבר מהחכמה וסתרי התורה. ולזה רמז הכתוב באמרו ולא תתורו אחרי לבבכם ודרז"ל זו מינות כי המתחכם מעצמו ומתפתה אחר שכלו לא ימלט ממינות וכפירות, ומי שחי החיים האלה שאמרנו יאמר עליו באמת כי הוא דומה לעולם השכל, ומצד זה יקרא השלם בעל שכל אלהי כי התורה והחכמה מהשכל האלהי נחצבו, והם דבר אחד בעצם צריכות זו לזו והמאמין צריך לשתיהן לשלמותו, ואמנם ההקדמות שעליהם יבנו ויולידו הפלוסופים אינן אמתיות, כי לא באו מהשכל האלהי, ולזה גם התולדות שוא ודבר כזב לא יועילו ולא יצילו את בעליהם ולא יצדק בהם שידמו לעולם השכל, כן יתעצמו השכל והדת וכו' שלזה אמר החכם השכל והדת ב' מאורות. זה יצדק בדתות המונחות והמסודרות כפי השכל האינושי, ולזה יתעצם השכל עם הדת ההיא ויתאחדו, ופוק חזי מאן גברא קא מסהיד עלה מי שלא ראה מאורות התורה המסודרות מן השכל האלהי, אבל לא יצדק בדת האמת הנחקקת והנחקרת מהחכמה העליונה שהיא למעלה מכל שכל, ולשקר יגע המשתדל לחקור בה כפי השכל האינושי, כי לא תושג כלל לפי שהיא נתלת בשכל האלהי, ועל זה השכל והדת הנחקרת ממנו יצדק באמת השכל והדת אחים והשכל והדת ב' מאורות: ואל כל זה רמז דוד המלך ע"ה באמרו כי עמך מקור חיים באורך נראה אור, אמר כי מקור החיים העליונים הוא עמך, כלומר אינו דבר זולתך כענין עזרי מעם יי' שהרמז על קוצו של יו"ד, כי הקוץ אינו נפרד מן היו"ד ואינו דבר זולתו ומן היו"ד שבשם הגדול החיים נמשכים לכל חי והוא מקור החיים, באורך והוא האור הראשון שנאמר עליו יהי אור, ואמרו עליו אור שכבר היה והוא החיים הנזכרים, ואמר שבאור ההוא נראה אור ומי שלא זכה אל האור ההוא הנה הוא נדחה אל מקור החשך והצלמות אשר אי איפשר לו לאור באור החיים ההם, וביאור הענין כי מהחיים והאור ההם משם ראינו אור וזכינו אל החיים שאין עמהם מות, לפי שמשם באה ונמשכה התורה והחכמה שנקראת חיים ונקראת אור, ולזה נקראת בשמה כי טבע המקור ראוי שיהיה במה שחוצב ממנו והאור ההוא הוא אור השכל והוא השכל האלהי, ובאור ההוא נראה אור כלומר כי מה שנשכיל מן האור ההוא הוא אור והם התולדות שנוציא מן ההקדמות ההן האמתיות: ולזה יהיה מה שנשכיל מהם אמת גם כן כי הענף דומה אל השורש ואל הענין הראשון יצדק השכל והדת ב' מאורות, ואל הענין הב' יצדק השכל והדת אחים, עם שלכל אחד יצדקו שניהם, ובאר זה במקום אחר ואמר ראש דברך אמת ולעולם כל משפט צדקך, כלומר אחר שראש דבורך שהן ההקדמות שאי איפשר ללמדם ולא לקחת אותה מזולתך אמיתיות, גם המשפט היוצא מהן שהם מה שנוליד ונשכיל הוא צדיק ואמיתי והוא נצחי והוא אמרו ולעולם כל משפט צדקך, ואמר צדקך לרמוז כי צריך שיהיה המושכל ההוא שנשכיל מכוון לצדק אותך, כלומר לשמך וכאמרם ובלבד שיכוין לבו לשמים וזה שיסכים אל האמת ההוא שממנו יוצא המשפט ההוא ושיסכים עמו מכל צד, זהו מה שראיתי שיש בו די להשיב ולחסום פי דוברי עתק בזה הפרק: חלק ג פרק יח כבר כתבנו בפרק הקודם לזה כי ספרי החכמה האמיתית לא אבדו ולא נעתקו מן האומה אל אומה אחרת, והנה הם בידינו היום מזמן בית ראשון, וכמו שהפליאה ההשגחה האלהית לעשות עמנו חסד שלא נעתקה תורה שבעל פה אל אומה אחרת ולא אבדה ולא נשתכחה מן האומה, וכמו שיעדנו טוב כי לא תשכח מפי זרעו, וכתיב ודברי אשר שמתי בפיך לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר יי' מעתה ועד עולם, כן הפליאה לעשות עמנו חסד שלא אבדה ולא נשתכחה החכמה האמיתית המקובלת מסיני עם תורה שבעל פה מן האומה, כי הנה תורה שבעל פה לא נכתבה, ומשה רבינו ע"ה מסרה ולמדה כולה בבית דינו, ועקר הקבלה שהיא פירוש המצות היה תלמידו יהושע בן נון ולו מסרה כולה עם סתריה וסודותיה כמו שקבל בסיני מפי הגבורה, והיא החכמה האמתית שהיא נשמת התורה: כי כשהיה מלמדו פירוש המצוה על פה היה מוסר לו ומלמדו טעמה וסודה ורצון המצוה יתברך בה והכל על פה, וסוד מעשה בראשית שהוא סוד האצילות, וסוד מעשה מרכבה שהוא סוד הייחוד הנעלם, לפי שכל זה סלם לעלות לחדרי הנבואה אשר אי איפשר בזולת זאת החכמה האלהית, ועליה התנו באמרם אין הנבואה שורה אלא על חכם וכו' ועל זה הדרך נשתלשלה התורה הנקראת מצוה שהיא תורה שבעל פה וטעמיה וסתריה שהיא חכמת הקבלה מיהושע לזקנים וזקנים מסרו הכל לנביאים שמהם ירמיהו הנביא ע"ה המקבל מצפניה הנביא ע"ה, והוא ע"ה מסר הכל לברוך בן נריה, והוא ע"ה מסר הכל לעזרא הכהן הסופר והוא ע"ה עלה מבבל לירושלם ומסר מסורות התורה והחכמה לשמעון הצדיק שהיה משיירי כנסת הגדולה, הנה שבאה הקבלה כלה בתקפה ובגבורתה ובשלמותה אל הכנסייה הקדושה ההיא, ובכל הזמן ההוא שממשה ע"ה ועד הגיע הזמן לאנשי כנסת הגדולה לא נשתכח ולא אבד דבר קטון או גדול מתורה שבעל פה, ומן הקבלה שהיא החכמה האמיתית אלא כמו שנמסרה למשה ע"ה בסיני מפי הגבורה כן על השלמות ההוא נמסר הכל לאנשי כנסת הגדולה: ולזה שנינו משה קבל תורה מסיני ומסרה ליהושע ויהושע לזקנים וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה, הנה שהלשון עצמו שנזכר ממשה ליהושע נזכר מנביאים לאנשי כנסת הגדולה, ללמדנו שנמסרה בשלמותה לאנשי כנסת הגדולה כמו שמסרה משה ליהושע, ועם חרבן הבית וגלות ישראל לא ירדה ממעלתה ולא נתמעטה ולא אבדה ולא נעתקה מן האומה, ובפרק המגרש צדקה עשה הקב"ה עם ישראל שהגלה גלות צדקיהו ועדיין גלות יכניה קיימת, ופרש"י ז"ל וזו היא צדקה שמיהר והחריב ביתו להגלות דורו של צדקיהו לבבל בעוד שחכמי גלות יכניה קיימים שילמדו תורה לאלו הגולין אחריהם, לפי שרוב חכמי תורה גלו עם יכניה: ובמדרש ילמדנו צדקה עשה הקב"ה עם ישראל שהקדים גלות יכניה לגלות צדקיה, כדי שלא תשתכח תורה שבעל פה מהם וישבו בתורתן בבבל מן אותה שעה עד היום הזה, ולא שלט בהן לא אדום ולא יון ולא גזרו בבל בהם שמד, הן לא קצרה יד ההשגחה הנפלאה האלהית להפליא ולהשגיח כמו זאת ההשגחה לנצחיות התורה והחכמה לשלמות האומה, וזה היה דרך צדקה וחסד כמו שהיה כן בתחלה ביום הקהל, ומה המונע שלא ישגיח בכמו זאת ההשגחה בכל הדורות הבאים אחר שתלו הדבר בצדקתו יתברך, וכן היה כמו שיתבאר בסייעתא דשמיא. שמעון הצדיק מסר מסורות התורה והחכמה לאנטיגנוס איש סוכו, והוא ע"ה מסר הכל ליוסי בן יועזר איש צרדה וליוסי בן יוחנן איש ירושלם, והם שאמרו עליהם בשלהי סוטה משמת יוסי בן יועזר איש צרדה ויוסי בן יוחנן איש ירושלם בטלו האשכלות, ופירשו שם שהכל בהם, ועד ימיהם לא היה מחלוקת בין חכמי ישראל כלם היו אומרים דברים כנתינתן למשה מסיני, והם הראשונים שנחלקו בסמיכת הקרבנות כדאיתא בחגיגה פרק אין דורשין, והוא היה מחלוקת ראשון שהיה בישראל בדברי תורה וכן אמרו בירושלמי: ומהם קבלו יהושע בן פרחיה ונתאי הארבלי, ומהם קבלו יהודה בן טבאי ושמעון בן שטח ומהם קבלו שמעיה ואבטליון, והלל ושמאי קבלו מהם, והם ע"ה מסרו מסורות התורה והחכמה לרבן יוחנן בן זכאי, ובימיו חרב הבית בשניה ור' אליעזר הגדול בן הורקנוס ור' יהושע בן חנניה קבלו מרבן יוחנן בן זכאי, ומכלם קבל ר' עקיבא, רבי שמעון בן יוחאי קבל מר' עקיבא וזה היה אחר חרבן הבית, וזה הקדוש ע"ה הוא בעל המדרש הנעלם הנקרא ספר הזוהר ועל ידו חובר, והוא ע"ה הבטיח בחבור המקודש ההוא כי רבים יתפרנסו ממנו באחרית הימים, ובמלת בראשית הנקרא ספר התיקונין אמר בזה הלשון, (תיקונים מז"ח ע"ב ע"ב) והמשכילים יזהירו אלין רבי שמעון וחברוי יזהירו כד אתכנשו למעבד האי חבורא דאיהו מזהרא עילאה דלעילא רשותא אתיהיב לר' שמעון וחברוי לגלאה ביה רזין סתימין ולכל נשמתין דמתיבתא דלעילא ומתיבתא תתאה ולשבע טורין עלאין, דאינון תלת אבהן ורעיא מהימנא ואהרן ודוד ושלמה ואליהו עמהון וכו', ובגין דא אסתכם קב"ה ושכינתיה למעבד האי חבורא על יד ההוא דאתגליא וכניש ביה עלאין ותתאין לאשכחא ביה נייחא לשכינתא בגלותא וחירו לה ולבנהא וכו', והאי חבורא איהו כגוונא דתיבת נח דאיתכניש בה כל מין ומין, הכי מתכנשין בהאי חבורא כל נשמתין דצדיקייא ואנשי מדות דאיתמר בהון זה השער ליי' צדיקים יבאו בו, ואחרנין דלא צדיקים אתדחיין מתמן, וכד אתגלי האי חבורא בעלמא סגיאין מתכנשין לגביה דאיתמר בהון כי את אשר ישנו פה וגו' ואת אשר איננו פה, בהאי חבורא עמנו עומד היום ועליהו איתמר ומצדיקי הרבים כככבים לעולם ועד עד כאן. נפלאתה אהבת חכמת האמת הטהורה נשמת התורה לבעליה יתברך חכם הרזים עד שהפליא להשגיח ולהסכים לעשות החבור המקודש ההוא כמו שהפליא להסכים בחבור המשנה על יד תלמידו רבינו הקדוש ע"ה שקבל ממנו, והכוונה והתכלית בכל משום עת לעשות ליי' לעשות ליי' ודאי כידוע לחכמי לב, כי בו תמצא היונה תמה הנזכרת בשיר המקודש מנוח לכף רגלה בגלות המר והארוך הזה, כי אין נחת רוח לה כעסק בנשמת התורה שהיא החכמה האמיתית המקובלת, כי ממנה יודע רצונו יתברך בעבודתו ומצותיו, אשר גם זאת היתה השגחה נפלאה מצורפת אל הראשונה לבל תשתכח ותאבד החכמה מקרב עמה, עד שלהראות תוקף ההשגחה הזאת נגלה זה החבור המקודש בעולם אחר שהיה מכוסה ונעלם, וכשנגלה בעולם רבים נאספו אליו וסרו אל משמעתו כמו שהבטיח הוא ע"ה, וכד אתגלי האי חבורא בעלמא סגיאין מתכנשין לגביה וכו', אשר לולא זה בזמן ההוא כמעט נטיו רגלי החכמים התמימים ומעדו קרסולי העובדים עבודת הקדש הנאמנים להתפשטות הצרעת הממארת במצחות אנשי התורה צץ ופרח המינות בלבות החכמים בסבת השפחה הכושית צרת שרה פרה סוררה הפלוסופיא אשר נעתקה מלשון יוני אל לשון עברי, שרא ליה מ אריה למאן דעסיק בה אשר בהגלות נגלות החבור המקודש ההוא התחיל האור לזרוח, ואמר לאסירי הדעות הזרות פקח קוח ותחל האמת להיות גוברת אחר שהיתה נעדרת וחזרה עטרה ליושנה והנשמה אל נדנה היא נשמת התורה הנאמנה, ושבה נפש האדם אל קרבו אחר שנכרתה מקרב עמו ותחל רוח יי' לפעמו, ואז מצאה היונה מנוח בגלותה אחר שנתקיים בה ושפחה כי תירש גברתה, ועבדי האמונות הנכריות יצאו לחירות לקיים ההסכמה העליונה לאשכחא ביה נייחא לשכינתא בגלותא וחירו לה ולבנהא: ועוד שם (ת"ז ת"ו כ"ג ע"ב כ"ד ע"א) א"ל אליהו לר' שמעון רבי רבי כמה זכאה אנת דמהאי חבורא דילך יתפרנסון כמה עילאי עד דאתגליא לתתאי בסוף יומיא, ובגיניה ושבתם איש אל אחוזתו וגו' עד כאן, הנה הודיעו כי החבור הזה יהיה נסתר ומכוסה ובאותו הזמן יתהנו ממנו למעלה ובדור האחרון יתגלה למטה אל התחתונים, והעסק בו יהיה סבה קרובה לשוב אל אחוזתנו שהיא שובת הגאולה אשר מזה אני מוליד ב' תולדות גדולות, האחת אמות היות זאת החכמה אלהית אמיתית מקובלת באומה ממה שהיתה ההסכמה העליונה לעשות החבור המקודש ההוא אשר הוא כלו מלא מפניני סתרי התורה ושרשי החכמה וסוד האלהות ותעלומות הייחוד, והאמת אין צריך חזוק כי מוחזק ועומד הוא, ולא באנו לזה כי אם לחסום פי המתפתים אחר שכלם ושרירות לבם החושבים כי אין חכמה בישראל כי אם הפלוסופיא, והשנית כי אחר שיש בזה צורך עליון ותחתון והוא אמרו לאשכחא ביה נייחא לשכינתא בגלותא וחירו לה ולבנהא, אם כן זה הצורך ובפרט צורך גבוה חוייב שימשך בכל זמן ובפרט בזמן הגלות שהוא צריך ביותר ולא תקצר יד הכח האלהי מלהשגיח בזה, כמו שלא קצרה כשמיהר והחריב את ביתו להגלות דורו של צדקיהו לבבל, בעוד שחכמי גלות יכניה קיימים שילמדו תורה לאלו הגולין כדי שלא תשתכח תורה שבעל פה מהם, וסתרי תורה וטעמי המצות ומעשה בראשית ומעשה מרכבה בכלל תורה שבעל פה הוא, שהכל היה ונתן על פה וכל שכן בהיות זה תלוי בצדקתו של הקב"ה וכאמרם צדקה עשה הקב"ה עם ישראל שהגלה גלות צדקיהו ועדיין גלות יכניה קיימת, וצדקתו אין לה סוף והפסק ואינה בזמן זולת זמן, ואין מעיק ומונע לו יתברך מלעשות צדקה כזו בכל דור ודור ומלהשגיח בכמו זאת ההשגחה וכל שכן היות בזה צורך גבוה כמו שכתבנו: וכבר משמשה ובאה ונגלתה זאת הצדקה והופיעה ההשגחה הנפלאה הזאת בדורות אשר לפנינו, וזה כי כבר כתבתי בפרק י"ג מהחלק השני מזה הספר קבלת האחרונים מחכמי האמת ז"ל, כי אליהו ז"ל נגלה לה"ר דוד אב בית דין ז"ל ומסר לו מסורות חכמת הקבלה, והוא ז"ל מסרה לבנו הראב"ד ז"ל ונגלה גם לו אליהו ז"ל, והראב"ד ז"ל מסרה לבנו החסיד ה"ר יצחק סגיא נהור ז"ל, ונגלה גם לו אליהו ז"ל, והוא ז"ל מסרה לשני תלמידיו ר' עזרא ור' עזריאל ז"ל, ומהם נמשכה להרמב"ן ז"ל אשר ממנו נמשכה אל השרידים הבאים אחריו עד היום, הנה זאת ראיה גדולה על היות הצדקה ההיא מצויה בכל דור ודור כי מהשם היתה נסבה שיגלה אליהו ז"ל אל החסידים ההם, כדי שלא תשתכח החכמה מישראל: הנה שלא סרה הצדקה הזאת מהדורות האחרונים כמו שלא סרה מהדורות הראשונים, וגם לא תסור עד מלאת דברו אשר דבר ביד מלאכי נביאו, הנה אנכי שולח לכם את אליה הנביא וגו', ולמה חרד אלינו את כל החרדה הזאת, הלא ארסטו שחיק טמיא ראש המהבילים והמדברים תועה יספיק בחכמתו הבדויה המזוייפת ההורסת שרשי אמונתנו, אבל הספיק בעונותינו לכלות את עינינו ולהדאיב את נפשנו, כי שנו חכמי בני עמנו את טעמם, שמו אור לחשך וחשך לאור, לבשו לבוש נכרי יוני והגרי עזבו ארחות יושר וילכו בדרכי חשך דרך המחקר השכלי הוי רועה אוילי, קמו לשחק בשקרי היונים והערלים וילכדו במצודתם ספרי הישמעאלים ופחזותם, וחכמת האמת מגבולה הרחיקו ובילדי נכרים ישפיקו השכיחו את עם יי' שם תורת אלהיהם אבדה האמונה ונכרתה מפיהם, והם גרמא בנזקין ויבקשו תואנות ועלילות לאמר אבדו החכמות הרבות אשר היו באומתנו לארך הגלות והספרים אשר חוברו בשרשי החכמה האמיתית, ולדעתם בקשו חכמה ואין ויהי להבל בעיניהם מחמד כל עין, וכל זה התרשלות מהם אשר לא רדפו אחרי האמת ולא בקשוהו מבעליו ולא דרשוהו, זו היתה סבת אבדן החכמות מהם לא הגלות שהרי גדולי החכמים אשר מהם הועתקה אלינו התורה והחכמה כמו שכתבנו היו בזמן חרבן בית שני, ולא העיקם מעיק החרבן והגלות מלמסור מסורות הקבלה לתלמידיהם, עד אשר באה ונמשכה אל הדורות האחרונים, כי שמר לנו אלהינו צדקתו ולא עזבנו בגלותנו וכמו המתרשלים והוא אשר היתה אליו הכוונה בזה שכתבנו למעלה, ודי בזה קהוי שינים אל הפרק: חלק ג פרק יט שלמה המלך ע"ה יסד ספר משלי ברוח הקדש, על סוד שתי נשים האחת אהובה בנשואיה והאחת שנואה שנואה בנשואיה, והתחיל לדבר בראשונה ולהזהיר על השנואה, לבני אדם לבל יתפתו אחריה פן ילכדו במצודתה, וזה ממנו בכוונה ובחכמה, כי רוח יי' דבר בו ומלתו על לשונו, שהרי החשך קדם לאור בסוד והארץ היתה תוהו ובהו וחשך וגו', ויאמר אלהים יהי אור, והקליפה קודמת לפרי בטבע, והיא האשה השנואה קליפת האגוז קשה ומרה, והזהיר עליה ואמר להצילך מאשה זרה מנכריה אמריה החליקה, ויש לתת לב למה שפרש"י ז"ל באמרו מאשה זרה מכנסיה של עבודה זרה והיא המינות, ולא יתכן לומר שלא דבר אלא על המנאפת ממש, כי מה שבחה של תורה שכוללו כאן להצילך מאשה זרה ולא מעברה אחרת, אלא זו מינות ועבודה זרה שהיא פריקת עול של כל המצות עד כאן. ומה נמרצו אמרי יושר, כי זאת האשה המנאפת מבא האילן הרע והמר, אשר משם נמשכים כל מיני עבודה זרה ומינות, ועליה אמר עוד אשת כסילות המיה פתיות ובל ידעה מה, כי היא מפתה ומסיתה לבני אדם עד שנתפשים ברשתה, עד שיורדים עמה למחיצתה, והוא אמרו וישבה לפתח ביתה על כסא מרומי קרת לקרא לעברי דרך המישרים ארחותם, מי פתי יסר הנה וחסר לב ואמרה לו מים גנובים ימתקו ולחם סתרים ינעם, ולא ידע כי רפאים שם בעמקי שאול קראיה, היא האשה אשר הוכיח יי' ליסר ולהעניש הפושעים והמורדים בו, המתפתים בחלקת לשונה ומתק שפתיה, כי היא מקום הרשע ומקום המשפט בה נפתים ונכשלים בני אדם, ובה נענשים, היא האשה המתקשטת בארבעים קשוטין חסר אחד, וחכם הרזים ע"ה פירשם בפרשת אמור לחכמה אחותי את, ובהם נלכדים פעמי נער חסר לב עדיה בא אבינו הראשון ויפת בסתר לבו וישרה בעיניו ולקחה לו, ומאז הביא המות עליו ועל יורשיו אחריו, וכנגד ארבעים קשוטין חסר אחד ארבעים קללות חסר אחת עשר עליו, ועשר על בת זוגו, ועשר על הנחש המסית, ותשע על האדמה, וכנגדן ארבעים יכנו חסר אחד: ובמדרשו של רשב"י ע"ה (ח"א קמ"ח ע"א)אמרו בזה הלשון סתרא דסתרין מגו תוקפא דסטרא דיצחק מגו דורדיא דיצחק דחמרא חד נעיצו קטירא כליל דכר ונוקבא סומקא דוורדא דמתפרשא לכמה סטרין דכורא איקרי סמאל נוקביה כלילא בגויה תדיר כמה דאיהו בסטר קדושה הכי נמי בההוא סטרא אחרא, דכר ונוקבא כלילין דא בדא, נוקביה דסמא"ל נח"ש איקרי אשת זנונים קץ כל בשר קץ הימים תרין בישין מתדבקן כחדא רוחא דדכורא דקיק רוחא דנוקבא בכמה ארחין ושבילין מתפרשא מתדבקא בההוא רוחא דדכורא קשיטת גרמה בכמה קשוטין כזונה מרחקא קיימא בריש ארחין ושבילין לפתאה בני נשא, שטיא דקריב בהדה אתקיפת ליה ונשקת ליה ומסכא ליה חמרא דדורדייא דמרורת פתנים, כיון דשתי סטי אבתרה לבתר דחמת ליה סטי מארחא דקשוט אפשיטת גרמה מכל אינון תקונין דהוות מתתקנא לגבי ההוא שטיא, דתקונין דילה לפתאה בני נשא שערהא מתתקנן סומקין כוורדא אנפהא חיוורין וסומקאן באודנהא תלייאן שית תקונין אטונא דמצרים תלייאן על קדליה כל חילא דארעא פומא מתתקנא בפתיחו יאה בתקונהא לישנא חדידה כחרב' שעיען מילהא כמשחא שפוותהא יאן סומקין כוורדא מתיקאן בכל מתיקו דעלמא ארגוונא לבשת מתתקנא בארבעים תקונין חסר חד. עוד שם שטיא דסטי אבתרה ושתי מכסא דחמרא ועבדת נאופים ואסטוי בהדה מה עבדת שבקת ליה נאים בערסיה וסלקת לעילא ונטלת רשו ונחתא אתער ההוא שטיא חשיב לחייכא בה כדבקדמיתא והיא אעדיאת תקונהא מינה והיא אתהדרת כגיבר תקיף קאים לקבליה לביש לבושי נורא מלהטא בדחילו תקיף מרתתא נפשא וגרמה מלייא דעיינין דחילין חרבא שננא בידהא טיפין מרירן תלייאן בההוא חרבא קטיל ליה לההוא שטיא וארמי ליה גו גיהנם: והוא ע"ה היה מזהיר לבני אדם ממה שנכשל הוא בו בסוד ויהי לעת זקנת שלמה נשיו הטו את לבבו וגו', והן סוד האלף נשים שנמשך אחריהן, הוא אמרו בפרשה ההיא כי בחלון ביתי סוד חכמת שלמה בית יי' ויש בה כמה חלוני שקופים אטומים שמשם אורה יוצאה לכל העולמות, בעד אשנבי נשקפתי, לא אמר הבטתי, או ראיתי, או השקפתי, אלא נשקפתי נשקפתי מלמעלה, ומתוך מה נשקפתי במדה שבין העינים הוא יותרת הכבד שנמשכתי אחריה באותן אלף נשים נכריות, ואז"ל ולא תתורו אחרי לבבכם זו מינות, וזה מקום בן זוגה שהוא שולט ומפתה בני אדם אחר עבודה זרה ואחר מינות, ואחרי עיניכם זו זנות שנאמר ויאמר שמשון אל אביו אותה קח לי כי היא ישרה בעיני, שמה עומדת יותרת הכבד להשיאני ולרמות אותי, ומזה אני רואה בפתאים, שזו שבין העינים יוצאה לקראתו והחזיקה בו ושתי נשים זונות הן האחת והחזיקה בו והיא העליונה והשניה אסורים ידיה והיא התחתונה, ואותה שבין העינים שי"ת זונה מיום שנתפתה אדם הראשון אחריה ונצורת ל"ב העומד על הלב נוצר אותה כי בת זוגו היא, וסוד זבחי שלמים עלי היום שלמתי נדרי לתת טעם לדבריה: ובהיכל ששי של צד שמאל אמר המאור הקדוש ע"ה בזה הלשון, (ח"ב רס"ז ע"ב) זבחי שלמים עלי עלי דווקא ההוא זבחי שלמים עלי איהו בגין דלא אשתכח מקטרגא על עלמא ובגין כך היום שלמתי נדרי לפתאה בני עלמא תדיר, וסוד נער חסר לב הם סוד הבתים החלשים, הרמוזים במדרשו של ר' נחוניא בן הקנה ע"ה, וכמה שלוחים וחיילות יש למדה הרעה ההיא הכלולה בשתים, ומהם שנים אנשים מרגלים תחת מטתו של שלמה ושם שתים נשים זונות ומשם ומהם נמשכים כל מיני עבודה זרה ומינות ושאר תענוגות בני אדם והנאות הגוף, משם החמדה והתאוה אל העברות והאזהרות שבתורה לעבור עליהן, משם מחשבות והרהורים רעים, ומשם נטיה אל שרירות הלב ומראה העינים, ומשם מעוננים וקוסמים ישמעו, ומשם שאב בלעם באמרו מן ארם ינחני בלק מהררי קדם, ומשם חכמת בני קדם, ושלמה ע"ה היה רוכב על נשר אחד, והולך שמה אצל עז"א ועזא"ל ללמוד חכמתם, והן גרמו לו שנטרד ממלכותו, הוא שאמר אף חכמתי עמדה לי, חכמתי שבעבורה נמשכתי אחר הנשים ההן עמדה לי, אבל באף דכתיב ויתאנף יי' בשלמה כי עזב ארחות יושר, היא חכמת שלמה האמיתית שנתנה לו במתנה, דכתיב ויי' נתן חכמה לשלמה, אשר נאמר עליה חכמת אדם תאיר פניו, וכתיב עליה ותרב חכמת שלמה מחכמת כל כני קדם ללכת בדרכי חשך, שהיה הולך אל הרי חושך ששם עז"א ועזא"ל ללמוד חכמתם אשר הטעתו לנטות מאחרי יי', כי המינות מושך את הלב ומהנהו כי יפתה וגם יוכל, וכדאיתא כפרק קמא דעבודה זרה שמא דבר מינות בא לידך והנאך ועליו נתפשת למינות וכו', והנאני בדבר ועל ידו נתפסתי למינות, ועברתי על מה שכתוב בתורה הרחק מעליה דרכך וגו', הרחק מעליה דרכך זו המינות וכו', כי האדם בטבע נוטה אל המורגשות הנמשכות מהסבה היא, וכשישמע דברי הורס ועוקר יערבו לו, כי לא יצטרך לטרוח ולהמית עצמו על התורה והחכמה, ולזה הזהיר ואמר בני לחכמתי הקשיבה לתבונתי הט אזנך: החכמה והתבונה שהזהיר עליה כאן, היא האשה האהובה שחתם בה ספרו ואמר אשת חיל וגו', ואמר לחכמתי לתבונתי היא חכמת שלמה הפנימית האמיתית, והיא נקראת תבונה למעט שאר חכמות שאינן חכמתו, ולזה אין לו להקשיב אליהן ולא להמשך אחריהן, כי הן מחוץ למחנה שכינה וחוץ לייחוד, ולזה נשאו שם חכמות חצוניות ואסורות משום מינות, לפי שמקורן מפאת הרע שבעץ הדעת שהוזהרנו עליו: ובמדרשו של רשב"י ע"ה (ח"ג ע' ע"א) לקבל דא אית עשר כתרין דלא קדישין לתתא ואינון דאחידן בזוהמא דטופרא דחד עטרא קדישא דאיקרי חכמה ועל דא איקרון חכמות ותאנא עשרה זיני חכמות אלין נחתו לעלמא וכלהו אשתאבו במצרים בר מחד דאתפשט בעלמא עד כאן, ואולי כי החכמה היונית היא שנתפשטה בעולם, הנה שכל אלו החכמות נאחזות מן הזוהמא הטופרא של חכמה אחרונה, ולפי שמקורה הזוהמא ההיא, היא זרה ואסורה לעם הקדש, כי היא מפתה בחלקת לשונו להעלים בה, והוא אמרו כי נפת תטפנה שפתי זרה וחלק משמן חכה, וזה משל על הסברות כפי העיון השכלי המופתי המפתה בחלקת לשונו הלמודי, והן מאבדות את הנפש, והוא אמרו ואחריתה מרה כלענה חדה כחרב פיות רגליה ירדות מות שאול צעדיה יתמכו וכמו שיתבאר זה היטב מהמאמר שהבאתי למעלה: אמרה תורה רמז לזה כי בשרירות לבי אלך למען ספות הרוה את הצמאה, קרא ההולך בשרירות לבו אחר החקירה השכלית רוה, יען הולך מהלך המופת, וקרא הקבלה שהיא החכמה האמיתית צמאה, יען איננו יודע לה טעם שכלי מספיק, לפי שהיא למעלה מן השכל, ובאמרו רגליה וגו' צעדיה וגו' התיר ספק עצום ראוי שיסופק בזה, והוא כי מדוע עשה יי' ככה, במה שנתן דרך לא ישר לפני איש איפשר לו לסכן נפשו בו, והתשובה בזה, כי באומרו שאול צעדיה יתמוכו ירצה כי לפי שמשלמות המציאות הכללי שימצא בו דבר והפכו מצואים אשר הם להיטיב ולהרע, להשכיר ולהעניש, והאלהים עשה שייראו מלפניו, ואמר גם את זה לעומת זה עשה האלהים, ואז"ל ברא צדיקים ברא רשעים, ברא גן עדן ברא גיהנם, ואלו לא היה המציאות על הדרך שהמציאו חכם הרזים יתברך לא היה נודע מי הוא הצדיק או הרשע, כי אין החכמה הנדרשת מאת הנבראים כי אם עשות רצון קונם, ולזה אמר כי השאול שברא השם יתברך היה לבטלה אלמלא צעדי זאת האשה השנואה הזרה שהיא המינות, ובנטות האדם אחר האשה האהובה, שהיא התורה והאמונה, הנה הוא נאחז בסוד האצילות הקדוש שהוא האלהות צור ישראל ומושיעו כי הוא חלקו הנה הוא שכרו, וכאמרם ז"ל שכר מצוה מצוה, ואם חס ושלום תטה אשורו ויפתה לבו אחר האשה הזרה, הנה הוא נאחז בחלק הגוים והוא ענשו, וכאמרם ושכר עברה עברה, אשר יתבאר ממה שכתבנו בפרק זה, כי אסור לנו לחקור ולדרוש אחר שום חכמה אי זו שתהיה מחכמות הגוים, לפי שמקורן במקום התוהו שהוא חלק שאר אומות, לפי שהן מצד הטומאה שהוזהרנו עליו, ולפי שהחכמות ההן כמו שביארנו מקורן בפאת הרע שבעץ הדעת, שמשם שואבות האומות, לזה נמצאות בהן, ובפרט החכמה העיונית שהיא חכמת החקירה ושקול הדעת ההולכת אחר שרירות הלב, לפי שהיא נמשכת מן החכמה החיצונית הנקראת חכמת בני קדם, ההולכת אחר שרירות לבה הרע, כי זו לעומת זו, ואנחנו עדת תופשי התורה הוזהרנו שלא נלך אחר שרירות לבנו ושקול דעתינו, בפירוש דברי התורה ומצותיה סודותיה וסתריה, הנעלמים מאד מעיני השכל האינושי כמו שיתבאר בפרק הבא אחר זה בסייעתא דשמיא. וידוע למקבלי האמת, כי המדרגה האחרונה סוף האילן הרע והמר הנקראת חכמת בני קדם וחכמה חיצונית כמו שכתבנו, היא מכוונת כנגד הכלה הכלולה אשת חיל החכמה המפוארה חכמת שלמה, וקבלת אמת בידם איש מפי איש כי היא עורכת תמיד קטיגורין עמה, ואם אין מלכות נוגעת בחברתה אפילו כמלא נימא, עסקיה רעים רוצה לחרחר ריב ומדון כנגד חבצלת השרון הוא האדון, להרוס ולנתוש ולעקור נטע נעמנים ביד רמה, מבלי אימה וכעסתה צרתה גם כעס בעבור הרעימה, זה המהלך הולכת וזה הדרך דורכת החכמה החיצונית העיונית המופתית הנשאבת והנחקרת ממנה, הורסת ועוקרת שרשי התורה והאמונה הנחקקת ונחקרת מהחכמה הפנימית עדות יי' נאמנה, כי הכל זה לעומת זה, וזה דוגמת זה, למעלה ולמטה, ועל שתיהן הזהיר בעל הרזים באמרו הרחק מעליה דרכך, זו האשה הזרה העליונה, ואל תקרב אל פתח ביתה זו החכמה החיצונה התחתונה. והוא מה שרצינו להוכיחו בזה הפרק: חלק ג פרק כ אחר שהתבאר היות מקור החכמה החיצונית מפאת הרע שבעץ הדעת, ואנחנו נתרחקנו מן הצד ההוא, והובדלנו להיות עם נחלה וכמו שכתוב ואבדיל אתכם מן העמים להיות לי, יתבאר גם כן מזה שאסור לנו לשקל בדעתנו שום דבר מדברי התורה, ולהמשך אחר העיון השכלי לחקור בסתריה ובטעמיה, ודבר זה בארוהו והאירו עינינו בו חכמי עליון הקדושים במדרשו של רשב"י ע"ה, (ח"ב פ"ז ע"א) אמרו שם בזה הלשון, לא תעשה לך פסל ר' יצחק פתח אל תתן את פיך לחטיא את בשרך, כמה אית ליה לבר נש לאזדהרא בפתגמי אוריתא, כמה אית ליה לאזדהרא דלא יטעי בהו ולא יפיק מאוריתא מה דלא ידע ולא קביל, עליה כתיב לא תעשה לך פסל וכל תמונה, וקב"ה זמין לאתפרעא מיניה בעלמא דאתי, בזמנא דנשמתיה בעיא למיעל לדוכתא דחיין לה לבר ותשתצי מההוא אתר דצרירן בצרורא דחיי שאר נשמתין, ר' יהודה אמר כמה דתנינן למה יקצוף האלהים על קולך דא נשמתא דבר נש, א"ר חייא כתיב כי אנכי יי' אלהיך אל קנא, מ"ט בגין משום דקני לשמיה בכלא אי בגין פרצופין מקני לשמיה משום דמשקר לשמיה ואי משום אוריתא תנינן אוריתא כולה שמא קדישא דלית לך מלה באוריתא דלא כליל בשמיה קדישא ובגיני כך בעי דלא יטעי בשמיה ולא ישקר ביה ומאן דמשקר במלכא לא עאלין ליה בפלטרוי דמלכא וישתצי מעלמא דאתי, א"ר אבא כתיב לא תעשה לך פסל וכתיב פסל לך שני לוחות אבנים כלומר לא תעבד לך אוריתא אחרא דלא ידעת ולא אמר לך רבך, מ"ט כי אנכי יי' אלהיך אל קנא אנא הוא דזמין לאתפרעא מנך בעלמא דאתי בשעתא דנשמתא בעיא למיעל קמיה כמה זמינין לשקרא בה ולאעלא לה גו גיהנם: וכתב עליו הרב המקובל ר' שם טוב בן שם טוב ז"ל, תן עיניך בדברי אבות העולם קדושי עליון רואי פני המלך, וראה איך השוו דרך הטעות והשקול אל הפסילים והתמונות, והטעם אחד כי בעלי התמונות כוונתם לעשות התמונות ההן, כדי לקבל מן הכחות ההן ולהיות מכוונות כנגדן לאות ולזכרון, ואין רשות לעשות התמונות כי אם על דרך שעשאם בצלאל ושלמה, שהיו יודעים לצרף האותיות שנבראו בהם שמים וארץ, ועשו אותם על פי השם, ונתקדשו הצורות האלו להיות מוכנות ומועדות לכבוד אלהי ישראל, וכפי השעור שהורשה כל אחד מהם כמראה אשר הראה יי' את משה, לתבנית המרכבה הקדושה הנעלמת מרכבת הרוכב בשמי שמי קדם, וכאשר יחשוב אחר לעשות דמיון הצורות ההן, לא הוקדשו ולא הוכנו כלל לכבוד, כמו שלא הוכנה התמונה האומנית שפסלה האומן לחול עליה הנשמה, ויהיה המרחק ביניהם כהרחק הבורא לנברא, ועל פי העצה הנעלמת היא מוכנת לכח חיצון, הוא הנקרא כח הטומאה, כי מחוץ למחנה שכינה מושבה, כי הם פותחים ומתקרבים אל הבא ליטמא, ומפרי מעלליו ישביעוהו, ולכן הוא טועה בה ונעקר מן העולם, כי הוא מחליף המלך בעבד, וממיר טוב ברע, ומשקר באדון הכל, וכן במשל הזה אותיות התורה, ואם הן גשמיות הם רומזות לשמות האלהות ולחכמות הנאצלות מאדון הכל, והוא בהכרח להעמיד גופן ופירושן בענין שיסכימו עם הנסתר בהם והרמוז בהם, בענין שיתיחס החומר לצורה, וכאשר דרך בהם דרך אחר, אין הצורה ההיא מוכנת לשבת ולחול על החומר, ונמצאת תורתו וחכמתו ללא אלוה וחכמה פגומה ופסולה ויהיה ממש כעושה הצלמים עד כאן דבריו: ובפרק א' דמסכת אבות שנינו רבן גמליאל אומר עשה לך רב והסתלק מן הספק ואל תרבה לעשר אומדות. יראה לי שבא זה השלם ע"ה, להזהיר החכם שלא ישען על בינתו בסתרי התורה ובטעמי המצות, אבל יעשה לו רב לקבלם ממנו, ולא ישקלם בשקל עיונו וסברתו, כי ההולך בהם מהלך השכל העיוני המופתי, חי חיים מסופקים, ונקל על זולתו לסתור דעתו, כמו שיקרה בכל דור למתפלספים ההולכים אחרי שקול דעתם ושרירות לבם, כי מה שיביא זה מופת על מציאותו, זה בא במופת על סותרו, ולזה הזהיר באמרו עשה לך רב והסתלק מן הספק, ואמרו בירושלמי דפסחים בריש אלו דברים כל תורה שאין לה בית אב אינה תורה: ובמדרש אמרו אינו דומה לומד תורה מעצמו ללומדה מאחרים, הלמד מאחרים תלמודו עומד, הסתום מתגלה, והוא מסולק מן הספקות, הלמד מעצמו אין תלמודו עומד, לבו נוקפו ומשתכח, והספקות עולין עליו. הנה בארו כי המקבל חכמתו מאחרים עומדת לעד, ואי איפשר לסותרה בשום פנים, כי כן קבל מרבו ורבו מרבו, והסתום מתגלה, מה שאי איפשר לעיון השכלי לגלותו ולא להשיגו, לפי שהוא למעלה ממנו, ולזה צריך רב לקבלו ממנו, והוא מסולק מן הספקות, לפי שהוא בטוח כי מה שקבל הוא אמת, וחי בו חיים בטוחים וקיימים לא תלויים: ופי' עוד זה באמרו ואל תרבה לעשר אומדות, לומר שלא יבא באומד דעתו והשערת סברתו אל סתרי התורה וטעמי המצות, ואמר ואל תרבה על רבוי החקירה והעיון השכלי, והביא משל לזה מן המעשר, כי המרבה במעשר באומד הרי מה שהוציא טבל, ואוכלו במיתה דאמר מר המרבה במעשרותיו פרותיו מתוקנים ומעשרותיו טבלים, כן החקירה באומד השכל בסתרי התורה, סכנה עצומה לנפש וכמו שמוכיח המאמר שהבאתי למעלה, ואף אם בענין המעשר תקן את הנשאר מן התבואה והפרות, אין הענין כן בכאן, כי מה שהוציא והוליד בחקירתו הוא טבל ואסור, ואכלו ומסתפק בו במיתה והרי עוות את הנשאר ושקר בו וזייפו, כי הפך והשחית כוונת אומרו, כי הבין בו חלוף מה שרצה בו הרוצה האמיתי והפך דברי אלהים חיים: וידוע שהדרכים אשר בהם תגיע הידיעה המחקרית והמדע האינושי, הם שנים, האחד מה שתקנה הידיעה בו באמצעות החושים והוא בכל מה שתחת גלגל הירח, והשני מה שאין יד החושים שולטת בו, ואי איפשר לדבר בו כי אם דרך אומד ומחשבה בלבד, וכבר הודה ולא בוש החוקר שכל מה שדבר בו מגלגל הלבנה ולמעלה, הוא בדמות אומד ומחשבה כי רחוק מה שהיה ועמוק עמוק מי ימצאנו: וכבר מנו המטיבים לראות, החסרונות אשר יקרו אל הידיעה הנקנת בדרך הראשון, ומהם הטעות והשגיאה, כי להיות ההשגה האינושית נקנית מהחוש, הנה לא תפול האמת בגזרותיה כי אם במקרה ועל המעט, וזה אם מפני שהחושים עצמם על הרוב יחטיאו האמת במוחשיהם, ובפרט במוחשים השניים, ולזה הוא מההכרח שיצא מהם משפט מעוקל, ואם מפני שההשכלה האינושית היא מהמסובב אל סבתו, ופעמים רבות יהיה דבר אחד במין מסובב משתי סבות מתחלפות, וגם הפכיות, ויגזור השכל האינושי היות האחת מהן סבתו, ויטעו בזה לפי שאין זו סבתו כי אם האחרת: ומשל הראשון האדם ההולך בספינה, יקרה לו שיראה הארץ והבתים אשר בה מתנועעים, ואינו כן, ויראה דמות אדם או ישמע קולו, ויגזור שהוא יהושע והוא אלעזר, ומשל השני הנה יקרה לרופא, שיראה שתן החולי אדום המראה ועב העצם, ויגזור שסבת זה תגבורת הדם, וזה משפט כוזב, לפי שאין זה סבתו, כי אם חולשת כח הבורר אשר בכליות שהיא סבה אחרת, ועל זה הדרך יקרה בכל דרושי המחקר האנושי, והראיה על זה ההתחלפות הנופל בכל דור ודור בדעות בני אדם ואופני חקירותיהם, ותמיד חולקים האחרונים על הראשונים, וכל אחד ישתדל ויתחכם להרוס ולהפיל, ולהפוך היסוד החזק אשר עליו בונים אלו ואלו חומת חקירותיהם ופלוסופיותם שהוא המופת, אשר בנפול היתד הזה אין לעיונם תקומה ויפלו במהמורות בל יקומו, כי מה שחשבו הראשונים שהביאו מופת על מציאותו, שערו האחרונים מופת על סותרו, ועניי הדעת על מי יסמוכו, ובמה ישגבו בתכלית אנושותם, ואם יעלה שועל ופרץ חומת מבצר שלמותם, ואם ביסוד היותר חזק שבקניית ההשכלה האינושית שהוא החוש, יקרה כן, כל שכן בדברים אשר למעלה מגלגל הירח, שאין יד החוש משגת אליהם ולא בא המופת עליהם, והדברים בהם דרך אומד ומחשבה, שהוא נמנע לעמוד על האמת בשום דבר מהם: וכבר גלה חכם הרזים ע"ה בספר קהלת, קצור ההשגה האינושית וליאותה, בשני אלו המחקרים, אמר כאשר נתתי את לבי לדעת חכמה ולראות את הענין אשר נעשה על הארץ כי גם ביום ובלילה שנה בעיניו איננו רואה. וראיתי את כל מעשה האלהים כי לא יוכל האדם למצא את המעשה אשר נעשה תחת השמש בשל אשר יעמל האדם לבקש ולא ימצא וגם אם יאמר החכם לדעת לא יוכל למצא. אמר כי כבר נותן את לבו לדעת חכמה והוא חכמת הנמצאות על דרך העיון השכלי המופתי, ולראות את הענין אשר נעשה על הארץ ולראות אם יוכל להשיג על דרך החקירה המופתית טבעי הדברים השפלים, והרבתי בזה והגדלתי העיון והחקירה כי גם ביום ובלילה שנה בעיניו וגו', ועיניו שב אל לבו כמו ולבי ראה הרבה חכמה, שהוא העיון השכלי, וראיתי את כל מעשה האלהים כי לא יוכל האדם למצא. אמר כי עמדו בפניו שני מעיקים בזה, האחד עומק המושג, כי להיות הטבע מעשה אלהים משוער בחכמתו וכמו שכתוב יי' בחכמה יסד ארץ ומי יבא עד תכונתו, והשני קוצר המשיג, כי לא יוכל האדם במה שהוא אדם, למצא האמת בטבעי הדברים השפלים להיות אין לו מבא בהם כי אם מן החוש והחוש יחטיא האמת על הרוב, בשל אשר יעמול האדם וגו', נעתק אל מה שאין לחוש מבא בו, והוא מתעמל בחקירתו דרך אומד ומחשבה בלבד, והוא בדברים אשר למעלה מגלגל הירח, ואמר כי מכל שכן בזה אם יעמל האדם במה שהוא אדם לבקש על דרך האומד וההשערה השכלית, ולזה הוסיף בחקירה זו השנית לבקש ואמר ולא ימצא כי הוא נמנע מצד שהוא אדם: והזכיר האדם בשניהם, לפי שהחוקר בהם הוא אם מן החוש ואם מן השכל האינושי, ובהם הוא אדם אשר מצד זה תקצר השגתו, והוא ע"ה בא לחקור בשני המחקרים האלה מצד זה וידע כי נלאה בחקירתו, וזה היה בכוונה כדי שיכיר מעלת החכמה שנתנה לו במתנה אשר בה יעמוד על האמת, בכל מה שסכל קודם בהיותו חוקר בו מצד החוש ומצד השכל שהוא אדם בהם, והוא שאמר במקום אחר וראיתי אני שיש יתרון לחכמה מן הסכלות, שרצה בזה כי מן הסכלות שסכל חכמת הנמצאות כשחקר בהם מצד שהוא אדם, ראה שיש יתרון ומעלה גדולה לאין חקר לחכמה שנתנה לו, שבה עמד על האמת בכל מה שסכל מקודם, ואלו לא חקר מקודם על זה אולי אחר שנתחכם לא היה רואה ומכיר היתרון שיש לחכמה, אבל היה אומר כי גם מצד שהוא אדם בלבד יוכל להשיג, ולדחות זה אמר וגם אם יאמר החכם לדעת כלומר וגם אם יאמר החכם אחר שנתחכם בחכמה שגם מצד השכל והעיון, יוכל לדעת ולהשיג מה שנתחכם בו אחר כך אמר כי לא יוכל למצא כי כבר עמד הוא על זה מצד הנסיון: ועם שהחכמה החיצונית הזאת אסורה, להיות מקורה בפאת הרע שבעץ הדעת וכמו שהתבאר, הנה שלמה ע"ה הלך אחריה להשלים האילן אשר הוא אחוז בו ולתשלום חכמתו, כי כן ראוי לו, אלא שנטה אחריו בדברים אחרים, עד שלא נשמר גם הוא, וכתוב בו נשיו הטו את לבבו וגו' ואמר הוא וראיתי אני שיש יתרון לחכמה מן הסכלות כיתרון האור מן החשך, ופירש במדרשו של רשב"י ע"ה (ח"ג מ"ז ע"ב) מן הסכלות ממש אתי תועלתא לחכמתא דאלמלא לא ישתכח שטותא בעלמא לא אשתמודע חכמתא ומלוי. ותאנא חיובא הוא על בר נש דאוליף חכמתא למילף מן שטותא ולמנדע לה בגין דאתי תועלתא לחכמתא בגיניה כמה דאתי תועלתא לנהורא מן חשוכא, דאלמלא חשוכא לא אשתמודע נהורא ולא אתי תועלתא לעלמא מיניה, תאנא שיש יתרון לחכמה לחכמה סתם דאר"ש לר' אבא ת"ח רזא דמלה לא נהיר חכמתא דלעילא ולא אתנהיר אלא בגיני שטותא דמתערי מאתר אחרא ואלמלא האי נהירו ורבו סגי ויתיר לא להוי ולא איתחזי תועלתא דחכמתא ובגין שטותא אתנהיר יתיר ונהרין לה יתיר הה"ד שיש יתרון לחכמה סתם מן הסכלות סתם. וכך לתתא אלמלא לא הוי שטותא שכיח בעלמא לא הוי חכמה שכיח, והיינו דרב ייסא סבא כד הוו מילפי מיניה חבריא רזי דחכמתא הוה מסדר קמיהו פרקא דמילי שטותא בגין דייתי תועלתא לחכמתא בגיניה והיינו דכתיב יקר מחכמה ומכבוד סכלות מעט משום דהוא תקונא דחכמתא ויקרא דחכמתא. ועל דא כתיב ולבי נוהג בחכמה ולאחוז בסכלות. הנה בארו כי הסכלות הידוע לחכמי לב תקון ושלמות לחכמה היא חכמת שלמה, ולזה חוייב שלמה לררוף אחריו ולהשלים האילן ההוא, אלא שנטה אחריו יותר מדאי ונענש, נמצא אם כן שהחכמה שהיא מפאת הרע שבאילן ההוא סכלות והוללות היא בערך החכמה המפוארת האמיתית, ולפי שלא רבים יחכמו ואין כל אדם יכול להשמר מחלקת לשון נכריה, שהרי גדול החכמים קרא והטה, הזהיר הוא עליה ואמר הרחק מעליה דרכך ואל תקרב אל פתח ביתה. וכבר באה המניעה בתורה על החקירה שמצד החוש, ועל החקירה שמצד העיון השכלי מצד האומד והמחשבה בסתרי התורה וטעמי המצות ועל האומד ומחשבת הלב ועיונו הזהיר באמרו ולא תתורו אחרי לבבכם, ועל החקירה שמצד החוש הזהיר באמרו ואחרי עיניכם. ובא זה הענין במצות הציצית, שהיא מן המצות המקובלות שאין להם טעם כפי השכל האינושי ללמוד על כל המצות לפי שהיא שקולה ככולן, ולא הותר כי אם הראיה בו בעינינו שממנה נבא לזכר בלבנו כל המצות לעשותם: ובמדרשו של רשב"י ע"ה (ח"ג קע"ה ע"ב) א"ר יהודה אמר הקב"ה הרוצה ללכת אחרי ילך אחר לב זה והוא לב השמים ואחרי העינים העומדים עליו כענין שכתוב על אבן אחת שבעה עינים, וכתיב עיני יי' אל צדיקים וגו', אבל אתם לא תתורו אחרי לבבכם ואחרי עיניכם, בשביל שאתם זונים אחריהם. והענין כי ראיה ומחשבה בתורה ובקיום מצותיה, שכל זה נמשך לצד הטוב והאלהות האמיתי מצוה עלינו לתור בהם, כי זה חלק אלוה וחלק יי' עמו, ואמנם ראיה ומחשבה זרה הנמשכת מצד הרע שבפאת עץ הדעת, לא כאלה חלק יעקב ומצד זה נאסרה הפלוסופיא, לבה ומראה עיניה וכענין שהתבאר. וזה מה שמקורה בפאה ההיא ההולכת אחר שרירות שהיתה אליו והכוונה בזה הפרק: חלק ג פרק כא שלמים וכן רבים מבני עמנו, חשבו כי אברהם אבינו ע"ה לא היתה בידו אמונה מקבלת מאבותיו, כי תרח אבי אברהם ואבי נחור ויעבדו אלהים אחרים וגו', אבל הוא ע"ה החל בתחלת עניינו לבא בתורת חקירה, לבטל דעות אבותיו הנפסדות, ולבטל גלוליהם מן הארץ, אחר שנתברר לו מציאות אלוה מתוך חקירתו, ואחר שהשלים זה החק מדרך עיונו, נעתק מדרך החקירה, ובא לכלל אותה האמונה אשר הגיעה לראשונים דרך קבלה, כמו שהגיעה לנח בדרך קבלה מלמך ומתושלח אבותיו, וכמו שהגיעה להם גם כן מאבותיהם, אשר הגיעה להם מאדם הראשון, זה דעתם: וכבר מצאו להם בדברי רז"ל על מה שיסמוכו להעמידו. אמרו בבראשית רבה פרשה ל"ה רבי יצחק פתח שמעי בת וראי והטי אזנך ושכחי עמך ובית אביך. משל לאחד שהיה עובר ממקום למקום, וראה בירה אחת דולקת, אמר תאמר שהבירה הזו בלא מנהיג, הציץ עליו בעל הבירה אמר לו אני הוא בעל הבירה, כך לפי שהיה אבינו אברהם אומר, תאמר שהעולם הזה בלא מנהיג, הציץ עליו הקב"ה ואמר לו אני הוא בעל העולם. ואמרו כי ההליכה הנזכרת פה, היא תואר החקירה והעיון החפושי אשר יעתק בו מדעת אל דעת, וממדרגה אל מדרגה, עד שנתברר לו מציאותו יתברך, ופרסמו בעולם, וזה חייב שתהיה עליו יד יי' לאמר אני הוא בעל העולם, והודה לו שהדין עמו, וזה טעם ויאמר יי' אל אברם לך לך וגו': ועוד עשו לזה הדעת סמכים, ממה שאמרו עוד בבראשית רבה פרשת נח, ולמה אברהם דומה לאוהבו של מלך שראה את המלך מהלך במבואות האפלים, הציץ אוהבו והתחיל מאיר עליו דרך החלון, ובארו זה באמרם שהשם יתברך היה שקוע במבואות האפלים, אחר שלא היה מציאותו נכר בעולם, כמו שיחייבהו העיון המחקרי, ועמד הוא ע"ה והאיר לפניו בדרך חקירתו, במה שהאיר כל בני עולם במציאותו, זה כלל דעתם, נמשכו בו אחר הרמב"ם ז"ל שכתב בהלכות עבודה זרה פרק א' כיון שנגמל איתן זה, התחיל לשוטט בדעתו והוא קטן, והתחיל לחשוב ביום ובלילה, והיה תמה היאך איפשר שיהיה הגלגל הזה נוהג תמיד ולא יהיה לו מנהיג, ומי יסבב אותו, כי אי איפשר שיסבב את עצמו, ולא היה לו מלמד ולא מודיע דבר, אלא מושקע באור כשדים בין עובדי עבודה זרה הטפשים, ואביו ואמו עובדי עבודה זרה, והוא עובד עמהם, ולבו משוטט ומבין עד שהשיג דרך האמתי וכו'. ובן ארבעים שנה הכיר אברהם את בוראו: חלילה לאברהם אבינו ע"ה, לא יאונה לו און כזה להיות מעובדי עבודה זרה, כל שכן שיוציא בזה קרוב לרביעית זמנו, שהרי לא נברא העולם אלא בזכותו, וכמו שאמרו בבראשית רבה פרשה י"ב א"ר יהושע בן קרחה בהבראם באברהם, בזכותו של אברהם, ואיך יכעיס את בוראו אפילו רגע אחד, ומה שאמר הכתוב ויעבדו אלהים אחרים שב לתרח ולנחור, ומה שאמרו בבראשית רבה עקב אשר שמע אברהם בקולי, ר' יוחנן ור' חנינא תרויהון אמרין בן מ"ח שנה הכיר אברהם את בוראו, ריש לקיש אמר בן שלש שנים הכיר אברהם את בוראו. מנין עק"ב שמע אברהם בקול בוראו. ובנדרים פרק ד' נדרים א"ר אמי בר אבא בן ג' שנים הכיר אברהם את בוראו, שנאמר עקב אשר שמע אברהם בקולי, עקב דין הוא חושבניה קע"ב והוא חי קע"ה שנים. אין הכוונה להם ז"ל שמה שלא הכיר היה עבדו עבודה זרה, ולמה לא קצר לו הרב ז"ל הזמן כריש לקיש וכר' אמי, וכל שכן שיש להם על מה שיסמוכו מן הכתוב: ואמנם האמת הברור, כי מאדם עד אברהם נשתלשלה ובאה הקבלה, שהרי קבלו רז"ל שאדם הראשון נצטוה בשש מצות, ולא הונח אל המחקר השכלי, וחכמי האמת אמרו כי רבו היה רזיא"ל, ובספר תולעת יעקב בפתיחתו כתבתי, כי בהיותו בגן עדן הורד לו ספר על יד רזיא"ל, ועל ידו השיג השגה עצומה בעולמות העליונים, מה שלא השיגו מלאכי עליון, והיו העליונים מתקבצים ובאים לשמוע סתרי סתרים נוראים הגלוים בספר ההוא, והיו אומרים רומה על השמים אלהים וגומר, ורבו של שם היה יופיא"ל: ומצאתי במדרש א"ר יוחנן בן נורי, נטל הקב"ה את שם בן נח, והפרישו לכהן עליון לשרתו, והשרה שכינתו עמו, וקרא שמו מלכי צדק כהן עליון מלך שלם, והיה יפת אחיו לומד תורה הימנו במדרשו, עד שבא אברהם ולמד תורה במדרשו של שם, ונתעסק הקב"ה באברהם, ונשתכחו כל האחרים, בא אברהם והתפלל לפני הקב"ה, שישרה שכינתו תמיד בביתו של שם והודה לו שנאמר אתה כהן לעולם על דברתי מלכי צדק, אמר ר' יוחנן והלא יפת היה הגדול, למה נטל שם הכהונה, בשביל שהיה מתעסק תמיד בתורה, ופורש מדרכי העולם ומאין היה לו תורה, אלא אדם הראשון ידע התורה, והניחה בקבלה לשת בנו, ואחר כך באה לידי חנוך, עד שבאה לשם והיה מתעסק בה, א"ל ר' יוסי, אם התורה היתה במדרשו של שם, למה הוצרך הקב"ה לצוות לבני נח אותם שבע מצות שנצטוו, שהרי התורה נכתבה קודם לכן, אלא אמר ר' יצחק בשעה שהמבול בא לעולם ונכנסו לתיבה, מרוב צערם נשתכחה התורה ממנו, אלא אמר הקב"ה אם אומר להם שישמרו את תורתי, יפרקו כל העול מהם, כאחרים שאמרו ודעת דרכיך לא חפצנו, אלא אתן להם דברים מועטים וישמרו אותם, עד שיבא מי שישמור כולה, וזה היה אברהם שנאמר עקב אשר שמע אברהם בקולי וגו', דכיון שלמד משם התורה, קבל על עצמו שישמור את כלה, ולפיכך בירר הקב"ה שבעה דברים מן התורה שישמרו אותם עד כאן: הרי בארו כי אברהם אבינו ע"ה למד תורה משם בן נח, ואולי התחיל ללמוד מבן ג' שנים, והוא שאמרו ריש לקיש ור' אמי בן ג' שנים הכיר אברהם את בוראו, ובלמודו נתחנך להתחיל בהכרת בוראו, וכשהיה בן מ"ח כבר היה גדול בחכמה, וממנה הכיר את בוראו הכרה אמיתית ברורה, כי אין מכיר את בוראו, כי אם העוסק ומתחכם בחכמה האמיתית. והראיה על זה ספר יצירה שנמסר לו שהצופה בו אין שיעור לחכמתו, ואמרו חכמי האמת כי רבו היה צדקיא"ל: ובמדרש שוחר טוב, אברך את יי' אשר יעצני, ובמזמור ראשון כתוב ז"ל ובתורתו יהגה, א"ר שמואל בר נחמני, אברהם לא היה לו אב שילמדו תורה, מאין למד, תני רשב"י מלמד שזמן לו הקב"ה שתי כליותיו כשני רבנין, והיו נובעות ומלמדות אותו חכמה כל הלילה, הה"ד אברך את ה' וכו' ר' שמואל בר נחמן היה פותרו באברהם אבינו, שלא למדו רב, ומי למדו תני רשב"י מלמד שזמן לו הקב"ה שתי כליותיו והיו נובעות חכמה ודעת עד כאן. וסוף המאמר ז"ל תדע לך שכן הוא, שנגלה עליו הקב"ה בין הבתרים, והראה לו ד' דברים, תורה, וקרבנות, גיהנם, ומלכיות, והוא על דרך תן לחכם ויחכם עוד, כי לא היה לו רב ממי שיקבל סתרי החכמה הנעלמים בספר ההוא, כי שם בן נח לא היה מספיק לתת לו די מחסורו בחכמה החתומה בספר ההוא, עם שהיה חכם גדול, והקב"ה נתן מרוחו עליו והחכימו בו, והוא המשל שזמן לו הקב"ה ב' כליותיו והיו נובעות חכמה ודעת, והם החכמה והדעת האמתיים האלהיים, לא האנושיים העיוניים, כמו שחשב הרב המורה והנמשכים אחריו, ומן הספר ההוא עמד על חכמת האלהות האמיתי: ועוד נגלה לו מתוכו חכמת האצטגנינות האמיתי, והשיג חיובי העליונים והנהגתם, כפי המושפע אליהם מן הגבוהים עליהם, עד שמרוב חכמתו והשגתו בעליונים, גבר על השפלים, ונכנעו אליו והודו לו, והוא אמרם במסכת בתרא פרק א', רבי אליעזר המודעי אומר אצטגנינות גדולה היתה לו לאברהם אבינו, שכל מלכי מזרח ומערב היו משכימים לפתחו, והחכמה הנפלאה ההיא, הכשירתו לדקדק מאד במצותיו של הקב"ה, כי עמד על רצונו בהן מתוך חכמתו, עד שמזה עלה לדעת את השם בנבואה, והיא ההכרה האמיתית שהכיר את בראו, והוא סוף שלמותו והכרתו אותו, ואולי היה בן מ"ח כשעלה לזאת המדרגה כדברי ר' יוחנן ור' חנינא: ובמדרש ילמדנו פרשת לך לך, ותורותי אלו דקדוקי מצות שדקדק אברהם, אמר לו הקב"ה אתה מדקדק מצותי, ואתה יושב עם עובדי עבודה זרה, צא מביניהם לך לך מארצך וגו'. ומה שאמר הכתוב ואברם בן חמש שנים ושבעים שנה בצאתו מחרן, זו יציאה שניה היתה לו ע"ה. וכן נראה ממה ששנינו בסדר עולם, פרק א', אברהם אבינו היה בשעה שנדבר לו המקום ב"ה בין הבתרים, בן שבעים שנה וכו', חזר לחרן ועשה שם חמש שנים שנאמר ואברם בן חמש שנים וגו', ובחכמתו וקבלתו האמיתית, נתעלה ממדרגה אל מדרגה ומעולם אל עולם, עד שהשיג השתלשלותם והתקשרם ויחודם זה בזה, ונתברר לו כי בסבת התיחדם אור הרשות האמיתי והנהגתו והשגחתו הנפלאה מתנוצץ בהם ומאירם, אשר מאורו יתקיימו ויעמדו כלם, ואין שום רשות אחר שליט ורשאי בהם, כי אם הוא לבדו יתברך, וכאשר השיג דרכיו והנהגתו השתדל בכל עוז ללכת בהם להדמות אליו: ובמדרשו של רבי נחוניא בן הקנה ע"ה, מאי וישמור משמרתי, כך אמרה מדת החסד כל ימי היות אברהם בעולם לא הוצרכתי אני לעשות מלאכתי, שהרי אברהם עמד במקומי וישמור משמרתי דאע"פ שזאת היא מלאכתי שאני מזכה את העולם, ואפילו נתחייבו אני מזכה אותם, ועוד אני משיבם ומביא בלבם לעשות רצון אביהם שבשמים, כל זה עשה אברהם דכתיב ויטע אשל בבאר שבע, מה עשה סדר לחמו ומימיו לכל באי עולם, והיה מזכה אותם ומדבר על לבם, למי אתם עובדים, עבדו את יי' אלהי השמים והארץ, והיה דורש להם עד ששבים עד כאן: ומעתה אין פתחון פה לבעל הדין לומר, למה יתעסק המקום ב"ה באברהם, וירבה שכרו במאד מאד, ויעניש דור הפלגה, הלא הוא בחר בו לחלקו ומאס בהם, אינו כן כי הוא דבק בבוראו ונמשך אחריו, ועשה מלאכתו ויצא מכלל הטועים, וכמו שדרשו חכמי האמת, מן הארץ ההיא יצא אשור, מן העצה הרעה ההיא יצא המאושר במעשיו זה אברהם: וממה שכתבנו נעמוד על כוונת רבי יצחק במאמר ההוא, משל לאחד הכוונה על אחד היה אברהם, שהוא ע"ה היה הראשון והאחד, שייחד את השם והקריא אותו בפי כל בריה, ולא קדמהו בזה שום אחד מהראשונים, כי לא עלה בידם לזכות את הבריות ולהשיבם אל בראם, שהיה עובר ומתעלה ממקום אל מקום וממעלה אל מעלה כמו שכתבנו, עד שתקע עצמו במקום נאמן, מקום האלהות והאחדות האמתי, אשר מתוכו השיג התקשרות וייחוד כל הבירה, אשר הוא משל אל כל העולמות, שהיתה דולקת ומאירה מאור ההנהגה וההשגחה העליונה, המאירם ומקיימם כלם, ובירה כלומר ב"ר י"ה, וכענין שאמז"ל כי בי"ה יי' צור עולמים, העולם הזה נברא בה"א, והעולם הבא נברא ביו"ד, אמר אל החולקים עליו המכחישים כל זה, אחר שהודיעם אמתת כל זה, תאמר שהבירה הזו בלא מנהיג, ואין הכוונה שהיו מכחישים מציאות סבה ראשונה, כי אין ספק שהם היו מודים בה, אלא שהיו מסלקים הנהגתו והשגחתו מן הבירה, וכופרים בידיעתו בה, ומזה היו עובדים למלכת השמים, כי היו מאמינים כי נתן את כרמו לנוטרים ומנהיגים אחרים, והיה אומר להם, כי זה נחשב להם כאלו היו מאמינים שהבירה בלא מנהיג, והיה נושא ונותן עמהם לאמת כל זה והיה דורש להם עד ששבים: וזה עצמו כוונתם באמרם, ולמה אברהם דומה, לאוהבו של מלך שראה את המלך מהלך במבואות האפלים וכו', ועוד יש להם בזה כוונה נפלאה וסוד נעלם, והוא היות צורך האלהות וייחודו והארתו תלוי בעבודת השלמים, וכמו שאמרו בספרי, כיוצא בו זה אלי ואנוהו כשאני מודה לו הוא נאה. כיוצא בו אתם עדי נאם יי' ואני אל, כשאתם עדי אני אל. כיוצא בו אליך נשאתי את עיני היושבי בשמים אלמלא אני לא היית יושב בשמים עד כאן. וכענין שהתבאר בחלק השני מזה הספר בסייעתא דשמיא: ומן הידוע שאי איפשר לעמוד על כל זה מצד העיון המחקרי, ולא יאמתהו השכל האנושי, אבל יכחישהו וירחיקהו, ולזה אי איפשר שילוה אליו השכל האלהי, לאשרו באושר הנבואה, כי לא לו מקום לזה, ואברהם אבינו ע"ה דרך בכל זה דרך המדע האלהי, ומעשיו והנהגתו עם בוראו ועם כל הנבראים, היו כפי מה שהשיג מהמדע ההוא השלם: וכשנשלם בכל זה, עלה אל מדרגת הנבואה, כי זה פרי מעשיו ועבודתו השלמה בזכותו והשלימו הנבראים להשלים כוונת בעל הבירה בהם, ואז הציץ עליו ואמר לו אני הוא בעל הבירה, כלומר הם במעשיהם הרעים חמסו הבירה ממני, ונתנו עבודתי ובירתי לזולתי, וזו היא כוונתם במה שאמרו בבראשית רבה אמר רבי אלעזר אי זו קשה זה שאומר למלך או אני או אתה בפלטין, או זה שאומר אני בפלטין ולא אתה, בודאי זו קשה שאומר למלך אני בפלטין ולא אתה, כך דור המבול אמרו מה שדי כי נעבדנו וגו', דור הפלגה אמרו כל הימנו שיבור לו את העליונים וליתן לנו את התחתונים וכו', ועכשיו אני הוא בעל הבירה שהקנית לי עולמי במעשיך, ברוך מחזיר אבדה לבעליה והוא אמרם בבראשית רבה א"ל הקב"ה אני לא היה שמי ניכר לבריותי והכרת אותי בבריותי, מעלה אני עליך כאלו אתה שותף עמי בברייתו של עולם, הה"ד קונה שמים וארץ עד כאן. וכבר כתבנו כי אי איפשר לבא אל זה בדרך החקירה והעיון החפושי, ואברהם אבינו ע"ה ראינוהו שלם בכל זה, אם כן נתחייב לומר שהתחלתו בזה הקבלה שהיתה לו משם ועבר, עם מה שנעזר בזה מצד החכמה האמיתית הנעלמת הנדרשת מספר יצירה שנמסר לו ע"ה, אשר היא למעלה מהשכל האינושי, פליאה דעת ממנו, והוא מה שרצינו להוכיחו בזה הפרק: חלק ג פרק כב כבר כתבנו בהרבה מקומות מזה הספר, כי התורה כלה אצולה מהחכמה העליונה, היא חכמת אלהים המחשבה העליונה, אשר אינה מושגת כלל, ועליה נאמר כי לא מחשבותי מחשבותיכם מחשבתי כתיב חסר וא"ו, וכן אמרו במדרשו של רשב"י ע"ה. (ח"ג ה' ע"ב) ועוד שם ת"ח מחשבה דקב"ה היא עילאה ורישא דכלא ומההיא מחשבה אתפשטו ארחין ושבילין לאשתכחא שמא קדישא ולאתתקנא בתקונוי כדקא יאות, ומההיא מחשבה אתנגיד. ונפיק שקיו דגנתא דעדן לאשקאה כלא, ומההיא מחשבה אשתכח תורה שבכתב ותורה שבעל פה ובההיא מחשבה קיימין עלאין ותתאין עד כאן. ובסוד הענין כי תורה שבכתב ותורה שבעל פה שהם ו' ה' שבשם הגדול, נאצלו מהמחשבה העליונה, ושתי התורות שקבלנו מפי הגבורה שהיא תורה שבכתב, ופירושה שהיא תורה שבעל פה, נאצלו מהם ונחקקו ונחקרו מהם. ומקור הכל היא המחשבה ההיא הנעלמת מעיני כל חי, ההשגה בה מנועה, וכמו שהמקור ההוא נמנע ההשגה, אם לא ברצון הרוצה האמיתי, אשר עלה במחשבתו הנפלאה ורצה לחצוב ממנו שני המאורות הגדולים תורה שבכתב ותורה שבעל פה, כן במה שחוצב ממנו נמנע ידיעתו והשגת רצונו בו, אם לא יודיענו ויפרשנו בעצמו, ולזה כמו שהוצרכה הקבלה מפיו בתורה שבכתב החצובה מהמקור ההוא, כן הוצרכה הקבלה מפיו בתורה שבעל פה, שהוא פירוש החציבה ההיא, וזאת התורה אשר שם משה לפני בני ישראל הביאה בידיה סימני המקור ההוא אשר חוצבה ממנו להורות על מקומה, ובאה רשומה וחתומה בטבעת הגדולה ההיא הכוללת הכל: ובמדרשו של רשב"י ע"ה (ח"ג ו' ע"ב) קול השופר הולך לאן הולך איתימא להר סיני או לישראל יורד מיבעי ליה אלא אוריתא מהכא נפקא ומאתר דא דהוא כללא דכל שאר אתיהיבת כד יסתכלון מילי ועל דא לוחי קדמאי רשימין הוו מהאי אתר, ודא הוא רזה דמלה דכתיב חרות על הלוחות אל תקרי חרות אלא חירות חירות ממש אתר דכל חירו ביה תליא עד כאן. ובמדרש ילמדנו ובאלה שמות רבה, חרות מהו חרות רבי יהודה ורבי נחמיה ורבנן, רבי יהודה אומר חירות מן המלכיות, רבי נחמיה אומר חירות מן מלאך המות, ורבנן אמרי חירות מן הייסורין. וכלם נתכוונו להורות על המקור שנחצבה התורה ממנו להודיע כי באה רשומה ממנו, כי טבע המקור ראוי שימצא במה שיחצב ממנו, וידוע כי המקור ההוא מקור החיים והטוב, אין בו מצרים, כי הכל שם ברויח, ולזה המלכיות ושרי האומות ומלאך המות רחוקים משם, אין להם חלק במקור ההוא, כי הוא למעלה הרבה ממקום אחיזת המלכיות והשרים, גם שם החיים האמיתיים שאין עמהם מות ולא ייסורין, לפי שלוחות ראשונות נחצבו מהמקור ההוא, הביאו בהם טבע המקור לעשות בני חורין אל המקבלים מכל אלה, שלא ישלטו בהם, לפי שנחקקו ממקום החירות השלם, ואם כן והמקום ההוא לא נתן להגלות כי אם ברשותו וברצונו, כן מה שנחצב ממנו אי איפשר לדעתו ולבא עד תכונתו, כי אם מפיו וברצונו והוא שיודיענו הוא עצמו, ולזה הוצרך אדון הנביאים ע"ה לקבל מפי הגבורה פירוש התורה והמצות הנקרא תורה שבעל פה כמו שכתבנו: והנה כל הדברים פונים אל חקיקתם וחציבתם למעלה, להורות על מקומם ודוגמתם, כי הכל זה לעומת זה, וכמו שהתורה העליונה תורה שבכתב סוד ו' שבשם, מוציאה מה שבכח המחשבה והחכמה העליונה מקום מוצאה לפועל אשר אי איפשר לו לצאת כי אם על ידה, כן תורה שבעל פה העליונה סוד ה"א אחרונה שבשם, מוציאה מה שבכח הרשום בכתב אמת לפועל וזה הדרך עצמו דורכים תורה שבכתב ותורה שבעל פה אלה אשר קבלנו מסיני, כי תורה שבכתב תודיענו מה שבכתיבה העליונה דוגמתה, ותורה שבעל פה תפרשהו לנו ותעמידנו על מה שכוונה הכתיבה ההיא. ובפ' כ"א וכ"ב מהחלק הא' מזה הספר הרחבנו הבאור עוד בזה יעויין משם: וכאשר עלה במחשבה הטהורה ההיא ובחפץ הפשוט לתתנו שלמים ולזכותנו, וגם שהוא כביכול צריך לעדותנו וכענין אתם עדי נאם יי' ואני אל, לזה לא יאתה החכמה העליונה להטריד מקבלים נובלותיה בחקירה השכלית, כי ראתה כי גדל שלה וקצור קצרה ידה מהושיע ומהשיג האמת בשרשיה ואמונותיה המצודקים השקולים ומשוערים בה, והנודע מענין החקירה וכמו שכבר הודו ולא בושו אנשיה, שלא תשיג ידה כי אם מציאותו יתברך לבד, והנה היא לפי זה הודאה במקצת, ואני אומר כי אחר שתכפור ותעקור שאר דברי התורה ועדותיה כלם כידוע ממנה הן זאת כפירה בכל ואפילו במציאותו, והנה היא מראה פרסותיה ראו שאני טהורה, אבל אין לה שום סימן טהרה, כי התורה עדות על מציאותו אחדות אדון הכל, כי היא שמו ממש, והיא מכחשת עדות יי' נאמנה, ואם כן אין מקבלין ממנה מציאותו יתברך, כי כן ענשו של בדאי אפילו אומר אמת אין שומעין לו, אחר שעל הרוב כוזב ובודה מלבו, וכן החקירה השכלית אחר שהיא כופרת בתורה הנקראת עדות יי' נאמנה, כי בה תשלם האמונה במציאותו ובאחדותו, אפילו תביא אלף מופתים בבאור מציאות האל ואחדותו, אין שומעין לה: אבל עדות יי' נאמנה, ערכה שולחנה שלחן השלמות האמתי לפני עמו בחירו, ושם לו פה הנבואה לאכול מנעימות אמונת אלהותו וייחודו האמיתי הנקי מכל סיג, והוליכם דרך ישר, לא יכשלו בו בעבודתו ואמונתו, ולא הטריחם אל השגת זה בדרך המחקר השכלי והידיעה המופתית, והראיה על זה כי התורה תורת יי' תמימה, התחילה ממקום סוף השתדלות החקירה השכלית, ושמה עקר העקרים למושלם באמרה בראשית ברא אלהים וגו', ואף בשאר דברי התורה הודיענו יתברך היותם כלם מפיו, ולא הניחם אל שכל גדול הנביאים ע"ה, ועם שהיה דבורו ע"ה בהם בנבואה, לא רצה שיהיו נאמרים בתורה מפי משה לבדו, ולזה כשהיה משה מדבר בהם מיד היה נענה מאתו יתברך בדברים ההם עצמם, וזה כדי שלא יהיה בתורה דבר אחד שלא יצא מפי אדון העולם: וזה דבר כבר קבלוהו חז"ל, אמרו במדרשו של רשב"י ע"ה, (ח"ג ז' ע"א) משה ידבר והאלהים יעננו בקול, באתר דא אתכלילו מלין עלאין והאלהים יעננו בקול בקולו של משה, בההוא קול דאחיד ביה משה הכא אית לאסתכלא דהא איפכא הוא דכתיב וידבר אלהים והכא כתיב משה ידבר, אלא אית דאמרי בגין דכתיב ויאמרו אל משה דבר אתה עמנו וגו', ועל דא משה ידבר והאלהים יעננו בקול בנין דלא ישתכח מלה באוריתא מפומיה דמשה בלחודוי, ודא הוא דאוקמוה קללות שבמשנה תורה משה מפי עצמו אמרן מעצמו לא תנינן אלא מפי עצמו הללו מפי הגבורה והללו מפי עצמו מפי ההוא קול דאחיד ביה דאיקרי הכי ושפיר מלה. הנה בארו ע"ה מה שאמרנו, ולפי שהיה עומד נגד זה מה שאמרו במסכת מגלה פרק בני העיר, עלה דמתניתן דתנן אין מפסיקין בקללות, אלא אחד קורא את כלן, ושיילינן עלה בגמרא מנא הני מילי אמר רב אחא בר גמדא א"ר סימאי דאמר קרא מוסר יי' בני אל תמאס, ר' שמעון בן לקיש אמר לפי שאין אומרים ברכה על הפורענות וכו', אמר אביי לא שנו אלא קללות שבתורת כהנים, אבל בקללות של משנה תורה פוסק, מאי טעמא אמר אביי הללו בלשון רבים והללו בלשון יחיד, הללו משה מפי הגבורה אמרן והללו משה מפי עצמו אמרן, ולפי שהיה נראה כפי פשטן של דברים שקללות שבמשנה תורה משה אמרן, והרי יש דברים בתורה מפי משה ולא מפי הקב"ה, הפך מה שהנחנו, לזה בארו סוד הענין ודקדקו מאמרו, משה מפי עצמו אמרן, מעצמו לא תנינן אלא מפי עצמו, הללו מפי הגבורה והללו מפי עצמו מפי ההוא קול דאחיד ביה דאיקרי הכי, פירוש קולו של משה הוא סוד מקום נבואתו אספקלריא המאירה פני הרחמים וקללות שבמשנה תורה משה מפי השם הגדול אמרן, ולפי שהם מפי הרחמים אמר אביי פוסק בהם, ואין בזה משום אין אומרים ברכה על הפורענות, אבל קללות שבתורת כהנים אמרן מפי הגבורה שהוא קושי הדין והפורענות, ולזה אין מפסיקין בהם: ועוד אמרו במדרשו של רשב"י ע"ה (ח"ג ז' ע"א) ובספרא דאגדתא דבי רב אמר אף על גב דאוריתא מפי הגבורה איתמר כלה מפי עצמו של משה כמו כן איתמר ומאי איהו קללות שבמשנה תורה ולבתר אתכלילן בגבורה הה"ד משה ידבר והאלהים יעננו בקול משה וידבר דא קולו של משה האלהים יעננו בקול דא גבורה דאודי ליה לההוא קול הה"ד יעננו בקול בההוא קול דמשה: וגם הדברים שהיו עתידים החכמים והתלמידים לדקדק לחדש ולהורות עד סוף כל הדורות, כלם נגלו למשה וקבלם בסיני, להודיע נאמנה כי כל מה שחדשו חכמים והוציאו מפלפולם, הכל היה חקוק וחצוב בחכמה העליונה ושערוהו כמו שהיה משוער בחקיקה ההיא, ואין שום דבר יוצא ממנה ולחוץ כי הכל כלול בה. ובמסכת מגלה פרק הקורא, מאי דכתיב ועליהם ככל הדברים, מלמד שגלהו הקב"ה למשה בסיני דקדוקי תורה ודקדוקי סופרים ומה שסופרים יחדשו ומאי ניהו מקרא מגילה, ובפרק חלק תניא כי דבר יי' בזה זה האומר אין תורה מן השמים, אפילו אמר כל התורה מן השמים חוץ מפסוק זה שלא אמרו הקב"ה אלא משה מפי עצמו אמרו, זהו דבר יי' בזה, אפילו אמר תורה כלה מן השמים חוץ מדקדוק זה, מגזרה שוה זו, זהו דבר יי' בזה: ובירושלמי דפאה אמרו, אפילו מה שתלמיד ותיק עתיד להורות לפני רבו נאמר למשה בסיני. כל זה זבדנו אלהים זבד טוב, שלא נתננו תחת ממשלת החקירה השכלית, והוציאנו לחירות מפתויי החוקרים, המתפתים אחר עיונם השוקלים בדעתם דברים אשר אי איפשר אל השכל האינושי להשיגם, כל שכן בדברים ששלמות הנפש תלוי בהם, והשכל יגזור בהם חלוף האמת המכוון מהרצון העליון אשר לא יושג לזולתו, ולזה זיכנו בתורתו התמימה משיבת נפש, והודיענו בה רצונו על יד נביאו נאמן ביתו, כי היא אשר תורה ותגלה הדברים אשר היו סתומים ונעלמים במחשבה הטהורה, ולהורות על זה נשאה שם זה כלומר שם תורה, ובמדרשו של רשב"י ע"ה (ח"ג נ"ג ע"ב) אמאי איקרי תורה בגין דאורי וגלי במה דהוה סתים ולא אתידע עד כאן, והכוונה על התורה העליונה הנאצלת מחכמה עליונה, אשר היא מוציאה לאור תעלומותיה, וזאת התורה אשר שם משה לפני בני ישראל הנחקקת ונחקרת ממנה, תורה עליה ותגלה מצפונותיה, כי זו לעומת זו וכמו שכתבנו למעלה, והוא מה שרצינו לדעתו בזה הפרק: חלק ג פרק כג יש ספק עצום במה שהנחנו, וזה כי כבר כתבנו למעלה בפרק עשרים, שאסור לנו לשקול בדעתנו שום דבר מדברי התורה, ולהמשך אחר העיון השכלי לחקור בסתריה וטעמיה, והוכחנו כן בראיות חזקות אמתיות אשר אין בהם שום ספק, ובפרק הקודם לזה הוכחנו עוד היות זאת כוונת התורה, ועוד כי זה מחוייב ומוכרח מאד לטעם נפלא וסוד גנוז, והוא כי תכלית התורה והמכוון בה, הוא הפקת הרצון העליון שהוא הייחוד, והדרך לזה אי איפשר לשום שכל לשערו ולהשיגו, אם לא יהיה בעל הרצון יתברך מודיע זה ומגלהו, ולהיות הייחוד צורך גבוה גם כן כמו שהתבאר בזה הספר, והשכל לא יודה זה אבל יכחישהו וירחיקהו, ואם כן אין מקום כלל ולא דרך בו יושלם הצורך ההוא, אלו עוזב זה אל השכל האינושי, והיתה אם כן הבריאה לבטלה אחר שהתכלית אשר בעבורו היתה לא יושלם, ולהפיק הכוונה העליונה בבריאת האדם חוייב שהוא יתברך יודיע רצונו אל עמו בחירו, למען תשלם כוונתו במעשיו, ולפי שהתורה התמימה היא גלוי רצונו, הוצרך הוא עצמו להשמיעה ולהודיעה, כי מי זה יוכל להשיג רצונו אם לא יגלהו הוא בכבודו ובעצמו, וזה טעם וירד יי על הר סיני, וטעם וידבר אלהים את כל הדברים האלה לאמר, כדי שישמעו ישראל מפיו כל עשרת הדברים הכוללים תרי"ג מצות שהם כל התורה, שהוא פרי הרצון העליון, ואחר שהשמיעם כלל התורה בכלל, חזר ופרטה להם על יד נביאו נאמן ביתו, וגם כל מה שהיו עתידים הנביאים והחכמים לחדש לתקן ולהורות בכל הדורות, גלה אדון העולם למשה ע"ה כמו שכתבנו בפרק הקודם לזה, והכל היה בכלל התורה, כי היה הרצון העליון לכלולהכל בקול ההוא שנתנה בו התורה, ולא רצה יתברך להניח שום דבר אל החקירה השכלית, כי ראה כי הוא נמנע בחוקה, למלאת צורך גבוה שהוא התכלית המכוון מאתו יתברך בבריאה ובקבלת התורה, וזה הטעם מספיק מאד לאסור ולהרחיק החקירה בפירוש המצות ובסתרי התורה כפי שקול הדעת והמחקר השכלי: ואחר הדברים והאמת האלה, יש שאלה קשה וספק עצום במה שהונח בזה, והוא מה שבא בתורה שבעל פה היא המשנה והתלמוד שהוא פירוש המצות, בהוצאת הדינין על דרכי הסברא וההקש מעין החקירה והויכוח השכלי, ונפל בהם מחלוקת בין אנשי ההוראה והמה חכמים מחוכמים, ונמצאים חוקרים על טעם הסברא הגורם המחלוקת בין החולקים, ואומרים מאי טעמא דר' פלוני, מאי ביניהו, במאי קא מפלגי, והנה זה חלק גדול ונכבד מאד בדיני המצות מיוסד על דרך החקירה והסברא השכלית, אשר כבר הוכחנו היותו אסור כפי כוונת התורה: עוד בגזרות והמשמרות שתקנו הנביאים והחכמים בכל הדורות לעשות סייג לתורה, והוא שצוה עליהם אדון העולם לעשותם, והוא מה שכללו בתורתו באמרו ושמרתם את משמרתי, וקבלו ע"ה בפירושו עשו משמרת למשמרתי, נראה שנתן להם רשות על זה לחדש גזרות אחרות זולת מה שגזר עלינו הגוזר האמתי, וזה חלוף מה שהנחנו, וזה חלק שני גדול התועלת מאד, וגם בו נפל המחלוקת בין הגוזרים השלמים, שזה אוסר כך מפני כך ואין חברו מודה לו, וזה גוזר כך מפני כך וחברו אינו גוזר כן: עוד יש דינים רבים בנויים ונעשים על דרך החקירה בדברים הנוהגים בין בני אדם ואין בהם תוספת ולא גרעון במצות או בדברים שהם תועלת לבני אדם בדברי תורה, וקראום תקנות ומנהגים, תקנום והנהיגום הנביאים והחכמים בכל הדורות, נראה שהותר להם כל זה, ולא עוד אלא שכביכול משמחים לבן של ישראל בתקנותיהם, דגרסינן בשבת פרק קמא ובערובין פרק עושין פסין אמר רב יהודה אמר שמואל בשעה שתקן שלמה ערובין וידים יצתה בת קול ואמרה בני אם חכם לבך ישמח לבי גם אני. ובפרק עושין פסין חדשים גם ישנים דודי צפנתי לך, הללו דברי תורה והללו דברי סופרים, פירוש דברי סופרים שנתחדשו בכל דור ודור לגדור גדר וסייג. ובעבודה זרה פרק אין מעמידין כי טובים דודיך מיין, אמרה כנסת ישראל לפני הקב"ה, רבונו של עולם ערבים עלי דברי דודים פירוש דברי סופרים, יותר מיינה של תורה פירוש עקר תורה שבכתב. ובמדרש חזית חביבין דברי סופרים מדברי תורה, שנאמר כי טובים דודיך מיין, האומר אין תפלין לעבור על דברי תורה פטור, חמש טוטפות להוסיף על דברי סופרים חייב, ר' אבא בר כהנא בשם ר' יהודה בן פזי שמע ליה מן הדא א"ר טרפון אני הייתי בא בדרך והטיתי לקרות כדברי בית שמאי וסכנתי בעצמי מפני הלסטים, את חמי אם לא קרא היה עובר על מצות עשה בלבד, עכשו שקרא נתחייב בנפשו הוי חביבין דברי סופרים מדברי תורה: הרי עדים נאמנים בשם החכמה הנאמנה, כי הותר להם והורשו ממנה, על כל מה שגזרו ותקנו וחדשו והורו בכל הדורות, ולא עוד אלא שדבריהם אצל אדון העולם חביבין ועקר מדבריו, עם שדבריהם על דרך החקירה והסברא אשר הוכחנו והחמרנו באסורה: ועוד יקשה, אמרם על כל חלקי הדעות והסברות הסותרות זו את זו, שכלם כנים ואמתיים, באמרם אלו ואלו דברי אלהים חיים. דגרסינן בערובין פרק קמא א"ר אבא אמר שמואל ג' שנים נחלקו בית שמאי ובית הלל, הללו אומרים הלכה כמותנו, והללו אומרים הלכה כמותנו, יצתה בת קול ואמרה להם אלו ואלו דברי אלהים חיים הם, והלכה כדברי בית הלל, והריטב"א ז"ל כתב בחדושיו, שאלו רבינו צרפת ז"ל, היאך איפשר שיהיו שניהם דברי אלהים חיים וזה אוסר וזה מתיר, ותרצו כי כשעלה משה למרום לקבל תורה, קראו לו על כל דבר ודבר מ"ט פנים לאיסור, ומ"ט פנים להיתר, ושאל להקב"ה על זה ואמר שיהא זה מסור לחכמי ישראל שבכל דור ודור ויהיה ההכרעה כמותם, ונכון הוא לפי הדרש, ובדרך האמת יש טעם וסוד בדבר עד כאן: ולי אני אלו היה איפשר להעמיד דברי שניהם, הנה יצדק אמרו אלו ואלו דברי אלהים חיים ואמנם יצדק זה במעשה פלגש בגבעה בגיטין פרק קמא אביתר בני כך הוא אומר, יונתן בני כך הוא אומר, א"ל חס ושלום ומי איכא ספיקא קמי קב"ה א"ל אלו ואלו דברי אלהים חיים, לפי שאיפשר להעמיד דברי שניהם, אבל זה אוסר וזה מתיר אי איפשר להעמיד דברי שניהם, ואם בשביל ההכרעה, אחר שאינה כי אם לצד האחד ואין אנו מקיימים דברי חברו, אם הם דברי אלהים חיים איך יפול דבר אחד מדבריו ארצה, והדעת אם כן לא ינוח בדברי רבני צרפת ז"ל כי אינן מספיקים בזה: אבל ינוח בטעם וסוד שיש בו על דרך האמת המקובל, כמו שרמז הרב ז"ל, ובחגיגה פרק קמא, בעלי אסופות אלו תלמידי חכמים שיושבים אסופות אסופות ועוסקין בתורה, הללו מטמאין והללו מטהרין הללו אוסרין והללו מתירין הללו פוסלין והללו מכשירין שמא יאמר אדם הואיל והללו מטמאין והללו מטהרין הללו אוסרין והללו מתירין, הללו פוסלין והללו מכשירין, היאך אני למד תורה מעתה תלמוד לומר נתנו מרועה אחד כלן אל אחד נתנן, ופרנס אחד אמרן מפי אדון כל המעשים ברוך הוא, שנאמר וידבר אלהים את כל הדברים האלה לאמר, אף אתה עשה אזנך כאפרכסת וקנה לך לב לשמוע, דברי המטמאין ודברי המטהרין, דברי האוסרין ודברי המתירין, דברי הפוסלין ודברי המכשירין. הנה העידו ע"ה כי כל חלוקי הדעות והסברות הסותרות זו את זו, אל אחד נתנן ופרנס אחד אמרן, וזה דבר רחוק מאד מן השכל האינושי נמנע בחוקו להולמו אם לא ילוה אליו דרך יי' סלולה דרך ישכון אור האמת כמו שיתבאר זה ממה שנאמר בהתר הספק לזוכה אליו: ואמנם התר הספק הראשון כפי מה שאומר והוא, כי החכמה העליונה העדן העליון המקור האמתי, שממנו נאצלו ונחקקו תורה שבכתב ותורה שבעל פה, אינו פוסק אבל הא נובע ובא תמיד, ואלו היה פוסק אפילו רגע היו חוזרים כל הנבראים להעדרם, כי הנביעה סבת ייחוד השם הגדול בכבודו, ובו קיום כל הנבראים, ועליו נאמר כי עמך מקור החיים, והם חיים שאין להם קצבה ותכלית, ואין עמהם שום מות ושום הפסד, ולפי שטבע המקור ראוי שימצא במה שיחצב ממנו, חוייבה זאת ההוראה בתורה הנובלת משם שלא יראה בה הפסק לעולם, אבל יהיה מעינה נובע, להורות על המקור אשר חוצבה משם, ודבר זה למדנוהו מנותן התורה יתברך, כי הקול הגדול ההוא אשר נתנה בו לא פסק, כי אחר שנתן לנו והשמיענו דברות קדשו שהם כלל כל התורה, לא פסק מלהשמיענו הפרטים על יד נביאו נאמן ביתו ע"ה, והיא כוונת אנקלוס ע"ה שתרגם קול גדול ולא יסף, קול רב ולא פסק, שאין הפסק לקול הגדול ההוא, כי לעולם קורא בנצחיותו, וכל מה שהורו וחדשו ותקנו הנביאים והחכמים בכל הדורות, קבלוהו מן הקול ההוא שלא פסק, שבו נכללו כל הדינין והגזרות וההוראות, וכל מה שעתיד להתחדש, והם אל הקול ההוא בכל הדורות, כדמות החצוצרות אל פי האדם התוקע, או כדמות השופר המשמיע ומוציא קול התוקע לחוץ, ואין בזה שום חדוש מדעתם ומשכלם, כי אם מה שקבלו מן הקול ההוא בעמדם על הר סיני, הם מוציאים אותו עתה מן הכח אל הפועל, והכל נכלל במה שנאמר את כל הדברים האלה דבר יי' אל כל קהלכם קול גדול ולא יסף, וכענין שבארנו: וזה עצמו כוונו בואלה שמות רבה ובמדרש ילמדנו, אמרו שם וידבר אלהים את כל הדברים האלה לאמר, אמר רבי יצחק מה שהנביאים עתידים להתנבאות בכל דור ודור קבלו מהר סיני, שכן משה אומר להם לישראל כי את אשר ישנו פה וגו' ואת אשר איננו פה עמנו היום, עמנו עומד היום אין כתיב כאן אלא עמנו היום, אלו הנשמות העתידות להבראות שאין בהן ממש שלא נאמרה בהן עמידה, שאף על פי שלא היו באותה שעה כל אחד ואחד קבל את שלו, וכן הוא אומר משא דבר יי' אל ישראל ביד מלאכי, בימי מלאכי לא נאמר אלא ביד מלאכי, שכבר היתה הנבואה בידו מהר סיני, ועד אותה שעה לא נתנה לו רשות להתנבאות, וכן ישעיה אמר מעת היותה שם אני וגו', אמר ישעיה מיום שנתנה תורה בסיני שם הייתי וקבלתי את הנבואה הזאת, אלא ועתה יי' אלהים שלחני ורוחו ועד עכשו לא נתנה לי רשות להתנבאות, ולא כל הנביאים בלבד קבלו מסיני נבואתן, אלא אף החכמים העומדים בכל דור ודור כל אחד ואחד קבל את שלו מסיני, וכן הוא אומר את כל הדברים האלה דבר יי' אל כל קהלכם קול גדול ולא יסף: הנה בארו כי כל מה שחדשו החכמים בכל הדורות קבלו בסיני מן הקול ההוא, ולא היה זה כפי שכלם וחקירתם, ולהיות כן האמת, צונו בתורתו על יד נביאו נאמן ביתו, על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה לא תסור מן הדבר אשר יגידו לך ימין ושמאל, וחייב מיתה למי שלא ישמע אליהם, לפי שקולם הוא הקול הגדול ההוא אשר לא יסף, ואמר והאיש אשר יעשה בזדון לבלתי שמע אל הכהן וגו' או אל השופט ומת האיש ההוא, והיה זה כן לפי שתקון ושלמות הייחוד נמסר ביד התחתונים, וכענין אתם עדי נאם יי' ואני אל וכענין שבארנו בזה הספר: הנה היסוד שהוא הקול העליון ההוא, הושמו בו כל הדברים העתידים להתחדש, ורצה אדון העולם שיצא לפועל על יד התחתונים המתקנים ועושים השם, כענין ויעש דוד שם, וכענין עת לעשות ליי'. ולזה נתיחס הכל אל החכמים ע"ה, באמרם ערבים עלי דברי דודים, וכענין שאמר הידיד הראיני את מראיך השמיעני את קולך כי קולך ערב ומראך נאוה, ולפי שיסוד כל הדברים הוא הקול הגדול ההוא, סמכו כל דבריהם אשר קבלו ממנו אליו, והוא אמרם קרא אסמכתא בעלמא, ולהורות עוד על הייחוד כמו שכתבנו בפרק כ"ב מהחלק הראשון מזה הספר בסייעתא דשמיא: ויתבאר עוד מדבריהם באמרם ואת אשר איננו פה עמנו היום, אלו הנשמות העתידות להבראות, כי מי שעמד בהר סיני וקבל את שלו מן הקול ההוא, אליו ראוי לשמוע, ואם כן וכל הגוים כאין נגדו שלא עמדו שם, ולא רצו לקבל את התורה, אין בהם הנאה ולא צורך, כי לא באו לעזרת יי', אבל מאפס ותוהו נחשבו לו, וממקום האפס והתוהו באו ומשם קבלו, שמשם נפשותיהם, השומע אליהם או נמשך אחר חכמתם, אינו מבדיל בין קדש לחול ובין טמא לטהור: והנה הקול הגדול ההוא ההפתח והשער אל שאר הקולות, והוא סייג וגדר הייחוד, וזה השער שהוא תורה שבעל פה ליי' שהיא תורה שבכתב והיא משמרתה, על כן נאמר ושמרתם את משמרתי, וזה טעם הסייגים והגדרים שעשו חכמים לתורה, והוא שקבלו עשו משמרת למשמרתי כי הכל זה לעומת זה למעלה ולמטה. ולפי שהקול ההוא אין לו הפסק, והמקור נובע תמיד ובא, להורות על זה הוצרך המשא ומתן בתלמוד המקודש, ונמנעו רבינא ורב אשי ע"ה מלעשות הפסק בלבד, וזה הדרך דורכים חכמי הדורות ואין שלמות בזולת זה. ויונתן בן עוזיאל ע"ה בשיר המקודש בפסוק דודי צח ואדום תרגם בלשון זה, בכן שריאת כנשתא דישראל למשתעי בשבחיה דמאריה עלמא וכן אמרת לההוא אלהא רעותי למפלח דעטיף ביממא באיצטלא כתלג חוור ועסיק בעשרין וארבע ספרין דאוריתא ופתגמי נבואה וכתיבי ובליליא הוא עסיק בשיתא סדרי משנה וזיו יקרא דאנפוהי זהירין כנורא מסגיאות חכמתא וסברא דהוא מחדת שמעוון חדתין בכל יומא ויומא ועתיד לפרסומינון לעמיה ביומא רבה. תאר הלבנות הרמוז במלת צח לתורה שבכתב, והוא אמרו באיצטלא כתלג חוור פני הרחמים והלובן, ואמר שהוא מתעטף בה ביום, ועוסק בכ"ד ספרי תורה נביאים וכתובים תורה שבכתב סוד מדת יום, ולזה עוסק בה ביום, ותאר האדמימות הרמוז במלת אדום לתורה שבעל פה, ואמר שהוא עוסק בה בלילה לפי שהיא מדת לילה, ולזה נאמר על העוסקים בה השלמים ואף כל דבריהם כגחלי אש, ועל כן אמר זיו יקרא דאנפוהי זהירין כנורא, רמז כי יי' אלהיך אש אכלה, ואמר שהוא מחדש שמועות חדשות בכל יום ויום להורות שהמעין נובע תמיד ואין הפסק אל הקול הגדול ההוא, ולזה צריך שלא יהיה הפסק אל המשא ומתן וחידוש השמועות והדינין והפלפול, והנביאים והחכמים היודעים זה הסוד, ידם יד הקול ההוא אשר קבלו ממנו כל מה שחדשו והורו, והכל בכלל הקול ההוא כמו שבארנו, ואין בזה חידוש מדעתם על דרך החקירה והסברא השכלית, ודי בזה בהתר הספק הראשון. ואמנם התר הספק השני כפי מה שאומר והוא, כי המקור ההוא הנובע תמיד בו פנים ואחור, וממנו השנויים וההפוכים, והפנים המתהפכים והמשתנים לטמא וטהור, לאסור ומותר, לפסול וכשר, כידוע לחכמי לב, והקול הגדול אשר לא יסף, נמשך מן המקור ובא ממנו ונכלל מכל הפנים המשתנים, כי אין בו חסרון כל ובגודל וחוזק הקול ההוא, היו הדברים מתהפכים מכל צד זה לעומת זה, וכל אחד מן הנביאים והחכמים קבל את שלו, זה קבל טמא וזה טהור, כפי מקום עמידתו וקבולו, והכל בא ממקום אחד והולך אל מקום אחד: ובמדרשו של רשב"י ע"ה (ח"ג ו' ע"א) ותא חזי לית לך מלה דאמרי כלהו חבריא דא הכי ודא הכי בדאוריתא דלא אזיל כלא לאתר חד ולמבועא חד אתכנש הה"ד הולך כמה דאת אמר כל הנחלים הולכים אל הים וכתיב הכל הולך אל מקום אחד. והכוונה כי כל הדברים יצאו מן המקור ראש המחשבה העליונה, ומתפשטים והולכים עד סופה שהוא הים האחרון, והוא מקום אחד שהכל מתיחד שם ובו נשלם הייחוד, ולזה נאמר נתנו מרועה אחד, ואמרו כלן אל אחד נתנן, לומר שלא באו ההפוכים והשנויים מרשויות שונים, כי אם ממקום אחד מיוחד בא הכל עם שאין בו שום שנוי ותמורה: ולהורות על הסוד הנפלא הזה כל אחד מהחכמים מקיים דעתו ומביא ראיה מן התורה לסברתו, ולפי שאין הייחוד נשלם בזולת כל זה, וכמו שהתקון בכל זה למעלה כן צריך לתקן ולעשות השם למטה, לזה אמרו אף אתה עשה אזנך כאפרכסת וקנה לך לב לשמוע דברי המטמאין ודברי המטהרין וכו', לפי שזה דרך התקון והשלמות לעשות ליי', ועל זה הדרך יאמר אלו ואלו דברי אלהים חיים, ולפי שרחוק מה שהיה ועמוק עמוק מי ימצאנו, כי דבר זה תלוי במחשבה שאי איפשר לעמוד עליה, ושער החמשים נעלם אפילו ממשה הנאמן ע"ה, וכל אלה הדברים נראין כסותרין זה את זה ומשתנים זה מזה, וכל זה מצדנו שאין ברשותינו וכחנו די לעמוד עליהם, ולזה אי איפשר לקיים שני חלקי הסותר ונקבעה ההלכה כאחת משתי הדעות, ולזה אמרו אלו ואלו דברי אלהים חיים והכל אחד מצד הנותן ברוך הוא, אבל מצדנו הם דברים שונים והלכה כבית הלל בלבד. ודי בזה בהתר הספק, ובו נשלמה הכוונה במה שרצינו לעבוד בו בזה הפרק הנפלא: חלק ג פרק כד כמו שהוא נמנע בחק כל נברא עליון ותחתון להשיג הרצון העליון, אם לא שהוא יתן דרך ומקום אל שיושג, והוא בעצמו יודיע רצונו והמקום לזה הוא בשיגלה אל עם בחר לנחלה לו, להודיעם רצונו ולהשמיעם את הוד קולו, והוא התורה והמצות שנתן לנו וצונו לשמור ולעשות, וכמו שהוא נמנע גם כן לדעת ולהשיג אופן השמירה והעשייה שהוא פירוש התורה והמצות הנקרא תורה שבעל פה אם לא יפרשנה הוא עצמו כפי רצונו, וכמו שהתבאר בפרק הקודם לזה, כן סתרי התורה וטעמי המצות נמנע בחק כל נברא עליון ותחתון להשיגם ולדעתם עד שיודיעם הוא עצמו, וכמו שהוצרך אדון הנביאים ע"ה לקבל פירוש התורה והמצות מפי אדון העולם, כן הוצרך לקבל מפיו סתרי התורה והמצות, וכמו שבקול הגדול ההוא שלא יסף, נכללו כל הדינין והסייגים והגזרות והמשמרות וכל מה שהיה עתיד להתחדש בכל הדורות מההוראות והדינין והפירושים, והכל גלה אדון העולם אל עבדו נאמן ביתו, כן בקול ההוא נכללו כל סתרי התורה וטעמי המצות וסודותיהם וכל מה שהנביאים והחכמים היו עתידים לפלפל ולחדש בהם, והכל גלה אדון העולם למשה נביאו ע"ה: ובמדרשו של רשב"י ע"ה (ח"ב פ"ג ע"ב) וכן כל מלה ומלה הוה מליא בכל אינון טעמין וכל אינון מלין גזרין אגרין ועונשין רזין וסתרין כאסקופה דא, ובשעתא דהוה נפיק ההוא מלה אתחזי חד וכד הוה מתגלפא באתרוי אתחזון בההוא מלה שבעין ענפין דסלקין בגווה וחמשין רתיכין חסר חד מהאי גיסא וחמשין חסר חד מהאי גיסא כפטישא דא בעידן דאיהו בטש בטינרא כמה דכתיב וכפטיש יפוצץ סלע. הרי בארו שמלבד גזרין אגרין ועונשין, היה הדבור גם כן מלא טעמים רזין וסתרין, והיה הדבור ההוא כלול מהכל, פירושו בו וטעמו רזיו וסתריו הכל בו לא חסר דבר, להודיע כי הכל נובע ממקור אחד, שהוא החכמה העליונה מקום שהתורה והמצות נחצבו משם, וכמו שהתבאר במה שקדם: ואחר שנתאמת זה אמת שאין אחריו שום ספק, יתחייב אם כן לפרש התורה והמצות ולבאר סתריהם ולגלות טעמיהם באופן וענין שיסכימו עם החכמה ההיא שנחצבו ממנה, וזה נמנע אם לא יאכל במסורת, ויטעם בקבלה מפי יודעיהם באמת, אשר קבלום גם הם איש מפי איש חכם מפי חכם נביא מפי נביא עד המקבל הראשון אב החכמים ואדון הנביאים ע"ה שקבל הכל מפי הגבורה, ובזה תבחן חכמת האמת היותה נאצלת מן הקול הגדול קול אלהים חיים, עם שהיא בפי חכמים רבי המספר, הנה היא אחת בעניינה מתקשרת ועולה בקנה אחד, וכלם פונים אל המקום אשר באה משם, וכלם מסכימים אלה עם אלה, וזה האות והמופת שהיא אמיתית ומקובלת בידם: ולמדנו עוד כי אחר שבקול ההוא נכללו ובאו יחד פירוש המצוה טעמה וסתריה, שניהם בו כאחד יתלכדו אחים ולא יתפרדו, כן בדוגמא ההיא צריך שיהיה העסק בשניהם בתחלה צריך העסק והלמוד בפירוש המצוה ואופן עשייתה איך תעלה לרצון אשר נתנה, ואחר כך בטעמה וסודה, וזה הוא השלמות הנדרש מן העובד השלם, וזה החלק הוא העקר שהוא התורה ממש, והיא הנשמה שהוא החלק היותר חשוב שבבנין האדם, שהוא התורה שגם היא יש בה דברים כעין מלבוש והם ספורים באו בה, אין בהם לא מצוה ולא אזהרה, והיא מתלבשת בהם, ויש בה דברים שהם גופה והם הנקראים גופי תורה שהם המצות והאזהרות שהם עצמותה, ובה דברים ועניינים נעלמים שהם נשמתה והם סתרי תורה וטעמי המצות. ובמדרשו של רבי שמעון בר יוחאי עליו השלום (חלק ג' קנ"ב עמוד א') תא חזי אית לבושא דאתחזיא לכלא ואנון טפשין כד חמאן לבר נש בלבושא דאתחזי לון שפירא לא מסתכלאן יתיר חשיבו דההוא לבושא גופא חשיבו דגופא נשמתא, כהאי גוונא אוריתא אית לה גופא ומלין באוריתא דאיקרון גופי תורה האי גופא מתלבשא בלבושין דאינון ספורין דהאי עלמא טפשין דעלמא לא מסתכלאן אלא בההוא לבושא דאיהו ספור דאוריתא דידעי יתיר לא מסתכלאן בלבושא אלא בגופא דאיהו תחות ההוא לבושא, חכימין עבדוי עילאה אינון דקיימי בטורא דסיני לא מסתכלאן אלא בנשמתא דאיהו עיקרא דכלא אוריתא ממש ולעלמא דאתי זמינין לאסתכלא בנשמתא דנשמתא דאוריתא וכו' והמאמר הזה כתבנוהו בשלמותו בפרק כ"ו מהחלק השני בזה הספר בסייעתא דשמיא. והעוסק בלבוש ובגוף התורה בלבד ואומר שאין שם זולת זה, הרי מסלק הנשמה ומכחיש עקר התורה, ומראה הפסק במקור הנובע תמיד ואינו פוסק שמשם נשמת התורה ועקרה, ואוי לו כי נוח לו שלא נברא: ובמדרשו של רשב"י ע"ה (ת"ז מ"ג פ"ב ע"א) והכי מאן דאסתלק קבלה וחכמתא מאוריתא דבעל פה ומדאוריתא דבכתב דגרים דלא ישתדלון בהון ואמרין דלא אית אלא פשט באוריתא ובתלמודא בודאי כאלו הוא אסתלק נביעו מההוא נהר ומההיא גן ווי ליה טב ליה דלא איברי בעלמא ולא יוליף ההיא אוריתא דבכתב ואוריתא דבעל פה דאתחשיב ליה כאלו חזר עלמא לתוהו ובוהו וגרם עניותא בעלמא ואורך גלותא עד כאן. וסוד הענין, כי התורה תורת יי' ממש, כלומר שהוא שם יי' ושם יי' נגלה ונסתר, גם התורה יש בה נגלה ונסתר, והרצון לקיים שניהם ולעסוק בהם יחד והוא שלמות התורה והעבודה, והנגלה שבה הם ספוריה והמצות והאזהרות שהם גופה, והנסתר הם סתריה וטעמיה שהם נשמת התורה כלומר שגם ספורי התורה יש בהם סתרי סתרים נוראים, וחכמה רבה, וכל שכן מצותיה ואזהרותיה שהכל רמז על הייחוד ואצילות האלהות, שהוא סוד השם הגדול המיוחד, וצריך שיהיה העסק בכל, בענין שיורה על כל זה, וזו היא תורת אמת, והמורה הפך זה, או אינו מעמיד פירושו באופן יסכים עם השם הגדול וייחודו שהוא אצילותו, הרי הוא משקר בשם ובייחודו ובתורתו: ובמדרשו של רשב"י ע"ה (ח"ג ע"א ע"ב) ר' יצחק פתח לספר בציון שם יי' ותהלתו בירושלם בהקבץ עמים יחדו וגו' תמן תנינן שמא קדישא סתים וגליא, ובגיני כך כלא סתים וגליא ואוריתא דהיא שמיה קדישא עלאה סתים וגליא, וכל קרא די באוריתא וכל פרשתא דאוריתא סתים וגליא, דתניא א"ר יהודה מחציפותא דחד צדיקת נפקו כמה טבין לעלמא, ומאן היא תמר דכתיב ותשב בפתח עינים וגו' א"ר אבא פרשתא דא מוכח דאוריתא סתים וגליא וכו' ובסוף זה הענין אמר, א"ר אבא פרשתא דא ברזא דאוריתא אתקשרת באוריתא וכלא סתים וגליא ואוריתא כלה כהאי גוונא אשתכחת ולית לך מלה באוריתא דלא רשים ביה שמיה קדישא עלאה בסתים וגליא, בגיני כך סתימא דאוריתא קדישי עליונין ירתין לה ואתגליא בשאר בני עלמא כגוונא דא כתיב לספר בציון שם יי' ותהלתו בירושלם דהא בציון במקדשא שרי לאדכרא שמא כדקא חזי לבתר בכינויו ועל דא כלא סתים וגליא, תאנא כל מאן דגרע אות חד מאוריתא או יוסיף אות חדא באוריתא כמאן דמשקר בשמא קדישא דמלכא עילאה: כבר כתבנו בפרק כ"א מהחלק הראשון מזה הספר כי התורה כוללת כל האצילות שהוא האלהות, סוד עס"ב השם המיוחד וכמו שהשם המיוחד נגלה ונסתר וכמו שכתבנו פרק ט"ו מהחלק הראשון מזה הספר, כן התורה יש בה נגלה ונסתר כמו שכתבנו למעלה, ויתבאר אם כן מכל זה שהתורה צורת השם הגדול ממש, ואם חס ושלום יחסר בה אות או נוסף בה אות, אינה תורת יי', לפי שאם כן אינה צורת השם הגדול, ואחר שהיא בצורת השם הגדול והיא הוא ממש, הנה הנסתר שבה הוא היותר מקודש, כמו שהנסתר שבשם הוא קדש קדשים, ולזה יהיו המתעסקים בסתריה וסודותיה המקודשים שבעם, וזה בשמרם התנאי שאמרנו ולא יעברו חוק, והוא בהעמידם פירושה בשם הגדול ובאצילות האלהית שהיא תורה עליו כמו שכתבנו, ואלה הם בני בית התורה, אוהביה אשר תראה אליהם פניה המאירים, ותגלה אליהם את לבה, ובתחלה מעוררת אותם ומושכת לבם מעט מעט בדבריה, פעם תגלה אליהם פתאום ומיד תתכסה ותתעלם מהם רצוא ושוב כמראה הבזק, פעם תדבר עמהם מאחרי מסך עב ישמעו קולה ולא יראוה, ופעם מאחרי צעיף דק, עד שתלהיב את לבם ותביא אש חשקה בקרבם, וישגו באהבתה תמיד ויומם ולילה לא יחשו ממנה ולא יסורו מפתח ביתה, ובראותה כי נאמנים הם באהבתה, תביאם פנימה אל היכלה ותגלה להם חדריה ותדבר עמהם פנים בפנים בלא שום מחיצה סודותיה אשר הסתירה מהם מקודם, הוא שאמרה אני אהביה אהב ומשחרי ימצאנני, אמר הקב"ה אהביה של תורה אהב אהביה כתיב ואהבי קרי, לרמוז על שהוא היא ממש כמו שכתבנו למעלה ובמקומות אחרים מזה הספר, ימצאנני נו"ן יתירה אמציאם סתרי התורה הכלולה מחמשים שערי בינה, ובסוף החלק הראשון רמזתי עוד בה"א יתרה של אהביה והכל אמת: ובמדרשו של רשב"י ע"ה (ח"ב צ"ט ע"ב) כמה בני עלמא בערבוביא בסכלתנו דילהון ולא חמאן באורה קשוט באוריתא ואוריתא קרי בכל יומא בנהימו לגביהו בבני נשא ולא בעאן לאתבא רישא. ואף אל גב דחמינן דהא אוריתא מלה נפקת מנרתקה ואתחזיאת זעיר ומיד אתטמרא הכי הוא ודאי ובזמנא דאתגליאת מגו נרתקה ואתטמרת מיד לא עבדת דא אלא לאינון דידעין דא ואשתמודען בה. לה"ד לרחימא דאתתא שפירא בחיזו ושפירא בריוא ואיהי טמירא בטמירו גו היכלא דילה ואית לה רחימו יחידא דלא ידעי ביה בני נשא אלא בטמירו גו היכלא דילה. ההוא רחימא מגו רחימא דרחים לה עבר לתרע ביתה תדיר זקיף עינוי לכל סטר איהי ידעת דהא ההוא רחימא אסחר לתרע ביתה תדיר מה עבדת פתחא זעירא פתחת בההוא היכלא טמירא ולא אסתכלו בר רחימא בלחודיה ומעוי ולביה ונפשיה אזלי אבתרה וידע דמגו רחימו דרחימת ליה אתגליאת לגביה רגעא חדא לאיתערא ליה. הכי ההיא מלה דאוריתא לא אתגליאת אלא לגבי רחימא ידעת אוריתא דהא חכימא דלבא אסתחר לתרע ביתא כל יומא מה עבדת גליאת אנפהא לגבי ההוא חכימא דלבא מגו היכלא וארמיזת ליה רמיזא ומיד אהדרת לאתרה ואתטמרת וכל אינון דתמן לא ידעין ולא מסתכלאן אלא איהו בלחודוי ולביה ונפשיה אזלי אבתרה ועל דא אוריתא אתגליאת ואתכסיאת ואזלת ברחימו לגבי רחימא לאיתערא בהדיה רחימו. תא חזי ארחהא דאוריתא כך הוא בקדמיתא כד שריאת לגלאה לגבי בר נש ברגעא ארמיזת ליה ברמיזו אי ידע טב ואי לא שדרת לגביה וקראת ליה פתי אמרת אוריתא לההוא דשדרת לגביה אמרו לההוא פתי דיקרב הכא ואשתעי בהדיה הה"ד מי פתי יסור הנה וגו' קריבת לגביה שריאת למללא עמיה מבתר פרוכתא ופרשא ליה מלין לפום ארחוי עד דאסתכל זעיר ודא איהו דרשא לבתר אשתעי בהדיה מבתר שושיפא דקיק מלין דחידה ודא איהי הגדה לבתר דאיהו רגיל לגבה אתגליאת לגביה אנפין באנפין ומלילת לגביה כל רזין סתימין דילה וכל ארחין סתימין דהוו בלבהא טמירין מיומין קדמאין כדין איהו בר נש שלים בעל תורה מאריה דביתא וכל רזין דילה גליאת ליה ולא רחיקת ולא כסיאת מיניה כלום אמרה ליה חמית מלה דרמיזא דקא רמיזנא לך בקדמיתא כך וכך רזין הוו וכך וכך הוא כדין חמי דלעילא אינון ולא לאוספא ולא למגרע מניהו וכדין פשטיה כמה דאיהו דלא לאוספא ולא למגרע אפילו אות אחד ועל דא בני נשא איצטריכו לאזדהרא ולמרדף אבתרה דאוריתא ולמיהוי רחימין לה כמא דאתמר: למדנו שצריך האדם להתעורר מעצמו, ולהיות מאוהבי התורה וחושקיה ולשקוד על דלתותיה יום יום, ובזה הכין עצמו לקראתה, והיא בראותה טוב לבבו תאהבנו ותמשיכנו אליה ותעוררנו מעט מעט לאטה בתחלת התעוררותו תאכילנו הקל הקל, תחלה דברים פשוטים דרך דרש שאין בהם זולת פשוטם כהרבה דרשות שבאו בתלמוד, וכשתראה שעדיין נכספה וגם כלתה נפשו אליה, ושוגה תמיד באהבתה וחפץ להיות מבני ביתה ומשרתיה, תטעימנו דברים יותר עמוקים ברמז, ותמשיל לו משלים וחידות יהיו לו אותות ורמזים אל דברים נסתרים ונעלמים אשר בלבה, והיא הנקראת הגדה, כהרבה דברים שבאו בתלמוד ובמדרשי רז"ל וחוברו בה ספרים מזכירים אותם במדרשו של רשב"י ע"ה יאמרו ובספרא דאגדתא מהם יעמוד החכם על סתרי התורה וחכמת האלהות ואמרו בספרי אתה רוצה להכיר את מי שאמר והיה העולם עסוק באגדה: וכשתראהו שוקד ורגיל אצלה ומחנן קולו אליה, תגלה ותראה אליו פנים בפנים בלא מחיצה, ותדבר אליו פה אל פה, ותודיענו פתרון הרמזים ההם, ותגלה לו מצפוני לבה ומשם והלאה לא תכסה ממנו דבר ולא תדבר עמו בחידות, וזה הוא הנקרא בעל תורה שלם באמת, לפי שעקר תורה ונשמתה הם סתריה וסודותיה, והם התורה עצמה ויודעיהם באמת נקראים בעלי התורה וזה כל האדם, ולפי שתכלית עבודת השלם אל בראו הוא העסק בתורה ובמצותיה בשלמות המכוון ממנו שהוא ייחוד האלהות, וזה אי איפשר לעלות ביד השלם אם לא יעמוד על האמת בזה העסק, וזה הייחוד וידע אי זה הדרך ישכון אור האמת בזה, לזה אשאל מיי' מענה לשון ואתחנן אליו יאר פניו אתי סלה, ויחנני דעה ובינה והשכל להאיר זה הדרך לפני בחיריו וחסידיו, למען יחיו חיים אמתיים לא מסופקים בעבודתו וייחודו: חלק ג פרק כה כתיב ויאמר אלהים נעשה אדם בצלמנו כדמותנו, והרב המורה ז"ל אמר להרחיק הגשמות כי הנראה באמרו בצלמנו כדמותנו, הצורה המינית אשר היא ההשגה השכלית. כדמותנו דמות בענין כי מאשר ההשגה השכלית לא ישתמש בה חוש ולא מעשה גוף ולא יד ולא רגל, דמה אותו בהשגת הבורא אשר אינה בכלי, זה דעת הרב בכוונת צלם ודמות, ואין כוונת התורה להשמיענו מה שהמשכיל בעצמו יכול לעמוד עליו בהשגתו, ואף מי שלא עמד בסוד יי' ולא קבל אור התורה ולא ידע סוד הבריאה, יודע כי ההשגה בעיון אינה לאדם כפי מה שהוא אדם, כי אם כפי מה שהוא אלהי ודאי כי נתן השכל במרומו להבדילו משאר הנבראים, ואין לשון הכתוב סובל כוונת הרב, כי לשון נעשה אדם בצלמנו וגו', יורה על תקון ועשיית דבר בדוגמת תבנית דבר, עם שזה רוחני שכלי גמור וזה חמרי גשמי, וגם ענין הבריאה וסדרה לא בא לכך, אבל הענין הוא מסתרי האלהות, ומפליאות רמזי הנשמה הקדושה נשמת התורה האצולה מעליון באפי קדושי עם אשר עמדו בסודו: אמרו במדרשו של רשב"י ע"ה בזה הלשון (ח"א ל"ד ע"ב) רבי שמעון קם ואמר, מסתכל הוינא דכד בעא קב"ה למיברי אדם אזדעזעו עילאין ותתאין ויומא שתיתאה הוה סליק בדרגוי עד דסלקא רעותא עילאה ונהיר שירות' דכל נהורין ופתח תרעא דמזרח דהא מתמן נהורא נפיק ודרום אחמי תוקפיה דנהורא דיריד מרישא ואתתקן במזרח. מזרח אתקיף לצפון וצפון אתער ואתפשט וקרי בחיל סגיא למערב למקרב ולאתפשטא בהדיה כדין מערב סלקא בצפון ואתקשר ביה לבתר דרום אתיא ואחיד במערב וסחרין לה צפון ודרום רזא דגדרי גנתא כדין מזרח קריב למערב ומערב שריא בחדווא ובעא מכלהו ואמר נעשה אדם בצלמנו כדמותנו דיהוי כגוונא דא בארבע סטרין ועילא ותתא. ומזרח אתדבק במערב ואפיק ליה ועל דא תנינן אדם תתאה מאתר דבית מקדשא נפק. והמשכיל אשר נחה עליו הרוח יתבונן בסוד המופלא הזה, ויעמוד על סוד נעשה אדם בצלמנו כדמותנו, ואין ראוי לבאר יותר בזה: ואמנם כמו שההויה האמיתית שבו היתה מארבע קצוות העליונים, כן נרתק זאת ההויה היתה מארבע קצוות התחתונים, והוא שאמרו בפרק י"א מפרקי רבי אליעזר, התחיל לקבץ את עפרו של אדם הראשון מד' פנות הארץ אדום שחור לבן ירוק עד כאן, והכל זה לעומת זה. ומה שאמרו כאן אדם תתאה מאתר דבית מקדשא נפק, כנגד מה שאמרו בבראשית רבה, מן האדמה ר' ברכיה ור' חלבו בשם ר' שמואל בר נחמן אמר ממקום כפרתו נברא היך מה דאת אמר מזבח אדמה תעשה לי אמר הקב"ה הרי אני בורא אותו ממקום כפרתו והלואי יעמוד: ובמדרשו של רשב"י ע"ה (ח"ב כ"ד ע"ב) א"ר שמעון הא דא"ר חזקיה דכד ברא קב"ה לאדם מעפרא דמקדשא דלתתא אתברי ומעפרא דמקדשא דלעילא אתיהיב ביה נשמתא כמא דכד אתברי מעפרא דלתתא אתחברו ביה תלת סטרין יסודי עלמא הכי נמי כד אתברי מעפרא דלעילא אתחברו ביה תלת סטרין עלאין ואשתלים אדם, וזה וזה אמת ליודעי חן, והכל בצלם ובדוגמא עליונה והדברים מוחשים למטה, מראים ומעידים על סבותיהם למעלה, אשר נעשו ונתקנו לתבנית המרכבה המאורות העליונים שהם זה לפנים מזה, וזה דמות קליפה ולבוש לזה, המוח מבפנים והקליפה מבחוץ, הרוח מבפנים והגוף מבחוץ, כי זה לעומת זה נעשה ונתקן, כי זה תקון העולם כאשר עלה במחשבה הטהורה, כי כל הנמצאות ואף סבותיהם הם בדוגמא זו, כל אחת נשמה לחברתה עד הנשמה העליונה שהיא נשמה לנשמות כולן וכבר התבאר זה: ובמדרשו של רשב"י ע"ה (ח"א י"ט ע"א ע"כ) וכלא מוחא לגו וכמה קליפין למוחא וכל עלמא כהאי גוונא עלאה ותתאה מריש רזא דנהורא עלאה עד סופא דכל דרגין כלא איהו דא לגו מן דא ודא לגו מן דא עד דאשתכח דהאי קליפא להאי והאי להאי. נקודה קדמאה הוא נהירו פנימאה דלית לה שעורא למנדע זכיכו דילה ודקיקו ונקיות דילה עד דאתפשט פשיטו מינה וההוא פשיטותא דההוא נקודה אתעביד חד היכלא לאלבשא ההיא נקודה דלא ידיע לסגיאות זכותא דילה. היכלא דא דאיהו לבושא לההוא נקודה סתימאה איהו נהירו דלית ליה שעורא ועם כל דא לאו דקיק וזכיך ההוא כההוא נקודה קדמאה טמיר וגניז ההוא היכלא כד אתפשט פשיטו דההוא אור קדמאה, וההוא פשיטו דההוא אור קדמאה איהו לבושא לההוא היכלא דאיהו נהירו דקיק וזכיך פנימאה יתיר מכאן ולהלא אתפשט דא בדא ואתלבש דא בדא עד דאשתכח דא לבושא לדא ודא לדא דא מוחא ודא קליפה אף על גב דמלבושא אתעביד איהו מוחא לדרגא אחרא וכלא בגוונא דא אתעביד הכי לתתא עד דבצלם דא איהו בר נש בהאי עלמא רוחא וקליפה מוחא וגופא וכלא איהו תקונא דעלמא עד כאן: בארו ע"ה כי מה שאמר הכתוב נעשה אדם כצלמנו כדמותנו, הוא להיותו בנוי ומשוכלל כתבנית ההויות העליונות, שהן זו לפנים מזו, וזו מלבוש לזו, המוח מבפנים והקליפה מבחוץ, ולא שיש שם קליפה חלילה, אבל הם מאורות שאין קץ ותכלית לזכותם ולדקותם, אלא שהפנימית יותר היא כדמות מוח ונשמה בערך אותה שאחריה וחוצה לה, שהיא כדמות גוף וקליפה לה, וכן כולן מראש המחשבה ועד סופה, עד שבצלם זה נעשה האדם מוח וקליפה, רוח וגוף, והכל זה לעומת זה כמו שהתבאר למעלה: ובזה הספר התבאר טעם היותו עשוי לתבנית המרכבה והמתבונן בו ידע כי מה שנאמר בסוד צלם ודמות הוא האמת הגמור, והתורה התמימה יחסה זה הצלם והדמות, וסמכה אותו אל שם אלהים לא אל שם יו"ד ה"א, או אל שם שד"י, אמרה ויברא אלהים את האדם בצלמו בצלם אלהים ברא אתו, וכתיב זה ספר תולדת אדם ביום ברא אלהים אדם בדמות אלהים עשה אתו: והטעם כי אחר שעלה במחשבה הטהורה לעשות האדם בזה הצלם, הנה סמכה אותו אל שם שהוא בדוגמא זו, שהוא שם אלהים שהוא שם כולל, מוח וקליפה, צורה וגוף ביחד, ולא שיש שם גוף חלילה, אלא כענין שכתבנו כי מה שהוא יותר פנימי הוא כעין הצורה אצל מה שהוא חצוני לו, והוא כעין קליפה וגוף לו, כן שם זה הוא שם משותף, א"ל י"ה שני שמות משותפים יחד, כח נושא כח, והשם השני הוא העיקר ושרש כל השם הוא כדמות מוח וצורה אל השם הראשון, והוא מנהיגו, ושם י"ה, הוא כדמות הצורה המניעה את הגוף, ושם א"ל כדמות הגוף המתנועע מכח הצורה, והוא סבתו ובלתה אין קיום לגוף, ובהעדר הצורה יפסד ויעדר הגוף, כן בדוגמא זו שם אלהים בהעדר ממנו הצורה, שהוא שם י"ה שבתוכו המקיימו, ישאר אלם ולא יפתח פיו כן האדם בצלם אלהים ברא אתו, אתו ממש, פנימי וחיצון, מוח וקליפה, רוח וגוף, כח נושא כח, אבל לא יחסה התורה זה אל שם יו"ד ה"א, לפי שאינו שם משותף, כי כלו אור זך פנימי ואין קץ לפשיטותו: ואונקלוס ע"ה בחכמתו הורה זה, והוא כי דרכו ע"ה לתרגם שם אלהים וכשהגיע אל ויברא אלהי"ם את האדם בצלמו בצלם אלהים ברא אתו, בדמות אלהים עשה אתו לא תרגמו, וזו כוונה וחכמה גדולה ממנו ע"ה להורות על מה שכתבנו ומה שתרגם ויברא אלהים וברא יי' ית אדם בצלמיה, גם זו כוונה וחכמה גדולה, כי דרכו בכל מעשה בראשית שנזכר בו אלהים לתרגמו יי' להורות על הייחוד, ושהבריאה היתה מדת הדין במדת רחמים, כאמרם ז"ל ראה שלא היה יכול להתקיים שתף עמו מדת רחמים, וכל שכן שיצטרך זה בבריאת אדם, ולזה תרגם ויברא אלהים את האדם וברא יי', ואם אמר בצלמו אין כאן בית מיחוש, שהרי פירש מיד בצלם אלהים ברא אותו ולא תרגמו. ומה שאמר ברא אתו שב אל אלהים הראשון שתרגמו יי', לומר שהשם המיוחד ברא אתו בצלם אלהים ולא בצלם יי', ואין הכוונה כי מה שכתוב בצלם אלהים ברא אתו נאמר על הגוף הבא מטפה סרוחה, כי הגוף הוא המלבוש והוא בשר אדם, לא אדם, והוא שכתוב עור ובשר תלבישני וגו', ואם עור ובשר הוא לבוש האדם, יהיה אם כן האדם האמיתי הרוח הפנימי והצורה שבו, לא העור והבשר, והוא שנאמר עליו ויברא אלהים את האדם בצלמו בצלם אלהים ברא אתו: ובמדרשו של רשב"י ע"ה (ח"א כ' ע"ב) כל ציורא דאתכליל באתפשיטו דא אתקרי אדם דכתיב אדם אתם אתם אדם והרשעים לאו אינון אדם. רוחא דסטר קודשא אקרי אדם גופא דיליה לבושא דאדם ועל דא עור ובשר תלבישני בשרא לבושא דאדם איהו ובכל אתר כתיב בשר אדם אדם לגו בשרא לבושא דאדם עד כאן. ולהורות על שהאדם שנאמר עליו בצלם אלהים ברא אתו, הוא האדם האמיתי שהיא רוח אלהים חיים, היו אותיות אדם רומזות על כל האצילות מראש ועד סוף, והוא שאמרו במדרשו של רשב"י ע"ה (ח"א ל"ד ע"ב) רזא דשמא דא דסליק אדם מרזא סתימא עלאה אדם רזא דאתוון דהא אדם כליל לעילא וכליל לתתא אל"ף לעילא מ"ם סתימא דהיא מרבה משרה. דל"ת תתאה דסתימא במערב ודא כללא דלעילא ותתא אתתקן לעילא ואתתקן לתתא אלין אתתון כד נחתן לתתא כלא כחדא באשלמותא אשתכח דכר ונוקבא עד כאן. הנה הורו על סוד אדם באותיותיו, ועוד שהוא כלל זכר ונקבה כידוע בשם אדם, ועל זה נאמר זכר ונקבה בראם כי רוח שניהם וכחם משניהם, ויברך אותם ויקרא אתשמם אדם שהוא כלל שניהם למעלה ולמטה. ועוד אמרו במדרשו של רשב"י ע"ה (ח"ג קי"ז ע"א) ר' אבא פתח ואמר ויברא אלהים את האדם בצלמו תא חזי בשעתא דברא קב"ה לאדם עבד ליה בדיוקנא דעלאי ותתאי והוה כליל מכלא והוה נהוריה נהיר מסייפי דעלמא ועד סייפי דעלמא והוו דחלין קמיה כלא ואף על גב דקא אוקמוה אית לאסתכלא ביה בהאי קרא כיון דאמר ויברא אלהים את האדם בצלמו מאי בצלם אלהים אלא ודאי תרין דרגין דכלילו זכר ונקבה חד לזכר וחד לנקבה ובגיני כך דו פרצופין ודאי וסיפא דקרא אוכח דכתיב זכר ונקבה בראם אתם וכליל הוה מכל סטרוי עד כאן. ואחר שהאדם הוא הרוח הפנימי והצורה השכלית, ועליה נאמר בצלם אלהים ברא אתו, אם כן במה יתקיים מה שאמרנו בתחלה בסוד הבריאה בצלם אלהים, כח נושא כח, מוח וקליפה, רוח וגוף. יתקיים במה שאומר, והוא כי כבר התבאר בספר תולעת יעקב בחלק הראשון כי הושפעו באדם שלש נפשות, לדמיון שלש עולמות זו למעלה מזו, זו אדוקה בזו, וזו בזו, וזו משרתת בזו, כלומר זו פועלת בזו וזו בזו. ובפרק י"ח מהחלק הא' מזה הספר התבאר כי צורת האדם כלולה בשלש מדרגות, זו לפנים מזו נפש רוח נשמה, והם בקשר אחד אמיץ וזו כסא לזו, ויתבאר אם כן שהנשמה היא כדמות מוח וצורה אל הרוח והרוח כדמות גוף וקליפה אל הנשמה, והרוח כדמות מוח וצורה אל הנפש, והנפש כדמות גוף וקליפה אל הרוח, וזה כל האדם הפנימי ויש בו מוח וקליפה, ויתקיים בו ויברא אלהים את האדם בצלמו בצלם אלהים וגו': ובמדרש רות הנעלם (דף ע"ח ט"ג) אמרו בזה הלשון, קב"ה ברא באיניש יהו"ה דהוא שמא קדישא דיליה יו"ד נשמתא לנשמתא ודא נקראת אדם ומתפשטן נהוריה בט' נהורין והוא תלוי מן יו"ד והוא אור א' מבלי פרודא: ה' נקראת נשמה ואזדווג עם יו"ד ואתפשט לכמה נהורין והוא חד יו"ד ה"א בלי פרודא ועל דא ויברא אלהים את האדם בצלמו בצלם אלהים ברא אתו זכר ונקבה ברא אתם. וי"ו נקרא רוח ואיקרי בן יו"ד. ה' אתקרי נפשא ואתקרי בת ועל דא אב ואם בן ובת. ורזא גדולה יו"ד ה"א וי"ו ה"א אתקרי אדם ואתפשט נהורא דיליה לחמשא וארבעין נהורין ודא הוא חשבון אדם מ"ה וחשבון יו"ד ה"א וא"ו ה"א מ"ה יהו"ה. זכר ונקבה ברא אותם ויקרא את שמם אדם. ובתר כן יצר הגוף שנאמר וייצר יי' אלהים את האדם עפר מן האדמה מה אית בין אדם לאדם הרי יהו"ה נקרא אדם. וגופא נקרא אדם מה בין האי להאי. אלא באתר דאיקרי ויברא אלהים את האדם בצלמו הוא יהו"ה. ובאתר דלא איקרי בצלמו הוא הגוף עד כאן: ולפי זה המדרש יקשה למה לא יחסה התורה צלם ודמות וסמכה אותו אל שם יי', והטעם בזה כי אחר שאין מקרא יוצא מידי פשוטו, והנראה ממנו כי הבריאה מורכבת מצורה בחומר ממש, והוא האדם הגשמי, ואין ראוי ליחס זה ולסמכו אל שם יי' שאינו משותף, ואין קץ לפשיטותו, ואין דעת וחכמה בכל להבין סתרי הבריאה ויבאו לטעות ולשאול, מה שאין כן בשם אלהים שהוא משותף כמו שבארנו. ובזה נשלם מה שרצינו לבארו בסוד צלם ודמות כפי כוונת התורה. והאל יראנו נפלאות מתורתו: חלק ג פרק כו ידוע מדרך החכמה והאמת, כי אמתת עצם הבורא יתברך איננה מושגת לזולתו, ואין דמיון בינו ובין נבראיו כלם, עליונים ותחתונים, כי אינו בגבול לפי שאינו גוף ולא כח בגוף. ואם כן מה זה שנמצא בתורה תכונת איברים גשמיים מיוחסים לאדון הכל, כגון ידים ורגלים אזנים ועינים, וזולת זה מדברים ועניינים ומאורעות ממאורעות הגוף. יש לדעת ולהאמין, כפי מה שקבלו בעלי העבודה, אמרו כי כל אותם הדברים אף על פי כי כלם יעידון יגידון על גדולת יוצר בראשית ואמונתו, אין כל בריה יכולה לדעת ולהשיג מהות הדבר ההוא הנקרא יד או רגל עין או אוזן. ואם אנו עשויים בצלם ודמות אלהים כמו שהתבאר בפרק הקודם לזה, אין להעלות על לב חלילה כי עין בעין ממש או יד ביד או שצורת זה ותכונתו כצורת זה ותכונתו ותבניתו. אבל הם עניינים פנימיים ופניניים באמתת מציאות אדון הכל יתברך, אשר מהם האור והשפע מתפשט ובא לכל הנבראים. אבל אין מהות יד כמהות יד ולא תבנית יד כתבנית יד, וכמו שכתוב ואל מי תדמיון אל ומה דמות תערכו לו: והאמונה בכל זה כי אין בינינו ובינו דמיון כלל מצד העצם והתבנית, כי אם על כוונת צורת האיברים שבנו, שהם עשויים כדמיון סימנים ורמזים לדברים עליונים נעלמים, שאין דעת שום נברא יכול לדעתם ולהשיגם, וזה הדמיון אינו גופני כלומר בעצם ותבנית, אלא כדמיון זכרון, ומשלו משל לזה במי שכותב ראובן בן יעקב, שאין אלו האותיות וזאת הצורה עצמותו וצורתו של ראובן ותבניתו ומהותו, אלא זכרון שזה ראובן בן יעקב הכתוב הוא סימן לאותו עצם ותבנית הידוע הנקרא ראובן בן יעקב: ולפי שרצה הקב"ה לזכותנו, ברא בגוף האדם כמה איברים נסתרים ונגלים כדמיון סימן למעשה מרכבה. ואלו יזכה האדם לטהר אבר מאיבריו, יהיה אותו אבר כדמיון כסא לאותו דבר העליון הפנימי הנקרא בשם זה, אם עין עין, אם יד יד, ואם רגל רגל, וכן שאר האיברים. וכבר בארנו במקומות מזה הספר, כי תכלית האדם הוא תקון הכבוד, ולזה נעשה ונתקן לתבנית המרכבה העליונה לתקנו, וזה התכלית לא יגיע כלל כי אם בעסק התורה וקיום מצותיה, ואחר שזה העסק וזה הקיום, לא ישלם כי אם באיברים גשמיים, חוייב אם כן שיתוקן ויעשה האדם בזאת התבונה וזה התבנית. וגם הכבוד העליון נתקן על סוד דמות דיוקן אדם, להיות נכללים בו עליונים ותחתונים ולפי שהוא כולל הכל נתקן הכבוד בתבניתו: וכן אמר המאור הקדוש רשב"י ע"ה (ח"ב קמ"א ע"א) באידרא כתוב שם בזה הלשון כללא דכל מלין עתיקא דעתיקין וזעיר אנפין כלא חד כלא הוא כלא הוי כלא יהא לא שני לא אשתני לא משתני אתתקן בתקונין אלין דיוקנא דכליל כל דיוקנין דכליל כל שמהן דיוקנא דאתחזי בגוונוי בהאי דיוקנא לאו דהאי דיוקנא הוי אלא כעין האי דיוקנא כד אתחברן עטרין וכתרין ואשלמותא דכלא. ובגין כך דיוקנא דאדם הוי דיוקנא דעלאין ותתאין דאתכלילו ביה. ובגין דהאי דיוקנא כליל עלאין ותתאין אתקין עתיקא קדישא תקונוי ואתקין תקונא דזעיר אנפין בהאי דיוקנא. נמצא אם כן הדמות העליון תלוי בתחתון וצריך לתקונו, ולכן נתקן זה בתקון זה: ויש לדעת כי המדות הם תלויות באיברים כיצד מדת העין היא הראות. מדת האוזן היא השמע מדת היד היא המישוש. מדת הרגל היא ההליכה. והנה המדות נמשכות אחר האיברים, ויש לדון ענין המדות כדין האיברים, וכמו שאין יחס וערך בינו ובינינו בענין האיברים, כן אין יחס וערך בינו ובינינו בענין המדות. וכבר התבאר בפרק הקודם לזה בסוד צלם ודמות, שאמנם זה לא נאמר על הגוף כי אם על הרוח הפנימי והצורה, וכמו ששם אדם לא נאמר כי אם על הרוח הפנימי, כן שמות האיברים אינם שמות כי אם לכחותיהם לא שמות לחומר. והנה כשהמאורות העליונים והכתרים בחבור וקשר אחד והדברים כלם על שלמותם הם על דמות אדם, כמו שמוכיח המאמר שכתבתי למעלה, והוא סוד מראה אדם המוזכר במרכבה עליונה וכן בתחתונה, ולא שיש שם צורה או גשם כלל חלילה, אבל הכל בסוד פרקי המרכבה בהיותם נכללים יחד הכל כעין דוגמא זו, לא כדוגמא שלנו או כצורתנו: וסוד הענין כך הוא כי יש מעלות ומיני מאורות פנימיים, וכלם יחד נקראים בשם מוח, לא שהם מוח או כצורת מוח גשמי חלילה, אבל הוא משל על הלובן והזוהר ועל פנימיות ההויות ההם הנעלמים בתכלית ההעלם, כעין מוח האדם שהוא פנימי ונעלם ונסתר בתוך גלגלת הראש ולא יראה החוצה ושם קרום לפנים מקרום והמוח מבפנים מכוסה ונסתר, כן המשל והדוגמא בפנימיות ההויות העליונות הנסתרות בקרום וגלגלת הראש שהוא ראש הלבן האמיתי, ולא נזכר בדברי הנבואה לפנימיותו ועלויו, כי כל מה שהדבר יותר פנימי וטמון וגנוז ולא נזכר ולא נגלה כלל, הוא להורות על מעלתו וחשיבותו, ומזה הטעם לא הזכיר שלמה ע"ה בשיר המקודש, המוח, גם לא הזקן, בפירוש כי אם ברמז מופלא, הוא שאמר ראשו כתם פז, שראשי נמלא טל, ואמר לחיו כערוגת הבושם, ולהיות הזקן פאר הפרצוף והדרו ושלמותו העלימו הכתוב: ומהם שנקראים אזנים אזני יי', עינים עיני יי', פי יי', וכן ידים ורגלים וכשפרקי המרכבה העליונה מתחברים ומתיחדים בקשר אחד וחבור אחד, הכל עולה ונקרא בשם אדם, לפי שהוא כלל כל השמות והמאורות העליונים הנכללים בייחוד. וכנגד זה בעולם הנפרדים ובמרכבה התחתונה, יש כתות נקראים בשם עין שהם שלוחי ההשגחה העליונה, ומהם נקראים בשם אזנים, ומהם בשם פה ומהם בשם ידים, ומהם בשם רגלים, וכלם כאחד נכללים ונקראים בשם אדם, לחשיבות זה השם שהוא כולל כל המראות וכל פרקי המרכבות כמו שבארנו, והיא הכוונה בזה הפרק: חלק ג פרק כז ירד עלה. אמרו במדרשו של רבי נחוניא בן הקנה ע"ה, אין ניחח אלא ירידה דכתיב וירד ותרגום ונחת הרוח, יורד ומתיחד בצורות הקדושות ההם ומתקרב על ידי הקרבן והיינו דאיקרי קרבן. ובסוף הענין אמרו, ומיד יורד דכתיב ריח ניחח ליי' שיורד יי' ליי' הה"ד שמע ישראל יי' אלהינו יי' אחד עד כאן. וכל ירידה המיוחסת כלפי מעלה הרצון בה זה הסוד שהוא הבהקת האור ורוח הקדש והשפע במדות העליונות סוד האצילות מראש ועד סוף, והוא אמרם שיורד יי' ליי' והוא התיחדות המאורות אלו באלו, שכלם נכללים בשם הגדול, וכל אחד נקרא בשם זה להיות הכל אחד מיוחד, והוכיחו עוד זה מפסוק הייחוד. וכשהייחוד ממטה למעלה יקרא עליה, והוא עלוי הכבוד ממעלה אל מעלה עד המקום שנטלה משם, וזה סוד ברוך כבוד יי' ממקומו, שהוא המקום העליון המקומם ומקיים את כלם. סוד קוצו של יו"ד וכמו שאבאר. וסוד ויעל אלהים מעל אברהם, כי אלהים הנאמר כן הוא סוד אלהים שבמעשה בראשית, שהוא סוד ה"א ראשונה שהוא למעלה מהמרכבה העליונה, סוד תתן אמת ליעקב חסד לאברהם ופחד יצחק, והכוונה כי כשכלה השם הנכבד אשר בו נבואת האבות לדבר עם אברהם התחתון, עלה אלהים עליון מעל אברהם עליון כי התחתונים תלויין בעליונים: ויעל מעליו אלהים במקום אשר דכר אתו. פירוש אלהים שהיה בחבור אחד במקום אשר דבר אתו, שהוא השם הנכבד מדה של מעלה במדה של מטה להורות על הייחוד, אחר שכלה לדבר אתו נתעלה. ודקדק זה ביעקב מה שלא דקדק כן באברהם, לפי שיעקב קשר הייחוד ומטתו שלמה והוא איש תם מתיים ומייחד הכל, ולזה דקדק בו הכתוב הייחוד השלם, והיה זה אחר שהוסיף לו שם ישראל, כי שררתו גדולה משררת אבותיו ששתף בשמו שם אל, ועוד כי בו נשלמה שורת הייחוד כי ס"ת בלא נקוד נתן וקרי ביה ישראל בשי"ן, ויש במשמע ישראל עוד ישר אל, כי כלו תם וישר לא עקוב ולא עקבה באהלו. ולזה ויקרא לו אל אלהי ישראל כמו שקבלו רז"ל בפירושו: עלה אלהים בתרועה. וסודו כתבתי בספר תולעת יעקב בסתרי תפלות ר"ה. אמרו בפסיקתא הפטרת שובה, תני משום ר' מאיר כי הנה יי' יוצא ממקומו וירד ודרך על במותי ארץ. יוצא ממדה למדה, ממדת הדין למדת רחמים על ישראל. ממקום ומדרגת הדין סוד פחד יצחק, למדת רחמים מדת אמת, סוד וא"ו שבשם. ואם חס ושלום נתחייבו מן הדין, יוצא ממדת רחמים למדת הדין. וסוד זה כי נחלתו של יעקב בלא מצרים, ועולה עד ראש הלבן ומתאחז ומתייחד שם, כי חוט השדרה נמשך מן המוח ושם מקומו וקיומו, והוא יוצא משם ובא לו למדת הדין, סוד המאור הקדוש אחרונה הגומרת הדין שהיא מדת הדין של מטה: ובמדרשו של רבי שמעון בן יוחאי ע"ה (ח"ב ל"ז ע"א) פרשת בא אל פרעה. פתח ואמר מי כיי' אלהינו המגביהי לשבת וגו', מי כיי' אלהינו דסליק לאתישבא לאיתעטרא בנהורא קדישא נהירו דבוצרני כתרין ועטרין. המשפילי לראות דנחית בכתרוי מכתרא לכתרא מנזירא לנזירא מנהירו לנהירו מבוצינא לבוצינא לאשגחא בעלאין ותתאין הה"ד יי' משמים השקיף על בני אדם לראות וגו' עד כאן. וחכמי לב יבינו ויראו ויתמהו כי אין כל הדברים אמורים בדבר שהוא חוץ מעצמו ואמתתו, ואין בכל זה גשמות, גם לא תנועה והעתק מקום, ולהיות דרך זו דרך יי' סלולה לא חששה התורה ולא ברחה מיחס כל זה הענין, וכל אלו הלשונות לאדון הכל כי דבריה עם הישר הולך בדרכיה וארחתיה וכמו שיבא עוד בסייעתא דשמיא. ודי בזה לענין הפרק : חלק ג פרק כח כתב ה"ר יצחק עראמה ז"ל בזה הלשון אמנם במה שתרגם אנקלוס אנא אחות עמך בלי שום כנוי, כבר נודע מה שכתב עליו הרב מורה פרק כ"ז חלק ראשון, כי מפני היותו ספור מה שנדמה אליו במראות החלום, לא ספור מה שנראה אליו בהקיץ ובנבואה גמורה, לא נשמר מיחס אליו התנועה כמנהגו או מפני היותו מלאך. וגם ראינו את תפיסות הרמב"ן ז"ל עליו כי רבו לפי הטענה הראשונה ואולם החזקה שבהם מה שנמצא בחלום הסלם שכנה אנקלוס ואמר והא יקרא דיי' מעתד עלווהי. גם כי תרגם יי' אלהך הוא עבר קדמך, שודאי אין עליהם תשובה נכונה לפי דעת הרב המורה, מלבד מה שהשיג הוא על עצמו בפרק מ"ח חלק א' בתרגום של ראה, שודאי נראין בו דברי הרמב"ן ז"ל: והנראה אלי בזה, כי הנה אנקלוס ע"ה לא תלה עצמו בכל אלה הלשונות על יתד אחת, אבל כוון אל בחינות רבות מתחלפות, יש להרחקת הגשמות, ויש להרחקת הפעלות, ויש לדרך כבוד ויש להתמדת הענין והתיחדותו. ובכל אחד מהם יתחלף מצד הצדדים אשר יאות לפי הפרישה, כמו שיתבאר כל זה מהחלופים הנמצאים לו ואשר זכרם הרמב"ן ז"ל בפירוש הנה. ואני אומר שאם קבלה היא בידו מה שירמוז בהם נקבל ולא נטה ימין ושמאל, ואף על פי שלא יבין איש אשר כמוני, ואם יש רשות לדבר בשקול הדעת באלו העניינים, שכבר נוכל לתת טוב טעם ודעת בתרגום הכתוב הזה והדומה לו, מבלי שנתרחק משקול השכל וכיוצא בזה בכשנתבונן בשלשה הכנויים הנוהגים אצלו תדיר וזכר אותם הרב המורה שם, שהם יקרא דיי', מימרא דיי', שכינתא דיי', וטעמם המפורסם לפי שרשי הלשון ושמושו בלי התלות בסודות גדולות ונפלאות ממני. וזה כי הנראה מכללם הוא, ליחס לו יתברך העניינים הנסמכים אליו לכבוד ותהלה, אמנם כל אחד לפי עניינו, והוא כי כשייחס הכתוב אליו יתברך רצוני לעצמו דבר מהדברים כמו שבא ונראה או נצב ועלה וכדומה, יראה בהם יקרא דיי' יקרא דיי' מעתד עלווהי, אתגלי יקרא, ואסתלק יקרא דיי', ויראו את אלהי ישראל וחזו ית יקר אלהא דישראל, וכן כלם כי הם כנוי אל עצמו יתברך בדרך כבוד, כנהוג בכל הלשונות בדבור עם הגדולים יודע לכבודך, או למעלתך, או לגדולתך, הכל כפי מה שהוא איש שר וגדול עד שאמר הכתוב וכבוד יי מלא. וישכון כבוד יי'. וירא כבוד יי'. וזה הכנוי לא ימצא בשום מקום במדבר בעדו. והא יקרי בסעדך, או יקרי יחות עמך, וכיוצא כי לא יתכן מדרך המוסר. ומאמר בעבור כבודי הוא ענין אחר, מוסב למה שאמר הראני נא את כבודך לא שיאמר בדרך כנוי כמו שיתבאר במקומו ב"ה: אמנם כאשר יבא בענין ההשגחה ממנו יתברך יכנה בתרגום מימרא דיי' ויחדה לזה כי במאמר ישגיח המשגיח על המושגח, כמו שאמר דוד אנכי אצוה עליך וגו' ונאמר בדבר יי שמים נעשו וברוח פיו כל צבאם, כמו שתרגם לקול יי' אלהיך למימרא דיי' ותרגם לקדמות מימרא דיי' כי לקראת צוויו ומאמרו יצאו ומזה אמר והא מימרי בסעדך אם יהא מימרא דיי' בסעדי, מימרא דיי' בסעדיה דיוסף, ולזה תרגם ואתרעם עמא על מימרא דיי', כי על הנהגתו נתרעמו כמו שאמר ובפתגמא הדין ליתיכון מהימנין במימרא וכו', ומזה אמר מימרא דיי' סהיד וכו', לומר שהשגחתו ועיונו בו יהיה העד הנאמן ביניהם לתת לאיש כמעשהו, וכן בין מימרי וביניכון בין השגחתי וביניכם, וכן קיים לי במימרא דיי', שישבע לו באותה ההשגחה הנמצאת אתו כי דבר יי' היה יקר לו: אמנם כאשר יכוון בדבור התמדת אלו העניינים והמשכם בייחוד יכנה בשם שכינה, כענין ועשו לי מקדש ושכנתי וגו', וכמו שאמר יונתן בן עוזיאל בריך יקרא דיי' מאתר בית שכינתיה, ומזה תרגם היש יי' בקרבנו האית שכנתא דיי' וכו', פני ילכו שכינתי תהך, אם אין פניך הולכים אם לית שכנתך, ילך נא יי' יהך כען שכינתא דיי', לפי שהכוונה בכולן המשך ענין לא לשעה. ולזה תרגם לא תיכול למיחזי אפי שכנתי, ואעבר יי' שכינתיה, כי על הענין עצמו שהיו דנין עליו עד עתה מהמשך אור השפע ההוא עליו היה מדבר: ואחר שבררנו אלה ההבדלים שיראה מהם שהם נכונים וכמעט יכלול כל העניינים האלו, נקל הוא לתת טעם למה לא כנה אנקלוס ע"ה במאמר הזה וכיוצא. והוא כי באמרו אנכי ארד לא יוכל לתרגם אנא אתגלי כמו שתרגם וירד יי', כי אין הכוונה עתה על הגלוי וההראות כמו שהיה בסיני ובזולתו מהמקומות, כי אם על השמירה וההשגחה, ומזה הטעם לא יוכל לתרגם יקרי יחות עמך מלבד הסבה שקדמה. גם אין לו לומר שכנתי תחות עמך, שאין אז הכוונה על הבטחת ההמשך כי אם על ענין השמירה כמו שאמרנו, והלשון המיוחד לזה לפי מנהגו היה מימרי יחות עמך, אלא שראה שאין ליחס העליה והירידה, ולא שום תנועת העתק אל ההשגחה והמאמר, כי הדבור אינו עולה ולא יורד, ושלא היה לו מקום לכנות שם במלה זו, אלא אם ישבש כל הכתוב ויאמר מימרי יהא בסעדך כד תחות למצרים ובמימרי וכו', וכבר יצא מכלל מעתיק. ולזה בחר בקצור וסמך בזה כל מה שסמך המקרא עצמו, כמו שעשה בתרגום ויראו את אלהי ישראל וחזו, כי לא היה לו לתרגם ואתגלי להון כמו שמדקדק הרמב"ן ז"ל שם במקומו, שהרי אז היה מוסב לשון ההראות אל אלהי ישראל הפך מה שכתוב ויראו את אלהי ישראל, ואין למעתיק לשבש הכתוב בזה השעור. וכזה הענין היה בתרגמו יי' אלהך הוא עבר קדמך, כי הכוונה שם על ההשגחה והסיוע בייחוד, והיה לו לומר מימרא דיי', אלא שלא לכנות ההעברה אל הדבור כמו שקדם. גם לא אמר יקרא דיי', כי זה הכנוי לא יאמר רק כשיכוין על עצמיותו ולזה הניחו בצורתו: אמנם אמר הוא עבר קדמך מימריה, אש אכלה הוא, לכנות אל ההשגחה המכוונת לשם, כמו שאמר במקום אחר יי' אלהכון דמדבר קדמיכון מימריה יגיח לכון קרב, וראה כי לא אמר יקרא ולא מימרא ולא שכינתא ומזה הענין אמר אנא אהא עם פומך: ואחשוב כי כזה וכזה יצדק בכל אלו העניינים, מבלי שנצטרך להתלות בפלוסופיא גם לא בדברים סתומים וחתומים עד כאן דבריו: ואין טעמו כלום גם הבדליו אינם נכונים, כי אוכיח בראיות הפך הבדליו וטעמו, עד שיודה שיצטרך להתרחק משקול השכל הרבה באלו העניינים, ובזולתם, ואפריד לזה פרק בפני עצמו, ואשוב אל הכוונה להורות כי כל זה אי איפשר להולמו, כי אם בנשמת התורה היא החכמה האמיתית, ועל דרך רבינו הגדול עם שהרבה חכמה בזה כפי הקבלה אשר בידו אשר אי איפשר לנטות ממנה ימין ושמאל, ואין רשות אל שום דעת להתחכם על מנהג אנקלוס ע"ה, אם לא בדרך אשר דרך הוא בה, בתרגמו התורה מפי אבות העולם כפי קבלתם מסיני, ומי שנשא פנים אל שקול הדעת, ובפרט בזה, לריק יגע ולתוהו והבל כחו כלה, ועתיד ליתן את הדין על הוצאת זמנו ללא תורת אמת: חלק ג פרק כט אני אעביר כל טובי תרגם אנקלוס אנא אעיבר כל יקרי, והסירתי את כפי תרגם אנקלוס ואעדי ית דברת יקרי. וזה הפך מה שהניח שזה הכנוי לא ימצא בשום מקום במדבר בעדו וכתיב ונעדתי שמה לבני ישראל ונקדש בכבודי, והנה השוה כל הפנים ואמר כי לא יתכן מדרך המוסר לכנות לעצמו זה הכנוי, ודאי כי אין נאה ולא דרך מוסר למי שהחסרון דבק אתו ולא יפרד ממנו, לכנות כזה. אבל גדול העולמים מקור השלמות, למה לא יכנה לעצמו כזה, והרי הוא אומר כי ממזרח שמש ועד מבואו גדול שמי בגוים. ואמר עוד כי מלך גדול אני אמר יי' צבאות. ואמר עוד אני יי' הוא שמי וכבודי לאחר לא אתן. ואמר עוד למעני למעני אעשה כי איך יחל וכבודי לאחר לא אתן. וכתיב כל הנקרא בשמי ולכבודי בראתיו. וכתיב עוד ובאו וראו את כבודי. וכתיב אשר לא שמעו את שמעי ולא ראו את כבודי והגידו את כבודי בגוים. הנה נמצא זה הכנוי הרבה במדבר בעדו הפך מה שהניח: וגם מצינו זה הכנוי, על שמירתו הצדיקים והשגחתו בהם, ויאמרו כל העדה לרגום אתם באבנים וכבוד יי' נראה באהל מועד אל כל בני ישראל. ואמרו במדרשים מלמד שהיו זורקים אבנים והענן מקבלם, ובסוטה פרק ואלו נאמרין א"ר חייא בר אבא א"ר יוחנן מלמד שנטלו אבנים וזרקום כלפי מעלה. והיא כוונה נפלאה לפי שהיו כופרים ביכלתו והשגחתו, ואלו הם האבנים שזרקו כלפי מעלה. והצדיקים שעל ידיהם פרסם הוא יתברך שתים אלו בעולם, אמרו לרגום אותם באבנים. ונגלה הכבוד לחוס על תפארת גדולתו, ולשמור ולהשגיח ולהציל הצדיקים מידם. נמצא אם כן זה הכנוי על השמירה וההשגחה גם כן, והיה לו לאנקלוס ע"ה לתרגם יקרי יחות עמך, ולא ישנה מנהגו ולא יעיקנו שום אחד מהמעיקים שהניח הרב הזה: ומה שטען שלא היה יכול לתרגם ממרי יחות עמך, לפי שראה שאין ליחס העליה והירידה ולא שום תנועת העתק וכו', כי הדבור אינו עולה ואינו יורד, אם כן גם השליחות בו תנועת העתק ואין ליחסו אל הדבור לפי דעתו, ומצינו שהוא יתברך יחסו אל דברו גם היציאה וההשבה, שהם תנועת העתק. והוא אמרו כן יהיה דברי אשר יצא מפי לא ישוב אלי ריקם כי אם עשה את אשר חפצתי והצליח אשר שלחתיו. והרי זה שוה אל עליה וירידה וכתיב ישלח דברו וירפאם. ישלח דברו וימסם. וגם כי אין הכוונה לאנקלוס עליו השלום, בלשון מימרא המאמר המוחלט והדבור, כמו שחשב הרב הזה. אבל המאמר והדבור נמשך ובא מהמימרא. אמר השמע עם קול אלהים חיים מדבר מתוך האש, ותרגם קל מימרא דיי' ממללת, ומלת ממללת שבה אל המימרא. ואמר עוד כמו שאמר במקום אחר יי' אלהכון דמדבר קדמיכון וכו', וראה כי לא אמר יקרא, ולא מימרא, ולא שכנתא וכו', הרי מצינו יי' אלהיך הוא ההלך עמך לא ירפך וגו', ותרגם יי' אלהך מימריה מדבר קדמך. ואם כן גם במה שכתוב יי' אלהיך הוא עובר לפניך היה יכול לתרגם, מימרא, או יקרא, כמו שכתבנו למעלה שגם זה הכנוי יאמר על ההשגחה והשמירה. יתבאר מזה שהיה יכול לתרגם מימרי יחות עמך: ואמר עוד ושלא היה לו מקום לכנות וכו' אלא אם ישבש וכו', וסמך בזה על מה שסמך וכו', כי לא היה לו לתרגם ואתגלי וכו', כמו שמדקדק הרמב"ן ז"ל שם וכו', כוונת הרב שם רחוקה ופליאה ממנו, והבין בדעתו הפך מה שכוון, ורצה ליכנס במה שאין לו מבא בו, וכוונת הרב ידועה אל יחידי סגולה המקובלים בחכמת האמת. ואני עתיד להאיר בה עיני החכמים התמימים בסייעתא דשמיא: ומה שטען עוד, כי כאשר יכוון בדבור התמדת אלו העניינים והמשכם בייחוד, יכנה בשם שכינה וכו'. הנה זה ההבדל לקחו מהרב המורה, כנראה מדבריו בפרק כ"ה חלק א' והרב כנה זה בשם השגחה גם כן בפרק ההוא. והפלא על הרב הזה איך לקח ממנו הבדל זה וברח לו מן השני שהוא ההשגחה, עד שאמר שלא היה יכול אנקלוס ע"ה לתרגם שכנתי תחות עמך, שאין אז הכוונה על הבטחת ההמשך כי אם על ענין השמירה וכו', ולא כוון אל נכון שהרי השכינה תורה גם על ההשגחה והשמירה, וזה כי הוא יתברך אמר הנה אנכי שלח מלאך לפניך לשמרך בדרך ולהביאך אל המקום אשר הכנתי. ואדון הנביאים ע"ה לא נתרצה במלאך. ובקש שתלך השכינה עמהם ואמר פני ילכו והנחתי לך, ותרגם שכנתי תהך ואמר הוא ע"ה אם אין פניך הולכים וגו', ותרגם אם לית שכנתך מהלכא ביננא. והוא ע"ה לא בטל כי אם המלאך, לדעת המפרשים האומרים כי הוא נברא. אבל הייעוד שייעד הוא יתברך לשמרך במקומו עומד, ויושלם על יד השכינה. אבל לדעת האמת כי זה המלאך הוא המלאך הגואל, והוא מלאך האלהים בלא סמיכות, אלא שעון העגל גרם שיאמר להם ושלחתי לפניך מלאך שזה מן הנפרדים. והעד כי לא אעלה בקרבך, ועל השכינה לא יאמר כי לא אעלה בקרבך, יתבאר אם כן שהשכינה היא השומרת והמשגחת, והוא אמרו לשמרך בדרך. ואם כן גם על השמירה וההשגחה יוכל לתרגם שכינתי תחות עמך, ואם כן יצטרך להודות בהכרח, כי הדברים האלה וכיוצא בהם אין לשקול השכל יד בהם ולא יוכל להולמם כלל: ואי איפשר לישבם על אופנם כי אם בקבלה הנאמנת אשר היא דרך אנקלוס הגר ע"ה, אשר דרך בה באלה העניינים אשר הם לו ידועים בחכמה, וכל הכתובים שהכניס בהם שכנתא, או יקרא, או מימרא, או אתגלי, או כתובים שלא הכניס בהם שום כנוי מאלה, אין זה לו ע"ה בריחה מהגשמות, שאם כן למה יברח ממנו במקומות ובמקומות לא יחוש לו. אבל זה לו חכמה וכוונה גדולה, לא להרחיק הגשמות כדעת הרב המורה ז"ל, כי למה ירחיק ויחוש אנקלוס ע"ה מה שלא הרחיקה התורה הקדושה ולא חששה אליו. וכל אלה העניינים באה הקבלה בהם אל מקבלי האמת, ויונתן בן עוזיאל המתרגם הנביאים מפי חגי זכריה ומלאכי ע"ה, ואנקלוס הגר מתרגם התורה מפי ר' אליעזר ור' יהושע ע"ה, כדאיתא פרק קמא דמגילה תרגום של תורה אנקלוס הגר אמרו מפי ר' אליעזר ור' יהושע, ושל נביאים יונתן בן עוזיאל אמרו מפי חגי זכריה ומלאכי. והקשו שם עליה ותרגום של תורה אנקלוס הגר אמרו, והאמר רב איקא בר אבין אמר רב חננאל אמר רב מאי דכתיב ויקראו בספר תורת האלהים מפורש וגו' ויקראו בספר תורת האלהים זו מקרא. מפורש זה תרגום וכו', ותרצו שכחום וחזרו ויסדום. הרי בארו שהתרגום מקובל בידם ע"ה מימי הנביאים אשר אין ספק שהיו מקובלים בו מסיני, אלא ששכחום ואחר כך חזרה עטרה ליושנה, ויסדום על יד אנקלוס הגר ע"ה. וכן נאה והכל בכוונה ובחכמה גדולה שיהיה אנקלוס מתרגם התורה כי היה גר צדק והדברים עתיקים. ואם כן כל מה שנמצא מהחלוקים בתרגומו ממה שכתבנו באלה הכנויים, הכל ידוע לו בקבלה, ואי אפשר לו ע"ה לנטות ממנה ימין ושמאל. והאמת המקובל בכל זה כפי מה שרמז רבינו הגדול הרמב"ן ז"ל וכפי מה שקבלו חכמי האמת, אעיר עליו אחר שאקדים מה שצריך להקדימו בפרק שאחר זה בסייעתא דשמיא: חלק ג פרק ל כתב הרב המורה ז"ל בפרק י"ט חלק א' כי כבוד יי' הוא אור נברא, והוא אשר יקרא כבוד בכל מקום, והוא אשר מלא את המשכן, ובפרק כ"א אמר אבל התרגום נוהג מנהגו באלו העניינים, וזה כי כל דבר שנמצאוהו מיוחס אל הבורא יתברך וישיגהו גשמות, או מגשימי ההגשמה, יחשבהו בחסרון המצטרף וישים היחס ההוא לענין אחר מצטרף לבורא מחסר אמר כאמרו והנה יי' נצב עליו יקרא דיי' מעתד עלווהי, ואמר באמרו יצף יי' ביני וביניך יסך מימרא דיי' וכו'. ועל זה המשיך פירושו. וכן עשה באמרו ויעבר יי' על פניו ואעבר יי' שכינתיה על אפוהי וקרא. והנה יהיה הדבר אשר עבר אצלו נברא בלא ספק בשם הכנוי הנסתר בפניו ושב אל משה ע"ה, ויהיה פירוש על פניו לפניו כמו שאמר ותעבור המנחה על פניו, וזה גם כן פירוש טוב ויפה, וממה שמחזיק פי' אנקלוס ז"ל מאמר הכתוב והיה בעבור כבודי, כבר ביאר כי הדבר העובר הוא דבר מיוחס לו יתברך לא עצמו יתברך, ועל הכבוד ההוא אמר עד עברי ויעבר יי' על פניו. ואם איפשר מבלתי חשוב מצטרף מחסר כמו שיעשה אנקלוס תמיד, פעם ישים המחסר יקרא, ופעם שכינה, ופעם ישימהו מימרא דיי' כפי ענין כל מקום עד כאן. ובפרק כ"ה אמר ונאמר וישכון כבוד יי' על הר סיני, ושכנתי בתוך בני ישראל, ורצון שוכני סנה, וכל מה שבא מאת הפעלה מיוחס לבורא הוא בענין התמדת שכינתו כלומר אורו הנברא במקום או התמדת ההשגחה בדבר אחד, כל מקום כפי עניינו. ובפרק ס"ד אמר וכן כבוד יי' פעמים רוצים בו האור הנברא, אשר ישכינהו השם להגדלה על דרך המופת, וישכון כבוד יי'. וכבוד יי' מלא. ופעמים רוצים בו עצמו יתברך ואמתתו כמו שאמר הראיני נא את כבודך, ובא המענה כי לא יראני האדם וחי מורה כי הכבוד הנאמר הנה עצמו ואמרו כבודך להגדיל עד כאן: ויש להפלא עליו, מאין לו להבדיל בין אמרו והיה בעבור כבודי ואמרו עד עברי, ובין אמרו הראני נא את כבודך, עד שיאמר שזה עצמו ואמתתו, וזה דבר נברא מיוחס לו יתברך לא עצמו עם אמרו עד עברי עם שפירושו נגד פשטי הכתובים, שהרי מה שכתוב ופני לא יראו, שוה אל אמרו לא תוכל לראות את פני כי לא יראני האדם וחי, וכמו שזה עצמו ואמתתו, כן זה עצמו ואמתתו, ועל זה המשיך אמרו יתברך ושכתי כפי עליך עד עברי להעלים עצמו יתברך ממנו ולזה הוצרך לשכות כפו עליו. ועוד אם העובר לפניו כבוד נברא לדעת הרב, למה לו לשכות כפו עליו ולהעלים ממנו ראייתו, אחר שהוא דבר נברא. והוא ע"ה תרגם, כי ראיתי אלהים פנים אל פנים ארי חזיתי מלאכיא דיי', הרי שלא ברח מיחס לכבוד נברא ראיה. כי דעת הרב שלא יירא אנקלוס מיחס הגשמה לכבוד נברא ולא תנועה והעתק מקום, וכמו שנראה מדבריו בפרק כ"א וכמו שכתבתי למעלה. וחזא היא ראיה ממש, שהרי תרגם וירא מלאך יי' אליו בלבת אש וגו' ואתגלי מלאכא דיי', נראה שהבדיל בין אלו הלשונות להיות האחד השגת חוש והאחד השגת שכל. ומכאן עוד תשובה עליו, שאם לא יירא אנקלוס מיחס ההגשמה אל כבוד נברא, היה לו לתרגם כאן ואתחזי, שוה לתרגמו ארי חזיתי וכו', וכבר השיגו רבינו הגדול ז"ל. ועוד יש בדעת הרב המעדת רגל ומקום טעות, באמרו כי האור הנברא הוא אשר יקרא כבוד בכל מקום, והוא אשר מלא את המשכן. ואם מה שכתוב וכבוד יי' מלא את המשכן. ומה שכתוב ולא יכלו הכהנים לעמוד לשרת מפני הענן כי מלא כבוד יי' את בית יי'. היה אור נברא זה נתינת יד לחשוב ולטעות שהעבודות הנעשות במשכן ובבית עולמים היו לאור הנברא חס ושלום. ואדון העולם יתברך אמר בכבודו ובעצמו לאדון הנביאים ועשו לי מקדש ושכנתי בתוכם. ואמר עוד ונועדתי לך שם ודברתי אתך מעל הכפרת מבין שני הכרבים אשר על ארון העדות את כל אשר אצוה אותך אל בני ישראל. וכתיב ונעדתי שמה לבני ישראל ונקדש בכבדי. ואמר יתברך ושכנתי בתוך בני ישראל והייתי להם לאלהים. הנה כי שרות השכינה בתוכנו תנאי באלהותו עלינו, ואיך יתנה באור נברא שהוא חוץ מעצמו יתברך. ואמר וידעו כי אני יי' אלהיהם אשר הוצאתי אותם מארץ מצרים לשכני בתוכם אני יי' אלהיהם. היעלה על לב שתהיה ההוצאה לצורך אור נברא להשכינו בינינו. ואין בכתוב חסרון כל באמרו לשכני בתוכם ומי השוכן אני יי' אלהיהם. הישוער שהארון אשר בו לחת הברית יהיה תפל בית מושב ומשכן לאור נברא, והתורה למעלה בכבוד ותהלה מכל נברא עליון ותחתון, שבה נברא הכל ויהיה הבורא כסא לנברא. ואם כן לדעת זה יהיה המדבר עם משה מעל הכפרת מבין שני הכרבים האור הנברא, לא הבורא חס ושלום, אין זה כי אם שחוק עשה לנו אלהים שיאמר בכבוד גדולתו ונועדתי לך וגומר ודברתי אתך וגו' ויהיה הנועד והמדבר אור נברא: וכבר ראיתי לאחד ממפרשי דברי הרב המורה וסודותיו שפירש בפרק י"ג חלק א' ואמר בזה הלשון. וכן אנכי קיים בין הש"י שהוא השכל הפועל וביניכם שהם ישראל עד כאן. וכאלה הרבה בדברי הרב ובסודותיו מקום טעות והמעדת רגלי האמונה הקדושה. ועוד יתחייבו לו בטולים לכל אחת מהדעות שהרי כתוב ברוך כבוד יי' ממקומו ותרגם יונתן בן עוזיאל ע"ה בריך יקרא דיי' מאתר בית שכינתיה, ואם תרצה הנבואה בכבוד הזה עצם הבורא ואמתתו, ויהיה כמו הראני נא את כבודך שרצה בו הרב כן בפרק ס"ד, הנה הזכיר בו אתר ובית שכינתיה, נראה בפירוש שאין דעת יונתן בן עוזיאל מסכים עם דעת הרב במה שפירש בפרק ח' חלק א', ברוך כבוד יי' ממקומו כפי מעלתו ועצם חלקו במציאות. ואנו על מי נסמוך בזה ובכיוצא בו, האם נסמוך על מי שהיה מקובל מן הנביאים ע"ה, או על הרב המקובל משקול דעתו, עם הקדמות היוני הממרא המזייף וסותר האמת בפתוייו. ואם תרצה בו הנבואה כבוד נברא כדעת הרב בפסוק וכבוד יי' מלא את המשכן, איך יקבעו בו ברכה ויאמרו ברוך כבוד יי ממקומו. ויברכו שם כבודך וגו' והמברך והמתפלל לכבוד נברא עובד עבודה זרה. ועוד איך ייחס הוא יתברך לעצמו בלשון כבוד, ויאמר בעבור כבודי על דבר נברא שהוא נפרד וחוץ מאמתתו יתברך: ובפרק כ"ז אמר הרב, אנקלוס הגר שלם מאד בלשון העברית והארמית וכבר שם השתדלותו בהעלות ההגשמה, וכל תאר יתארהו הכתוב שיביא אל הגשמות יפרשהו כפי עניינו, וכל מה שימצאהו מאלה השמות המורים על מין ממיני התנועה, ישים ענין התנועה הגלות והראות אור נברא כלומר שכינה או השגחה, והנה תרגם וירד יי' ואתגלי יי' ולא אמר ונחת יי'. ארדה נא ואראה אתגלי כען וזה כלו נמשך בפירושו. אלא שהוא תרגם אנכי ארד עמך מצרימה אנא אחות עמך, וזה דבר מופלא מאד יורה על שלמות זה האדון מאוד, וטוב פירושו, והבנתו הדברים על מה שהם עליו כפי מה שהם, ופתח לנו בזה ההתרגום ענין גדול מענייני הנבואה והוא, כי תחלת זה הספור אמר ויאמר אלהים לישראל במראות הלילה ויאמר יעקב יעקב וגו', אנכי ארד עמך וגומ', וכאשר גלה תחלת זה המאמר שהוא במראות הלילה, לא הרחיק אנקלוס שיספר המאמר אשר נאמר במראות הלילה בלשונו והוא האמת בלשונו, כי זה ספור מה שנאמר לא ספור ענין שקרה וכו', ומכאן תתעורר כי יש הפרש גדול בין מה שיאמר בו בחלום או במראות הלילה. ובין מה שיאמר במחזה ובמראה, ובין מה שיאמר בו סתם ויהי דבר יי' אלי, או ויאמר יי' אלי. ואיפשר עוד אצלי כי אנקלוס פירש אלהים הנאמר הנה מלאך ולזה לא הרחיק שיאמר בו אנא אחות עמך. אלו דבריו בזה. ובפרק מ"ה אמר כל מה שבא מענין שמע מיוחס לאל יתברך, תמצא אנקלוס נשמר ממנו ופירש ענינו בהגיע המאמר ההוא אליו יתברך כלומר שהוא ישיגהו. ואם היה בענין הצעקה ותפלה יבאר ענינו שהוא קבל או לא קבל, ויאמר לעולם בתרגומו שמע יי' שמיע קדם יי'. ובענין צעקה שמוע אשמע צעקתו קבלא אקבל, וזה נמשך בפירושו לא נטה מזה במקום מן המקומות עד כאן: ורבינו הגדול הרמב"ן ז"ל השיגו בכל זה והאריך להשיב עליו תשובות נצחות, עד אין מנוס לו כי אם להודות, כי אלה הדברים אי איפשר לדבר בהם ולהולמם כפי השכל, אבל יתישבו על אופניהם כפי החכמה המקובלת בידו ז"ל וכמו שרמז בסוף דבריו. ומה שאמר הרב המורה כי זה ספור מה שנאמר לא ספור ענין מה שקרה. יש לתמוה ההוא אמר ולא יעשה חס ושלום. ואולי יתנצל הרב שזה אמנם היה חקוי דמיוני חשב יעקב שירד עמו למצרים. ויש לרב מקום להתלות בו, כי זה היה במראות הלילה שהיא לדעתו השגה ירודה ונבואה פחותה, ולא היה זה מהשתמשות השכל, לפי שלא היתה נבואה יקיציית, ולו היתה כן היה מתרגם אנא אתגלי, אבל הניחה על עניינה להיותה במראות הלילה, ולפיכך תרגם אנא אחות, ובזה אמרו קצת ממפרשי דבריו, ואם כן איך לא השגיח הרב שזה אמנם הוא ספור התורה, ואלו היה ספור יעקב, אולי היה מקום למחשבת הרב, ואיך תכתוב תורה תמימה דמיונות כוזבים ותניחם לאמיתיים חלילה חלילה לתורת יי' והנה הרב המורה יחס לאנקלוס ע"ה דברים שלא עלו להעיר אזן החכמים האמתיים בכל זה, כפי על לבו ושבחו במה שהוא חסרון אצלו, ואין קבלת רבינו הגדול ז"ל וכמו שיעדתי בפרק הכוונה במראות הלילה מה שחשב, והנני בא הקודם לזה: חלק ג פרק לא אנקלוס הגר ע"ה מתרגם התורה, שלם מאד בחכמת האמת המקובלת באומה, וכל שכן שתרגם התורה מפי רבי אליעזר ורבי יהושע, והכתובים שהכניס בהם אלו הכנויים, יקרא, שכינתא מימרא, וכתובים לא הזכירם בהם, וכן הכתובים שנשתמש בהם בלשון גלוי, שאמר בהם ואתגלי בראיית מלאך, כגון במראה הסנה, או בלשון חזיון כגון ביעקב, או הכתובים שבא בהם ראיה לאדון העולם שתרגמם בלשון גלוי, וכתובים אחרים שתרגמם בלשון חזיון, או הכתובים שבא בהם ירידה שתרגמם בלשון גלוי, וכתובים אחרים כגון אנכי ארד עמך מצרימה שתרגמו אנא אחות, לא היה זה ממנו ע"ה הרחקת גשמות או בריחה ממנו כמו שחשב הרב המורה ז"ל, שאם כן למה יברח וירחיק הגשמות במקומות, ובמקומות לא יחוש לו, וכמו שהאריך בהם רבינו הגדול ז"ל בהשגותיו עליו, אשר אין לו עליהם תשובה. ולא יחוש אנקלוס ע"ה למה שלא חששה התורה וירחיק מה שלא הרחיקה כי מי יחוש ומי ירחיק חוץ ממנה, כי עץ חיים היא, ולקח טוב, דרכיה דרכי נועם וכל נתיבותיה שלום, ושלמות הגוף והנפש, ותרים המכשולות מדרך עמה, ואיך תביא בנתיבותיה השלמים, מקום טעות חלילה. שהרי לא חששה ואמרה נעשה אדם בצלמנו כדמותנו, כי מה היתה הבריאה חסרה אם אמרה נעשה אדם בצלם ודמות, או ויאמר אלהים לעליונים ולתחתונים נעשה אדם בצלמכם כדמותכם, ולמה לא הוקשה לאדון הנביאים ע"ה אמרו יתברך בצלמנו כדמותנו, כמו שהוקשה לו ע"ה אמרו נעשה: וכמו שאמרו ז"ל בבראשית רבה פרשה ה' ר' שמואל בר נחמן בשם ר' יונתן אמר, בשעה שהיה משה כותב את התורה, היה כותב מעשה כל יום ויום כיון שהגיע לפסוק זה שנאמר ויאמר אלהים נעשה אדם וגומר, אמר לפניו רבש"ע מה אתה נותן פתחון פה לאפיקורוס אתמהה, אמר לו כתוב והרוצה לטעות יטעה. אמר לו הקב"ה משה האדם הזה שבראתי לא גדולים וקטנים אני מעמיד ממנו, שאם יבא הגדול ליטול רשות מן הקטן ממנו הוא אומר מה אני צריך ליטול רשות מן הקטן ממני, והם אומרים לו למוד מבוראך שהוא ברא את העליונים ואת התחתונים וכיון שבא לבראת את האדם נמלך במלאכי השרת עד כאן. וכמו שהוקשה לו ע"ה על נתינת פתחון פה לאפיקורוס לטעות ולומר שתי רשויות יש, ולמה לא הוקשה לו ע"ה הכתוב המורה על ההגשמה, וגם הוא יתברך למה לא יחוש לכל זה, אבל סבל הוא יתברך נזק טעות האפיקורוס וכתב לשון שילמדו הבריות ממנו תורה ללכת בדרכיו ולדמות אליו, וכן אני אומר על דרך נשמת התורה, אשר כתבתי למעלה פרק כ"ה בסוד נעשה אדם וגו', ואלו כתב הוא יתברך אעשה היה בזה חס ושלום הכחשה בתורה העליונה אשר כן נעשתה והכל זה לעומת זה, והתורה באה רשומה וחקוקה מתורה של מעלה, ואין לשנות, וחלילה שיעשה הוא יתברך תורתו פלסתר. וכן ההקש במה שכתב בצלמנו כדמותנו וכמו שבא סודם על נכון במה שקדם, וכן בשאר כל הדברים הדומים לאלה: ואחר בא הענין המופלא הזה על נכון, אשר בו הארת עינים אל החכמים התמימים אומר, כי כל זה לאנקלוס ע"ה חכמה גדולה מקובלת בידו, וכל מה שעשה בזה הכל בכוונה ובהשגחה, כדי להבדיל בשמות הקדש שמותיו יתברך, כידוע בקבלה הנאמנה כי לא באו בתורה הקדושה על דרך אחד, אבל תזכיר שמו יתברך פעם אדנ"י, ופעם אלהים, ופעם יהו"ה, ומשמשים זה במקום זה להורות על הייחוד הגמור, וגם הוא ע"ה אין בלשונו כנוי לשם אלהים כמו שכתב רבינו הגדול בפרשת וישמע יתרו והוא מתרגם אלהים בכל מקום יי' להורות על הייחוד ולפי שהוא ע"ה בא לפרש התורה, הוצרך לפרש אי זה הוא משמות הקדש השם הנכבד, ואי זה הוא השם המיוחד. כי במקום שרואה שתזכיר התורה שם אלהים, או שם יהו"ה, והוא בא במקום שם אלהים, יאמר ע"ה, מימרא, או יקרא, או קדם יי', לרמוז שאין זה השם הגדול ממש, אלא מדתו ששמו בקרבו, וכמו שאמרו שמו כשם רבו ומכניס אלו הכנויים הרומזים למדת אלהים להבדיל ביניהם: ובמקום שרואה שתזכיר התורה שם יהו"ה, או שם אלהים והוא בא במקום שם יהו"ה, לא יכניס שום כנוי מאלה, כמו שמצינו במתן תורה, לפי שתורה בשמו הגדול נתנה. ולזה היתה חכמתו ע"ה גדולה, שתרגם ירד יי' לעיני כל העם יתגלי יי' ולא אמר יקרא דיי'. וכן וירד יי' על הר סיני ואתגלי יי'. וידבר אלהים את כל הדברים האלה ומלל יי'. ותרגם ויוצא משה את העם לקראת האלהים לקדמות מימרא דיי', לרמוז על מה שהשיגו הם, ולקראת מה שהשיגו רמז היציאה, כי ישראל שומעים את הקול מתוך האש, והם אמרו ואל ידבר עמנו אלהים פן נמות ותרגם אנקלוס ואל יתמלל עמנא מן קדם יי', לפי שאין בלשונו כנוי לשם אלהים כמו שכתבנו, ויצטרך לתרגם אלהים בשם יי'. ואולי יחשב שהשגתם כהשגת אדון הנביאים, לזה הכניס ביניהם מחיצה ואמר מן קדם יי' שהוא הקול שהשיגו ושמעו, והוא המדבר עמהם, ואף זה לא היו יכולים לסבול עד שאמרו דבר אתה עמנו. וכן דרכו במשנה תורה להכניס מחיצה, זולת במקומות שהדבר מפורש מן הכתובים ואין לטעות, כגון מה שכתוב היום הזה ראינו כי ידבר אלהים את האדם וחי ותרגם ע"ה ארי ימלל יי', והיה לו לתרגם יתמלל מן קדם יי', אבל לפי שאמר למעלה ואת קולו שמענו ותרגם וית קל מימריה שוב אין שם בית מיחוש וכן הרבה. וכבר רמז רבינו הגדול ז"ל בזה בפירושיו מה שיש בו די למתבונן בדבריו: אבל הדבור למשה ע"ה בכל הפרשה בשם המיוחד מקום השגתו כתוב ויקרא יי' למשה וקרא יי' למשה, ויאמר יי' אל משה ואמר יי' למשה אין שם מחיצה, וכן בכל מקום הדבור והאמירה למשה ע"ה תרגמם בלא מחיצה. ומה שכתוב בפרשה משה ידבר והאלהים יעננו בקול, תרגמו ע"ה ומן קדם יי' מתעני ליה בקל, יראה ממה שרמז רבינו ז"ל כי זה היה קודם הירידה ולזה תרגמו כן, וכן הוא שהרי זה כסדר הפרשה, ולי נראה כי תרגם כן לפי שהקול הזה היה מגיע גם לישראל, וכמו שהוא כן דעת רבינו זכרונו לברכה וכנגד השגתם הוצרך לתרגם כן: ובמדרשו של רבי שמעון בן יוחאי ע"ה (ח"ג ז' ע"א) אמרו בזה הלשון משה ידבר והאלהים יעננו בקול משה ידבר דא קול של משה. והאלהים יעננו בקול דא גבו"רה דאודי ליה לההוא קול הה"ד יעננו בקול בההוא קול דמשה עד כאן, ולסוד זה לא היה איפשר לו ע"ה לתרגם והאלהים בלא מחיצה שהיה מחטיא הכוונה בסוד העולם הזה. ומחכמתו ע"ה כי בכל אמירה והראות הנזכרים באבות לא הכניס בהם שום מחיצה, לפי שהוא מקובל בידו מקום נבואתם ע"ה, וכמו שהעיד הוא יתברך בתורתו וארא אל אברהם אל יצחק ואל יעקב באל שדי ושמי יי' לא נודעתי להם, הנה הבדיל בין נבואתם ונבואתו ע"ה, ואלו הכניס מחיצה היה זה מקום טעות לחשוב שהיתה השגתם דבר נברא ונפרד חלילה, וכל שכן באמירה הנזכרת בנח ובקין שאין לטעות שהשיגו למעלה מהשגת האבות. ולסוד זה כשהגיע לפסוק אנכי ארד עמך מצרימה וגו', תרגמו אנא אחות, כי מתחלה נאמר ויאמר אלהים לישראל במראות הלילה וגו', ויאמר אנכי האל אלהי אביך והוא אלהים והוא מראות הלילה והוא אל בית אל, וכולם רומזים שהדבור לו במדת הדין רפ"ה, ומפני שהוא המדבר תרגמו כפשוטו כי אין זה גלוי שכינה שיתרגם אתגלי, אבל הוא לשון ירידה בסוד גלו למצרים שכינה עמהם ואלו הכניס מחיצה היה בזה מקום טעות, שיהיה היורד עמו דבר נברא ונפרד חלילה, כי איך יאמר מימרי או יקרי, והוא המימרא והוא הכבוד, כי הוא המדבר ואינו דבר נברא חוץ מהבורא חס ושלום, אם כן אינו מלאך מן הנפרדים כדעת הרב המורה שם בפרק כ"ז, כי לא יאמר הנפרד אנכי האל אלהי אביך: ומה שכתוב ויאמר אלי מלאך האלהים בחלום יעקב ואמר הנני, אין זה מן הנפרדים, אבל הוא המלאך הגואל אותו מכל רע, ולזה אמר אנכי האל בית אל, ונקרא מלאך לסוד שאבאר במה שיבא בסייעתא דשמיא. והוא הנאמר בו וירא מלאך יי' אליו בלבת אש מתוך הסנה, ולפי שהוא מלאך פניו ופני האדם עצמו, תרגם בו ואתגלי מלאכא דיי', שוה לאמרו וירא אליו יי' הנאמר באברהם ויצחק, ושוה לאמרו וירא אלהים אל יעקב. כי תחלת השגת אדון הנביאים נבואת האבות והשגתם והוא הנאמר בו ויסע מלאך האלהים מוכרח והוא מלאך הברית מוכרח. ואמנם אמרו כי ראיתי אלהים פנים אל פנים הוא מלאך מן הנפרדים, וסודו ידוע לחכמים, ולזה נאמר בו בתחלה ויאבק איש עמו ותרגמו אנקלוס ע"ה כי ראיתי אלהים ארי חזיתי מלאכא. ואלו היה הנראה בסנה מן הנפרדים לא היה משה ע"ה מסתיר פניו ממנו. ובפרק קמא דברכות בזכות שלש זכה לשלש, ומה ענין הסתרת פניו מהביט אל ותמונת יי' יביט, אם היה מן הנפרדים, ויעקב אמר כי ראיתי אלהים פנים אל פנים: וגם בחלומות נזהר אנקלוס ע"ה ומכניס מחיצה שלא יטעו הרואים. בחלום הסלם נאמר והנה יי' נצב עליו ותרגם והא יקרא דיי מעתד עלווהי, וידוע לחכמי האמת כי גם לאבות הקדושים ע"ה, הדבור בא מן השם הגדול במדת הדין הרפה, אלא שהם ע"ה לא ישיגו השם הגדול כי לא הגיעו למעלת אדון הנביאים, וכענין ושמי יי' לא נודעתי להם. ומחכמת אנקלוס לרמוז זה שתרגם והנה אנכי עמך והא מימרי בסעדך, ואלו לא היה הדבור בא מהשם הגדול בשם הנכבד, היה לו לתרגם והא אנא עמך שוה לאנא אחות עמך. אבל נזהר ע"ה ותרגם והא מימרי בסעדך, שלא יאמר השם הגדול והנה אנכי עמך בלא מחיצה. והיה לו זה ע"ה לפי שנאמר בתחלה והנה יי' נצב עליו, ויבאו הרואים לטעות שהיה השם הגדול לכך תרגם יקרא דיי' ולפי שלא יטעו ויאמרו כי לא בא הדבור מהשם הגדול, לכך תרגם והנה אנכי עמך והא מימרי בסעדך, להורות כי האומר כן הוא השם הגדול במדת דינו: ובחלומות אבימלך ולבן נזהר ע"ה ודקדק בהם בחכמתו ע"ה כפי מה שבאה לו הקבלה בהם, והבדיל ביניהם ובין חלום הסלם. שנאמר בהם ויבא אלהים אל אבימלך בחלום הלילה, ויבא אלהים אל לבן הארמי בחלם הלילה, ותרגם בשניהם ואתא מימר מן קדם יי', וזה מופלא מאד כי לא הספיק לו ע"ה לומר ואתא מימרא דיי'. והפלא אם מימרא הוא דבר נברא כדעת הרב המורה ז"ל, היה מספיק לו מימרא דיי' לבד, אבל הוסיף בהם מחיצה ואמר מימר שהיא מחיצה אחת, מן קדם הרי מחיצה שנית, לרמוז כי הבא אליו היה דבר נברא שהוא קדם יי', וכן היא קבלת קדושי עליון העומדים בסוד יי'. אמרו במדרשו של רשב"י ע"ה (ח"ג ח' ע"א) תנינן כל אלהים דהכא ההוא חילא רברבא דממנא ביה והוה כגוונא דא ויבא אלהים אל בלעם ההוא חילא דאתפקדא עליה עד כאן. ובאמרו יצף יי' ביני ובינך תרגם יסך מימרא דיי', ואין שם יראת גשם. אבל היה זה ממנו ע"ה חכמה, כי התורה לא תזכיר מה שלא היה מושג אז, ולא נגלה אף לאבות הקדושים, אבל תזכיר המושג להם כי כבר קדם שהשם הגדול בא הרבה במקום השם הנכבד, להורות על כי יי' אלהינו יי' אחד, וגם אמרו לא עלינו תלנתיכם כי על יי', ואין בזה יראת גשמות אפילו לדעת הרב המורה ז"ל, ותרגם בו ע"ה אלהין על מימרא דיי' בחכמה גדולה כי אמרת יי' היא ההולכת לפניהם במדבר, והיא אשר השיגו ביום הקהל כמו שקדם, והיא הפרנס הגדול בעליונים ובתחתונים ממה שמקבלת מן השמים ולזה הקדים הכתוב הנני ממטיר לכם לחם מן השמים ותרגום משמרת מטרת וממנה הפרנסה בסוד ותקם בעוד לילה וגומ', ועליה אמר מלך שהשלום שלו אחותי רעיתי ואז"ל במדרש חזית מפרנסותי לסוד נעלם ידוע לאשר זכו לו ולסוד זה באה פרשת המן בלשון אמירה ויאמר יי' אל משה הנני ממטיר וגו' והם תלונתם על הפרנס. ותרגם וישמע אלהים ושמיע קדם יי', והרמז על מדת דינו הרפה שהיא קדם יי' כי השמיעה אליה. וגם הראיה אליה: ומה שתרגם ע"ה במקומות וירא וחזא, ובמקומות וגלי קדם יי', הכל עשה בחכמה ויש לכל אחד ענין כמו שיתבאר עוד בסייעתא דשמיא. ותרגם הנני עומד לפניך שם על הצור בחורב הא אנא קאים וכו' על טינרא, ולא הכניס שם שום מחיצה. כי סוד הכתוב לרמוז כי שמו הגדול שם על הצור שהוא צור ישראל, והוא ייחוד השם הגדול בכבודו, ואם כן אין העמידה בדבר שהוא חוץ מעצמו. ותרגם ויעבר יי' על פניו ואעבר יי' שכינתיה, לרמוז כי העובר אינו השם הגדול אבל הוא המעביר, כי קיים לו אני אעביר כל טובי וטוב האדם ביתו. ותרגם יי' אלהיך הוא עובר לפניך עכר קדמך, לפי שאין שם מקום לטעות כי קבלה בידו ע"ה כי כל יי' אלהיך האמור במשנה תורה הוא מדת דינו. והיד הגדולה ואצבע אלהים וימינך יי' ומימינו אש דת למו וידך החזקה וזרועך הנטויה. ותאחז במשפט ידי. עיני יי' אלהיך בה. כל אלה תרגם ע"ה כמשמען, כי ידע סוד הענין כי כל אלו הכנויין כלם שמות למדת הדין כידוע לחכמי לב, ואלו היה משנה היד ושאר הכנויין היה תרגומו ללא תורת אמת חלילה לו, כי הכל חכמה גדולה ממנו כפי מה שקבל מאבות העולם ע"ה רבי אליעזר ורבי יהושע, לא בריחה מהגשמות כמו שחשב הרב המורה, וכמו שהתבאר במה שקדם ודי בזה כפי כוונת זה הפרק: חלק ג פרק לב יקרא, ושכינתא ומימרא כלם כנויין ושמות, יחסם אנקלוס כלם למדת הדין, וכלם משרש אחד יסתעפו ולא יתרבה בהם, וכלם זה כלול מזה, כי כן הכלה כלולה, ויבאו זה במקום זה וישמשו זה במקום זה, כמו שהתבאר למעלה בפרק כ"ט, וזה להורות על שרשם, אלא שכל אחד מאלו הכנויין מורה על עניינו בייחוד. וזה כי כשאדון כל המעשים יתברך מראה גדולתו וממשלתו ויכלתו בעולמו, ורצה לפרסם ולגלות אלהותו בפועל הפלאות לעשות בברואיו כרצונו, והנה הוא יתברך מתפאר ומתגדל ומתכבד לעין כל, הנה הכנוי המורה על כל זה הוא הנקרא כבוד בייחוד, כענין ונגלה כבוד יי' וראו כל בשר יחדו וגו', וכענין לקבץ את כל הגוים והלשונות ובאו וראו את כבודי וכתיב והגידו את כבודי בגוים, ומזה וכבוד יי' מלא את בית יי', וימלא כבודו את כל הארץ וגו'. כי הוא פרסום כבודו בעולמו, שהוא רשאי ושליט על כל לעשות בו כרצונו. ונאמר בפלא המן ובקר וראיתם את כבוד יי', יאמר כי בפלא אשר יעשה להם בקר, יתפרסם להם ויראו כבוד מלכותו וממשלתו, אשר מי אל בשמים ובארץ אשר יעשה כגבורותיו ונוראותיו, כי בגדולות ובנפלאות אשר יפליא לעשות יראה את כבודו לכל באי עולם: וגם יראה כבודו להשגיח על הצדיקים ולשמרם כענין שהתבאר בפרק כ"ט, ומזה והנה יי נצב עליו להשגיח עליו ולשמרו, כדעת רז"ל במדרש, ולבסוף נאמר לו והנה אנכי עמך ושמרתיך ולזה תרגם אנקלוס ע"ה והא יקרא דיי' מעתד עלווהי, הנה שעם שזה הכנוי נתייחד לעניינו, עוד יורה על ההשגחה והשמירה אשר כנוי מימרא יורה גם על זה, ולזה תרגם אנקלוס והנה אנכי עמך והא מימרי בסעדך, כי אלו הכנויים כלולים זה בזה ומושכים זה מזה להורות על שרשם, וכמו שכתבתי למעלה אשר הענין אשר נתייחד בו כנוי מימרא, הוא האמירות והצווין אשר מפי הגבורה אמרת יי', אשר הם האמצעי אל שיושגח המקיימם ושומרם בקדושה ובטהרה ההשגחה המעולה התמידית, וכענין והיה אם שמוע תשמע לקול יי' אלהיך. למימרא דיי' אלהך. ועתה אם שמוע תשמעו בקלי למימרי השמר מפניו ושמע בקלו וקבל לממריה והוא המלאך הגואל, ולזה נאמר בו כי שמי בקרבו ותרגם אנקלוס ארי בשמי ממריה. כלומר בשמי הגדול הוא דבורו. והוא הכבוד והוא המימרא והסימן אדנ"י יתן אמר: והענין אשר בו נתייחד כנוי שכינתא הוא להיות השם שוכן בתוך בני ישראל וכענין ושכנתי בתוכם. לשכני בתוכם. ואז"ל עקר שכינה בתחתונים היתה, כי בהיותה בתחתונים העולמות שקולים, כי בזה ייחוד וחבור העולמות כלם, והוא הרעיה הנזכרת בשיר המקודש, ועליה נאמר ותרועת מלך בו ותרגם אנקלוס ע"ה ושכינת מלכיהון ביניהון ועליה אז"ל בכל מקום שגלו שכינה עמהם, כי לא תוכל האם לעזוב את בניה בין אויביהם, אבל גולה עמהם להשגיח עליה ולשמרם ולהגן עליהם וכבר התבאר למעלה בפרק כ"ט שגם זה הכנוי יורה גם על ההשגחה והשמירה: וחלילה שיהיה השוכן בתוך בני ישראל דבר נברא, שהרי כתוב ולא יטמאו את מחניהם אשר אני שכן בתוכם ותרגם אנקלוס דשכינתי שריא ביניהון. וכתיב ולא תטמא את הארץ אשר אתם יושבים בה אשר אני שכן בתוכה כי אני יי' שכן בתוך בני ישראל. ותרגם אנקלוס ארי אנא יי' שכינתי שריא וכו'. וכבר קדם שלא ייחס הוא יתברך עצמו בדבר נברא, ולא יאמר עליו אני יי' שכן ויהיה השוכן דבר נברא חלילה: ובדברי רז"ל בספרי רבי אומר משל למלך שאמרו לעבדו אם בקשתני הרי אני אצל בני שנאמר השוכן אתם בתוך טמאתם. ובברכות פרק א' שלשה דברים בקש משה מלפני הקב"ה ונתן לו, בקש שתשרה שכינה על ישראל ונתן לו שנאמר הלא בלכתך עמנו, והמופלא בחכמת אנקלוס ע"ה שתרגם במהכך שכנתך עמנא, להורות שאין שכינתו יתברך דבר חוץ ממנו. ואם השכינה דבר נברא חס ושלום, אם כן בקשת אדון הנביאים מה היא, ומה הכוונה באמרו הלוא בלכתך עמנו, וכבר אז"ל שלא נתרצה במלאך. ואמרו עוד שם בקש שלא תשרה שכינה על אומות העולם ונתן לו שנאמר ונפלינו אני ועמך, ואם השכינה דבר נברא איך נתן לו זה, והרי בא בקבלה שהאומות יש להם שרים, וכענין שר מלכות פרס, שר מלכות יון, ואין הכוונה בשאלתו ע"ה שלא תחול הנבואה עליהם בלבד, אבל בקש על סבת חול הנבואה שהיא שריות השכינה ובהעדר הסבה יסתלק המסובב, ואין בקשתו שלא ישרה ביניהם ועליהם מלאך מן הנפרדים, אבל שאלתו ע"ה שלא יהיה חלקם במה שנתייחדו ישראל שהם מיוחדים לו יתברך לבדו, וכענין כי חלק יי' עמו וכתיב יי' בדד ינחנו וגו': ומה נפלאו דברי רש"י ז"ל ופירושו בפרשה ההיא, ויאמר פני ילכו כתרגומו לא אשלח עוד מלאך אני בעצמי אלך כמו ופניך הולכים בקרב. ויאמר אליו בזה אני חפץ כי על ידי מלאך אל תעלנו מזה. ובמה יודע איפה מציאת החן הלא בלכתך עמנו. ועוד דברים אחרים אני שואל ממך שלא תשרה שכינתך על אומות העולם. ונפלינו אני ועמך ונהיה מובדלים בדבר זה מכל העם, כמו והפלה יי' בין מקנה ישראל וגו'. גם את הדבר הזה אשר דברת אעשה שלא אשרה שכינתי על אומות העולם, ואין דבריו של בלעם על ידי שריית השכינה אלא נופל וגלוי עינים כגון ואלי דבר יגונב שומעין על ידי שליח עד כאן דבריו. הנה שהרב ז"ל באמרו לא אשלח עוד מלאך אני בעצמי אלך וכו', לא הניח מקום ולא נתן רשות לשום אדם לפרש, כי על דבריו אין להוסיף ומהם אין לגרוע. ובאמרו ואין דבריו של בלעם על ידי שריית השכינה וכו', שומעין על ידי שליח, הודיענו חלק האומות, לא כאלה חלק יעקב כי יוצר הכל הוא חלקנו וצורנו, יתעלה הדרו שלא שם חלקנו כהם וגורלנו ככל המונם: ולהורות על שהכבוד והשכינה עצם הבורא יתברך, קבעה הנבואה ברכה בו ואמרה ברוך כבוד יי ממקומו. ואשר עמדו בסוד יי קבלו, כי באמרו ממקומו ולא במקומו כוון להורות שברכתו נבדלת משאר המבורכים והמתברכים, כי אי איפשר שיהיה האדם במקום אחד ויתברך במקום אחר, ואם יברכוהו בזולת מקומו אין זה מתברך כי אם מבורך או ברוך, והוא אמרו ממקומו רמז על התפשטות הדבר מענין לענין מתחלת הויתן עד השלמתו, להורות שאינו דבר אחד וברכתו דבר אחר, אלא הוא וברכתו דבר אחד וזהו ממקומו כאלו אמר מן החכמה שהיא מקומו: ובמדרשו של ר' נחוניא בן הקנה, ומאי דכתיב ממקומו מכלל דליכא דידע את מקומו, משל למה הדבר דומה לבת מלך שבאת מרחוק לא ידעו מאין באת עד שראו שהיא אשת חיל נאה והגונה בכל מעשיה אמרו ודאי זאת מצד האור נלקחה כי במעשיה יאור העולם, שאלו אותה מאין את אמרה ממקומי אמרו אם כן גדולים אנשי מקומך ברוכה תהיה ומבורכת ממקומך עד כאן. וכוונתם ע"ה באמרם מצד האור נלקחה, על חכמת אלהים כי חכמה מחכמה והוא מקום רחוק שבאת ונאצלה משם כי מרחוק יי' נראה ומשם מתברכת וזה סוד ברוך כבוד יי ממקומו. ועליו אמר יונתן בן עוזיאל ע"ה בריך יקרא דיי' מאתר בית שכינתיה והוא תוספת באור, כי יקרא ושכינתא הכוונה על ה"א אחרונה שבשם הגדול והוא הכבוד והשכינה, ואתר בית שכינתיה היא בית בראשית. וגם בית שכינתיה כי שם מקום האצילות והכל שוכן שם ומתיחד שם, כי הסוף נעוץ בראש והראש בסוף, וחכמה בראש וחכמה בסוף, להורות על כי הכל ייחוד אחד ומיוחד, ואם כן הכוונה האמיתית והסוד הנעלם באמרו ממקומו כאלו אמר מעצמו כי אין מקומו דבר זולתו, וצדיק מעצמו מתברך כי הוא מקור הברכה, ואין הכוונה ליונתן ע"ה באמרו אתר ובית, דבר זולת הכבוד ואין כל זה דבר זולת הבורא: ובבראשית רבה פרשה מ"ו תני הנפטר מחבירו בין גדול בין קטון צריך ליטול ממנו רשות, ממי אתה למד מאברהם, פעם אחת היה אברהם מדבר עם הקב"ה באו מלאכי השרת לדבר עמו, אמר להם אפטר מן השכינה שהיא גדולה מכם תחלה אחר כך אני מדבר עמכם, כיון שדבר עם הקב"ה כל צרכו אמר לפניו רבש"ע צריך אני לדבר א"ל הפטר לשלום עד כאן. ואלו היתה השכינה כבוד נברא חס ושלום לא כנוה בשם הקב"ה ורבש"ע, כי אלו התארים לא יאותו לזולת העצם: ובמדבר רבה פרשה י"ב תוכו רצוף אהבה זו השכינה כמה דתימא ואהבת את יי' אלהיך. ואין רשות לשום אדם להתחכם ולפרש דברי הנבואה וסתריה כפי השכל ושקול הדעת, כי לא יעלה בידו מהתחכמותו כי אם אשם. והרב המורה פירש ברוך כבוד יי' ממקומו, רצה לומר כפי מעלתו ועצם חלקו במציאות, ויצטרך לומר כי כבוד בכאן ירצה עצמו ואמתתו יתברך, וכמו שאמר בפרק ס"ד כי כבוד פעמים רוצים בו האור הנברא. ופעמים רוצים בו עצמו יתברך ואמתתו, כמו שאמר הראני נא את כבודך ובא המענה כי לא יראני האדם וחי, מורה כי הכבוד הנאמר הנה עצמו עד כאן. והיה לו לרב ז"ל להזכיר גם זה וכבר כתבנו כי אין דברי יונתן בן עוזיאל ע"ה מסכימים לפירושו, ואם הכבוד הנאמר כאן ירצה עצמו יתברך ואמתתו כמו שהוא מוכרח לומר כן, איך הזכיר בו אתר ובית. והאמת המקובל הוא מה שכתבנו בסוד הכתוב ובכוונת המתרגם ע"ה, והחכם המקובל האמיתי יבין מה בין השאלות הרב המורה בזה ובכיוצא בו, ובין מה שכתבנו, ויתבאר לו כי אין דבר יוצא מהייחוד האמיתי ולחוץ, אשר הוא האמת הנרצה והמכוון בכל מה שבא בדברי הנבואה מאלה הדברים, וכמו שעדיין אבאר בסייעתא דשמיא, ובכלל הנה התבאר כוונת אנקלוס ע"ה באלה הכנויין ושכלם כלולים זה בזה, וכלם חוזרים לדבר אחד, ושאין הכבוד והשכינה דבר נברא חס ושלום, אבל עצמו יתברך ואמתתו. ואל זה היתה הכוונה מתחלה בזה הפרק: חלק ג פרק לג בשאלת משה ע"ה באמרו הראני נא את כבדך רבו הדעות. וגם בתשובת אדון העולם אליו נבוכו החכמים, וכל אחד המציא לעצמו דרך כפי העיון השכלי, אשר כשיושקלו דעותיהם בשקל השכל ימצאו חסרים, אין גם אחד מסכים עם דעת חברו, וכלם מחטיאים כוונת הפרשה ההיא, ואינה מתיישבת ולא מסכמת לדעתם. וכן משפט הרוצה לעמוד על מה שאי איפשר לעמוד עליו כפי השכל, שיטרח ויטחן הרבה ואפילו קימעא לא יוציא, וכלם צללו במים שאין להם סוף והעלו חרס בידם: הרב המורה ז"ל החוקר הראשון בזה אמר בפרק כ"א מחלק אחד מספרו, שמשה ע"ה בקש השגה אחת, והיא אשר כנה אותה בראיית פנים באמרו ופני לא יראו. ופירוש דבריו שהוא ע"ה בקש השגת מהותו, והראיה על שזו היא בקשתו, מה שהשיב לו יתברך ופני לא יראו, ואם הוא עליו השלום לא בקש זה איך באה לו התשובה ממה שלא בקש, אם כן כשאמר הראני נא את כבודך הכוונה לו ע"ה בזה השגת המהות. ובתשובתו יתברך אליו יש לרב שתי דעות, האחד והיא אשר יחסה לעצמו והוא אמרו ויעדהו בהשגה למטה ממה שבקש והוא אשר כנה אותה בראיית אחור באמרו וראית את אחורי, וכבר העירונו על זה הרמז במשנה תורה. ואמר הנה כי הנה השם יתברך העלים ממנו ההשגה ההיא המכוונת בראיית פנים והעבירו לענין אחר כלומר ידיעת הפעולות המיוחסות לו יתברך יחשב בהם שהם תארים רבים כמו שאבאר. ופירוש דבריו שהשם יתברך החטיא כוונתו בשאלתו מהותו והעתיקו השם יתברך לענין אחר, והוא שיודיע לו פעולותיו אשר הם התארים המיוחסים לו יתברך מצד פעולותיו, וזהו למדו אותו הי"ג מדות שהם תארי פעולותיו לדעת הרב, וכמו שנראה ממה שאמר בפרק כ"ד חלק אחד וזהו אמרו כאן כמו שאבאר. ובפרק ל"ז אמר ומזה הענין אמתת מציאות כמו שהיא לא תושג ופנים גם כן הוא כל מקום שעניינו לפניך או בין ידיך והרבה מה שנעשו לפי זה הענין בבורא לפני יי', ולפי זה הענין גם כן הוא ופני לא יראו ופירש אנקלוס ודקדמי לא יתחזון רומז שיש נבראות גם כן עצומות אי איפשר לאדם להשיגם כפי מה שהם והם הדעות הנפרדים ויחסם לשם שהם לפניו ובין ידיו תמיד לחזק ההשגחה בהם תדיר. ואמנם הדבר המושג אצלו ר"ל אצל אנקלוס על האמת, הם העניינים אשר הם למטה מאלו במדרגת המציאות ר"ל עצם החמר והצורה ועליהם אמר ותחזי ית דבתרי, כלומר הנמצאות אשר כאלו אני נוטה מהם ומשליכם על דרך משל לרחקם ממציאתו יתברך והנה תשמע פירושי במה שבקש משה רבינו ע"ה ע"כ: ופירוש דבריו כי באמרו ומזה הענין אמתת מציאות וכו', ר"ל מענין השגה שכלית מציאות במציאות, ונאמר ופני לא יראו שר"ל שאמתת מציאותו יתברך לא תושג, אבל שאר הנמצאות זולתו יתברך השיג ומכללם הנבדלים, כן פירשו מפרשי סודות הרב, וזו היא הדעת המיוחסת לרב בתשובת שאלת אדון הנביאים במאמר הראני נא את כבודך. והדעת הב' בתשובת שאלתו יחסו לאנקלוס ע"ה באמרו ואמנם המושג אצלו ר"ל אצל אנקלוס וכו', כי יאמר הרב לדעת אנקלוס כי משה ע"ה לא השיג מציאות השכלים הנבדלים, וכן פירשו מפרשי סודותיו גם כן: ויש לשאול לדעת הרב ששאלת משה ע"ה במאמר הראני נא את כבודך הוא השגת המהות, הנה לדעתו כבר השיג אמיתת מהות העלול הראשון ושאר העלולים כלם, וזה מוכרח לדעת הרב שאם לא כן איך היה מבקש השגת אמתת מהותו יתברך ועדיין לא השיג מהות השכלים הנפרדים. ואם ההשגה המיוחסת באחורים לא היה משיג, איך בקש השגת המהות המיוחסת בפנים. אלא ודאי השיג מהות השכלים כלם לדעת הרב ז"ל. ואם כן מה ההשגה שנתחדשה לו ע"ה במה שהעביר כל טובו יתברך על פניו, וכמו שאמר אני אעביר כל טובי על פניך, ומה היא החבה היתרה שנודעת לו במראה אחורים וכמו שאמר וראית את אחורי: והנראה מדעת הרב בפרק נ"ד כי מאמר אני אעביר כל טובי על פניך הוא מענה השאלה הראשונה באמרו הודיעני נא את דרכיך, ועל שאלת הראני נא את כבודך נאמר לו לא תוכל לראות את פני, אבל לדעת הרב יעדו על מקום עיון ישיג ממנו תכלית מה שאיפשר לאדם שישיגהו, ואשר השיגו הוא ע"ה לא השיגו אדם לפניו ולא לאחריו אלו דבריו בפרק ההוא, ולדעת הרב לא יצא ע"ה ריקם משאלתו ואם ירצה הרב בהשגה זו השכלים הנבדלים וזה מוכרח כי השגת שאר הנמצאות כלם הנה יעדם לו במאמר אני אעביר כל טובי וכמו שנראה מדבריו שם וכמו שכתבנו, אם כן עדיין יקשה עליו מה שאמרנו, שאם לא היה משיג עולם השכל איך שאל שאלה יותר עמוקה והיא ידיעת מהותו יתברך, ואם כבר השיג מהות השכלים, מה מקום עיון והשגה אשר ייעד לו יתברך באמרו הנה מקום אתי לדעת הרב: ולדעת שיחס הרב לאנקלוס ע"ה יקשה זה עצמו, שמשה לדעתו לא היה משיג מהות השכלים הנפרדים, והראיה מה שהשיב באמרו וראית את אחרי ותרגם אנקלוס ותחזי ית דבתרי, ופי' הרב בדבריו אמנם המושג אצלו ר"ל אצל אנקלוס על האמת הם העניינים אשר הם למטה מאלו וכו', אם כן לדעתו לא השיג משה ע"ה העניינים אשר הם למטה מאלו, שאלו השיגם לא היה צריך להראותם לו עד שיאמר וראית את אחורי, ואם לא היה משיג אלו העניינים אשר למטה מאלו, איך מלאו לבו ע"ה לשאול השגת המהות האמיתי יתברך, וודאי ששאלת אדון הנביאים במאמר הראני נא את כבודך לא היתה השגת מהות השכלים אף לדעת אנקלוס, שהרי תרגם כי לא יראני האדם וחי ארי לא יחזינני וכו' ואיך היה משיב על מה שלא היה שואל, ואיך מנע ממנו מה שלא עלה על דעתו ע"ה לבקש, אלא ודאי אף לדעת אנקלוס שאלת משה ע"ה היתה השגת מהותו יתברך לדעת הרב, כי לא יאמר הוא יתברך כי לא יראני על מה שהוא חוץ מאמתתו יתברך. וכבר אמר הרב ז"ל בפרק ס"ד כי מאמר הראני נא את כבודך הנרצה בו עצמו ואמתתו יתברך, והראיה כי בא המענה כי לא יראני האדם וחי וכמו שאמר שם. ואם כן יש תמיה איך עלה על לב שלם השלמים ע"ה, לעלות בסלם שלא על הסדר: אבל כפי האמת המקובל לא כוון אנקלוס ע"ה למה שפירש הרב בדבריו, והשתי דעות אשר זכר הרב כלם מיוחסות לו, אין לאנקלוס חלק בהם, ואם יאמר הרב כפי חכמתו בפלוסופיא, כי בתחלה לא היה משיג כי אם מציאות מצוי על דרך המופת ועל הדרך שהשיג היוני. הנה זה רחוק מן השכל שלא ישיג משה ע"ה כי אם השגה זו שאינה השגה על דרך האמת כפי מעלתו ע"ה, כי אם בהשגת אמתת כל הנמצאות על דרך האמת אשר מהן ישיג במציאות המצוי האמתי יתברך, ושהוא נבדל הבדל אמתי בעצם מכל נבראיו, שאם כן מה החבה היתרה הנודעת לו ע"ה על האבות במאמר וארא אל אברהם אל יצחק ואל יעקב באל שדי ושמי יי' לא נודעתי להם אשר הוא מבואר מזה המאמר שמעלתו ע"ה גדולה ממעלת האבות קודם שאלת הראני נא את כבודך, ואין לומר שהאבות ע"ה לא היו משיגים אמיתת המציאות כלו ואמיתת מציאות מצוי ראשון על דרך המופת. כי אברהם ע"ה שהיה מתווכח עם האומות ומכריחן להאמין אמונה קיימת ביוצר הכל, אם לא היה הוא משיג מתחלה אמיתת מציאותו על דרך המופת, לא היה הוא מאמין ביוצר הכל אמונה קיימת, כל שכן להכריח אחרים להאמין בו והוא לא היה בידו מופת על מציאותו יתברך, ואיך יקבלו ממנו אמונתו: והאמת כי אברהם ראש האמונה אשר נוסה בכמה נסיונות וכרת ברית עמו וקראו אוהבו, שיש להאמין שהיה שלם בהשגה זו, והרב יודה זה. וכל שכן היות זה תנאי צריך למעלת הנבואה אשר עלו אליה האבות כפי שרשי הרב. אבל יש להודות בהכרח כי במראת הסנה השיג למעלה מהשגת האבות ע"ה, ואם לא נזכר זה בדברי הרב נראה מדבריו כי לא השיג כי אם מציאותו בלבד ועל דרך קבלה לא במופת, ולזה הכריחו עיונו לומר כי באמרו הראני נא את כבודך שאל על השגת אמתת המהות ונמנע ממנו והודיעו אמיתת הנמצאות כפי כל אחת מהדעות אשר המציא הרב זכרונם. וזה שהוא ז"ל כתב פרק ס"ג חלק א' וכאשר נראה יתברך אל משה רבינו ע"ה וצווהו שיקרא בני אדם ויגיע זה השליחות אמר תחלת מה שישאלוני שאאמת להם שיש אלוה בעולם נמצא ואחר כך אומר שהוא שלחני וכו', ובא זה הענין ופירושו כן, הנמצא אשר הוא הנמצא כלומר המחוייב המציאות, וזה אשר יביא אליו המופת בהכרח שיש דבר מחוייב המציאות לא נעדר ולא יעדר, וכאשר הודיעו יתברך הראיות אשר יקיים בהם מציאותו אצל חכמיהם כי אחר זה בא לך ואספת וגו' ויעד לו שהם יבינו מה שהודיעהו ויקבלוהו והוא אמרו ושמעו לקולך. השיב משה רבינו ע"ה ואמר הנה הם יקבלו שיש אלוה נמצא במופתים השכליים מה תהיה ראיית שזה האלוה הנמצא שלחני ואז נתן לו האות עד כאן: והנה מבואר דעת הרב כי משה רבינו ע"ה לא השיג מציאות השם יתברך במופת כי אם בקבלה, עד שהוצרך שיודיעהו יתברך הראיות אשר יקיים בהם מציאותו, ולדעתו היו מופתים שכליים, ואולי לדעת הרב ראיות היוני על מציאות השם הם שלמד משה מפי הגבורה ויפה כחו מכחו, שזה בדם מדעתו והמציאם מפלוסופיותו, וזה לא השיגה ידו לזה, שאם לא כן למה אמר ואמרו לי מה שמו מה אומר אליהם, נראה כי נפלאו ממנו ע"ה המופתים השכליים ההם אשר בהם יקיים מציאותו אצל חכמיהם. וכבר כתבתי זה בפרק ט"ו מזה החלק אשר יראה כי לדעת הרב לא נשלם אדון הנביאים ע"ה בדבריות ויפה כח האבות ע"ה מכמו, כי כבר כתבנו למעלה, כי בהכרח יש להודות כי אברהם אבינו ע"ה המכריח את האומות להאמין ביוצר הכל, אם לא היו בידו מופתים חותכים על מציאותו לא היו מקבלים ממנו אמונתו, וגם הוא ע"ה לא היה קיים באמונתו, ואם כן מה החבה היתרה הנודעת לו ע"ה על האבות שאמר לו ושמי יי' לא נודעתי להם, שהרצון שיובן מזה כמו שנודעתי לך, ואם לא נשלם בדבריות שלדעת הרב הם תנאי במדרגת הנבואה כל שכן בנבואת משה רבינו ע"ה, איך השיג מה שלא השיגו האבות ולא נשלם בתנאי הנבואה בהם ע"ה. ואיך אם כן יעלה למדרגת הנבואה: אבל יש להודות בהכרח כי אדון הנביאים השיג מציאות השם במופת קודם מראת הסנה, ובמראה ההיא השיגו בדרך יותר נפלאה ויותר משובחת לאין שיעור מדרך המופת השכלי, ויהיה ההבדל בין שתי ההשגות כהבדל אשר בין השכל האינושי ובין השכל האלהי. וגם האבות ע"ה כשעלו למדרגת הנבואה השיגו מציאות השם בדרך יותר נפלא ויותר משובח מדרך המופת השכלי, והיה ההבדל ביניהם כהבדל אשר במדרגת נבואתם, כלומר כהבדל מדרגת משה ע"ה בנבואה ומדרגתם הם ע"ה, וכל זה יצטרך הרב ז"ל להודות כפי דרך פלוסופיותו: ועל עקר דברי הרב ז"ל יש מקום פלא איך יסתפקו זקני ישראל וחכמיהם במציאותו יתברך והמה חכמים מקובלי האבות, ועמרם גדול הדור ביניהם מקובל מיעקב אבינו ע"ה, ואיך יתכן שבזה הזמן המועט משמת עמרם עד שנשתלח אדון הנביאים, ישתקע מציאות השם מביניהם כל שכן מזקניהם וחכמיהם המקובלים ממנו, ועוד שאהרן קדוש יי' היה מתנבא להם ומוכיחם על החזיקם בנמוסי מצרים, וכמו שנבא זה יחזקאל ע"ה באמרו ואמר אליהם איש שקוצי עיניו השליכו ובגלולי מצרים אל תטמאו וגו', ובא בקבלת רז"ל כי אהרן נשתלח להוכיחם על זה, ואין ספק שזקני ישראל וחכמיהם היו מאמינים בנבואתו ומקבלים דבריו, כי כל שבט לוי היו מחזיקים בקבלת האבות ע"ה ולומדים תורתם כמו שבא בקבלת רז"ל, אשר אין לנטות ממנה ימין ושמאל. ועוד שהרי כתוב ויאנחו בני ישראל מן העבודה ויזעקו ותעל שועתם אל האלהים מן העבודה, שנראה כי כל העם מקצה היו מאמינים בני מאמינים במציאות השם, שאם לא כן איך יצעקו ויתפללו למי שהיו מסופקים במציאותו, ואם היו מסופקים במציאותו איך יאמר ותעל שועתם אל האלהים וגו': אבל האמת כי אמר הנני הנני לעם קוראי בשמו, כי היו מקובלים כי בתשובתם ובזכות אבותם יחיש גאולתם, והנה נתאמת מציאותו אצל חכמיהם במופת, ואצל כל העם בקבלה, וזה אני אומר לדעת הרב אשר אצלו דבר גדול משובח אמות מציאותו יתברך במופתים שכליים. עם שהאמת אצלי כי אמות מציאות השם אצל נביאי האמת והצדק וחכמי ישראל הקדושים לא היו במופתים שכליים, לפי שאיפשר להם כפי חכמתם הנפלאה להכחישם, אבל יאמתוהו במופת הנבואה אשר הוא המופת המשובח והמעולה לאין שיעור, ולשאר העם יתאמת להם בנסים ונפלאות אשר הם המופתים החזקים המתפרסמים תמיד באומה אי איפשר לשום חולק להכחישם ולבא כנגדם: עוד אמר הרב ז"ל בפרק נ"ד חלק א' והבקשה השנית והיא אשר בקש תחלה, היא שיודיעהו תאריו יתברך וכו', אמנם בקשתו ידיעת תאריו הוא אמרו הודיעני נא את דרכיך ואדעך מורה על היותו יתברך נודע בתאריו כי כשידע הדרכים ידעהו וכו', ונענה על המבוקש הראשון והוא הודיעני נא את דרכיך ונאמר לו אני אעביר כל טובי על פניך וכו', אמנם אמרו כל טובי הוא רמז להראות אותו הנמצאות כלם הנאמר עליהם וירא אלהים את כל אשר עשה והנה טוב מאד, ר"ל בהראותו אותם שישיג טבעם והקשרם קצתם בקצתם, וידע הנהגתו להם איך היא בכלל ובפרט. ואל זה הענין רמז בכל ביתי נאמן הוא, כלומר שהוא הבין מציאות עולמו כלו הבנה אמתית קיימת, כי הדעות שאינן אמתיות לא יתקיימו. אם כן השגת הפעולות ההם הם תאריו אשר נודע מצדם, והראיה על שהדבר אשר יעדו בהשיגו אותם הם פעליו יתברך, היות הדבר אשר הודיעו תארי פעולות גמורים רחום וחנון ארך אפים, הנה כבר התבאר כי הדברים אשר בקש ידיעתם והודיעו אותם הפעולות הבאות ממנו יתברך, והחכמים יקראו אותם מדות ויאמרו י"ג מדות עד כאן: עוד אמר ואמנם הספיק לו זכרון אלו הי"ג מדות, ואף על פי שכבר השיג כל טובו רוצה לומר כל פעולותיו, כי אלו הפעולות הבאות ממנו יתברך בחק המצאת בני האדם והנהגתם, וזאת היתה אחרית כוונת שאלתו סוף המאמר ואדעך למען אמצא חן בעיניך וראה כי עמך הגוי הזה אשר אני צריך להנהיגם בפעולות אלך בהם בדרך פעולותיך בהנהגתם. והנה דעת הרב בכל זה כשיושקל במשקל השכל ימצא חסר, וזה כי כבר אמר בפרקי הנבואה, שמי שיזמן עצמו לנבואה צריך שיהיה שלם בחכמה ובמדות, והוא אמרו בפרק ל"ב מחלק ב' אמנם היות יסודנו ההכנה והשלמות במדות ובדבריות על כל פנים, הוא אמרם אין הנבואה שורה אלא על חכם גבור ועשיר, וכבר בארנו זה בפירוש המשנה ובחבור הגדול עד כאן. וידוע מדברי הרב בפרקים ההם שרצונו בחכמה אמנם היא חכמת הנמצאות כפי העיון השכלי, ואם כן יש לשאול לדעת הרב אם אדון הנביאים ע"ה הנקרא אב בחכמה בפי תלמידיו הקדושים, אם היתה חכמתו והשגתו בחכמת הנמצאות ממין חכמת היוני והשגתו, ואי איפשר לומר שהיתה ממין אחר שהרי לדעת הרב חכמת משה ע"ה היתה כפי העיון השכלי, והנה היוני השיג בעיון כל מה שאיפשר בחק השכל האינושי להשיג בחכמת הנמצאות, והראיה כי כל הבאים אחריו מכל מי שנתפלסף, שמו חכמתו וספריו עקר על כל מי שקדמוהו מהפלוסופים חבריו, ולא סרו כל הבאים אחריו מלכלות ימיהם בעיון ספריו לרדת עד סוף עומק דעתו, עד שספו תמו מן בלהות, ולא העלו בידם אלא כמא דמסיק תעלא מבי כרבא לפי דעתם, ואי איפשר שישיג משה ע"ה בעיון כפי החק האינושי למעלה מהשגת היוני, והנה זה וזה לא השיגו טבע הנמצאות והקשרם קצתם בקצתם והנהגתו יתברך להם איך היא בכלל ובפרט, שאי איפשר זה בחק השכל האינושי, שאם לא כן איך שאל משה הודיעני נא את דרכיך, ואלו היה זה איפשר בחק השכל האינושי היה היוני משיגו בלי ספק וגם משה ע"ה לא היה שואל זה, וידוע שהשגת הנמצאות תנאי בידיעת השם יתברך והשגתו, ומי שסכלם יסכלהו כי אינו נודע כי אם מפעליו, ונמצא אם כן שזה וזה לא ידעו את האל, שהרי אמר משה ע"ה הודיעני נא את דרכיך ואדעך מורה על היותו יתברך נודע בתאריו כי כשידע הדרכים ידעהו, כמו שאמר הרב בפרק נ"ד, ויתבאר מדבריו שמי שלא ידע טבע הנמצאות והקשרם וכו' עדיין לא ידע חכמת הנמצאות, אחר שתכלית החכמה השכל וידוע את האל יתברך, ואם כן מה היא החכמה שהתנו באמרם אין הנבואה שורה אלא על חכם וכו' בודאי כי לא יתנבא מי שלא ידע את השם יתברך, כל שכן שיעלה לגדולה שבמדרגות הנבואה. ואף אם יהיה חכם בחכמת הנמצאות ועל הדרך שהתחכם בהם היוני וחבריו, ואיך אם כן יעלה משה ע"ה לגדולה שבמדרגות הנבואה והוא ע"ה לא נשלם בחכמה, ואיך נתנה תורה על ידו ועלו כל ישראל למדרגת הנבואה באמצעותו, ולעלוי התורה היה צריך שיהיה המקבל שלם בתכלית השלמות בחכמה ובנבואה: והחכם הפלוסוף ה"ר שם טוב השיב בהתרת זה הספק בזה הלשון, והאמת בזה כי משה ידע כל אלה הנמצאים מתחלתם ועד סופם, אבל לא ידעם מצד שהם דרכי האל ופעולותיו, אבל מצד עצמם, כי הנמצאים ישוערו בשני אופנים, מצד שהם טבעיים, או מצד שהם פעולים מהאל יתברך, וכן ידיעת הנמצאות שוה בשוה, כי הדברים הנמצאים ישוערו מצד עצמם, או מצד שהם פעולות האל, ויותר נרצה לפני השם זה האופן מהידיעה יותר משידעם באופן הראשון עד כאן. ואין ספק שאופן הידיעה מצד עצמן בלבד אינה ידיעה על דרך האמת, אחר שאינו יודעם מצד שהם פעולות האל ודרכיו, ומתנאי הנבואה שיהיה שלם בדבריות כפי שרשי הרב המורה ז"ל, ומזה יש להאמין כי קודם מעמד הסנה היה שלם בידיעת הנמצאות מצד שהם דרכי האל ופעולותיו, שאם לא כן איך עלה למדרגת הנבואה. וכל שכן שהיה מקובל בחכמת ספר יצירה לאברהם אבינו ע"ה, שהוא ספר מיוחד בידיעת סתרי הנמצאות מצד שהם דרכי האל ופעולותיו על השלמות, ועוד זה כלו היה אחר המעמד הקדוש: ואין ספק כי ביום הקהל נתייחד משה במעלתו ונתעלה במדרגת נבואתו למעלה מכל מי שקדמוהו ומכל הבאים אחריו במדרגת הנבואה, והיה ההבדל בינו ע"ה וביניהם בחכמה, כהבדל אשר היה בינו וביניהם בנבואה, ובמעמד ההוא המקודש היה סוף שלמותו ע"ה והשגתו, במה שלא השיג ולא ישיג שום נולד, לא נוסף לו אחר כך דבר במעלת ההשגה ומדרגת הנבואה אשר עלה אליה אז, וזה מוכרח לעלוי התורה אשר נתנה על ידו, וכבר נשלם קודם היום ההוא הנורא בשלמות החכמה בתכלית השלמות, כי זה משה האיש מבחר כל יצור בגיחו מרחם נתקדש, ונלוה אליו האור האלהי ולא זזה שכינה ממנו, ובכל יום ויום תמיד משה מתהלך בחצר בית המלך יי' צבאות להכין עצמו לקראת הנבואה, עד יום חותם המעלה והשלמות הנפלא יום מתן תורה, לפי שכל שלמותו ועלוי מדרגתו בחכמה ובנבואה מכל מי שקדמוהו והבאים אחריו, היה תקון והכשר למעלת התורה אשר נתנה על ידו, והיה אם כן בהכרח שיהיה נשלם שכל מיני השלמיות קודם קבולו התורה, ולפי שטבע הנמצאות והקשרם קצתם בקצתם והנהגתו יתברך להם, הם דברים שנפלאו מן הפלוסופים ולא השיגום, כי השער סגור בפניהם ואין לאל יד השכל האינושי לבא עד תכונתם, חשב הרב ז"ל כי גם מעיני משה ע"ה יפלאו, ולמה לא נאמר כי שכל משה ע"ה עם האור האלהי אשר נלוה אליו, יכול להשיג מה שנלאו כל הפלוסופים בהשגתו, וזה דבר קטון בערך השגתו של משה ע"ה, עם שיש להאמין שהיה מקובל בכל זה מעמרם אביו ע"ה המקובל מיעקב אבינו ע"ה וגם מאהרן אחיו אשר קדמו במעלת הנבואה קדימת זמן: ועוד כי יש לדעת ולהאמין, כי לא ילוה השכל האלהי אל השלם שבמין לנבאו אם לא שישתלם בכל זה, כלומר בהשגת טבע הנמצאות והקשרם קצתם בקצתם וידיעתו אותם, מצד שהם דרכי האל ופעולותיו וידיעת הנהגתו יתברך להם סוף דבר עד שיבין מציאות עולמו הבנה אמיתית קיימת, כי איך יעלה על ראש הסלם שלא על הסדר הקיים, ואיך ישיג השכל העליון הרוחני ועדיין לא נשלם בהשגת המוטבע והמורגש, אשר הם שולי המושכל וראשיתו. וכל זה בשאר נביאי האמת והצדק, כל שכן וקל וחומר אדון הנביאים ע"ה שלא יבצר ממנו דבר במה שהוא למעלה מזה הרבה: עוד אשוב אפלא על דעת הרב ז"ל באמרו כי מאמר הודיעני נא את דרכיך הוא שיודיעהו תאריו, ואמר כי הדברים אשר בקש ידיעתם והודיעו אותם הפעולות הבאות ממנו יתברך וכו', כי אלו הפעולות הבאות ממנו יתברך בחק המצאת בני אדם וכו', הנה כבר התבאר כי הדרכים והמדות אחד והם הפעולות הבאות ממנו יתברך בעולם, וכל אשר הושגה פעולה מפעולותיו יתואר הוא יתברך בתאר אשר יבא ממנו הפעל ההוא וכו', כי כשהושגה דקות הנהגתו וכו', והוא ענין הרחמנות נאמר עליו יתברך רחום וכו', ואיך יעלה על דעת הרב לומר כן, שנראה כי אדון הנביאים ע"ה לא השיג הנהגתו יתברך ולא דרכיו, ר"ל מדותיו ופעולותיו, עד שהראם לו יתברך דרך הנהגתו והם אלו הי"ג מדות, ושזאת היתה אחרית כוונת שאלתו, אומר בסוף דבריו בזה כי תכלית מעלת האדם ההדמות בו יתברך כפי היכולת, כלומר שנדמה פעולותינו לפעולותיו וכו', שנראה מכל זה כי משה ע"ה לא חי החיים האמתיים האלה עד עתה שהראה לו יתברך, וזו אצלו השגה גדולה ר"ל השגת אלו הדרכים כי לא היה בכחו ע"ה להשיגם להדמות אליו יתברך עד שהראם לו. ותכלית ההשגה היו אלה הי"ג מדות, ומה יאמר הרב ז"ל והרי מצינו הדרכים והפעולות האלה בתכלית השלמות באברהם אבינו ע"ה מבלתי שישאל ידיעתם והשגתם ממנו יתברך, והוא יתברך לא הראם לו ולא למדם אליו והנראה ממנו כפי הנהגתו באלה הדרכים שהשיג וידע תאריו יתברך והיה הולך בהם להדמות אליו והנהגתו בני העולם היתה כהנהגתו יתברך, נמצא אם כן כי אברהם אבינו ע"ה השיג פעולותיו יתברך שהם תאריו, וזה כי הוא ע"ה נשלם בתאר רחום ובפעולה הבאה ממנו, והוא שהכתיב יתברך עליו ואת הנפש אשר עשו בחרן ובא בקבלת רז"ל האמתיים אברהם מגייר את האנשים ושרה מגיירת את הנשים וכן הוא דעת אנקלוס ע"ה וקבלתו, שתרגם וית נפשתא דשעבידו לאוריתא בחרן ואין המיית רחמים גדולה מכהכניס הבריות תחת כנפי השכינה למלט נפשם מני שחת לאור באור החיים הלא היה ע"ה בזה הפועל המשובח שותף עם בראו יתברך בבריאה, כי היה בורא עולמות, וזה יורה הוראה נפלאה כי הוא ע"ה היה משיג תארי פעולותיו יתברך השגה משובחת כי השיג דקות הנהגתו בהם: זכו בתאר חנון היה ע"ה שלם מאד בפעולה הנמשכת ממנו כי פתו מצויה לכל באי עולם, והיה חונן דלים ומכניסם בביתו ומאכיל אותם ומשקה אותם ומזכה אותם, ועל דקות ההנהגות המשובחות האלה שהשיג הוא ע"ה מתארי פעולותיו יתברך, אמרו במדרשו של ר' נחוניא בן הקנה ע"ה ויטע אשל בבאר שבע מה עשה, סדר לחמו ומימיו לכל באי עולם והיה מזכה אותם ומדבר על לבם למי אתם עובדים עבדו את יי' אלהי השמים והארץ. והיה דורש להם עד ששבים ואמרו שם כי על זה נאמר עליו וישמור משמרתי. וידוע כי כל זה פעל ע"ה להדמות אליו יתברך בהנהגתו, ואלו לא השיג תאריו יתברך לא היה מתהלך בהם בדרך ההוא הנפלא והמשובח: ואמנם תאר ארך אפים הוא שנאמר בו ויאמר אברם אל לוט אל נא תהי מריבה וגו' כי אנשים אחים אנחנו הלא כל הארץ לפניך וגו', ואמנם תאר קנא ונוקם ובעל חמה ונוטר, מה מאד נשלם בהם מקנאתו לאלהיו למחות זכר המורדים והפושעים בו יתברך, וכמו שבא ספורו במלחמת המלכים על שמרדו במלכו של עולם, כי ראשם היה נמרוד, וכל כוונתם היתה כנגד אברהם, על שהיה מרים דגל אמונת מלכו של עולם ומשפיל אמונתם, והרמז בזה ויקחו את לוט ואת רכשו בן אחי אברם, והוא ע"ה הרים ידו עליהם למחות זכרם, וכמו שאמר הרימותי ידי, וזה לא היה לבצע כסף ושלל, גם לא לאכזריות ובקשתו הרם, כי אם מקנאתו אל יי' אל עליון קונה שמים וארץ, שאלה היו מורדים ופושעים בו, והראוי ליסר כל מי שיטה מדרך השלמות, כי הוא המונע אשר ימנע השלמות מהנבראים, היש דקות הנהגה כזו אשר יתבאר מכל זה כי אברהם אבינו ע"ה השיג תארי פעולותיו ודרכיו יתברך. וכבר אמר הרב ז"ל כי אמרו הודיעני נא את דרכיך ואדעך, מורה על היותו נודע בתאריו כי כשידע הדרכים ידעהו, וכמו שהאריך בפרק נ"ד, והנה זה נמצא באברהם ע"ה בתכלית השלמות: יתבאר אם כן כי הוא ע"ה ידע את השם אחר שידע דרכיו והתהלך בהם, ואם כן אדון הנביאים ע"ה גדול ההשגה ואב הנבואה ביתר שאת על האבות ע"ה ושאר כל הנביאים ע"ה, איך הוצרך לשאול על ידיעת תאריו ודרכיו אשר בהם ידע את השם, הנה זה דבר פלא כי אברהם ע"ה נשלם בזה והשיגו מבלתי שישאל עליו, ואדון הנביאים לא השיגו ולא ידעו עד שישאל הודיעני נא את דרכיך ואדעך. כל שכן שהתורה העידה בפירוש היות רבן כל הנביאים ממולא בכל תארי פעולותיו, והיה מתנהג בהם עם הבריות לקיים והלכת בדרכיו, וזה קודם שעלה אל המעלה הראשונה ממדרגות הנבואה, והוא שכתוב ויצא אל אחיו וירא בסבלתם וירא איש מצרי מכה איש עברי מאחיו. ויפן כה וכה וירא כי אין איש ויך את המצרי. הנה כי המו מעיו ורחמיו על העברי אחיו, ונתמלא חמה על המצרי ומהר נקמתו ממנו. גם מה שכתוב ויצא ביום השני וגו' ויאמר לרשע למה תכה רעך, כי הבט אל עמל לא יוכל. גם מה שכתוב ויבאו הרעים ויגרשום ויקם משה ויושיען וישק את צאנם. הנה כי יחוס על דל ואביון ונפשות אביונים יושיע, הנה אלה קצות דרכיו מעידות על היותו ממולא בשאר המעלות, וכלן נמשכות ובאות מהתארים ההם אשר לדעת הרב בקש עליהם, ואם לא ידעם איך ומה קיימם והתנהג בהם עם הבריות, ועדיין לא הודיעוהו דקות ההנהגה בהם, ואם ידעם איך שאל על מה שכבר נשלם בו: אבל האמת יורה דרכו כי אין הכוונה בשאלתו ע"ה מה שחשב הרב, ועוד איך אמר הרב ז"ל ואדעך מורה על היותו נודע בתאריו וכו', ואמרו למען אמצא חן בעיניך מורה על מי שידע הבורא וכו', והרי אין יודע האל כי אם האל כי הוא יתברך יודע את עצמו ואינו נודע לזולתו, וגם הרב ז"ל אמר כן בפרק ההוא ובפרקים אחרים מספרו. ובעל העקרים בפרק ג' מאמר ג' מספרו כתב עליו ואמר, כי זה הכתוב לא יחייב אלא שיהיה ליודע יתרון מעלה על הבלתי יודע לא זולת זה, שהרי ואדעך יורה על היודע אותו יתברך ואין מי שידעהו זולתו עד כאן. וזה מוכרח שאם כן הרי מצא מה שבקש במאמר הראני נא את כבודך, ומה המניעה באמרו לא תוכל לראות את פני, סוף דבר צלל הרב במים אדירים, והנה לפנינו מה שהעלה בידו דברים שאינם מתורת הכתובים גם לא מכוונת אדון הנביאים בשאלותיו ותשובותיו יתברך אליו: ואחרים אמרו כי אין מאמר משה ע"ה הראני נא את כבודך על השגת המהות, אבל הוא ע"ה שאל על הצורה הנוראה הנאצלת מהסבה הראשונה בלי אמצעות, כי אמתת המעלה ההיא לא היה משיג בהשגת השאר כי הצורה הנפלאה ההיא לדעתם נבדלת במציאותה ומיוחדת במעלתה מהשאר מצד היותה עלולה מהסבה הראשונה בלי אמצעות, ואף על פי שהיא נבדלת במציאותה מהשאר, הנה היא משתתפת עם השאר במין מציאותם הכולל שהוא מציאות השכל והפשיטות הגמור. נמצאת אם כן מעלה זו מורכבת משני עניינים פשוטים רוחניים מעולים על כל מעלות הנבראים. הענין האחד הוא היותה נבדלת במציאותה מהשאר. והשני היותה משותפת עמהם במין. ואומרים ששני עניינים אלו הם מכונים בתורה בפנים ואחור. והענין העליון הוא אשר אמר עליו כי לא יראני האדם וחי. והבטיחו על המציאות המכונה באחור. אמנם השגת הפנים אמר לו שהיא מנועה מהשיג לשום נברא. וזו היא לדעתם כוונת וראית את אחורי ופני לא יראו. ולדעתם זה לא השיג אדון הנביאים ע"ה כל מציאות השכלים הנפרדים על אמתת מהותם, ועל כן היה דורש ומבקש לראות הכבוד הנעלם הנבדל במציאות ממעלת השכלים המושגים. ולהעיר על מציאות ראיית האחורים ומניעת ראיית הפנים, אמר הנה מלאכי ילך לפניך, כי בהיותו הולך לפניו לא היה יכול להשיג הפנים כי אם האחורים בלבד, ובקשתו היתה ללכת עמו להשיג ראיית הפנים באמרו את אשר תשלח עמי. הלא בלכתך עמנו עד כאן: ויש לשאול לדעת זה מה ההשגה אשר השיג משה ע"ה במאמר אהי"ה אשר אהי"ה. וגם בהזכרת השם השני אשר נאמר עליו זה שמי לעלם. והנה הם מודים בדבריהם ששם אהי"ה הוא שם עצמי לבורא, וענין הדבור יוכיח כי כשם שיש בו הוראה אל השם כן יש בו הוראה אל מציאות העצם הנקרא בו לא לזולתו. והם מודים שבשם יו"ד ה"א השיג מציאותו, ואומרים שאחר שנענה על שאלה נעלמת העבירו אל ענין אחר, והודיעו שהשם של יו"ד ה"א עם היותו מורה על מציאותו, יש בו קצת הוראה אל מציאות זולתו רוצה לומר ברואיו וכי הוא התחלת הנבראים כלם. והנה מאמר זה יורה שבמראה ההוא השיג המעלה הנוראה ההיא המתוארת בתואר פנים. ואם כן מה היתה שאלתו במאמר הראני נא לדעתם והמניעה שמנע ממנו באמרו לא תוכל לראות את פני, והוא ע"ה כבר השיג ההשגה ההיא קודם לכן: ועוד יקשה לדעתם אם היה ששאלת הראני נא את כבודך היתה על דבר חוץ מהמהות האמיתי יתברך, איך יאמר כבודך, ואיך ישיב הוא יתברך לא תוכל לראות את פני כי לא יראני והנה אין פני האדם דבר זולתיי לו ואמר לא יראני ואמר ופני לא יראו: והנה כל אלו הבטולים יתחייבו אל אלה הדעות לפי שהם רוצים לשקל בדעתם דברים אשר אין לשקל השכל מבא בהם, ואני אתנהלה לאטי לרגל מלאכת עבודת הקדש, ואבאר המראה הנוראה ההיא מראת הסנה, ושאלת אדון הנביאים ואמרו לי מה שמו, ותשובת אדון העולם אליו, ושאלותיו ע"ה במאמר הודיעני נא את דרכיך. ובמאמר הראני נא את כבודך, ותשובת אדון העולם אליו על שתיהן, כפי האמת המקובל בעזרת המלמד לאדם דעת: חלק ג פרק לד ויהי בימים הרבים ההם וימת מלך מצרים ויאנחו בני ישראל מן העבודה ויזעקו, נזכרה הזעקה עם מיתת המלך, לפי שדרך המלכים במותם לקרא דרור ולשלח רצוצים חפשים, וגם המלך המולך יאמר לאסורים צאו וכראות יושבי בארץ צלמות כי אין קורא לשבויים דרור, ידעו כי אין המנהג בהם כמנהג שאר העבדים כי מיי' היתה זאת להם וכי הם מושגחים מעליון והדבר תלוי בהם ואז נתעוררו אל התשובה: ואולי הזקנים והחכמים עוררום אל זה כי הם מקובלים כי קול יעקב בוקע ועולה ויש בו די לעורר הדברים העליונים וכענין עורה למה תישן אדני הקיצה אל תזנח לנצח. למה פניך תסתיר כי הסתיר פניו המאירים מבית יעקב כי עזבוהו ויטמאו בגלולי מצרים ולא עבדוהו, ויאנחו בני ישראל מן העבודה אשר כחדו בה אשר בעבורה ויעבידו מצרים את בני ישראל בפרך, ונתנו אל לבם כי טוב להם עבוד את יי' כי היא עמדה לאבותם, מעבוד את מצרים, ואז ותעל שועתם אל האלהים מן העבודה עבודת פרך עבודה נכריה אשר עובד בם, כי נמנו וגמרו להיות לו לעבדים, גם הוא יתברך נתן לבו עליהם להושיעם כחק האדון אשר כל מי שירים דגל אדנותו עליו ויקרא בשמו חל עליו חובת ביעור כל הקמים עליו ולהושיע את עבדו הקורא בשמו כי הנוגע בו מרים יד במלך ונוגע בבבת עינו וכענין לא לנו יי' לא לנו כי לשמך תן כבוד, ואמרו זכרונם לברכה כל המשעבדם מלמטה כאלו משעבדם מלמעלה. ועל דרך האמת עלתה שועתם אל מאור העליון כי תשובתם עוררה התשובה ושבה עליהם ובא ההתעוררות מראש ועד סוף ואז וישמע אלהים את נאקתם. והיא העלתם הגגה ויזכר אלהים עליון את בריתו את אברהם את יצחק ואת יעקב, כי שבה האם העליונה על בניה כי עוררו כן מלמטה וירא אלהים את בני ישראל כי כן עשו וידע אלהים קרבם אל הדעת מדה כנגד מדה, והרי הייחוד שלם: וסוד הענין התעוררות התשובה וזכות האבות למעלה ולמטה גרם ייחוד השם הגדול בכבודו וזה שלמות הכל, כי התעוררות השלמות והייחוד העולה מלמטה סבת הייחוד למעלה, והייחוד למעלה סבת הישועה והגאולה למטה לגורמים זה, ועד שלא נשלם זה למעלה אי איפשר לצמוח זה למטה וזה סוד וירא וידע: ובמדרשו של ר' נחוניא בן הקנה משל למלך שהיה לו אשה נאה והעמיד ממנה בנים חבבן וגדלן יצאו לתרבות רעה, שנאן ושנא אמן חזרה אמן עליהם ואמרה להם בני למה אתם כך שאביכם שונא אתכם ואותי עד שהתנחמו וחזרו לעשות רצון אביהם ראה אביהם כך אהבם כבתחלה וגם את אמן הה"ד וירא וידע עד כאן. וזה סוד ובפשעכם שלחה אמכם וחזרה עליהם אמן הוא סוד ההתעוררות הבא אליהם מלמעלה כדי לעוררם לשוב כי יש בזה צורך גבוה גם כן כמו שהתבאר בזה הספר וזה סוד אהבם וגם את אמן, ותשובתם עשתה פירות כי הם הכינו למטה ולמעלה וגם גמרו בלבם להיותם לו לעבדים בגופם ובנפשם וכמו שרמזנו בטעם ויאנחו בני ישראל מן העבודה: והנה נעתק הענין להודיע כי הצמיח להם מלכם מושיע ורב לגאול את גופם ולהוציאם מגלותם ולהושיע את נפשם, בשיתן להם דרך יורם את העבודה אשר יעבודו והיא התורה אשר בה תשועת הגוף והנפש, ואמנם הראשונה רמז באמרו ומשה היה רעה כי הוא ע"ה יוציאם מגלותם וידעם דעה והשכל וינהגם אחר המדבר עד אשר יבאו אל הר האלהים חרבה ושם ישמעו את הקול מתוך האש והוא שרמז באמרו וירא מלאך יי אליו בלבת אש מתוך הסנה והוא רמז לקבלם התורה כנגד תשועת הנפש: ואמנם הרמז באמרו וירא והנה הסנה בער באש כי הסנה רמז לישראל שהם גוף שפל והם בערים באש התורה והקב"ה אש, שנאמר כי יי' אלהיך אש אכלה, והתורה אש ועם כל זה והסנה איננו אכל, כענין ואתם הדבקים ביי' אלהיכם והדבקות ההוא ביי' אלהיכם שהוא אש אין צריך לומר שלא יאכל ולא יפסיד אתכם, אבל יוסיף לכם קיום והוא אמרו חיים כלכם היום. והוא ע"ה תמה על זה ורצה לבא אל סוד זה הקיום כי הוא מראה גדול לראות ולהשיג כי מדוע לא יבער ולא ישרף הסנה כי האש מכלה ומבער מן העולם, ואמר וירא יי' כי סר לראות, לרמוז כי ראה משה את יי' כי הוא המקיים והמעמיד את הסנה שלא יכלה ולא יפסד בהיותו בער באש התורה ושומר מצותיה, ובזה יהיה לו הנצחיות והקיום. וכבר הודענו במה שקדם כי הקב"ה נקרא תורה. ויקרא אליו אלהים מתוך הסנה כי המקיים התורה שכינה עמו ואלהים בקרבו המקיימו. אל תקרב הלם של נעלך מעל רגליך, לרמוז כי קודם שיקרב הלם אל זה הסוד לעמוד עליו ולזכות בזה הקיום, צריך לפתוח השערים הנעולים לבא הביתה, להשיג זה הקיום והנצחיות, כי בתחלה צריך לזכך את הגוף ולנקותו ממעשים רעים, ואחר כך לקשט את הנפש ולהעביר החלודה מעליה מהאמונות הרעות והדעות המשובשות המונעות זה השלמות, ולא יספיק שלילת המנעל האחד עד שיושללו שניהם, כי המקום אשר אתה עומד עליו להשיגו אדמת קדש הוא, ולזה צריך שלילת הנעלים שהם הטומאות המטממים וסוגרים את הלב. ויאמר אנכי אלהי אביך אלהי אברהם, אשר הסיר כל המונעים וקבל אלהותי עליו ופרסמו לכל באי עולם, וכן אלהי יצחק ואלהי יעקב אשר הלכו בדרכיו אחריו, ואני הבטחתים להוציא מהם אומה שלמה יקבלו אלהותי עליהם בשלמות, וישלימו מה שהתחילו אבותם. ולפי שהם עזבו דרכי אבותיהם, ונטמאו בגלולי מצרים ושעבדו גופם ונפשם לתועבותיהם, הפכתי לבם לשנא עמי ולהתנכל בעבדי, ועתה שחזרו בתשובה בשניהם וארד להצילו ולהעלותו: ובמדרש וינהג את הצאן אחר המדבר, ר' יוסי אומר מיום שנולד משה לא זזה ממנו רוח הקדש, וראה ברוח הקדש שאותו המדבר היה קדוש ומוכן לקבל מלכות שמים עליו, מה עשה הנהיג את הצאן אחר המדבר עכ"פ ולא במדבר, שרצה שלא יכנסו לתוכו אלא הרחיקם אחר המדבר, ויבא אל הר האלהים הוא לבדו. א"ר יהודה האי אבנא דמקבלא פרזלא כד חמא ליה מחטא מדלגא עלוי, כך משה והר סיני כיון שנראו זה עם זה דלג עליו, הה"ד ויבא אל הר האלהים חרבה, א"ר אבא שמוכנים היו מששת ימי בראשית זה עם ואותו היום היה מתרגש ההר למול משה, כיון שראה משה נכנס לתוכו ודלג בו ועמד ההר מלמד ששמחים זה עם זה. א"ר יוסי יודע היה משה שאותו ההר הר האלהים הוא דכתיב ויבא אל הר האלהים, דתנן מה ראה משה באותו הר, ראה עופות שהיו פורחים ופורשים כנפיהם למעלה ולא נכנסים בו, ר"י אמר ראה העופות פורחים ונכוין משם ונופלין לרגליו של משה, מיד הרגיש בענין והעמיד הצאן אחר המדבר והוא נכנס לבדו עד כאן: למדנו מדבריהם כי משה ע"ה היה מוכן לנבואה מיום שנולד. ולהעיר על זה נאמר בו ותרא אותו כי טוב הוא ואז"ל שנתמלא כל הבית אורה. ועוד אמרו ותפתח ותראהו מלמד שראתה עמו שכינה. ולמדנו עוד ממה שאמר אחר המדבר ולא במדבר ואמרו שרצה שלא יכנסו לתוכו וכו', שזה רמז למה שישראל הם הצאן, שלא הורשו ביום הקהל לעלות בהר ולנגוע בקצהו, ובלוחות שניות נאמר גם הצאן והבקר אל ירעו וגו', ובאמרם הא אבנא דמקבלא פרזלא וכו', ואמרם שמוכנים היו וכו', ואותו היום היה מתרגש וכו', ידוע מדרך האמת שהר סיני רמז אל ה"א אחרונה, ולזה נאמר כאן הר האלהים חרבה חרב ה', והר האלהים בלא סמיכות, ולזה סמך מיד וירא מלאך יי' אליו בלבת אש, ולזה היה ההר מתרגש כי יותר ממה שמשה היה רוצה לידבק בו, היה ההר רוצה להמשך אחריו ולהדבק בו, כי אליו תשוקתו וכענין משכני אחריך נרוצה, כי הוא ע"ה נקרא איש האלהים כמה דאת אמר אישה יקימנו. ואמרם ראה עופות שהיו פורחים וכו', ולא נכנסין וכו', פורחין ונכוין משם ונופלין לרגליו של משה, לרמוז על האומות שלא נכנסו בהר סיני ולא קבלו התורה. ומההר ההוא יצאה להם והכי אמרינן בגמרא חורב סיני, שירדה ממנו שנאה וחרב לאומות העולם, שנאה וחרבה שהקב"ה שונאן ועתיד להחריבם ואש תאכלם, שלא רצו לזכות באש התורה ועתידין ליפול לרגליו של משה: עוד שם במדרש וירא מלאך יי' אליו בלבת אש, מאי טעמא בלבת אש ולשאר נביאין לא אמר ר' יהודה שאר נביאין לא כמשה, דתנן מאן דקריב לאשא ביה יתוקד, משה קריב על אשא ולא יתוקד דכתיב ומשה נגש אל הערפל אשר שם האלהים, וכתיב וירא אליו מלאך יי' בלבת אש. רבי אבא אמר האי דמשה אית לאסתכלא בחכמתא על מה דכתיב כי מן המים משיתיהו, מאן דאתמשך מן מיא דים עילאה לא דחיל מן נורא, דתניא אמר רבי יהודה מאתר דאתגזר משה לא אתגזר בר נש אחרא, אמר רבי יוחנן בעשר דרגין אשתכלל דכתיב בכל ביתי נאמן הוא ולא נאמר בביתי, זכאה חולקיה דגבר די מלכא אסהיד ביה כדין עד כאן: ועל דרך החכמה הנאמנה, ומשה היה רעה, ידוע כי הבל בנו של אדם הראשון ראש הרועים שנאמר בו ויהי הבל רועה צאן. וכתיב ותקרא את שמו שת כי שת לי אלהים זרע אחר תחת הבל, תחת הבל ודאי וכתיב זרע אחר. ולסוד זה נאמר ומשה היה. ומכאן יתבאר כי על פי רוח הקדש נאמר ותקרא שמו משה, ולא נשתנה שם זה כלל. ואם כן אותיות משה מעידות על סודו הנפלא. והסוד הגנוז זרע אחר תחת הבל. שלהב"ת. ולהעיר על הסוד וירא מלאך יי' אליו בלבת אש לבת ש' ואותיות אחה"ע מתחלפות. ועל דרך הנעלם ה' שלהבת היא ה"א אחרונה, והוא המלאך הגואל, ולזה וירא מלאך יי' אליו, והוא מלאך פניו מלאך שהוא פניו מלאך האלהים בלא סמיכות, והיא מדת הדין של מטה, ולהעיר על זה אמרו במדרש שעת המנחה היתה דמדת הדין שולטת בו. ונקראת מלאך שהוא שליח העליונים לה ונשתלחה עם ישראל למצרים, בסוד גלו למצרים שכינה עמהם, וכתיב וישלח מלאך ויוציאנו ממצרים, כי גאל את עצמו ויוציאנו עמו ממצרים, ולזה נאמר ליעקב אנכי ארד עמך מצרימה ואנכי אעלך גם עלה. ונאמר למשה וארד להצילו מיד מצרים, כי ברדתם ירד ולהעלותו מן הארץ ואנכי אעלך גם עלה. ולהעיר על הסוד הזה נזכר' כאן בשם מלאך, ובו היתה תחלת השגתו של משה ע"ה, והוא תכלית השגת האבות ע"ה, והסוד וארא אל אברהם וגומר באל שדי פנים שאינם מאירים אספקלריא שאינה מאירה, ושמי יי לא נודעתי להם כלומר כמו שנודעתי לך, כי מכאן והלאה זכה לפנים המאירים כלומר במראת הסנה זכה לאספקלריא המאירה: מתוך הסנה אמרו במדרש ילמדנו אמר הקב"ה כתבתי בתורה עמו אנכי בצרה, הם נתונים בשעבוד ואף אני בסנה ממקום צר, לפיכך מתוך הסנה שכולו קוצים. ובאלה שמות רבה בכל צרתם לו צר, א"ל הקב"ה למשה אי אתה מרגיש שאני שרוי בצער כשם שישראל שרויין בצער, הוי יודע ממקום שאני מדבר עמך מתוך הקוצים כביכול אני שותף בצערן. הנה בארו ע"ה כי השכינה משתתפת בצערן של ישראל וכביכול הכבוד בשעבוד בין הקוצים, וזה סוד בכל צרתם לו צר: ועל דרך הסוד הנסתר ירמזו לנו כי הסנה שכולו קוצים ירמוז אל הכחות המשעבדים לישראל למעלה ולמטה, והסנה תמורת גפן פוריה גפן זאת שנואה כי תבעל כי סנה תמורת סיני, והנה זה משעבד למעלה והאומות הבאים מכחו משעבדים למטה, והנה הקוץ המכאיב סבת החטא הקדום והוא סבת גלות מצרים כי מקום הרשע מקום המשפט. וירא והנה הסנה בער באש מוכן אל ההפסד כי קוצים כסוחים באש יצתו, אלא שעדיין לא הגיע הזמן, כי היא הרצועה המיסרת והאלהים עשה שייראו מלפניו כי הוא צורך העולם, ולזה והסנה איננו אכל עד אשר יגיע הזמן המיועד ויתקיים בו והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש ודלקו בהם ואכלום. וזה סוד המראה הזאת הנפלאה היותה בענין זה והוא ע"ה השיג במראה זו שלשה דברים, סנה, אש, מלאך, כי כן הסדר ממטה למעלה, ובזה השיג כל המרכבות עליונות ותחתונות. וזה מבואר לחכמים אשר נמסרו אליהם מסורות סתרי המרכבה: ויאמר משה אסרה נא ואראה את המראה הגדל הזה מדוע לא יבער הסנה. רצה ע"ה להעמיק בחכמתו בזה המציאות הזר הנפלא, כי זר מעשהו ונכריה עבודתו לבא עד תכונתו ולהשיג סודו, איך תמצא מחשבה כזו בתמים דעים, ואיך מהטוב הגמור יבא וימשך הרע, ומפשוט זך ונפלא גמור יצא המורכב הזה מכל מיני פורעניות, ואחר שהוא מקום הרשע והמכשול לכל באי עולם והוכן אל הכליון וההפסד, מדוע לא יבער הסנה ויבוקש ואיננו. וירא יהוה כי סר לראות שם הרחמים שם שלא ישתנה פשוט בתכלית הפשיטות ועם זה באו אלו הרבויים ולא ישתנה ולא יתרבה בהם ויקרא אליו אלהים מדת הדין מתוך הסנה, לרמוז כי הוא צורך העולם ליסר בו הפושעים ולגמור הדין ברשעים, ולזה איננו אכל כי אלהים אשר בתוכו מקיימו כי בו שלמות הנבראים. ויאמר אל תקרב כי סוד זה אחוז במחשבה העליונה אשר אינה מושגת לשום נברא, ולזה אל תקרב הלם אליה כי היא נתיב לא ידעו עיט ונקראת הלם לפנים מהכל לפי שהיא לפנים מהשגתו של משה ע"ה כי לא השיג שער החמשים. ובמדרש ילמדנו אין הלם אלא מלכות סוד מלכות בית דוד, ולזה אמר מי אנכי יי' אלהים ומי ביתי כי הביאתני עד הלם כי זכה למדה ההיא. והנה השיבו על תמיהתו הראשונה: ואמנם על אמרו מדוע לא יבער הסנה, השיבו באמרו של נעליך מעל רגליך, כלומר שעדיין לא הגיע זמנו עד אשר יוסרו כל המונעים הסוגרים דלת בעד זה, שהם העונות והפשעים אשר נועלים ומסתירים הפנים המאירים, וסוגרים שערי הרחמים, ובסבתם באים הגליות והחרבנות, וישראל עדיין עתידין לחטא ולבא בשאר גליות, עד אשר יגיע הזמן אשר בו ינשלו הנעלים, ואז ועמדו רגליו ביום ההוא על הר הזיתים, וכתיב בסוף והיה יי' למלך על כל הארץ ביום ההוא יהיה יי' אחד ושמו אחד, כי אז איש ואשתו והיו לבשר אחד, כי יפשטו הכתנת אשר היתה מפסקת ביניהם וירחצו רגליהם מהעפר והטיט הדבק בהם, המונע הייחוד והקדושה והטהרה. ולפי שלא ישאר בזמן ההוא שום מונע ומעכב הייחוד, כי הכל יהיה בשלמות הכוונה הראשונה ואור הלבנה כאור החמה, להעיר על זה אמר לו של נעליך שנים מעל רגליך, והסוד הנעלם בזה כי כל זה השלמות הנפלא יגיע על ידי משה ע"ה, כי הוא התחיל והוא יגמור, בסוד כימי צאתך מארץ מצרים אראנו נפלאות, בסוד מ"ה ש"היה ה"וא שיהיה: הגה"ה ראשי תיבות משה כמו שנתבאר בתקונין וברעיא מהימנא (ח"ב ק"כ ע"א) פעמים רבות: וכגואל הראשון כך גואל האחרון. אבל יהושע התחיל בשלמות האומה להכניס את ישראל לארץ לעקור דיורין ולהושיב דיורין, ועתידין ליעקר ממנה לצאת בגלות לזה נאמר לו של נעלך האחד בלבד: וגם בזה רמז לו על הראשונה, כי להשגתה צריך לנשול שני הנעלים, והם התפשטותו מהיותו אדם גשמי וזה הנעל האחד, והשני גם בערך היותו מלאך אף באלה החיים כי הוא היה ממלא מקום המלאך ולזה לא נתרצה בו בחייו, כי גם זאת ההשגה מנועה מן המלאך בסוד ונעלמה מעיני כל חי ומעוף השמים נסתרה. כי המקום אשר אתה עומד עליו. אשר אתה רוצה לעמוד על השגתו ולהתבונן בו, אדמת קדש הוא מלשון דמות ודמיון, ולזה האריך בלשון וכתב אדמת. כי מה היה חסר הכתוב אם כתב וכמו שכתב כן ביהושע כי המקום אשר אתה עומד עליו קדש הוא, אבל האריך הכתוב בזה וכתב אדמת קדש, והוא דמיון קדש שהיא חכמת אלהים כלומר זה אחוז במחשבה העליונה, והם כדמיון המחשבות הכוזבות העולות וקודמות במחשבות החכם, אשר אינו פועל על ידם כי אם על יד המחשבות הצודקות. וזה הוא נרתק המחשבה הטהורה והוא אחוז בה כי ממנה באו. ואי איפשר להשיג איך תהיה מחשבה כזו בתמים דעים כי זה השער סגור בפני כל בריה. ועוד יש בזה סוד נעלם אמרו במדרשו של רבי שמעון בן יוחאי עליו השלום, (ח"ג ק"פ ע"א) וכי אמאי נעל הכא אלא איתמר דפקיד ליה על אתתיה לאתפרשא מינה ולאזדווגא באתתא אחרא דנהירו קדישא עלה וההוא נעל אוקים ליה באתר אחרא אעבר ליה מהאי עלמא ואוקים ליה בעלמא אחרא עד כאן. ולפי שלא היה הפסק בזווג ההוא, לזה אמר של נעליך שנים בסוד ואתה פה עמוד עמדי, אנכי אלהי אביך, אדם הראשון אשר הוא סבת גלות מצרים, ולזה לא אמר אנכי אלהי אברהם אביך כמו שאמר ביעקב. אלהי אברהם אלהי יצחק ואלהי יעקב, אשר התחילו לתקן את אשר עוותו אביך בחטאו, וכבר הגיעה שעה שיושלם זה התיקון על ידיך, בגאולת העם ובקבלת התורה, כי בה נתבסם העולם מהחטא הקדום. ויסתר משה פניו, כי ירא כששמע אנכי אלהי אביך וקבלו חכמי האמת ע"ה כי כשהקריב הבל קרבן, הציץ בשכינה יותר מן ההשגה ועל כן הוצרך למדה ההיא, ולכן נתיירא עתה ממה שאירע לו כבר, ולזה הסתיר פניו. ויאמר יי' מדת הרחמים, כי בה יתנהג עמו ובה ירחם על העם. ובזה הענין פעם יזכיר השם המיוחד ופעם שם אלהים, וכל זה להורות על הייחוד הגמור. ראה ראיתי כי המקום אשר אתה עומד עליו קדש הוא, שתי ראיות אחת למעלה ואחת למטה, ראה בשעבוד של מעלה ראיתי בשעבוד של מטה. ועתה הנה צעקת בני ישראל באה אלי, כנסת ישראל צועקת על בניה כענין רחל מבכה על בניה, כי כבר אמר למעלה ואת צעקתם שמעתי. ועתה לכה וגו' והוצא את עמי, כי אתה תתקן מה שעוותו אביך, כי הוא סבת הגלות, ואתה תגאלם ותוציאם משעבוד הנחש אשר נתפתה אדם הראשון אחריו. ולזה לכה ואשלחך אל פרעה התנין הגדול הבא מכח הנחש, אשר החטיא את אדם הראשון והוצא את עמי בני ישראל ממצרים מקום הנחש. ויאמר משה אל האלהים מי אנכי כי אלך אל פרעה, הנה משה ע"ה ענו מאוד ולא ראה עצמו כדאי אל זה השליחות, ואמר הנה אנכי שפל אנשים רעה צאן ואיך אלך אל פרעה שהוא מלך גדול. ועל מה שאמרת והוצא את עמי וגו' מה הצורך בהוצאתם ממצרים, ומשה ע"ה יודע כי ראוי במשפטיו הצדיקים להציל עשוק מיד עשקו, ומקובל הוא ע"ה במה שאמר הוא יתברך לאברהם אבינו בין הבתרים ידע תדע וגומר, ואחרי כן יצאו ברכוש גדול. אבל רצה לעמוד על האמת המכוון בכל זה, לפי ששמע ממנו יתברך וארד להצילו מיד מצרים ולהעלותו מן הארץ ההיא אל ארץ טובה וגו', אמר לו אתה שחרדת אלינו את כל החרדה הזאת להכנס בכל זה הטורח להוציא את העם הזה ממצרים, ולעקור מלכיות ולתת להם את ארצם, האם יגיעך מזה דבר ומה הצורך בכל זה. ואדון העולם היודע תעלומות לב השיבו על הראשונה, כי אהיה עמך כי אני המשלים החסרונות, ומכין הבלתי מוכן, ומדרכי לעשות חדשה בארץ ולהוות הדברים מאין ולהוציאם מן ההעדר אל הקנין, ולזה אמר לו כי אהיה עמך לשון הויה ולא אמר הנה אנכי עמך כמו שאמר ליעקב והנה אנכי עמך: ובאמרו עמך רמז לו, שזה אמנם תלוי בו בשיתעורר לקבל זאת ההויה והשלמות, והוא שילך בשליחותו כי כביכול צריך עזר, וזה אמרו עמך עם מה שתתעורר אתה אז תשרה הברכה בך. וכענין אמרם ז"ל כי יברכך יי' אלהיך, יכול יהא יושב ובטל תלמוד לומר בכל מעשה ידיך. וזה לך האות זה השלמות אשר הגעת אליו ממעלת הנבואה וביתר שאת מן האבות ע"ה, לך לאות, והנה יקרת בעיני נכבדת להעלותך על זאת המעלה, וכל זה לך לאות כי בלכתך אל פרעה אהיה עמך ואחשיבך בעיניו לשר וגדול, וכמו שאמר לו בסוף ראה נתתיך אלהים לפרעה וזה קל וחומר למשה ע"ה שאין לו עליו תשובה. ועוד זה לך לבדך לאות כי אנכי שלחתיך והוא ע"ה לא שאל אות על שליחותו ולא נסה את יי'. ואמנם על השניה השיבו בהוציאך את העם וגו', ועל מה שאמרת מה יגיעני מזאת ההוצאה, הנה צורך גדול יש לי בהוצאתם כי בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה. והעבודה צורך גבוה כמו שהתבאר בזה הספר וזה סוד אשר הוצאתי אתם מארץ מצרים לשכני בתוכם. וכתיב אשר הוצאתי אתכם מארץ מצרים להיות לכם לאלהים. הנה כי ההוצאה צורך האלהות: ואחר שהושב ע"ה תשובות נצחות על ספקותיו, נעתק אל ענין אחר נעלם ונפלא מאד גנוז באוצרות החכמה העליונה. ולפי שיש להרהר אחר מדותיו ע"ה איך היה שואל דברים שאינם מענין השליחות, מצא לו ע"ה עלה מצד העם ותלה הדבר בהם באמרו ואמרו לי מה שמו מה אמר אליהם, אבל האמת בלבבו ע"ה כי רצה לעמוד על מה שלא עמדו הקדושים אשר קדמוהו גם לא הבאים אחריו. והוא יתברך השיבו אהיה אשר אהיה. ומזהירותו ותשוקתו ע"ה אל מלכו להדבק בו לא הניח זאת השאלה אל זולת זאת העת אבל בראשית האהבה ופתיחת הדבור אליו בקש לעמוד על סוד השם הגדול, כי אחר שזה התכלית אשר יכספהו שלם השלמים, אין לדחותו ולאחרו כי אם לא עכשיו אימתי, כל שכן כי עתה ידו על העליונה כי בו צורך גבוה וצורך הדיוט, וכביכול אם אינו גואלם אין אחר גואלם כדאיתא בריש ויקרא רבה: וקודם שאכתוב האמת המקובל בזה. אביא מה שפירש בו בעל העקרים ז"ל. אמר כי היה חושב משה שאולי הנראה אליו היה אחד מהשכלים הנפרדים שמציאותם נתלה בזולתם, ולזה היה חושש שמא לא יהיה משיג מבוקשו אחר שכל מבוקשו וכחו של זה הזולת תלוי בזולתו. ואם הזולת ההוא יחפוץ לבטל רצונו יתבטל בלי ספק, ולא יצא אל הפועל דבר ממה שהוא חפץ, ולזה השיבו ה' יתברך כי שמו הוא אהיה אשר אהיה כלומר הנמצא המחוייב המציאות אשר מציאותו תלוי בעצמותו ולא בזולתו, ולזה יהיה מובטח שיעשה חפצו ורצונו בכל אשר יחפוץ. וזהו לשון אשר אהיה שהוא לשון המדבר בעדו, כלומר אני הוא מצד שאני הוה לא מצד שזולתי הוה, כי אין מציאותי וכחי תלוי בזולתי כלל כמו שהוא הענין בשאר הנמצאים וכו' כמו שהאריך שם: ואמנם הבטולים אשר יתחייבו לדעתו כי אם היה ע"ה חושב שאולי הנראה אליו היה אחד מן הנפרדים, אם כן איך יסתיר פניו ע"ה מהביט אליו. ועוד איך יאמר הנפרד אנכי אלהי אביך אלהי אברהם וגו', ואין ספק שהשיג ע"ה שכל זה היה במראה הנבואה, ולא יסתפק שום נביא מנביאי האמת בנבואתו מי המנבא אותו, כל שכן גדול הנביאים ע"ה שלא יסתפק אולי הנראה אליו אחד מהנפרדים. ועוד איך יסתפק משה ע"ה שמא לא היה משיג מבוקשו מזה הנראה אליו, והנה דבריו מורים על ההשגחה הנפלאה אשר השגיח וראה דמעת העשוקים. וגם על היכולת הבלתי בעל תכלית, באמרו וארד להצילו מיד מצרים אשר הוא ע"ה יודע שיהיה זה על יד הנסים והנפלאות, כי מקובל הוא במה שאמר לאברהם וגם את הגוי אשר יעבודו דן אנכי, וגם יעדו על קבלת התורה על ההר הזה, וכדאי זה המיעד ומבטיח בכל זה לסמוך עליו ולהאמין בו כי כל יוכל, ואין מבוקש שיבקש משה ע"ה שלא ישיג ממנו, ואין כל הדברים האלה ממי שיהיה כחו תלוי בזולתו, ואין זה במשמעות הכתובים אבל ממי שמציאותו מספיק ותלוי בעצמו ולא בזולתו, גם כל האמור אי איפשר שיהיה ממי שמציאותו תלוי בזולתו, ואם כל האמור לא הספיק לו עליו השלום להוציאו מן המחשבה ההיא עד ששאל ואמרו לי מה שמו, איך הספיק לו תשובה אהיה אשר אהיה. ואם בשביל שלא תהיה תשובה זו ממי שמציאותו תלוי בזולתו ואם יש צד ספק בזה גם בזה יש לספק. ועוד למה לא הספיק לו אמרו אהיה אשר אהיה, עד שכפל ואמר כה תאמר לבני ישראל אהיה שלחני אליכם. ואם בשביל שגם ישראל יסתפקו שאולי השולח את משה הוא אחד מן הנפרדים ולא ישיגו מבוקשם ממנו, אם כן היה לו לומר אהיה אשר אהיה שלחני אליכם. וחלילה שתהיה מחשבה כזו עולה על רוחו של משה ע"ה: אבל שאלתו ובקשתו על סוד התפשטות המחשבה שהוא מהות השם נסתר ונגלה, עם שהוא ע"ה מקובל באצילותו, כי זה מוכרח לעלות אל הנבואה, שאל על סוד השם כלל ופרט ואיך נתפשטה המחשבה, ורצה לשמוע סודו מפיו יתברך והוא יתברך העמידו על סודו, אז ידע והשיג בסוד השם מה שלא השיג שום נולד לפניו ואחריו, וכמו שאמר לו ושמי יי' לא נודעתי להם, ושמועו כמו שנודעתי לך. והוא שרמז באמרו אהיה אשר אהיה, והסוד בזה קודם שיגלה ויתפשט והוא נעלם עומד בעצמו בכלל אין עצמותו מתפשט, נקרא אהיה כלומר אני כלל הכל ואני הוא הכל סתום וחתום, כלומר שכל האצילות שהוא סוד השם הגדול היה גנוז ונסתר בחכמה העליונה שהיא כלל הכל, ועל זה אמר אהיה שהוא כלל כל האצילות. והסוד ואהיה אצלו אמון ואמרו במדרש אמון מכוסה אמון מוצנע, שהכוונה על חכמת אלהים שהכל היה סתום בה והיא כלל הכל וכאלו היה הכל עדיין בחביון רום מעלה ועדיין אין הכר בכבודו. עד שנמשך המעין עוד ונתגלה גלוי דק פנימי נעלם, ועדיין היה הכל נעלם עם שהיה מזומן יותר להגלות ולהמשך מבראשונה, והוא אמרו אשר אהיה והוא סוד ייחוד אהיה הראשון עם השני, והוא סוד אשר כי היו"ד אינה מתפרדת מן הה"א וממנה מקבלת הכל, והם בחבור ובקשר א' תמידי, והוא אמרו אשר אהיה כי בינה קבלה הכל מחכמה ושם היה הכל מזומן להמשך ולהגלות בפרט, עד שבא הרצון הפשוט להשלים ולגמור ההתפשטות, ואמר אהיה כלומר עתה ימשך הכל בפרט, ולזה לא אמר אשר שהיה נראה שעדיין לא הגיעה עת גמר האצילות והמשכתו, לזה אמר כה תאמר לבני ישראל אהיה שלחני אליכם, להורות על המשך המעין בפרט, ואחר שנמשך ונתקן כל אחד במקומו המיוחד לו ובמשמעותו, ירד אל פרט הענין המורה על שלמות הכל, והוא אמרו ויאמר עוד אלהים אל משה כה תאמר אל בני ישראל יי' אלהי אבתיכם אלהי אברהם אלהי יצחק ואלהי יעקב וכו' הרי פרט הכל ושלמות השם הגדול. ובפרק י"ג חלק א' כתבתי זה באריכות. ובזה עמד משה על סוד השם הקדוש נסתר ונגלה, ונדבק במה שלא נדבק שום נברא, והענין כי הוא ע"ה למד וקבל מפי הגבורה במהות השם הנסתר והנגלה, תעלומות חכמה והמון סתרים נוראים כפי השגתו הנפלאה ע"ה וכפי רוחב דעתו, וכאו ונכתבו אלו השמות הקדושים בתורה והושמו לאות ולסימן, להורות ברמז על סוד חכמת האלהות וסוד התפשטות המחשבה העליונה, ולהעיר על הכוונה בשאלת אדון הנביאים ע"ה, ודי במה שכתבנו במראה זו ובשאלת משה ע"ה כפי כוונת הספר. ואבא להעיר על הכוונה בשאלת הודיעני נא את דרכיך, ובשאלת הראני נא את כבודך בפרק הבא בסייעתא דשמיא: חלק ג פרק לה ויאמר משה אל יי' ראה אתה אומר אלי העל את העם הזה ואתה לא הודעתני את אשר תשלח עמי. אמר זה לפי שבתחלה אמר לו הנה אנכי שלח מלאך לפניך, ואין מלאך זה מן הנפרדים אבל הוא מלאך הגואל מלאך פניו, והוא שאמר עליו כי שמי בקרבו, כי הוא כלול מראש ועד סוף כידוע לחכמי לב. ובזה הבטיחו כי ילך בכבודו ובעצמו עמו, וזה היה בשעת רצון. ועתה אמר לו ושלחתי לפניך מלאך וזה מן הנפרדים, כי היתה שעת חירום וכעס על שקצצו בייחוד והפרידו אלופו של עולם, גם הם יהיה חלקם בדבר נפרד, והוא אמרו כי לא אעלה בקרבך, ואלו היה המלאך הזה המיועד מקודם לא היה אומר כן. אז אמר משה ע"ה ואתה לא הודעתני את אשר תשלח עמי, כי אין זו ידיעה כי הידיעה מדרכה שתהיה בדבר אחד וענין אחד קיים ולא ישתנה, ואם ישתנה אינה ידיעה: ולזה אמר לו בתחלת הענין ראה אתה אמר אלי, כלומר ראה שדבריך סותרים זה את זה ואין טענה מצד המקבלים והעון גורם כי אתה כתבת בתורתך אשר ידעו יי' פנים אל פנים, והוא אמרו בכאן ואתה אמרת ידעתיך בשם שאודע בשמי בעבורך, כלומר שיודע לו השם הגדול בנבואתו תמיד שיהיה נודע לו בנבואה כמו שהיה עד עתה ולא יפסיד בשביל מעשה העגל, כי ירא ע"ה ממה שאמר לו לך רד, וגם לפי שאמר לו ושלחתי לפניך מלאך וגו' כי לא אעלה בקרבם וגו', ירא שמא בנסעם מהר סיני לא יודע לו עוד בשמו הגדול בנבואה ולזה אמר לו ואתה אמרת ידעתיך בשם, וכענין שפירשתי בזה בפרק י"ד מזה החלק, ועליך לקיים. ואין זה סוף מדרגתך כי עדיין אתה בענין שתמצא עוד חן בעיני, והוא אמרו וגם מצאת חן בעיני יראה שבא לרבות דבר אחר. והוא מה ששאל שנית לטובת העם ולצרכם באמרו ועתה אם נא מצאתי חן בעיניך הודיעני נא וגו' כמו שיבא: ועל דרכיך הסוד הנסתר, וגם מצאת חן בעיני כי מצא החן הגדול כי על ידי החן הוא החבור והייחוד, וכענין שכתוב כי כל בשמים ובארץ כל הוא הקושר ומיחד שמים וארץ. ועתה אם נא מצאתי חן בעיניך כמו שאמרת הודיעני נא את דרך. נתיבות הדרכים היאך אתה נודע ומתייחד בשמך. ואדעך איחדך, והענין כי בקש ממנו שיודיענו סוד הייחוד ועניינו, היאך הוא מתייחד בשמו בעת רצון, והיאך הוא מסתלק בשעת הכעס כדי שידע ליחדו בשמו הייחוד האמיתי הרצוי לו. כי בזה מצא חן בעיניו כי בזה עושה רצונו, כי הרצון העליון הוא הייחוד, והמיחד את השם הגדול בכבודו, מוצא חן בעיניו ועושה רצונו גם הוא, וזה אמרו ואדעך למען אמצא חן בעיניך. וראה כי עמך הגוי הזה אתה אביהם והם בניך, ואי איפשר שתעזב מהם ולא הם ממך ולכן אתה צריך להיות עמהם פנים בפנים, ולצורך גבוה ולצורך הדיוט אני שואל ידיעת דרכיך, כי הייחוד צרכך הוא שתתיחד בשמך, כי אותה אתה מבקש מעמך ישראל, ובייחוד ההוא ימצאו גם הם וישיגו כל מבוקשו: ואשרי ילוד אשה היודע לפתות את בוראו ולרצותו בענין שישיג רצונו גם הוא לצרכם ולתועלתם של ישראל, כי הוא יודע כי האב רוצה שיליץ בעד בניו ויבקש רחמים עליהם, והוא ע"ה בקש לו מקום לכל זה בענין שישיגהו על השלמות, וזה כי אחר שהוא ע"ה מקובל ויודע כי ייחוד השם הגדול בכבודו הוא הדרך להשיג כל מבוקש, כי הוא מקור כל הטובות וההצלחות וצריך שימצא זה השלמות למעלה בתחלה וכשימצא על השלמות למעלה אז ימשך וימצא גם למטה על הגורמים זה השלמות. לזה בקש מלפניו שיודיעהו זה כלומר היאך הוא מתיחד בשמו, בענין שישיג ממנו מה שלא השיג שום נולד לפניו ולאחריו ליחדו בשמו ייחוד שלם. ולזה נראה שכוון אנקלוס ע"ה שתרגם הודעני כען ית אורח טובך, כלומר דרך עשיית הטוב בעיניך והוא ייחוד שמו הגדול בטובו, וכענין כי תעשה הטוב והישר תקונו וייחודו, וכתיב בטח ביי' ועשה טוב, כי הייחוד למעלה היא העשייה והתקון. ואמר יחזקיהו ע"ה והטוב בעיניך עשיתי ואמרו פרק קמא דברכות שסמך גאולה לתפלה והוא הייחוד השלם כידוע לחכמי לב: ואדע רחמך כדי שתתמלא רחמים, כי בייחוד הרחמים והאור באים מן המקור העליון סוד הרחמים הגדולים, ואדע ליחדך בענין שאפתח המקור ויאצל השפע והרחמים מראש ועד סוף, והוא סוד גלוי עתיק יומין בזעיר אנפין אשר בגלויו עליו תלוי ייחוד השם הגדול בכבודו, והוא ע"ה שאל שיודיעהו הדרך לזה הייחוד. ויש במשמע ואדעך גם כן שיודע לו השם הגדול בנבואתו תמיד כמו שהיה עד עתה, והיא שאלתו הראשונה במה שרמז באמרו ואתה אמרת ידעתיך בשם, וכמו שכתבנו למעלה. ובאמרו וראה כי עמך הגוי הזה רמז על שאלתו השנית שהיא צורך העם וטובתם, והוא דבקות הדעות כלומר שיהיה עמהם פנים בפנים, וכמו שרמז באמרו וגם מצאת חן בעיני, והוא יתברך השיבו על זאת שהוא צורך העם בראשונה, ואמר פני ילכו מלאך הברית אשר אתם חפצים שבו נראים פני המאירים, שעליו נאמר בעת רצון כי שמי בקרבו והוא מלאך פניו, ואליו רמז אנקלוס שתרגם שכינתי תהך, ולפי שהיא מדת הדין והם קצצו בייחוד והפרידו אלוף נעוריה ממנה והיא בכעס עמהם על זאת. הוצרך להבטיחו ולומר לו והניחתי לך, כלומר שתתנהג עמך בנחת ולא בדין עז וקשה שתהיה כלולה מהרחמים. אבל פנים בפנים ששאלת אי איפשר: והנה בזה היה מקיים לו מה שהבטיחו באמרו הנה אנכי שלח מלאך לפניך וגו', כי שמי בקרבו ועת רצון הוא כי ישלחנה כלולה מהרחמים ושמו בקרבו. ומשה ע"ה אמר מיד אם אין פניך בעצמך וכבודך הלכים כלומר שתהיה עמנו פנים בפנים אל תעלנו מזה, כי לא יספיק מה שאמרת פני ילכו שתהיה כלולה, כי קודם החטא היה מספיק זה ולזה לא בקש על זה כשאמר לו הנה אנכי שלח מלאך לפניך וגומ' כי שמי בקרבו. אבל אחר שחטאו בעגל והפרידו אלופו של עולם, לא יספיק להם כי אם היותך פנים בפנים בעצמך וכבודך הולך עמנו: או אולי המתין לו עד שעת העליה, כי בדעתו ע"ה היה לבקש מלפניו על זה שיהיה פנים בפנים, והוא אמרו ובמה יודע אפוא וגו' הלא בלכתך ותרגם אנקלוס הלא במהכך בכנוי ירמוז אל עצמו פנים מאירים, שכינתך ירמוז אל כבודו פנים שאינם מאירים, שיהיו יחד בייחוד אחד, והוא אמרו רומז לכל זה במהכך שכינתך עמנא, ואם לא שכוון אל סוד זה היה לו לתרגם במהך שכינתך כי למעלה כשענהו בכבודו כלול באמרו פני ילכו תרגם שכינתי תהך, פנים שאינם מאירים כלולים מהרחמים, וכששאל על פנים בפנים הוסיף באמרו במהכך שכינתך, לרמוז על מה ששאל ונפלינו אני ועמך כי בהיות פנים בפנים כייחוד אחד ימשך מזה שנהיה מופלאים, כלומר שיגלה המופלא והמכוסה סוד עתיק יומין על זעיר אנפין, כי גלויו תלוי בייחוד השם הגדול בכבודו, וזה לצרכי שאהיה נודע בנבואה כמו שהייתי עד עתה במדרגה עליונה ולא אפסיד ולא ארד מגדולתי בשביל חטא העם ולפי שלא נענה ע"ה על שלו כי אם על צורך העם הוצרך לחזור ולשאול ולזה אמר אני ועמך. ולצורך עמך שתהיה עמהם פנים בפנים ולפי שכל זה תלוי בגלוי המופלא אמר ונפלינו, מכל העם וגו' לפי שחלק האומות בדבר נפרד, ואנו נהיה מופלאים מהם שיהיה חלקנו במופלא ובייחוד השלם האמיתי. וזה כנגד מה שאמר ושלחתי לפניך מלאך שיהיה חלקם בנפרד על שהפרידו כייחוד וכמו שפירשתי למעלה: גם את הדבר הזה שאהיה פנים בפנים אשר דברת אעשה כי מצאת חן בעיני, והנה נענה על מה ששאל לטובת העם ולצרכם בשלמות שיהיו פנים מאירים בפנים שאינם מאירים בייחוד אחד. ואדעך בשם עתה נענה על שאלתו הראשונה ששאל שיהיה נודע לו בשם הגדול בנבואה כמו שהיה עד עתה, וכמו שיעדו באמרו ידעתיך בשם, וגם ענין הייחוד ששאל באמרו ואדעך ליחדך הודיעו גם כן, וכל זה כלל באמרו ואדעך בשם. וכמו שנתעלה ע"ה במדרגת הנבואה על כל הקודמים והמתאחרים אליו, כן במעלת ידיעת ייחודו בשמו יתברך שהודיעו נתעלה על כלם, ולא שידיעה זו היתה תנאי במדרגת נבואתו הגדולה עד שנאמר שקודם ידיעה זו לא עלה אל המדרגה ההיא בשלמות, שהרי לא נוסף לו במעלת נבואתו על מה שהיה לו קודם זה שום מדרגה, שקודם מתן תורה עלה אל העליונה שבמדרגות הנבואה, כמו שצריך כן לעלוי התורה שנתנה על ידו. כי באמרו כאן ואתה אמרת ידעתיך בשם וגו', ואמרו ואדעך, לא בקש כי אם שלא ירד מהמדרגה העליונה ההיא בשביל חטא העם, אבל מה שבקש שיעלהו אל מדרגת ידיעת ייחודו כפי מעלת נבואתו, וזה נוסף לו עתה על מה שהיה משיג ויודע בייחודו קודם זה. והוא יתברך ענהו על כל זה באמרו ואדעך בשם, שיהיה נודע לו בשמו הגדול בנבואה כמו שהיה כן קודם החטא, וגם בענין ייחודו יתברך הודיעו מה שלא השיג שום נולד לפניו ולאחריו: ויאמר הראני נא את כבדך. לפי שראה ע"ה שנענה על שאלותיו והעת עת דודים ורצון שלם, וגם ראה את עצמו ראוי ומוכן מאד, כי בדק את עצמו מחוצצי החמר ואין מעכב, ואולי היה כל זה בסוף הארבעים השניים, כי היה במעלה וחשיבות כאחד מן השכלים היושבים ראשונה במלכות, בענין זכות חמרו ודקותו אשר לא יעיקנו ולא יעצרנו הגשם, וגדול מהנפרד בחכמה ובהשגת השם הגדול, וכל רז לא אנס ליה בכל גנזי מרום, וכל נברא לא נכחד ממנו שלא השיגו לא נשאר לו שום דבר אשר לא השיג וידע זולתו יתברך. שאם לא כן חלילה לו ע"ה להרוס ולעלות אל יי' לראות, ועדיין השאיר אחריו דברים אשר עדיין לא השיגם. ועתה כראותו ע"ה כי אין מעיק אצלו שאל זאת השאלה הנכבדת שהיא ראיית הכבוד, ואמר הראני נא את כבדך, וכונתו ע"ה כי מתחלה שאל ידיעת דרכיו ליחדו, וכמו שכלל באמרו הודיעני נא את דרכך ואדעך, ובא דרכך חסר יו"ד כי שאל על דרך אחד מיוחד שבדרכיו שהוא ייחודו בשמו הגדול הכולל עשר ספירות סוד אצילותו האלהות האמיתי, היאך הוא אחד בשמו ובטובו ולא יתרבה במדות והוא אחד בהם. ובאה תשובתו אליו בזה ואדעך בשם כי זאת הידיעה היא הנכבדת הרצויה אצלו יתברך אשר הוא ע"ה פרסמה בתורה באמרו בקצרה ברמז נפלא נעלם מאד שמע ישראל יי' אלהינו יי' אחד, והם קבלו ממנו בו כל אחד כפי חכמתו והשגתו ובעמדו ע"ה על הסוד ידע והשיג כי תשלום זאת הידיעה הנכבדת ומלואה, תלוי בשאלה השנית והוא ע"ה מחשקו להשיג שלמותו יתברך, וכמו שרמז באמרו ואדעך למען אמצא חן בעיניך, שאל ממנו שתהיה הידיעה שלמה בתכלית השלמות בדרך זה, והוא שיראהו את כבודו. כי לפי שהייחוד כפי המחשבה הדבקה והקשורה בו בלתי נפרדת ממנו, כי אם קבועה בו אשר לא יצוייר שום פרוד והפסק בו, אמר שיהיה זה על השלמות כשיראהו כבודו, כי ישאר חקוק ומצוייר בלבו, ואז תעלה ידיעה זו שהוא הייחוד בידו על השלמות והוא שתהיה בפועל, ולזה שאל שיראהו כבודו בחוש, במראה העין, ואם זה חוץ מטבע אדם, הוא ע"ה לא היה במדרגת אדם. וגם זה במשמע ואדעך כי רואה הדבר יודעו ומכירו בשלמות, ומשם והלאה ישאר הדבר ההוא חקוק ומצוייר בשכלו אף כשיסתר מעיניו. ובזה יעמוד בשלמות על ידיעת ייחודו, היאך הוא אחד במדותיו ולא יתרבה בהם אבל הוא אחד בשמו ובטובו, ולזה התכלית הנכבד שאל מחסדו הגדול שיראהו כבודו: ולענין השאלה בסודה בקש ע"ה שיראהו כבודו הגדול, כי מה שהיה משיג בנבואה רצה לראות במראה העין. ופירוש הענין ידוע לחכמי האמת, כי נבואת משה ע"ה פנים אל פנים, פנים מאירים אל פנים שאינם מאירים, כי היה משיג בזה ומבין בזה, ועתה בקש לראות כך במראה ממש והוא שרמז ע"ה באמרו את כבדך, כי את רמז לה"א אחרונה, כבדך רמז לוא"ו שבשם, ולהעיר על הכוונה בא כבדך חסר וא"ו, והוא יתברך הבטיחו בקצת והוא ראיית אחוריו, וראיית פניו אמר לו שהוא נמנע בחק כל בריה, והוא שאמר אני אעביר כל טובי הוא טובו כי טוב האדם ביתו והוא כל שהכל בו, אמר כי יעבירנו כלול בשמו הגדול על פניך, לא אמר לפניך להודיעו המניעה בשמו הגדול כי יעביר הטוב כלול. וכדי שלחשקך לראות אולי תהרוס אליו אשר קודם זה תפרד הרכבתך לזה תהיה ההעברה על פניך מעל פנותך כי יתעלה מהותו מעל פניך ולפוטרך בלא כלום אי איפשר, וקראתי בשם יי' לפניך ממש, כלומר תשיג ממנו מדת החנינה ומדת הרחמים ותדע איך ירוחמו ויחוננו בשמי ובטובי ויספיק לך זה לרוות צמאך על מה שכללת וכוונת באמרך הודיעני נא וגו' ואדעך ועל הדרך שפירשתי למעלה: ועל מה שהקשית לשאול הראני נא וגו', לא תוכל לראת את פני המאירים, ולזה כוון אנקלוס ע"ה לא תיכול למיחזי ית אפי שכנתי, הם פנים העליונים פני שכינה ומכאן כי אין הפנים זולת השכינה ואין השכינה זולתם והכל בו פנים ואחור והפנים נמנעים והאחורים איפשריים, והוא שאמר וראית את אחורי ופני לא יראו והסוד האמיתי מה שתרגם אנקלום ע"ה כי לא יראני ארי לא יחזינני כי זה פנת הייחוד. האדם וחי, אין הכוונה שיראה וימות, כי אף החיות הנושאות והמלאכים, שחייהם חיי עולם לא יוכלו לראות כדברי רז"ל אלא לומר כי קודם שיראה תפרד הרכבתו. ומה שיורה על מה שהובטח בו ומה שנמנע בעצמו אמרו כי לא יראני ולא אמר כי לא יראה אותי שאז יהיה המשמע אתי ואין המכוון כך כי לא נמנע ממנו את: והסוד בכתוב ויראו את אלהי ישראל בא יבא וגם בכתוב ואראה את יי' בס"ד הנה מקום אתי בהר אשר בעבר כבודי ונצבת על הצור באותה העברה כלומר תשיגהו והוא צור ישראל והוא שאמר עליו הנני עמד לפניך שם על הצור בחרב כי השם המיוחד על הצור בלי פרוד. והיה בעבר כבדי ושמתיך בנקרת הצור תרגם אנקלוס במערת טינרא, היא המערה שעמדו בה משה ואליהו כדאיתא פרק הקורא את המגלה והוא הצור, ואלמלא נשתייר בה כמלא מחט סדקית מהאור המאיר סוד אספקלריא המאירה, לא היו יכולין לעמוד מפני האורה שנאמר כי לא יראני האדם וחי. ואליהו עמד בה כפי מדרגתו ומשה ע"ה גברה יד מעלתו בה על כל הנביאים. ומפני האורה כדי שלא יהרוס לראות מרוב חשקו בה אמר לו ושכתי כפי עליך עד עברי. ואמר בעבר כבדי ואמר עד עברי לומר כי הוא כבודו וכבודו הוא ולהזהיר שהוא וכבודו אחד: ובמדרש הנה מקום אתי אתרי טפלה לי ואין אני טפל לאתרי. והכוונה שהזהירו אחר שבקש לראות המקום שלא יטעה בו ויחשבהו עקר, ועם שהוא ע"ה זהיר וזריז ונאמן בית מכל מקום העת עת שמירה ואזהרה מפני מראית העין וכל הטועים בזה טעו וקצצו בה. והסירתי את כפי וראית את אחרי, ואמרו פרק קמא דברכות מלמד שהראהו קשר של תפלין, והאמת כי היא קשר הכל וייחוד הכל ובקשר צורת דל"ת כי היא רגל רביעי במרכבה העליונה ובה שלש היכלות הנכללים בה והם תשלום שלשה עשר מדות, ואמר את אחרי לרבות כמה אחורים לאחורים ועליה אמר ותמונת יי' יביט ובספרי זה מראה אחורים. ופני לא יראו לא אמר לא תראה שהיה במשמע שבכחו לראות אלא שנמנע ממנו, אלא לא יראו לומר שהפנים נמנעים מצד עצמם, ואנקלוס תרגם ותחזי ית דבתרי לרבות במראה האחורים כמה אחורים, ולזה אמר ית דבתרי והוא תרגום את אחורי שבא לרבות כל מה שלמטה בהשגת האחורים שהם אחורי הפנים המאירים השיג וראה שאר האחורים שהם אחור האחורים ההם והם פנים בערכם, ולזה אמר את אחורי אחורים הם בערך הפנים העליונים אשר יובן מזה שהם פנים לכל מה שלמטה מהם ולא נמנע ממנו כי אם הפנים הפנימיים שהם פנים לפנים: וסוד הענין הזה כי העמיק בחכמתו ע"ה לשאול ראיית הפנים כי ידע שאם יענה בראייתם שלא יעלם ממנו דבר ממה שלפנים וממה שלאחור, ולזה אף אם נאמר שעד עתה לא השיג ראיית עולם הפרוד שהוא אחור האחורים לא ראה בחכמתו לשאול עליו כי ידע שלא יעלם ממנו ועדיין לא יזכה לראות את המלך עצמו, אבל שאל לראות את המלך שבראייתו יראה כל שריו ועבדיו כי כלם עם המלך במלאכתו יושבים, וכשהושב לא תוכל לראות את פני והרי כל הפנים הפנימיים כי כמה פנים לפנים המאירים נמנעים, וכשנענה וראית את אחרי שהם פנים בערך מה שלמטה מהם הרי נכללו בראייתם כל האחורים, ועל זה אמר ותחזי ית דבתרי לרבות כל הדברים המכונים בשם אחורים, ובאמרו ודקדמי לא יתחזון בא למעט כל הדברים המכונים בשם פנים שהם פנים לפנים מפנים, והנה נמנע ממנו קצת מה ששאל וקצתו לא נכחד ממנו והכל בדבר אחד כי פני האדם ואחוריו הם דבר אחד בו. כלומר אינם חוץ ממנו: ובמדרשו של ר' נחוניא בן הקנה אמר רב רחמאי כך קבלתי כשבקש משה לידע ידיעת השם הנכבד ואמר הראני נא את כבדך, בקש לידע מפני מה צדיק וטוב לו צדיק ורע לו רשע וטוב לו רשע ורע לו, ולא הודיעוהו ולא הודיעוהו סלקא דעתך אלא לא הודיעוהו מה שבקש, וכי תעלה על דעתך שמשה לא היה יודע סוד זה, אלא כך אמר משה דרכי הכחות אני יודע אבל איני יודע איך המחשבה מתפשטת בה, אני יודע שהמחשבה אמת אך לא ידעתי חלקיו, ובקש לידע חלקיה ולא הודיעוהו: הנה הבינו ע"ה כי שתי השאלות אחת הן ושאלת הראני נא וגו' גמר ותשלום הודיעני נא את דרכך ואדעך כי הראיה שלמות הידיעה ותכליתה, וכענין שבארנו למעלה והוא ידיעת יחודו איך הוא אחד בשמו ובטובו בלא שום פרוד כי בזה תלוי ידיעת חלקי המחשבה, ואיך היא מתפשטת בכל חלקיה בייחוד אחד ובענין אחד בלא שום רבוי ושנוי, כי בידיעת זה ידע מפני מה צדיק וטוב לו צדיק ורע לו וכו', כי זו המדה לא נעלם ממנו סודה: וכבר בארוה במדרש ההוא ומקובלת היא ביד העומדים בסוד יי', והוא אמרם לא הודיעוהו סלקא דעתך אלא לא הודיעוהו מה שבקש כלומר ידיעת חלקי המחשבה ואיכות התפשטותה במדותיה, וזה סוד ראיית הפנים ונמנע ממנו כי המחשבה ההיא אינה מושגת לזולתה וסוד זה תלוי במחשבה העליונה כי הוא בסוד העבור שהוא מקורו בראשית מחשבת תמים דעים, ונאמר לו על רבי עקיבא שתוק כך עלה במחשבה שממנה מציאות דבר והפכו, והוא ע"ה רצה לעמוד על מציאות הרע מהטוב והטמא מהטהור איך תתפשט המחשבה הטהורה לכל זה והיא אחת בלא שום רבוי ושנוי ולא יכול עליו כלל, והוא אמרם כאן ובקש לידע חלקיה ולא הודיעוהו, וזה סוד מה שאמרו גם כן בפרק קמא דברכות ופליגא דרבי מאיר דאמר רבי מאיר שתים נתנו לו ואחת לא נתנו לו שנאמר וחנותי את אשר אחון אף על פי שאינו הגון ורחמתי את אשר ארחם אף על פי שאינו הגון: וזה סוד שיעדו להודיעו סוד י"ג מדותיו ובתם ידע איך ירוחמו ויחוננו בשמו ובטובו, ובזה ישיג תכלית מה שאיפשר להשיג בייחודו אפס קצת השאלה יראה וישיג וכולה לא יראה, וגדול כבוד האחרון הזה למשה שנתייחד לו לבדו, ומן הראשון אשר היה במעמד כל ישראל, ונעתק הענין להודיע כל זה ואמר וירד יי' בענן והוא ענן הכבוד ויתיצב עמו שם להודיע כי קיים טוב יעודו באמרו וקראתי בשם יי' לפניך ויקרא בשם יי', כי נקרא ונזדמן השם הגדול בשמו הנכבד, והוא שתרגם אנקלוס וקרא בשמא דיי' הסב הקריאה אל השם, ויעבר יי' על פניו ויקרא הוא שיעדו באמרו אני אעביר כל טובי ותרגם אנקלוס ואעבר יי' שכינתיה, כי עבר השם הנכבד על פני משה: ראיתי לאחד מחכמי האמת שאמר בזה הלשון והבנתי קצת מכוונת אחד מן המעמיקים בזה הענין העמוק שאמר, שהעובר היה כבוד מעלה הכח המתפשט והמתאצל ממעלת הנתיב האחרון ושמו הוא ידוע למבינים, ומדקדק בדקדוק הטעמים ואמר שיי' הראשון הוא בעל שני טעמים שופר הולך ופסק, ואמר שרוחו הקדוש וגבורתו אינו אלא ממעלת היסוד הראשון ולכך פסיקו, והיא שופר הישועה של ישראל ההולך בגלות ולכך שופר הולך ולא נתן טעם למלת פניו אשר יש בו טעם הזרקא, ומן הנראה לפי מעוט שכלי כי הוא מורה על רוב אצילות שפע הכבוד האלהי הנאצל על פני משה, וכן ראיתי בפירוש החכם רבי יהודה החסיד ז"ל על מאמר וירא עשו כי ברך יצחק את יעקב הזרקא להורות כי רוח הקדש השורה על יצחק הוא ברך את יעקב, והבן זה ובמלת ויקרא טעם הסגולה ובתכונת יסוד המלה נרמז שם הקורא למבין עד כאן: ויקרא יי' יי' הודיעו בזאת הקריאה כל מדותיו, והיאך הוא חונן ומרחם בשמו ובטובו, והיאך ההמשכה והאצילות מראש ועד סוף בייחוד גמור אשר זה יסוד החנינה והרחמים על ישראל, וכזה יעשה ויסתלק האף והחמה ויופיעו פני הרחמים, והודיעו כי שמו הגדול לא יתרבה ולא ישתנה בהם, כלומר באלה המדות שבו ואף על פי שאנו אומרים מדת רחמים ומדת הדין אין להעלות על לב חלילה שיש בו שתי מדות הפכיות כי אינו כן, אבל הכל אחד מיוחד בתכלית הייחוד ואם שכלנו אינו משיג זה על בוריו ואין בנו כח להבין העניינים עד שנאמר עתה מדת רחמים ועתה מדת הדין, ואמרו כי הנה יי' יוצא ממקומו יוצא ובא לו ממדה למדה ממדת רחמים למדת הדין כאלו הם שני עניינים חלילה, וכמו שאנו אומרים יי' יי' אל כל שם מיוחד למדתו, אלא יש לדעת ולהאמין אמונה אומן כי אין בו רבוי חס ושלום, אבל הוא אחד ואם אין אנו יכולין לומר זה בפינו ולהשיגו על בוריו ואמתתו היאך הוא, כי זה מה שבקש משה ע"ה לדעת ולראות היאך הוא אחד בשמו ובטובו כמו שהתבאר, וסוד זה נשגב ונעלם מכל נברא על אמתתו והוא יתברך הודיע למשה והראהו בייחודו מה שלא זכה אליו שום נולד עם שראיית הפנים מנועים ממנו: ובסוד השמות אמר המאור הקדוש ע"ה באידרת נשא (ח"ג קל"ח ע"א) בזה הלשון יי' יי' פסיק טעמא בגוייהו בתראה שלים בכלהו ומשה באתר דינא אמר לאחתאה לון מעתיקא לזעיר אפין דהכי תנינן כמה חילא דמשה דאחית מכילן דרחמי לתתא, וכד אתגלי עתיקא לזעיר אפין כלא ברחמי אתחזון וחוטמא אשתכך ותננא לא נפיק כמה דאת אמר ותהלתי אחטם לך. הודיענו ע"ה סוד השמות כי האחד לזעיר אפין והוא הראשון, והשני לעתיק יומין ולהורות על הסוד יש פסק ביניהם, ואדון הרחמים למד למשה ע"ה סוד הורדת המדות והמשכתן מעתיק יומין למטה לזעיר אפין, ובהן מתאצל ומתגלה זה על זה, והוא הייחוד האמיתי בגלוי השם העליון על התחתון, ואז עמד משה ע"ה על סוד סדר בקשת הרחמים על ישראל להשיב חמתו ולשכך רוגזו בחטאם לפניו מעליהם ודרך גלוי וייחוד שמו המיוחד בטובו מה שהספיק לו במראה האחורים, ומה שכלל בשאלת הודיעני נא את דרכיך ואדעך וכמו שהתבאר והיתה מעלתו בזה כפי מדרגת נבואתו אשר נתייחד ונתעלה בה על כל הקודמים והמתאחרים אליו: ובספר תולעת יעקב כתבתי סוד קריאת י"ג מדות וכוונתם בסייעתא דשמיא ואם יש דרכים אחרים בסוד כוונתם הכל הולך אל מקום אחד והכל חוזר לכוונה אחת שהוא דרך יי' הייחוד השלם וזה הצד השוה שבהם. וימהר משה וגו' לכבוד מראה אחורים שראה עובר על פניו ושמע קול קריאת המדות והשיגם מהר והשתחוה, ויאמר אם נא וגו' אדני ילך נא אדני בקרבנו, נכתבו שניהם אל"ף דל"ת להורות ממי בקש ומה הדבר המבוקש והראשון במקום השם המיוחד והכל להורות על הייחוד כי זה נקרא בשם זה וזה בשם זה וזה השם כולל מראש ועד סוף כידוע לחכמי לב. ראיתי לאחד מחכמי האמת שכתב בזה הלשון, ודע כי אחרי שהבין אדוננו משה בשכלו הזך סוד י"ג מדות שאינן מוגבלות, כוון לשאול מאת מעלת הצדק העליונה שילך בקרבם מעלת הצדק המדה האחרונה בשלמות תפארת הרחמים ולא השליח אשר היה מכוון לשלוח בתחלה הידוע למשכילים, וזו היא כוונת מאמר אם נא מצאתי חן בעיניך אדני ילך נא אדני בקרבנו וגו', כי אין כח בשליח לסלוח ולמחול וגם תנחילנו את הארץ במדת טובך הגדול וגם ונחלתנו, הכוונה בו על דעת דקדוק המלה תתנחל ממנו כי מן הידוע כי יי' הוא נחלתנו, וכן ונחל יי' את יהודה חלקו על אדמת הקדש, ואחר כך ובחר עוד בירושלם והבן פנימיות כוונת זה הסוד כי סתום הוא. והאל יתברך הבטיחו בשאלתו ואמר לו הנה אנכי כרת ברית, הכוונה בו להשפיע ולהאציל לעטרת צבי השפע האלהי באמצעות יסוד הצנור, וזהו כריתת הברית בברכת הנשואין ולחזור מעלת הגדושה כסא מושב אבן הראשה ואז נגד כל עמך אעשה נפלאות וגו', כוון להורות בלשון נורא על מעלת התפארת המלך הנורא והבן זה, ואמר אשר אני עשה עמך. וכבר ידעת על מי נופל לשון אני ומי הוא האומרו והבינהו עד כאן: והענין כלו כי הבטיחו שילך בקרבם פנים בפנים בשמו ובטובו וזהו ששאל ע"ה לצורך העם ילך נא אדני בקרבנו, והוא יתברך השיבו הנה אנכי וגו' נגד כל עמך אעשה נפלאות והוא ששאל ע"ה ונפלינו אני ועמך מכל העם וגו' אשר כבר התבאר סודו ובפרק י"ד מזה החלק פירשתי בפסוק הנה אנכי כורת ברית פירוש אחד כפי הענין שם, ובזה הוא בטוח על מה ששאל בסוד ידעתיך בשם, וכבר הודיעו בכל זה מה שכלל באמרו הודיעני נא את דרכך ואדעך וגם במראה אחורים עמד על תכלית ההשגה האפשרית לו בייחודו יתברך, ועל הדרך שהתבאר ובו נשלמה הכוונה בכל שאלותיו ובקשותיו לדעת את יי'. וזה מה שרצינו לבארו בזה הפרק: חלק ג פרק לו ראה סוד הראיה הבאה בכתוב מיוחסת לשם יתברך, להורות על הייחוד שאין הראיה בדבר שהוא חוץ מעצמו ומזה מה שבא במעשה בראשית וירא אלהים את האור כי טוב, כי זה האור אינו דבר חוצה לו, אבל הוא עצמו, ולזה אמר וירא נתעטף ונתייחד בו והוא שאמר דוד ע"ה עוטה אור כשלמה וגו' אלהים הנזכר במעשה בראשית נתעטף בחכמה שהוא אור ראשון, ועליה נאמר אז ראה כלומר במחשבה הטהורה להאציל ולהמשיך ממנה ויספרה, לרמוז על שלשה ספרים האמורים בספר יצירה ספר ספר ספור, הנה שאין הראיה בדבר שהוא חוץ ממחשבתו וייחודו כי שם הכל והשגת הכל, והשגחת כל ותעלומה יוציא אור ולשון וירא כולל ייחוד הכל אור יי', ובכל מקום לשון ראיה המיוחסת לשם סוד אור המתנוצץ בכל המעלות ומיחדם, ולזה בא בלשון אורה ולזה שאין הדבר אמור חוץ מהייחוד האמיתי נאמר בכל מעשה בראשית וירא אלהים כי טוב, נתיחד אלהים בטובו וברא עולמו כי הדבור במעשה התחתון והרמז באצילות העליון, כי מסוד הסתכלותו ושערו בעצמו המשיך הכל וברא את הכל, והוא שאמרו חכמי האמת ע"ה כי אלהים נסתכל ונתיעץ במדת טוב וברא כל הנבראים וצייר כל הצורות, והוא אמרו בכל מעשה בראשית וירא אלהים כי טוב למדנו שאין העצה בדבר זולתו: ולפי שהוא מורה במקום זה על ייחוד הרחמים במדת דינו, תרגם אנקלוס ע"ה וחזא יי' וכו', לפי שהעקר מדת רחמיו כי בה הקיום והשלמות, ומאז לא השלימו הנבראים הכוונה אשר בעבורה נבראו, והיא סוד הייחוד כי השחיתו וקצצו בייחוד נאמר וירא יי' כי רבה רעת האדם בארץ, להודיע כי הרע ההוא הגיע אל הארץ ארץ חפץ כי רחקוה מן השמים והפרידו אלוף נעוריה ממנה ונשאר הידיד בדד מאשת חיל עטרת ראה והשגיח בה וראה בה רעתם, ולזה נזכר בכאן שם ההויה כי בו קצצו, ולזה תרגם אנקלוס וחזא יי', וכן נמצא בנסחאות מדוייקות ולא תרגם וגלי קדם יי', והבדל זה מבואר לחכמים נעלם מהרב המורה ז"ל, ולזה לא מצא בזאת הנסחא ידיו ורגליו, וכמו שידוע ממה שכתב בפרק מ"ה חלק א' ומזה וירא אלהים את הארץ כי ראה את הארץ העליונה והנה נשחתה ואלהים בכאן במקום השם המיוחד, ולזה תרגמו וחזא יי' וכו' וגם וירא יי' כי שנואה לאה לא תרגמו וגלי קדם יי', כי אם וחזא יי' לפי שהכתוב מדבר בלאה התחתונה ורומז אל אם הבנים לאה עליונה, ובכתוב עצמו אמר ורחל עקרה, וכל זה סוד נשגב ידוע לחכמים במדרשו של רשב"י ארדה נא ואראה כענין כי הנה יי' יוצא ממקומו יוצא ובא לו ממדת רחמים אל מדת הדין ואראה במדת רחמים אל מדת הדין הוא סוד הייחוד הכצעקתה, הכצעקת-"ה" אחרונה הצועקת כי נקראת צעקה הנה צעקת בני ישראל באה אלי עשו אעשה בהם כלה, ואם לא אדעה ארחם, וגם הוא סוד חבור ויחוד כענין וידע אדם וגו' וידע אלהים. ומזה אמרו אשר עין בעין נראה אתה יי' כאלו אמר מראה במראה, והוא ייחוד המראה העליונה במראה התחתונה, כענין כי שמי בקרבו והוא ייחוד השם הגדול בכבודו, והוציא זה הייחוד בלשון ראיה כי כשנראה זה בזה אז הייחוד שלם והעינים מביטים זה לזה דרך ישרה, וזה נראה בתוך זה והרי שניהם אחד, והוא אמרו עין בעין נראה ויש פסק בין נראה לאתה יי' להעיר על הסוד, ואחר כך אתה יי' ועננך וגם זה להורות על שניהם: ובמדרש איכה עיני עיני יורדה מים א"ר לוי משל לרופא שחשש בעינו אחת אמר עיני תבכה על עיני, כך ישראל נקראו עינו של הקב"ה הה"ד כי ליי' עין אדם וכל שבטי ישראל, כביכול אמר הקב"ה עיני תבכה על עיני עד כאן: והסוד לומר כי כנסת ישראל הגדולה עינו של הקב"ה כענין והיו עיני ולבי שם הסבי עיניך מנגדי, ועם שהם עין אחד נקראו בלשון רבים על שהם כלולים מדין ורחמים, ויש עין אחד מיוחד שאין בו גוונים שונים אלא עין הרחמים בלי תערובת, והוא שנאמר עליו הנה עין יי' אל יראיו והוא העין העליון עין ההשגחה עין הלבן בלא אדמימות ושחרות אשר בהופיע זה העין העליון על התחתון הוא מאיר לכל בקו היושר בלי נטיה, ובזה הייחוד שלם וכל העולמות בשמחה. ובמדרשו של רשב"י ע"ה באידרת נשא (ח"ג ק"ל ע"א) אמרו בזה הלשון לית נהירו לעינא תתאה לאתחסאה מאדמימותיה ומאוכמתיה, בר כד אתחסי מהאי נהורא חוורא דעינא עילאה. ולית דידע כד נהיר עינא דא עילאה קדישא ואסחי לעינא תתאה וזמינין צדיקי זכאי עליונין למיחמי בחכמתא דא, הה"ד כי עין בעין יראו בשוב יי' ציון, ואלמלא עינא עילאה דאשגח ואסחי לעינא תתאה לא יכיל עלמא למיקם, תאנא בצניעותא דספרא אשגחותא מעינא תתאה כד אשגח נהירו מלעילא ביה ועייל ההוא נהירו דעילאה בתתאה, ומניה נהיר כלא הה"ד אשר עין בעין נראה אתה יי' עד כאן: והכל משל לייחוד השם הנעלם בשם הנגלה, וזהו הארת העין התחתון שיש בו אדמימות ושחרות כלומר תערובת דין מהעין העליון שהוא עין הלבן כולו רחמים בלא שום תערובת, וזה סוד הרחיצה שהעין התחתון רוחץ ומאיר מאור הלובן שבעין העליון והסוד רוחצות בחלב, וזו היא הראיה המיוחסת לשם הגדול והיא מדת הראות כלומר מדת העין שהוא הראות והארת הפנים העליונים בתחתונים וייחודם כשמסתכלים ורואים אלו באלו, ואמר הקדוש ע"ה שזאת ההארה והרחיצה וזה הייחוד אין מי שיכול לעמוד עליה ולדעת היאך ומה היא ומתי עתידים הצדיקים הגמורים להשיג ולראות בחכמה זו שהוא זה הייחוד הנעלם והסוד כי עין בעין יראו, כלומר בהתייחד עין בעין ובהאיר שניהם זה בזה בשלמות האור והייחוד ואימתי יהיה זה בשוב יי' ציון: ואמר כי ההשגחה והראות וההארה מהעין התחתון כשמשגיח ומאיר בו אור העין העליון, ומהאור ההוא מאירים כל המאורות הנכללים בשם הגדול המיוחד, ואז נראה ומאיר ומשגיח על כל נברא עליון ותחתון הה"ד אשר עין בעין נראה אתה יי' וגומר, וזאת ההארה וההשגחה תלויה בעבודת התחתונים וייחודם השם המיוחד והם הגורמים ועליהם תבא ותחול הברכה, וכבר התבאר זה בזה הספר תכלית הבאור: ובמדרשו של רשב"י ע"ה (ח"ב נ"ז ע"א) כתיב כי תבאו לראות פני לראות פני מיבעי ליה כל בר נש דאתי ליחדא שמא קדישא ולא אתכוון ביה בלבא ברעותא בדחילו בגין דיתברכון ביה עלאי ותתאי רמן ליה צלותיה לבר, וכלא מכרזי עליה לביש וקב"ה קארי כי תבאו לראות פני לראות פני מיבעי ליה מאי לראות, אלא כל אינון אנפין דמלכא טמירין בעומקא לאתר חשוכא, וכד אינון אתחזיין ונהרין מתברכין כלא עלאי ותתאי כדין ברכאן אשתכחו בכלהו עלמין, וכדין כתיב לראות פני עד כאן: הנה בארו כי העבודה בשלמות הייחוד בכוונה הרצויה גורמת הראות הפנים פני המלך והאדם והתייחדם, וזה סוד כי תבאו לראות פני כלומר לגרום שיתראו ויאירו פני בפני מהאור העליון הלבן המאיר והמלבין לכל הפנים, ולזה כתיב לראות ולא כתיב לראות שהרי כתוב כי לא יראני האדם וחי, אבל הכוונה לגרום הראות הפנים העליונים פנים בפנים שיראו ויאירו אלו באלו, והיא סוד הראיה המיוחסת לשם יתברך שאנו בבאורה: ולהורות על זה הייחוד נצטווינו שלש פעמים בשנה יראה כל זכורך את פני האדן יי' אלהי ישראל, ואמרו בחגיגה פרק קמא רבי יהודה אומר סומא באחד מעיניו פטור מן הראיה, שנאמר יראה יראה כדרך שבא לראות כך בא ליראות, מה לראות בשתי עיניו אף ליראות בשתי עיניו, הנה שהסומא באחד מעיניו מראה פגם וקצוץ בסוד הראיה שהוא הייחוד עין בעין, ולפיכך פטור מן הראיה לפי שכדרך שבא ליראות בשתי עיניו כך בא לראות בשתי עיניו שיראו העינים עין בעין ויתיחדו ואז תשלם הראיה, וכפי ההראות והראיה למטה כך תתעורר למעלה, והכל בכלל מלת יראה כשהיא בלתי נקודה כוללת ראיה של מטה וראיה וייחוד של מעלה: ובזאת הראיה שהוא הייחוד רואה ומשגיח בכל פרטי עליונים ותחתונים כשמטיבים דרכם ומעשיהם משים עיניו ומיחדם להיטיב להם, ובהפך מסתיר פניו כי גורמים פרוד וקצוץ ואז מסתלק מהם ונעזבים למקרה כפי מעשיהם ואז היא עת רעה כי הרעה חולה בהסתרת הפנים העליונים אלו מאלו ואז עליונים ותחתונים בצער, ולזה היה מתחנן אסף בראותו ברוח הקדש הסתרת הפנים וסלוק הרחמים ואומר אלהים צבאות שוב נא, כלומר שוב והתייחד בכבודך ואל תסתלק מעלינו, הבט משמים סוד הרחמים וראה ופקוד גפן זאת שהיא כנסת ישראל, והוא ייחוד העינים והפנים אלו באלו והקדים הבט משמים שהבטה מלמעלה למטה קודם הייחוד, ואחר כך וראה הוא הייחוד ואז ופקוד גפן זאת היא הזכירה ברחמים, וזה סוד כי בנה יי' ציון נראה בכבודו כאלו אמר נתייחד בכבודו ואמר כי השקיף ממרום קדשו יי' משמים אל ארץ הביט, בתחלה משקיף המאור העליון ומעורר הרחמים והוא סוד יי' משמים אל ארץ הביט סוד ארץ חפץ, והנה הוא בא במדת רחמים אל מדת הדין לשמוע אנקת אסיר והיא השכינה אם הבנים הצועקת ונואקת על בניה שהם אסורים בגלות, והוא סוד רחל מבכה על בניה: ולפי שהראיה המיוחסת לשם יתברך הוא סוד הייחוד כמו שבארנו, הושאלה לשון ראיה להשגת הנביאים הייחוד הזה, וזה לרמוז שלא יעלה בדעתם בהשגה ההיא שום הרהור קצוץ ופרוד חס ושלום כשמשיגים ורואים המראות ההן הנוראות באמרו ופניהם פני אדם וגו', ועל דמות הכסא דמות כמראה אדם וגו' אמר הכתוב ויראו את אלהי ישראל ותחת רגליו וגו', והכוונה על הכבוד האחרון, ולזה אמר את שהכוונה בו על השכינה כי השם המיוחד שהוא אלהי ישראל כתוב בו כי לא יראני האדם וחי, ולזה תרגם אנקלוס ע"ה וחזו ית יקר אלהי דישראל והוא הכבוד שראה יחזקאל ע"ה כמראה אדם עליו מלמעלה: ובמדרשו של רשב"י ע"ה (ח"ב ס"ו ע"ב) תאנא ויראו את אלהי ישראל דאתגליא קשת עליהו בגוונין ספירין נהירין קלדיטין דנהרין מלהטן לכל עבר משמע דכתיב את אלהי ישראל ולא כתיב ויראו אלהי ישראל, אמר רבי יוסי נהורא דבוצינא דשכינתא, ומאי ניהו ההוא דמשמש לשכינתא דאיקרי נע"ר במקדשא ובגיני כך את דייקא, ותחת רגליו כמעשה לבנת הספיר דאתרשים ביה תחות דוכתיה חד לבינתא מאינון דהוו בנאן במצרים דתנינן אתתא חדא אולידת במצרים והוו אתיין סרכי פרעה ואעלת ליה בחד לבינתא ואתא פס ידא ואחית לה ואתרשים תחות רגלוי דשכינתא וקיימא קמיה עד דאתוקד בי מקדשא דכתיב ולא זכר הדום רגליו ביום אפו, ר' חייא אמ' לבנת הספיר נהירותא דספרי בקנדיטי גליפין עלאין דמתלהטא לשבעין ותרין עבר הה"ד ויסדתיך בספירים. וכעצם השמים מאי עצם השמים א"ר אבא מה עצם השמים גליפא בע"ב אנפין פרחין מלהטן לכל עבר, אוף הכא חיזו דההוא עצם השמים ממש כחיזו השמים, ר' יהודה אמר כלא אתרשים בההוא נהירו דחמי דמתגלפא מסטרא דשכינתא, א"ר חזקיה אי הכי והא שתין אינון בסחרניה דשכינתא דכתיב ששים גבורים סביב לה, אמר ליה הכי הוא ודאי אלא אינון שתין ונהירו די"ב תחומין לא אעדיו מסחרנהא לעלמין דתנינן תריסר תחומין גליפין עלאין במתקלא סליקו באילנא קדישא רבא ותקיף וכלהו נהירין במטרוניתא כד אתחברת במלכא, ודא הוא עצם השמים עצם השמים ממש וכל אינון נהירין שבילין מנהרן ביה בנהירו דמטרוניתא, ותאנא נהירו דאינון שתין דסחרניה רשימן ביה בההוא נע"ר וקרינן ביה שתין פולסי דנורא דאתלבש בהו בסטרא דשכינתא מתלהטין בדינא הה"ד ששים גבורים סביב לה עד כאן: אמר כי מה שהשיגו הקשת שנגלתה עליהם בגווניה כלולה מהאבות והם לבוש מלכות הידועים לחכמי לב והם שהשיגו וזהו את כי לא יתכן שיראו הכבוד עצמו, ודעת רבי יוסי כי ראו המאור ההוא המשמש לפני השכינה והוא הנקרא נע"ר והוא שנאמר עליו לא ימיש מתוך האהל, וגם הוא ידוע ולזה אמר את ועליו אמר ישעיהו ע"ה ואראה את אדני כי לא אמר ואראה אדני אלא את, ולרמוז על הסוד נכתב זה השם אל"ף דל"ת, והוא שאמר עליו יחזקאל כמראה אדם עליו מלמעלה והכל השגה אחת וכוונה אחת למטה מהייחוד הנעלם, ויתבאר מזה כלו כי לא היתה השגתם אמתת החומר הראשון כדעת הרב המורה ז"ל, והנביאים ע"ה עם שהיו משיגים המרכבות התחתונות שהם כסא ומרכבה אל המאורות העליונים ומאורם הם מאירים יודעים היו כי אלה מסובבים מאלה כי גבוה מעל גבוה וגבוהים עליהם, ועם שאלה נפרדים אלה מיוחדים באחדות גמור שוה ומנגה נגדם באו אלה ומהם היו מבינים בסבותיהם העליונים כי הכל זה לעומת זה והיו רואים מראה מתוך מראה ומיחדים הכל במעשה ובמחשבה לא יציירו שום קצוץ ופרוד חלילה במראות הצובאות כאשר יבאו לצבא צבא לראות את המלך יי' צבאות, ולהורות על ייחודם הושאלה להם לשון ראיה המורה על הייחוד ועל הדרך שבארנו, הנה זה שעור מה שראינו לעבוד בו בסוד הראיה המיוחסת לשם יתברך והמושאלת אל הנביאים בהשגותיהם מראות אלהים בזה הפרק: חלק ג פרק לז שמע כל לשון שמיעה המיוחסת לשם יתברך הוא ענין אסיפה וחבור כענין שמע ישראל יי' אלהינו יי' אחד. שהוא כמו וישמע שאול, כי כשהאדם מיחד ייחודו של אלהינו הוא בקול, והקול ההוא עולה ומשמע ומיחד כל האצילות שהוא האלהות מראש המחשבה עד סופה וזה בשלמות הכונה, ולהיות זאת השמיעה עניינה הייחוד השלם הושאלה לשם יתברך להורות שהוא מתייחד בשמו, וזה סוד שנתיסדה השמיעה באותיות שמע, כלומר שמע' להורות כי השם הגדול מתאסף ומתחבר בכל שבעים שמותיו הנכללים בשבע קצוות כלומר בשבע אבני הבנין, ובזה הייחוד תלויה ההשגה הנמשכת מדברי הנבראים וצעקתם אין כל נעלם בייחוד ההוא, וזה סוד וישמע אלהים את נאקתם שנשמע בסוד הנאקה שהיא אם הבנים הנואקים, ובזה הם נשמעים גם כן כי בתשובתם שבו והשיבו למעלה האם העליונה על בניה כי גרמו השמיעה והייחוד למעלה: וזה סוד וגם אני שמעתי את נאקת בני ישראל, כי בתשובתם גרמו השמיעה והייחוד למעלה, ולזה וגם אני שמעתי נשמעתי בנאקתם לצרכם, אבל כשאין הבריות לרצון לפניו כי גורמים במעשיהם הרעים להפריד אלופו של עולם. אז צועקים ואינן נענין וכאלו אין אזן של מעלה שומעת, לפי שהם לא שמעו ולא הטו את אזנם מדה כנגד מדה, כי הם לא השמיעו עצמם ולא יחדו שכלם וכל חושיהם יחד לשמוע ולעשות הטוב בעיניו לגרום הייחוד והשמיעה למעלה, כי השמיעה למטה גורמת השמיעה והחבור למעלה, והוא שאמר הנביא זכריה עליו השלום ויהי כאשר קרא ולא שמעו כן יקראו ולא אשמע: ובמדרשו של רשב"י ע"ה (ח"ג נ"ה ע"א) שמעה יי' צדק וגו' כמה חביבה כנסת ישראל קמי קב"ה, דבכל זמנא דכנסת ישראל אתיא קמיה קב"ה קב"ה אזדמן לקבלה, הה"ד שמעה יי' צדק וגו', אמר דוד אנא אתקטרנא בה בכנסת ישראל כמה דהיא אשתבחת קמך אנא נמי הכי אשתבחנא, ובגיני כך שמעה יי' צדק בקדמיתא לבתר הקשיבה רנתי עד כאן: הנה בארו ע"ה כי כשהבריות גורמים במעשיהם הטובים ייחוד כנסת ישראל בשם יתברך הגדול, אז הקב"ה מזדמן לקבלה כלומר מתיחד עמה ובה כי בניה גרמו ייחודה, הה"ד שמעה יי' צדק כלומר השמע והתחבר בצד"ק, שהיא כנסת ישראל שהרי דוד ע"ה היה נקשר בה, כי היה מחבר תורה של מעלה להקב"ה כמו שאמרו בספר הבהיר ובבואה לפני המלך להתיחד עמו בא גם הוא כי הוא הגורם הייחוד ההוא, כי היה מכין ומשמיע ומחבר בתחלה, ובייחוד ההוא תמצא שאלתו ותקובל תפלתו, והוא אמרו שמעה יי' צדק ואחר כך הקשיבה רנתי. ואמר שמע תפלה עדיך כל בשר יבאו: ואמרו במדרשו של רשב"י ע"ה (ח"ג מ"ט ע"ב) תפלה דא כנסת ישראל דאיהי תפלה, דכתיב ואני תפלה ודוד בגין כנסת ישראל קאמר, ומה דאמר ואני כלא חד ועל דא שומע תפלה, ודא תפלה של יד דכתיב על ידכה בה"א עד כאן: והרמז על כנסת ישראל הנקראת תפלה כמה דאת אמר ושמחתים בבית תפלתי וכתיב ואני תפלה והיא נקראת אני, והאדון אשר בו הרחמים שומע תפלה מתחבר ומתיחד בה, ובזה עדיך כל בשר יבאו כי בייחוד וההשמע ההוא אין כל דבר נעלם ממך ואין נסתר מנגד עיניך, ולפי שההשמע למטה גורם ההשמע והחבור למעלה באה השמיעה כפולה בתורה ויאמר אם שמע תשמע לקול יי' אלהיך, והיה אם שמוע תשמעו אל מצותי, והיה אם שמוע תשמע בקול יי' אלהיך לשמר לעשות, שמוע למטה תשמע ותחבר לקול שהיא כנסת ישראל קול אלהים עם יי' אלהיך שהוא השם הגדול, כי מדת האזן היא השמיעה וכשהיא מלאה ושלמה למטה גם היא תמלא ותשלים מדת האזן של מעלה שהיא השמיעה ותעורר אותה: ובפרק כיצד מברכין בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם כלי ריקן מחזיק מלא אינו מחזיק, מדת הקב"ה מלא מחזיק ריקן אינו מחזיק, שנאמר אם שמוע תשמע לקול יי' אלהיך אם שמוע תשמע ואם לאו לא תשמע, דבר אחר אם תשמע בישן תשמע בחדש ואם יפנה לבבך שוב לא תשמע: והכוונה נכונה מאד כי מדת בשר ודם כשהוא ריקן מחזיק ומשלים לזולתו בלוותו ממנו, או בקבלו ממנו מתנת חנם וכענין ושם האיש אשר עשיתי עמו היום בועז, ולפי שהוא ריקן מכל טוב דמהו לכלי, אבל אם הוא מלא כל טוב שאינו צריך ללוות ולא לקבל מתנה, הנה זה אינו מחזיק ומשלים לזולתו, והנה כל בריותיו של הקב"ה לווין זה מזה ובזה מחזיקין ומשלימין זה לזה ומוסיפין כח זה בזה, וזה אמרם בואלה שמות רבה פרשה ל"א בא וראה כל בריותיו של הקב"ה לווין זה מזה היום לווה מן הלילה וכו' כדאיתא התם, ואמנם מדת הקב"ה מלא מחזיק, אם האדם מלא תורה ומצות, הנה הוא מחזיק ומשלים הדמות העליון שנעשה ונתקן בתבניתו והוא מיחד את השם הגדול בכבודו, ומוסיף כח בגבורה, וזה סוד אמרם באיכה רבתי בזמן שישראל עושים רצונו של מקום מוסיפין כח בגבורה, כמה דאת אמר באלהים נעשה חיל, וכבר בארנו זה בחלק השני מזה הספר בסייעתא דשמיא, ריקן אינו מחזיק ואינו משלים ואינו מוסיף כח בגבורה, והוא סוד הכתוב אם שמוע תשמע, אם שמוע למטה אם תתעסק למטה בתורה ובמצות שהם התקון וההכשר לבנין השם הגדול וייחודו, שהיא השמיעה בקולו, תשמע למעלה ותשלים הייחוד ההוא בפועל שהיא השמיעה והחבור בבנין השם הגדול וביייחוד כחותיו בו עד אין סוף: ואטרם תשמע בישן תשמע בחדש, לרמוז שזאת השמיעה צריכה באין הפסק, כי הייחוד וההשמע למעלה אין לו הפסק ואין לו סוף, וצריך העובד השלם לחזור תמיד על השמיעה ההיא ולשמוע, והוא אמרם אם תשמע בישן ואם עשית כן תשמע בחדש, תחדש ההשמע והחבור למעלה, ולזה התורה והמצות שהם הדרך והתקון הגדול אל הייחוד אין להם הפסק לעולם, ואין לפרוש מהם אפילו רגע להורות על דוגמתם למעלה, ולזה נאמר והגית בו יומם ולילה כי מעין הייחוד נובע תמיד ובא ואינו פוסק, ולהעיר על כל זה אמרו בסוף ברכות ובסוף מועד קטן, תלמידי חכמים אין להם מנוחה לא בעולם הזה ולא בעולם הבא, שנאמר ילכו מחיל אל חיל יראה אל אלהים בציון, ופירוש מנוחה הפסק ובטול כמו ויבאו נערי דוד וידברו אל נבל וגו' בשם דוד וינוחו, ותרגם יונתן ופסקו, והענין כי לפי שתלמידי חכמים האמיתיים עוסקים בתורה שהוא בנין העולם ולזה נקראים בנאים כדאיתא פרק אלו קשרים, ובעסק ההוא מתמידים הייחוד העליון, להורות כי אין לו הפסק ולזה אין להם מנוחה והפסק ובטול מן התורה הגורם הגדול אל הייחוד לא בעולם הזה ולא בעולם הבא, וכענין שאמרו על יהודה בסוטה פרק קמא ובקמא סוף פרק החובל לא הוה ידע משקל ומטרח בהדי רבנן אמר ידיו רב לו: ואולי כי גם לזה רמזו באמרם אם תשמע בישן תשמע בחדש, כי אם שומעים בעולם הזה גם בעולם הבא ישמעו חדושין בסתרי התורה וטעמי המצות ובנפלאות הייחוד, ומתוך מה ששמעו בישן ישיגו עוד וישמעו ויתחדשו בזיו השכינה אשר יהנו ממנו ויראו עין בעין, וכמו שאמר יראה אל אלהים בציון והוא סוד ההראות פנים בפנים שהוא הייחוד שבארנו עניינו בפרק הקודם לזה שגורמים תלמידי חכמים ההולכים מחיל אל חיל, והוא סוד באלהים נעשה חיל מוסיפין כח בגבורה בשמעם בישן ובחדש. ולהורות על הייחוד הגמור אמר אחריו יהו"ה אלהים צבאות שמעה תפלתי והוא סוד שם מלא: ועוד כי למודי יי' עם צדיקו של עולם נשמעים בתפלה לדוד, ולזה אמר שמעה שמע ה' השמע והתחבר בה"א אחרונה שהיא תפלתי, וזה סוד השמיעה המיוחסת לשם הגדול שהוא החבור והייחוד כמו שבארנו, ודניאל בבקשו על בנין בית המלכות ומעון השכינה אמר, ועתה שמע אלהינו אל תפלת עבדך שישמע ויתחבר בתפלה ואל תחנוניו היא התפלה והיא התחנה בסוד ואל אדני אתחנן, ותפלת הצדיקים ותחנתם עולה ונשמעת למעלה וגורמת השמיעה וההשמע, ומעוררת הדברים העליונים שישמעו ויתיחדו ובההשמע ההוא שהם גורמים נעשה רצונם, והאר פניך על מקדשך השמם למען אדני, יודעים הצדיקים לעתור ולרצות ליוצרם בקש בתחלה על הסבה שהיא הארת הפנים העליונים אלו באלו, והוא אמרו והאר פניך ואחר כך על המסובב על מקדשך השמם לצורך המקדש שהוא שמם, וזה למען אדני שלא יהיה בית המלכה חרב, משל למלך שהיה לו מטרוניתא ופלטרין שלה נפלו, לימים בא לשושבינה דמטרוניתא ואמר אדוני המלך בנה פלטרין אלו שנפלו בשביל המטרונה שלא תשב לחוץ ולא תגלה חוץ ממקומה, וזה הוא והאר פניך על מקדשך השמם למען אד"ני: וכן אמרו במדרשו של רשב"י ע"ה (ח"ג כ"א ע"ב) ולהעיר על סוד זה נכתב השם באל"ף דל"ת והכל בכוונה ובהשגחה נפלאה, הטה אלהי אזנך ושמע פקח עיניך וראה, נתיסדה מלת אזן באלו האותיות להעיר על מדתה שהיא ההאזנה והשמיעה שהוא סוד ההשמע והחבור השם הגדול בכבודו, וכמו שנתיסדה מלת עין על אלו האותיות להורות על מדתה שהוא העין וההשגחה, וכמו שכתוב כל מעיני בך כל עיוני והשגחתי בך, שהוא סוד יחוד עין בעין שבארנו בפרק הקודם לזה ואמר בך חוזר לציון עיר האלהים שהזכיר למעלה, וציון היא עיר דוד עיר שהיא אלהינו, וכמו שרמזו במדרשו של רשב"י ע"ה. (ח"ג רצ"ד ע"ב אידרא זוטא) והנה אותיות אזן מורות ומעידות על ייחוד הכל מראש המחשבה ועד סופה. אמרו במדרשו של רבי נחוניא בן הקנה ע"ה מה המחשבה אין לה קץ דהא חשיב איניש ושפיל לסופיה דעלמא, אף האזן אין לה קץ ולא תשבע דכתיב ולא תמלא אזן משמוע, מ"ט מפני שהאזן דמות אל"ף ואל"ף עקרהון דעשרת הדברים הלכך לא תמלא אזן משמוע וכו', וזי"ן מאי עבידתא כמנין ימי השבוע ללמדך שכשם שיש חכמה גדולה באזן לאין תכלית, כך יש הכח ההוא בכל האיברים. ומאי איברים שבע שיש בו באדם דכתיב בצלם אלהים ברא אתו בכל איבריו ובכל חלקיו וכו'. ומאי נו"ן ללמדך שהמוח הוא עקר חוט השדרה ומשם שואב תמיד, ואלמלא חוט השדרה לא יתקיים המוח כי כל הגוף לצורך המוח ואם לא יתקיים הגוף לא יתקיים המוח, ע"כ חוט השדרה מריק לכל הגוף מן המוח. והיא נו"ן כפופה והא זאת נו"ן ארוכה היא נו"ן ארוכה לעולם בהשלמת המלה, ללמדך שנו"ן ארוכה כוללת נו"ן כפופה וארוכה, אבל כפופה יסודו ללמדך שנו"ן ארוכה כלולה מזכר ונקבה ע"כ: נמצאו אותיות אזן מורות על ייחוד כל כחות השם הגדול, ומדתה היא השמיעה והחבור שהוא הייחוד, והמקיש באזן זה מיד נענה ונמצא לו במדתו שהיא השמיעה, והוא אמרם שם אז תקרא ויי' יענה, אם א"ז תקרא יי' יענה מיד, ומאי ניהו אז אלא מלמד שאין רשות לקרא לאל"ף לבדה אלא על ידי השנים אותיות הדבקים בה היושבים ראשונה במלכות ועם אל"ף הם שלשה נשארו שבע מעשר מאמרות, והיינו זי"ן וכתיב אז ישיר משה ע"כ. וחכמי לב יבינו סוד השמיעה בכל מקום המיוחסת לאדון הכל שהיא הייחוד השלם וחבור כחותיו זה בזה וכענין שבארנו וזה תכלית מה שרצינו לעבוד בו בזה הפרק: חלק ג פרק לח איש אשה. שמות הונחו בתחלה לאדם הראשון ולחוה אשתו, לזאת יקרא אשה כי מאיש לקחה זאת, ולפי שגם הם נבנו כדמות העליונים נשאו את שמם, יי' איש מלחמה, ובמדרשו של רבי נחוניא בן הקנה אמר רבי אמורא מאי דכתיב יי' איש מלחמה, א"ל מר רחמאי בר רבי לא תיבעי לי מילתא פשיטא שמע לי אמלכינך, משל למלך שהיה לו שלשה דירות נאות ושם לכל אחת ואחת שם, וכלם זו טובה מזו אמר אתן לכם זו ששמה אל"ף גם זו טובה ששמה יו"ד גם זו טובה ששמה שי"ן, מה עשה אספם כלם השלשה יחד ועשה מהם שם אחד, ועשה מהם בית אחד, אמרו לו עד מתי תסתום דבריך אמר להם בני אל"ף ראש יו"ד שניה לה. שי"ן כולל כל העולם ולמה שי"ן כולל כל העולם מפני שכתוב בו תשובה עד כאן. ולפי שהוקשה להם מלת איש פירשוה באותיות, לומר שבחבור וייחוד אלו האותיות אשר בחבורן יורו על זה השם נקרא השם הגדול בו, להורות על ייחוד האלהות וראש האצילות אשר הקיום כלו תלוי באלו הבתים השלשה אשר הוא בית אחד מיוחד, ואין זה השם דבר אחר זולת הוא עצמו. ולזה לא חששה התורה הקדושה ולא ברחה מליחסו לו יתברך, ולזה סמכתו לשם המיוחד יי' איש, מה שלא עשתה כן לשם אדם עם שהוא יותר כולל, שהוא באותיותיו כולל הכל וחושבניה דדין כחושבניה דדין. ובפרק כ"ה מזה החלק כתבנו איך שם אדם כולל כל הדברים מראש ועד סוף, אבל בא זה בדברי הנבואה ברמז מופלא כתוב ועל דמות הכסא דמות כמראה אדם עליו מלמעלה: ובמדרש של רשב"י ע"ה (ח"ג מ"ח ע"א) אימתי איקרי שלמותא דלעילא כד יתיב קב"ה בכורסייה ועד לא יתיב בכורסייה לא אשתכח שלמותא דכתיב ועל דמות הכסא דמות כמראה אדם עליו מלמעלה משמע דכתיב אדם דהוא אדם כללא ושלמותא דכלא ע"כ. והקשו שם א"ה הכתיב יי' איש מלחמה ולא כתיב אדם א"ל יאות אנת ת"ח התם לא אשתכח שלימותא דכלא ובגיני כך איקרי איש אבל הכא שלמותא דכלא וכללא דכלא ובגיני כך איקרי אדם. (ח"ג מ"ח ע"ב) ועוד שם תאנא מבוצינא דקרדינותא נפקין שכ"ה ניצוצין מגלפן ומתאחדן בסטרא דגבור"ה ואקרון גבורו"ת ומתלכדן כחדא ואתעבידו חד גופא וכד עיולין בגופא איקרי איש. ולא איש דהא תנינן איש תם וישר איש צדיק ואיש דהכא איש מלחמה דכוליה דינא וכלא חד. אמר רבי יהודה אמאי לא הוה בידיה דר' יצחק אתו שאילו לרבי שמעון א"ל תו קשיא דהא תנינן כתיב לזאת יקרא אשה כי מאיש לקחה זאת ותנינן מאן איש זה חסד והכא אמריתו דהוא דינא אלא הכי תאנא כלא הוא בחד מתקלא סלקא ומשום דדיני תתאי מתאחדן ומתלכדן בשער' דהאי איקרי הוא דינא קשיא וכד אתעבר מיניה שערא דרישא אתבסם ודינין דלתתא לא אזדמנו ובגיני כך איקרי טהור דכתיב מי יתן טהור מטמא והכא כתיב ואיש כי ימרט ראשו קרח הוא טהור הוא. ות"ח רישא דהאי איש בוצינא דקרדנותא ובגין כך גולגלתא ורישא דקאי סומקא כלא כוורדא ושעריה סומקא בגו סומקין ותליין מיניה כתרין תתאין דלתתא דאיתערין דינין בעלמא וכד אתעבר מיניה שערא ואתגליש מחסד עילאה אתבסם כלא ואתקרי על שמיה: עוד שם (ח"ג מ"ט ע"א) והאי איש בכללא דאדם הוא וכד בעי קב"ה לאגחא קרבא בהאי איש אגח בהו קרבא דכתיב יי' איש מלחמה בהאי איש ממש ולא אגח בהו קרבא עד דאעבר ליה שערא בגין דישתלשלון משלשוליהון ויתברו כל אינון כתרין דמתאחדן בשעריה הדא הוא דכתיב ביום ההוא יגלח יי' בתער השכירה וגו' עד כאן: ואיש אש י' והרמז על שכ"ה מיני נצוצין שיצאו מבוצינא דקרדינותא סוד י' ונתאחדו בצד הגבור"ה ונקראו גבורות, ולזה נכנס בנתים ונעשה איש להורות על הנאצלים ומאי זה מקום יצאו. ונעשו גוף אחד ונקרא איש ויורו על קושי הדין ותוקף הגבורה בעוד שלא נתבסמו מצד החסד, ואלה הגבורות הם שער האיש הזה, והמשל על הדין וממנו מתאחד ומתלכד הדין הקשה של מטה שהוא הכתרים התחתונים, וכשמעביר ומגלח השער ההוא ממנו נפרדים ונכרתים הדינין התחתונים משלשולם, ומתבסם מחסד עליון והאדום נהפך ללבן, וכל זה סוד גנוז יזכה אליו מי שזכה להכנס בסוד העבור, וזה המדרש ומדרשו של ר' נחוניא כוונה אחת להם, אלא שזה גלה יותר מזה. ומזה יתבאר שאין איש כולל שלמות הכל כאדם. וכמו שאמרו שאיש זה בכלל אדם הוא ובו נלחם הקב"ה עם צריו ואויביו. וסוד הנצחון הוא שמעביר ומגלח השער מראש איש זה שהוא מקור הדינין התחתונים שבו נאחזים, ובזה נופלים ונשברים, כי אין להם מקום אחיזה, ואז נכרתים משלשולם, והוא שתרגם אנקלוס ע"ה יי' מארי נצחן קרבי. וסוד הכתוב יי' איש מלחמה הוא לוחם באיש הזה ונוצח מלחמותיו, ואין זה בדבר שהוא חוץ ממנו כי הוא האיש. ושמא יחשב שיש שם שנוי חלילה, לזה אמר יי' שמו אין בו שנוי אבל הוא אחד אמיתי, בין בזמן המלחמה ובין אחריה, ולזה לא נשתנה השם להורות על היותו תמיד בהויה אחת: ומן האיש הזה באה האשה, בסוד כי מאיש לקחה זאת, ואין זאת כי אם מזה האיש זאת התרומה איש אשה י' ה' י"ה להורות על מקום אצילות שניהם אש ה' זה האשה אשר תקריבו ליי' אשה כתיב להורות על הייחוד: חלק ג פרק לט בן. בני בכורי ישראל. בנים אתם ליי' אלהיכם. ישראל בניו של מקום הנולדים בביתו, והסוד לפי שנפשותיהם מעשיו ילידיו ממש, וכענין יי' אמר אלי בני אתה אני היום ילדתיך. וכבר קדם לנו בזה הספר כי הנשמות באות מיסוד הבינ"ה דרך אמ"ת ואמונ"ה, ולפי שיסודם מן הבינה נקראו בנים. ואמר המאור הקדוש רשב"י ע"ה בהיכל ראשון (ח"ב רמ"ו ע"א) ההוא רעותא דסליקא מתתא לעילא נקט' נשמתין ברעותא דיליה באינון נוקבי. וכד רעותא דההוא נהר נחתא ואתדבקא מעילא לתתא עבדין נשמתין דכורין רעותא דלעילא עביד דכורין רעותא דלתתא עביד נוקבין. וסוד יי' ליראיו ולחושבי שמו, כי כמו שבחבור התחתון הוית הגוף, כן בחבור העליון הוית הנפש לחול בגוף ההוא, והיודעים סוד זה מכוונים החבור התחתון בזמן החבור העליון, וכמו שאז"ל עונתן של תלמידי חכמים מליל שבת לליל שבת, שאז הוא זמן החבור העליון. ובספר תולעת יעקב בסתרי תפלות שבת בארתי סוד זה באור מספיק יעויין משם: ובמדרשו של רשב"י ע"ה (ח"ג מ"ט ע"ב) כתוב ואינון דמשתדלי באוריתא זווגא דילהון בשעתא דזווגא אחרא אשתכח והוא משבת לשבת לכוונא רעותא, לאתדבקא ביה בקב"ה וכנסת ישראל דהא עידן רעותא דאתברכן כלא עלאי ותתאי. וזה סוד הבחירה דכתיב עמי בחירי. ביום בחרי בישראל ותפלת המועדים אתה בחרתנו מכל העמים. וישראל בנים למקום כי הם ילידי ביתו מצד נפשותיהם. ונקראים עבדים כי לי בני ישראל עבדים עבדי הם מצד הגוף לעבוד עבודתו ולשמור משמרתו. וכתיב רק אתכם ידעתי כמה דאת אמר והאדם ידע את חוה אשתו. וידע אלקנה. סוד נעלם. ואמר מכל משפחות האדמה להודיע כי אין הפנים שוים. וכתיב אני יי' אלהיכם אשר הבדלתי אתכם מן העמים. וכתיב ואבדיל אתכם מן העמים להיות לי. וזה סבת חול האלהות עלינו, והביא אותנו במסורת הברית והתורה והמצות אשר הוא המבא הגדול אל הייחוד ותקון השם, כמו שהתבאר בזה הספר. ולזה נקשרנו בעבותות העבודה והשרות לגבוה אשר אי איפשר להתיר זה הקשר כלל ולא לצאת מהרשות העליון, כי נתיחדנו לו לעם והוא לנו לאלהים ולא יחליף ולא ימיר אומתו ולא יחלל בריתו ולא ישקר באמונתו ותורתו. ומזה יקויים ויאמן השארות הנפשות. ולזה היה מחסדיו לברא התשובה גם חשב מחשבות לבלתי ידח ממנו נדח כידוע לחכמי לב: ובמדרשו של רבי נחוניא בן הקנה אני יי' עושה כל נוטה שמים לבדי רוקע הארץ מי אתי אני כשנטעתי אילן זה להשתעשע בו אני וכל העולם ורקעתי בו הכל. וקראתי שמו כ"ל שהכל תלוי בו והכל ממנו יוצא והכל צריכין לו ובו צופין ולא מחכים ומשם פורחות נשמות עד כאן. האילן הזה הוא צדיקו ועמודו של עולם הנקרא כל, שהוא כלול מהכל, ואמרו שמשם פורחות נשמות, והכוונה על נשמותיהן של ישראל הנקראים בנים כמו שכתבנו, ולזה אמרו במשנה חביבין ישראל שנקראו בנים למקום, ומזה הם זרע השלום זרע אמת ושלום ואמת חד הוא, והוא יסוד אשר זרעו בביתו, ומזה הם ישראל ילידי ביתו של מקום סוד החיה הנקראת ישראל ומזה נקראו בני ישראל על שמה, ומזה הם דבקים בו וכמו שכתוב ואתם הדבקים ביי' אלהיכם חיים כלכם היום, חיים בני אל חי וחלקו ונחלתו כענין כי חלק יי' עמו חלק יי' ודאי סוד נעלם ומזה נקראו בנים וכענין שבארנו הסוד למעלה. וזה מה שרצינו לבארו בסוד ב"ן המיוחס לשם יתברך בזה הפרק: חלק ג פרק מ מקו"ם. כבר כתבתי מה שיש בו די במה שקדם, ולשלמות המלאכה מלאכת שמים אומר עוד, כי מקום שם השאילוהו חכמי האמת ע"ה אל השם להיותו עולה במספרו יהו"ה, באחד ממספריו, המקובלים בידיהם, והוא ששנינו ברוך המקום שנתן תורה לישראל, והוא כאלו אמרו ברוך יהו"ה, והענין להורות כי בשם ההויה נהיה כל הווה, והוא מקום ההויה וקיומה, והוא אמרם הוא מקומו של עולם, ובבראשית רבה ויפגע במקום, ר' הונא בשם ר' אמי אמר מפני מה מכנים שמו של הקב"ה וקוראים אותו מקום, שהוא מקומו של עולם ואין עולמו מקומו, מן מה דכתיב הנה מקום אתי הוי הקב"ה מקומו של עולם ואין עולמו מקומו. ובמכילתא דרשב"י ר' אליעזר המודעי אומר, המקום קראו מסה ומריבה שנאמר ויקרא שם המקום מסה ומריבה מכאן לב"ד הגדול שהוא קרוי מקום. ובמדרש ילמדנו הנה מקום אתי, מקומי טפלה לי ואין אני טפל למקומי: והכוונה כפי פשטן של דברים כי הוא כלל הכל ומגביל את הכל, וכל הנבראים עליונים ותחתונים טפלים לו, ואיך יכללוהו ויגבילוהו. והענין לומר כי אחר שכלם חלק והוא הכל, איך יגביל החלק את הכל. וזו תשובה נצחת לשאלת אדון הנביאים הראני נא את כבודך, אמר כי אי איפשר שיגבילהו ראות עין, לפי שהוא מקום והמקום טפלה לו ולא יכללוהו: ועל דרך האמת המקום הוא הצור צור ישראל והוא טפלה לו, ולזה ונצבת על הצור, והוא שיעד לו באמרו וראית את אחורי וזה מבואר: ועוד יש להם ע"ה כוונה נעלמת באותיות מקום בדרך החלוף והתמורה, כי אותיות ההויה מתחלפות בהם והם להם כעין כסוי ומלבוש. כי היו"ד מתחלפת במ"ם באלפ"א בי"ת דא"ת ב"ש, והה"א מתחלפה בקו"ף באלפא בי"ת דא"ל ב"ת ג"ש ד"ר ה"ק, וה"א אחרונה מתחלפת במ"ם באלפא בי"ת דא"ף ב"ע ג"ס ד"נ ה"ם. הנה כי אותיות ההויה נשמה אל מקום, והמקום כדמות גוף להם, וכמו שאין קיום לגוף בלתי הנשמה כן אין קיום למקום בלתי השם הגדול המקימו ומקיימו. וידוע כי הו"ו עיקר השם כי היא כוללת ששה קצוות ומתפשטת לכל הצדדים, כדמות הנשמה המתפשטת בכל חלקי הגוף וחיות הנשמה ופעולותיה נכרים בגוף, לזה לא הוצרכה הו"ו אל החלוף להורות על יעקר קיום המקום שהוא הו"ו. ועוד בא להורות, כי אין השם משתנה לשנוי המקום, ולזה לא הוצרכה הו"ו אל התמורה והשנוי כי אין הכוונה בחלוף זה כי אם לקיים העולם ולהעמידו, ואי איפשר להתקיים ולעמוד בלתי השם הגדול המקיימו. ולמדנו כי עם שהשם הגדול נבדל בתכלית ההבדל מן המקום שהוא כלל הנבראים, הנה הוא מחובר ונלוה אליהם להשגיח ולשים עינו עליהם ולהשפיע בהם מטובו הגדול. ולזה היה מחכמתם ע"ה להשאיל לו שם מקום, להעיר על הסוד הזה מהתמורה. נמצא אם כן שהשם הוא המקום והמקום הוא השם, ולזה אמר הנביא ברוך כבוד יי' ממקומו כאלו אמר מעצמו, ואולי כי מכאן הותר להם ע"ה להעלות לו שם מקום, ובסוף פרק אמר להם הממונה א"ר אלעזר צדיק מעצמו שנאמר זכר צדיק לברכה כלומר מעצמו מתברך, ומזה אמרו עוז וחדוה במקומו בעצמו. ומה שהזכירוהו בשם מקום בנתינת התורה. באמרם ברוך המקום שנתן תורה, להורות כי נחקקה מהמקום הנכבד הזה כי מחכמתו נאצלה, ולזה קנתה הקיום והנצחיות ממנו להקנותו לשומריה, ולזה התורה קיום העולם ומקומו כי טבע המקור ראוי שימצא במה שיחצב ממנו, ועד שלא נתנה תורה היה הקב"ה מקיים העולם בחסדו, ומשנתנה הטביע בה זה הקיום זה שעור שראיתי לבאר בשם מקום עם מה שהתבאר עוד בסודו במה שקדם: חלק ג פרק מא כס"א. יי' בשמים הכין כסאו וגו' השמים כסאי והארץ הדום רגלי. והאמת המקובל כי אותיות השם הגדול כל אחת זו כסא לזו, כי יש כסא למעלה מכסא ואין הכסא דבר נפרד מהיושב עליו, ואין הכוונה באמרו השמים כסאי והארץ הדום רגלי על השמים המורגשים והארץ הזאת התחתונה, כי אם על השמים שהם שמו של הקב"ה, והארץ ארץ חפץ שהיא כסא לכל המאורות הנכללים בשם הגדול וכלם מיוחדים בה ייחוד אמיתי והיא בכלם, כי אין הכסא דבר והיושב עליו דבר אחר חלילה: וחכמי האמת גלו לנו הסוד הנסתר והאמת המכוון בזה, אמרו בפרקי מרכבה דברים נעלמים מורים על מציאות הכסא ורוממות מעלתו והיותו מכונה בכנויי השם הרוכב עליו, להורות שאינו דבר זולתו, ולהורות שכל סדרי השמות הנעלמים והפנימיים מכונים בכנויו, אמרו שם הקב"ה רם ונשא שתאמר כה אמר רם ונשא, ואף כסאו רם ונשא שנאמר יושב על כסא רם ונשא. הקב"ה נקרא צדק שנאמר אני יי' דובר צדק ואף כסאו נקרא צדק שנאמר צדק ומשפט מכון כסאך. הקב"ה נקרא משפט שנאמר כי אלהי משפט יי', וכן כסאו כמו שנזכר צדק ומשפט מכון כסאך ואומר כי שמה ישבו כסאות למשפט. הקב"ה נקרא אמת שנאמר ויי' אלהים אמת. אף כסאו נקרא אמת שנאמר והוכן בחסד כסא וישב עליו באמת. הקב"ה נקרא כבוד שנאמר ויבא מלך הכבוד אף כסאו כן שנאמר כסא כבוד מרום מראשון, ויבא מלך הכבוד וישב על כסא הכבוד בהיכל הכבוד שנאמר ובהיכלו כלו אומר כבוד. הקב"ה נקרא קדוש שנאמר קדוש קדוש קדוש יי' צבאות אף כסאו כן שנאמר אלהים ישב על כסא קדשו. הנה הודיעונו ע"ה ברמיזותיהם הנפלאים מעלת הכסא שהוא נקרא בשמו של מלך, כמו שזכרה התורה שהמלאך הידוע נקרא בשמו, כאמרו כי שמי בקרבו. ולמדנו שאין הכסא דבר נפרד מהשם והמבין עומק סוד השמות הנפלאים הנזכרים בזכרון שם הכסא יבין נפלאות אל: ועוד אמרו בפרק אין דורשין ובפרק אחד דיני ממונות, כתוב אחד אומר כורסיה שביבין דינור גלגלוהי נור דלק, וכתיב עד די כרסון רמיו ועתיק יומין יתיב, לא קשיא אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר' עקיבא אמר לו ר' יוסי הגלילי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה, קבלה מניה או לא קבלה מניה תא שמע דתניא אחד לדין ואחד לצדקה דברי רבי עקיבא ואמר לו רבי אלעזר בן עזריה עקיבא מה לך אצל אגדה כלך מדברותיך ולך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליי שנאמר כה אמר יי' השמים כסאי והארץ הדום רגלי. אין במחנה הקדושים האלה שום מחלוקת כי אם בלשון בלבד, אבל באמתת הענין המקובל כלם מסכימים לדעת אחת. והסוד כי אחד לו ואחד לדוד רמז לכסא הרחמים סוד וא"ו שבשם שהוא כסא למה שלמעלה ולכסא הדין סוד ה"א אחרונה שהיא כסא לכלן, והאומר אחד לדין ואחד לצדקה הכוונה לשניהם כי משפט וצדקה ביעקב והם הכסא, והאחרונה היא השרפרף ורבי אלעזר גלה הסוד בלשון ברור במה שהביא ראיה באמרו השמים כסאי והארץ הדום רגלי. ומכאן יתבאר לזוכים שאין הכוונה בשמים ובארץ אל המורגשים כדעת הרב המורה ז"ל: וחכמי המרכבה אמרו כי השמים השמים המורגשים והארץ הארץ התחתונה הזאת, ומה שכנם בשם כסא והדום לא מצד עצמם חלילה, אלא הסוד במה שאמר הכתוב יי' בשמים הכין כסאו או השמים כסאי הכוונה בזה לרמוז, כי הכסא העליון גבוה מעל גבוה מנוגה נגדו מבריק ומזהיר בכל רקיע ורקיע כעין כסא, והם שבעה כסאות הנקראות שבע דמיונות כי בגלגל ערבות וגלגל שמיני ותשיעי שלשה כסאות ונחשבות כסא אחד והוא כסא העליון החלול באויר והרי הוא כסא כבוד מרום מראשון. בגלגל צדק כסא החסד. בגלגל מאדים כסא הגבורה. בגלגל חמה כסא הרחמים. בגלגל נגה כסא הנצח. בגלגל כוכב כסא ההוד. בגלגל לבנה כסא היסוד וכמו כן כסא המלכות. ומזוהר הכסא המתנשא נמצאו כלם. ומרוב זהרו נראה כאלו הוא חקוק ורשום בכל רקיע ורקיע ואלו לא נבראו קודם ברייתו של עולם, אלא אותו שאמרו עליו יודעי מרכבה ז"ל, הכסא גבוה ותלול ומרומם למעלה למעלה באויר. ועוד אז"ל כסא רם ונשא גבוה ותלול למעלה למעלה מאד מאד באויר מראהו כמראה אבן ספיר לשעורו אין קץ ואין קצב וכו', וזה כסא לכסא האחרון סוד הכלה הכלולה כי החפץ היה להמציא כסא לכסא, ומזוהר זה הכסא נראה כאלו כסא חקוק בכל רקיע, ולזה היתה הכוונה באמרו השמים כסאי והארץ הדום רגלי לא שהשמים כסא והארץ הדום. ולסוד זה אמרו בברייתא דמעשה בראשית, הארץ התחתונה יש בה חיות הקדש ואופנים וכסא כבוד הדום רגליו של אדון העולמים שנאמר השמים כסאי והארץ הדום רגלי, כשם ששכינתו למעלה כך שכינתו למטה שנאמר סביב שמונה עשר אלף וכו', ואמרו חכמי האמת כי הכוונה בארץ התחתונה על רצפת קרקע הרקיע התחתון הקרוב אלינו שהיא גלגל הלבנה. והכוונה נכונה מאד ידועה למעמיקים במרכבת יחזקאל. והכוונה לדניאל ע"ה בזכרו פעם כורסייה ופעם כרסוון זה לו כוונה נפלאה, כי כורסייה רמז לכסא האחרון סוד ה"א אחרונה, וכרסוון שני כסאות, האחד הוא הנקרא כסא הכבוד שהוא כסא לכסא המתנשא, ובפרק י"ו מהחלק הראשון מזה הספר רמזתי סוד הכסא הזה מהו. והשני כנגד הכסא של מטה מן הכסא הראשון שרמזנו שהוא מוכן לישיבת הכבוד, והכסא השני הזה הוא הנקרא הדום רגליו. וממה שרמזנו יבינו מבקשי יי' כי מה שאמר הנביא ע"ה ואראה את אדני יושב על כסא רם ונשא, הוא הכסא השני הזה כי מה שהשיג הוא את אדני לא אדני וכבר רמזנו זה למעלה בפרק ל"ו: והכלל כי כל עשר המעלות הנכללות בשם הגדול כל אחת כסא לשל מעלה לה, וכל אחת נכסת ומסתתרת ומתיחדת בחברתה, וזה משמעות לשון כסא. והעליונה כדמות נשמה לשלמטה ממנה ושלמטה כדמות גוף וכסא וסתר לשלמעלה ממנה, וכן כלם מיוחדות ומתיחדות זו בזו. וכסא הכבוד שראה יחזקאל ע"ה כסא מוכן לכלן כדמות כסוי וסתר כבוד. ומצינו כסה בה"א, שש מעלות לכסה, וראש עגול לכסה, מאחז פני כסה, לרמוז על ה"א אחרונה שהיא כסא לכל מה שלמעלה לה וכלן מיוחדות בה, ועוד יש בזה סוד נעלם, והוא כי ירמוז לשתי ההי"ן שבשם הגדול, כי הראשונה כסה וסתר לעליונים אליה, והאחרונה כסה וסתר לעליונים אליה. עוד קבלו חכמי האמת כי בכסא הכבוד מקום חמישי מלמעלה למטה חלול לקבל משם תפלת בעלי תשובה, והוא סוד דודי שלח ידו מן החור, כי דרך אותו חור נראית כעין יד שלוחה ופשוטה לקבל עטרת הקדושה והתפלה, והוא בסוד וידי אדם תחת כנפיהם ידו כתיב, ובערבי פסחים זה ידו של הקב"ה שהיא פרושה תחת כנפי החיות כדי לקבל בעלי תשובה מפני מדת הדין. ודרך אותו חור יוצא הדבור הכלול בעשר הקולות הידועות הרמוזות בשתי ההי"ן שהם שש מעלות לכסה וראש עגול לכסה, והמקום ההוא החמישי רמוז בה"א כסה בפסוק מאחז פני כסה, ולזה כתיב פני כנגד חמשה פנים שבכסא הכבוד, ארבעה פנים כנגד ארבעה מקומות שמהם הדבור יוצא לארבע רוחות העולם, והחמישי מקום חלול שכתבנו, והכלה כלולה מיוסדת ומיוחדת בשלש מעלות, ימין ושמאל ואמצע, חסד דין רחמים, בשלשה גוונים כמראה הקשת. ועל כן כסא הכבוד מיוסד משלשתם ומזוהר הכסא העליון המיוסד משלש כחות מנוגה נגדו, נראה תחתיו כעין כסא אחר תחתיו כעין ארון חלול והוא כסא קטן תחת הכסא העליון, והוא מיוסד ג"כ משלש כחות והם שלשה גוונים מקיפים זה לזה כל אחד ואחד סביב סביב כמראה הקשת, ועל הכסא הקטן הזה אשר תחת רגלי העליון אמר הכתוב ותחת רגליו כמעשה לבנת הספיר ומתרגמינן ותחות כורסיה יקריה. ולפי שכל אחד מהכסאות מיוסד משלש יסודות ושלש כחות, עשה שלמה המלך שש מעלות לכסא בטכסיסי עליון, כי שלמה ישב על כסא יי' ומלך על עליונים ותחתונים. ועוד יש סוד פנימי בשש מעלות לכסה כי ה"א אחרונה כסה לשש מעלות שלמעלה בסוד וא"ו שבשם. ומה שאמר וראש עגול לכסה מאחריו, הרמז על ראש דברך אמת המתאחד מאחריו, בסוד וראית את אחורי בייחוד אחד אמיתי. ולסוד זה עשה שלמה כסאו כדמות כסא המלך שהשלום שלו להורות כי אין הכסא דבר נפרד מהראש היושב עליו: וכבר כתבתי כי כסה מלשון כיסוי וסתר, כי כל הכחות העליונים מכוסים ונסתרים בה"א אחרונה, והיא מוציאה אותם לפועל בכח הרצון העליון בזמן הקצוב לפניו, ולזה הוא כסא לכלם לפי שהיא ייחוד לכלם וכלם מתיחדים בה, ולזה אין הכסא דבר זולתם כי צד הייחוד שוה בכל כי יי' ושמו אחד, ומזה אמרו כי יד על כס יה וסודו על כס שהוא יה, להורות שאין הכסא נפרד מיה. וראיתי כתוב בשם המסרה כי כסיה מלה חדא, לרמוז כי השם והכסא דבר אחד, ולזה בא חסר אל"ף להורות שהוא דבר אחד ולפי זה תהיה הכוונה בשם זה אל האחרונה חכמת שלמה. ועוד ירמוז לחכמת אלהים כי חכמה מחכמה כי חכמה אחרונה כסא לראשונה כי משם נאצלה, וסוד הכתוב כי יד על כס יה עמלק שלח יד בכסיה, והוא מה שאמרו במדרש ילמדנו ויזנב בך הכה אותם מכת זנב, מה היו של בית עמלק עושים חותכים מלותיהם של ישראל וזורקין כלפי מעלה ואומרים בזה בחרת הרי לך מה שבחרת. ובמדרשו של רבי שמעון בן יוחאי ע"ה (ח"ב ס"ה ע"ב) לעילא בקדוש ברוך הוא הוה דהוו נסבי לגברי וגזרי לון עיליתא דרשימא קדישא ונטלי להו וארמיו לון לעילא ואמרי טול לך מה דאיתרעית ועכ"פ דקב"ה הוה כלא עד כאן. בארו כי שלח ידו בברית קדש למטה ולמעלה, ולזה נאמר בו ולא ירא אלהים שהוא מדת הדין שתפגע בו, ולזה נכתב שם אלהים בענין. ונאמר ויחלוש יהושע את עמלק ואת עמו לפי חרב כי היא חרב נוקמת נקם ברית, ובמכילתא למדנו שמלחמה זו על פי הגבורה היתה: ובמדרש ילמדנו מסורת אגדה הוא שביד בניה של רחל עשו נופל, שנאמר אם לא יסחבום צעירי הצאן שהם קטניהם של שבטים, וזו שורת הדין שהבנים יקחו נקמת אמן, ורז"ל אמרו אין הכסא שלם ואין השם שלם עד שימחה שמו של עמלק ומשימחה שמו יהיה השם שלם והכסא שלם שנאמר האויב תמו חרבות. וכתיב אחריו ויי' לעולם ישב כונן למשפט כסאו. והכוונה כי עמלק גרם שיהיה השם והכסא חסר, והטיל פגם בשניהם כי הפריד אלופו של עולם כי כן כחו הטיל פגם בלבנה בסבת פתויו, וזה אמרם משבא נחש על חוה הטיל בה זוהמא ובמדרש ילמדנו כל זמן שזרעו של עמלק קיים כאלו כנף מכסה את הפנים אבד זרעו של עמלק השם שלם. שהכוונה בזה שעמלק סבת הסתר פני הרחמים מהאיר על ארץ חפץ, והוא ענן מפסיק בין השמים ובין הארץ, והוא מכסה את הפנים המאירים. עד יבא אשר לו המשפט ויבער רוח הטומאה, והיתה ליי' המלוכה ולא יוסיף יבא בה עוד ערל וטמא, וזה יהיה כשימחה זרעו של עמלק הגורם הפרוד והחלוק, והיה יי' למלך על כל הארץ הארץ דייקא ביום ההוא יהיה יי' אחד ושמו אחד. וזה שעור מה שראיתי לבאר בסוד כסא: חלק ג פרק מב ישב. כל מקום שנזכרה ישיבה כלפי מעלה הוא ייחוד ואצילות האור. ובמדרשו של רשב"י ע"ה (ח"ב ל"ז ע"א) מי כיי' אלהינו המגביהי לשבת מי כיי' אלהינו דסליק לאתישבא לאתעטרא בנהורא קדישא נהירו דבוציני כתרין ועטרין. הנה רמזו כי הכוונה באמרו המגביהי לשבת העלוי וההתעטר והייחוד באור העליון שמשם מאירים כל המאורות והכתרים מאורו. וזה סוד יושב בשמים יחודו ואורו בשמים שהם שמו. יי' למבול ישב נתייחד בכבודו לקיים העולם שלא יפסד במבול, כי הארץ העליונה נשחתה ונרחקה מדודה כי קצצו נטיעותיה ולזה נשחתו מדה כנגד מדה ובזכות נח הצדיק שנכנס בתיבה קיים העולם בסוד ויזכור אלהים את נח: וכתיב ויעבר אלהים אלהים חיים רוח שפע אור ותנחומים על הארץ העליונה, וישוכו המים מי הדין והפחד והופיעו פני הרחמים והוא הייחוד, ובזה וישב יי' מלך לעולם משם והלאה בסוד את קשתי נתתי בענן וראיתיה. וזה סוד אלהים ישב על כסא קדשו שהוא הייחוד, וכבר התבאר שאין היושב נבדל ונפרד מן הכסא אבל יושב ומתיחד בו, כי הישיבה בו הוא הייחוד בשמו: אליך נשאתי את עיני היושבי בשמים המאציל אורו וייחודו בשמים העליונים סוד השם הגדול. ובמדרשו של רשב"י ע"ה (ח"ג רס"ה ע"ב) פתח רבי אבא ואמר שיר המעלות אליך נשאתי את עיני וגו' שירה דא לא כתיב מאן אמרו אלא בכל אתר דאיהו סתם רוח הקדש אמרו עליהו דישראל בגלותא. היושבי בשמים היושב מיבעי ליה מאי היושבי אלא הא אוקמוה כל מאן דבעי לצלאה צלותיה קמיה מלכא קדישא בעי למיבעי מעמיקתא דכלא לאתדבקא ברכאן לתתא כמה דכתיב ממעמקים קראתיך יי. והאי יו"ד עמיקתא דכלא הואי והאי בעי לארקא ברכאן לההוא אתר דאיקרי שמים לאתזנא מניה כלא ועל דא היושבי בשמים בשמים ממש דכד אינון ברכאן דנגידי ואתמשכו מההוא אתר עמיקתא דכלא ואתישבן באתר דאיקרי שמים כדין ברכאן משתכחי בעילאי ותתאי. הנה בארו כי היו"ד שביושבי הוא סוד יו"ד שבשם הגדול, שהיא ראשית חכמה והיא עומק ראשית שם כוונת התפלה להאציל האור על שאר אותיות השם, ומשם בא אל השמים ומתישב שם האור והשפע שהוא הייחוד השלם, ומשם מתפשט בכל וזה סוד ממעמקים קראתיך יי: כי בחר יי' בציון אוה למושב לו זאת מנוחתי עדי עד וגומר, ובמדרשו של רשב"י עליו השלום (ח"ג ל"א ע"א) לזמנין קרין להאי חבריא כלהו דכורא בגין דציון איהו רחמי והאי קרא נוקבא קרא ליה. אמר רבי יוסי הכי שמיע לן מבוצינא קדישא אבל בשעתא דזווגא אזדווג לאחזאה דהא נוקבא אתכלילת ביה בכללא חדא אתקרי נוקבא דהא כדין ברכאן דמטרוניתא אשתכחו ולא הוי בה פרישותא כלל ועל דא אוה למושב לו כתיב וכתיב כי בחר יי' בציון בציון דיקא בההוא דאית בגויה דשריא ביה ולא כתיב לציון וכלא חד בין דקרא להאי בשמא דדכורא ובין דקרא להאי בשמא דנוקבא כלא חד ובדרגא חד קיימין. והכוונה כי בחר יי' באותו שהוא כלול ומיוחד בציון ייחוד צד"ק בצדי"ק. ואותו אוה למושב לו להתיחד בו, והוא שהוסיף זאת מנוחתי עדי עד זה וזאת כלולים כאחד פה אשב כי אויתיה. ואותיות אוה מורות לנו סוד הייחוד השלם בהתנוצצות האור והאצילות דרך ישרה מראש הלבן דרך המלך עד בית מלכותו ולזה חתם למושב לו: ויי' לעולם ישב יתייחד בכבודו שיהיה השם שלם כשימחה שמו של עמלק מן העולם, שהוא הכנף הבא ומפסיק בין וא"ו שבשם ובין ה"א אחרונה, וזה כשכונן למשפט כסאו הרי הכסא והמשפט בייחוד אחד, שיבא לכונן הכסא שהיא ה"א אחרונה למשפט שהיא וא"ו שבשם, ואז יהיה השם והכסא שלמים. ועוד במשמע כונן למשפט כסאו בסוד ועלו מושיעים בהר ציון לשפוט את הר עשו הרי כונן למשפט כסאו, והיתה ליי' המלוכה ליי' המלוכה ודאי ולא יכסה הכנף הפנים לחלק בייחוד וזה כונן למשפט כסאו. אתה יי' לעולם תשב כסאך לדור ודור. כי בחרבן מקדש של מטה נחרב מקדש של מעלה, והשליך משמים ארץ תפארת ישראל ונפלה בגלות, וזה סוד שאמר למעלה נפלה עטרת ראשנו סוד עטרת תפארת בסבת החטא, כי החטא גורם הקצוץ למעלה, ומקום שבו חטאו נכנס והפריד אלוף, וזה אמרו אוי נא לנו כי חטאנו על זה היה דוה לבנו, כי לב השמים דוה על זה סוד דודה שנסתלק ממנה, ועל אלה סוד הכנפים שבהם חטאו כד"א אלה אלהיך חשכו עינינו, כי הם החשיכו עיניהם של ישראל בגלותם, ותחת שלש רגזה ארץ תחת עבד כי ימלוך ושפחה כי תירש גבירתה. וזה סוד על הר ציון ששמם בסבת השועלים קטנים מחבלים כרמו של אלהינו הלכו ודשו בו סוד הכנפים המכסים הפנים שנכנסו בין עטרת תפארת ובסבת זה נפלו בגלותם למטה תחת רשות אחר. ואמר אתה יי' לעולם תשב ותתיחד בסוד יי' אחד כסאך לדור ודור כסוד ושמו אחד, וישראל סבת הייחוד כי אין הייחוד כי אם בהם, וכל זמן שהם בין האומות למטה אין הייחוד שלם למעלה, כי הם צורך גבוה, ואם כן שייחודך תלוי בנו למה לנצח תשכחנו בגלות תעזבנו לאורך ימים, כי אין שמך שלם ואין כסאך שלם כל זמן שאנו נשכחים ונעזבים. ואם כן השיבנו יי' אליך אם ובניה, ואז ונשובה כלנו זה לזה ישובו המה אליך ואתה תשוב אליהם, ובזה חדש ימינו סוד ימי עולם כקדם באין הפסק. אשר יתבאר ממה שכתבנו כי כל מאירים כאור ימי קדם, וכסוד ישוב ירחמנו ענין ישיבה הנזכרת כלפי מעלה הוא ייחוד ישוב המאור העליון להגלות ולהאיר במאורות השם בכבודו, והוא מה שרצינו לבארו בזה הנכללים בשם הגדול ובזה יהיה הייחוד שלם הפרק: חלק ג פרק מג קימה כל לשון קימה הנזכרת כלפי מעלה, ענין ההתקוממות והעלוי להאצל מלמעלה בדין או ברחמים כפי המצטרך להנהגת הנבראים כפי קבולם וכפי משפטם. קומה יי' ויפוצו אויביך, והסוד כי למעלה אמר ויהי בנסע הארן שהוא רמז לה"א אחרונה כי לה המלחמה באויב יי' לעקור דיורין להכניע את כנען ולהושיב דיורין, ולזה אמר קומה בה"א ולא אמר קום, לרמוז לה"א אחרונה שתקום בהתקוממות ועלוי לקבל מפחד יי' ומהדר גאונו ובזה יפוצו אויביו וינוסו משנאיו ויעשה בהם נקמה. ודוד פירש ואמר יקום אלהים שהיא מדתו יפוצו אויביו. ומשה שתף עמה מיד הרחמים ואמר קומה יי' כדי שתהיה כלולה ברחמים לישראל. וזה סוד אמרו שובה יי' רבבות אלפי ישראל, מלשון בשובה ונחת תושעון: ומה שאמר קומה יי' למנוחתך אתה וארן עוזך, הוא הענין בעצמו וזה למנוחה ורחמים להתייחד תורה שבכתב סוד החתן בתורה שבעל פה סוד הכלה. ובמדרשו של רשב"י ע"ה (ח"ג רמ"ב ע"א) זמין למלכא ולמטרוניתא בהדיה הה"ד קומה יי' למנוחתך אתה וארן עוזך מלכא ומטרוניתא כחדא בגין דלא לאפרשא לון. ומזה קומה יי' הושיעני אלהי, קומה והתעלה עד למעלה מקום הרחמים להושיעני, כי הכית את כל אויבי לחי, וידוע לחכמי לב כי נפש דוד בין סלונים וסרבים למעלה כי זאת ירושלם בתוך הגוים שמתיה והם מצרים לה וכדוגמא זו דוד מלכה למטה רבו צריו ורבים קמים עליו מבקשי נפשו. ואמר עוד קומה יי' באפך עד האף העליון הקשה להנקם לי מאויבי, ועוד הנשא למעלה עד נחלה בלא מצרים מעל לעברות צוררי, שעבריהם סביב סביב השורה הפנימית אבל לא יעלו למעלה מהכתפים, לא כאלה חלק יעקב כי נחלתו בלא מצרים, ובזה והרכבתיך על במותי ארץ והרי הוא למעלה מעברות צורריו ועורה אלי משפט צוית, אתה המשפט סוד הרחמים עורה אלי כטעם עורה למה תישן אדני עורה אלי אל נפש דוד, וזה ענין הייחוד וסודו שצוית בתורתך. משוד עניים מאנקת אביונים שהאומות למטה וכחותיהם למעלה שודדים וחומסים את ישראל ומשעבדים אותם למעלה ולמטה, עתה אקום אל מקום הישועה יאמר יי, ואותם פחים אשר יציבו להם ללכדם אשיתם להם ישועה, כי הפחים ההם יהיו סבת גאולתם וגדולתם כטעם וכאשר יענו אותו כן ירבה וכן יפרוץ, והפחים ההם המציבים אותם ילכדו בהם כטעם כורה שחת בה יפול, וזה טעם יפיח לו כלומר למציב הפח כי ילכד בה, ועוד יש בענין זה סוד והוא כי הפח ההוא אשר בו מקום מכשול ואבן נגף ובו נלכדים הבריות, ישיתהו בזמן הישועה למישור כי ישתעבדו אל יד וממשלת כנסת ישראל וגם האומות למטה כי גם כל בני בשר יקראו בשמו, כטעם כי אז אהפוך אל עמים שפה ברורה לקרא כלם בשם יי' ולעבדו שכם אחד. וזה שעור מה שרציתי לבארו בזה הפרק: חלק ג פרק מד עמידה הנני עומד לפניך שם על הצור בחרב. דברי השם הגדול למשה הודיעו שיתיחד בכבודו והיא עמידתו על הצור צור ישראל, וזה סוד הנני עמד מתיחד בכבודי שהוא הצור להפליא, כי הפלאים סבתם הייחוד. וטעם לפניך חזקו ואמצו כי יוציא לאור משפטו ממה שצעק מה אעשה לעם הזה וגו' ומשה לבדו הוא הנגש, אל יי' לעמוד על אמתת הפלא הזה וסבתו, כי משה לא יפסיד בריב בני ישראל ונסותם את יי, אבל נשכר כי עמד על סוד הפלאים ועל דרך עשייתם וסבת צאתם אל הפעולה המפורסמת לכל, וסוד הענין כי ריב בני ישראל ונסותם את יי' סבת הקצוץ והפרוד, וזה מונע גדול עצמי אל הפלאים כי עם הסתרת פנים אין מקום כלל אל פלא ונס, וזה סבת העדר הפלאים בזמן הגלות הזה כי הסתיר פניו מבית יעקב, ולזה הודיע השם הגדול למשה כי יתייחד בכבודו וזה מקום אל פעולת הפלא הזה, וזה טעם כל זה האריכות בכאן באמרו הנני עומד לפניך שם וגו': ואמנם אמרו ועמדו רגליו ביום ההוא על הר הזתים, הוא ענין גלוי השכינה וקומה מהגלות בעמידה ורוממות גדול, בסוד התנערי מעפר קומי שבי ירושלם, כי היא בזמן הגלות כשוכבת לעפר, בסוד כי שחה לעפר נפשינו ותרגם יונתן ויתגלי בגבורתיה כי יתגלה השם הגדול בגבורתו סוד גבורה תחתונה ואמר רגליו כי סוף האדם רגליו בסוד ומקום רגלי אכבד: ובספר היכלות (ח"ב רנ"ח ע"א) לבתר גרמו חובין ושלטא ההיא ערלה ואתדחיין מבית שני לבר ונחתו מתמן לחמוקי ירכין. ולבתר נחתו מן תמן ואתדחו מאינון חמוקין לתתא עד דישרון לתתא ברגלין וכד יתותבון ברגלין כדין ועמדו רגליו ביום ההוא וגו' ועוד שם ובכלהו נחתו ישראל ואתגלו וכדין כד יתסיים גלותא במשיכו עד רגלין כדין ועמדו רגליו ויתעבר ההוא רוחא מסאבא ערלה מעלמא ויתהדרון ישראל בלחודיהו לשלטאה כדקיאות. בגין דההיא ערלה נחית לון לתתא עד השתא ומכאן ולהלה דההוא ערלה אתקצץ ואתעבר מעלמא כדין וישכון ישראל בטח בדד בההוא עי"ן י"עקב ולא אשתכח מקטרגא עליהו זכאה חולקהון בעלמא דין ובעלמא דאתי. וגם זה ישוב אל הענין הראשון כי אז יתיחדו רגליו במקומם, ולזה גם כן רמז יונתן באמרו ויתגלי בגבורתיה יתגלה ויתיחד בכבודו, כי בזמן ההוא זמן כריתת הערלה יהיה יי' אחד ושמו אחד כי אין שם רשות אחר כי אם הרשות המיוחד: ומזה אמרו והוא עמד בין ההדסים אשר במצלה, ובמדרש ענף עץ עבות זה הקב"ה שנאמר והוא עמד בין ההדסים, כי צדיקו של עולם ויסודו מייחד ההדסים ומתיים הקצוות, והשמיענו כן לפי שאמר ראיתי הלילה והנה איש רכב על סוס אדם, וכדי שלא יובן הענין כמשמעו חלילה סמך לו והוא עמד וגו' להודיע כי אין שם כי אם ייחוד מיוחד בתכלית האחדות. ומזה הענין אמרם במדרש ובשעה שישראל נוטלין את שופריהן ותוקעין לפני הקב"ה עמד מכסא הדין ויושב בכסא רחמים דכתיב יי' בקול שופר ומתמלא עליהם רחמים ומרחם עליהם והופך עליהם מדת הדין לרחמים, והכוונה בעמידה מכסא הדין שמסכים הדין עם הרחמים ונהפך לרחמים, וזה סוד הייחוד כי פועל התמורות במדה אחת כי כלן כלולות ונכללות בפעולתן והכל כפי הכנת המקבל, ויש עוד במשמע עומד העליה והסלוק כטעם עלה אלהים בתרועה, נסתלק הדין ונח ונכלל ברחמים והופיעו הרחמים, בסוד יי' בקול שופר וזה סוד ויגבה יי' צבאות במשפט והאל הקדוש נקדש בצדקה: ואמרו ומלאך יי' עומד הוא מזה הענין כי הוא המלאך הגואל. וראיתי בלבנת הספיר בזה הלשון ומלאך יי' עומד ולא כתיב יושב משום דלא אתישבא שכינתא בבית שני: חלק ג פרק מה נצ"ב יצ"ב. והנה יי' נצב עליו ייחוד נתיחד עליו, ובבראשית רבה אמרו שנתייחדה עליו השכינה. ועוד אמרו ר' חייא רבה ור' ינאי חד אמר עליו על הסלם וחד אמר עליו על יעקב מאן דאמר עליו על הסלם ניחא אלא למאן דאמר עליו על יעקב מי מתקיים עליו. אמר רבי יוחנן הרשעים מתקיימים על אלהיהם ופרעה חלם והנה עמד על היאור. אבל הצדיקים אלהיהם מתקיים עליהם שנאמר והנה יי' נצב עליו. ועל דרך האמת אין ביניהם מחלוקת, אלא שהאומר עליו על הסלם רצה להסתיר הסוד והכוונה כי הסלם רמז אל האחדות סוד האצילות והאומר עליו על הסלם ירצה ללמד על הייחוד כי יי' ושמו אחד וזה סוד והנה יי' נצב עליו מתייחד בו, וסוד הכתוב והנה סלם מוצב ארצה ותרגם אנקלוס נעיץ בארעא, סוד וא"ו שבשם נעוץ ותקוע בה"א אחרונה, וראשו, סוד ראש דברך אמת, מגיע השמימה עולה עד רום המעלות ומייחד את הכל, והנה מלאכי אלהים, הם הצדיקים העומדים בסוד אלהים, עולים בזה הסלם בסבתו כשהם מסתכלים בו ומייחדים את השם במעשיהם הטובים עולים ואם לאו יורדים. כי הייחוד סבת עליית עליונים ותחתונים והפרוד סבת ירידתם. והאומר עליו על יעקב, ירצה לגלות וללמד כי יעקב ראש זה הסלם ויי' נצב עליו, ורבי יוחנן גלה לנו סוד העבודה והייחוד באמרו אבל הצדיקים אלהיהם מתקיים עליהם, כי הם סבת קיום השם וייחודו בעבודתם ויעקב מדתו אמת והוא מתיים ומייחד את הכל: ותתצב אחותו ובסוטה פרק קמא פסוק זה על שם שכינה נאמר ותתצב וכתיב דהא הם לא עלו כלם ונשארו בגולה גם נשאו נשים נכריות עד כאן. ודי בזה כפי הכוונה אשר יתבאר ממנה כל לשון עמידה האמורה במקום ברוך הוא: ויבא יי' ויתיצב. אחותו וכתיב אמור לחכמה אחותי את וכו'. כדאיתא התם וזה לרמוז אל ענין הייחוד. ובמכילתא אמרו ותתצב אחותו מרחוק ששרתה עליו רוח הקדש. והכל הולך אל מקום אחד: ויבא יי' ויתיצב, נאצל אצילות הייחוד עד מקום נבואתו של שמואל מדה רביעית ממעלה למטה וממטה למעלה, ולזה בא זה הלשון בקריאה הרביעית והכל בכוונה ובהשגחה נפלאה. ובמדרשו של רשב"י ע"ה (ח"א כ"א ע"ב) והוא צולע על ירכו דא נצ"ח ישראל ירכו כתיב ולא ירכיו דא דרגא רביעאה דלא אתנבי בר נש מתמן עד דאתא שמואל ועליה כתיב וגם נצח ישראל לא ישקר ולא יכזב עד כאן: לעולם יי' דברך נצב בשמים סוד דבר יי' ה"א אחרונה בייחוד אחד בשמים כמה דאת אמר ואתה תשמע השמים: נצב לריב יי' מסכים עם בית דין של מעלה להעניש את בני אדם כפי מעשיהם, ועם זה נצב בייחוד שוה כי אין כל השנויים כי אם מצד המקבלים: והנה אדנ"י נצב על חומת אנך, סוד נעלם כי שבעים שרים כמנין נ"ך והאל"ף סוד האדון הרוכב עליהם, ולזה בא השם באל"ף דל"ת והם בית דין של מעלה כחומה סביב הכסא המתנשא כעגולה, ולזה אמר על חומת אנך נצב מיוחד בייחוד אחד כי הוא האחד האמיתי והם נפרדים, והדין נגמר על ידם כפי הסכמת היחיד המושל עליהם: ראיתי את אדנ"י נצב על המזבח מיוחד בסבת הקרבן הקרב על המזבח, כי הקרבנות מיחדים הכחות ומקרבים אותם אחד אל אחד, וזה סבת קיום העולם, וישראל בטלום מן המזבח הזה להקריבם לעבודה זרה, ולזה גלו מעל אדמתם, ובא השם הזה באל"ף דל"ת כי הוא המקבל תחלה ואצילות הייחוד נאצל עליו מראש הלבן, ובמכילתא אין יציבה בכל מקום אלא רוח הקדש שנאמר ראיתי את יי' נצב על המזבח: והנה לשון עמידה ויציבה עניינם אחד והוא הייחור, אלא שלשון יציבה תרמוז על עקר האצילות שרמזוהו חז"ל בלשון נטיעה, דכתיב ויטע יי' אלהים גן בעדן מקדם ותרגם אנקלוס ונציב. ובבראשית רבה ישבעו עצי יי' ארזי לבנון אשר נטע אמר ר' חנינא כקרני חגבים היו ועקרן הקב"ה ושתלן בתוך ג"ע. ישבעו עצי יי' א"ר חנינא ישבעו חייהם ישבעו מימיהם ישבעו מטעתן. המשיל אצילות ההויות והמשכתן מאין סוף לעקירה וכיון שהמשיל אצילותן לעקירה המשיל בריאתן וגדילתן במקומן אחר שנאצלו לנטיעה וכשהיו גנוזין באין סוף אמר שהיו דקים כקרני חגבים. ובמדרשו של רשב"י עליו השלום (ח"א ל"ז ע"א) תא חזי כלהו נטיעין הוו רשימין דקקין לבתר עקרן קב"ה ושתיל לון באתר אחרא ואתקיימו עד כאן. והכוונה לרמוז שכבר היה להם מציאות קודם אצילותן אלא שהיה נעלם ודק בתכלית הדקות, ולזה המשיל מציאותן בהיותן גנוזין במקורם לקרני חגבים, ואצילותן והמשכתן ממנו לאילנים וארזים גדולים. ובמדרשו של רשב"י עליו השלום (ח"א ל"ד ע"ב) וכל שיח השדה וגו' אלין אלנין רברבין דנטיעין לבתר דהוו זעירין ע"כ: ולסוד הנעלם הזה לא הוזכרה בהם בריאה ח"ו כי אם אצילות וזה תכלית אמונת הייחוד וזה מבואר. ולפי שלא ידומה באמרו ועקרן הקב"ה שאולי נפרדו ממנו חס ושלום, לזה הוסיף ואמר ישבעו עצי יי, ישבעו חייהם וכו', להודיע כי כל סבה מקבלת מהסבה אשר למעלה ממנה לרמוז כי כלם באחדות אחד, ואם נאצלו לא נפרדו כי החיים שואבים מן המקור והמים מן החיים והנטיעה סוד דו פרצופין שואבת מן המים, והכל מתיחד בייחוד אחד במקור האחדות, וזה סוד ויטע יי' אלהים גן בעדן מקדם, הנה הגן נטוע ונצב בעדן ועדן נאחז ובא מקדם, ולהורות על הייחוד הזה הוזכרה לשון יציבה כלפי מעלה, וזאת היתה הכוונה בזה הפרק: חלק ג פרק מו צור הצור תמים פעלו והוא לשון חוזק ומוצא, והכוונה על אם הבנים הנקראת צור עליון שעם שהיא אינה דין ממנה מוצאו בכל המדות וממנה התחלתו, ולסוד זה נקראת צור והיא מקור כל הגבורות התחתונות, בסוד מי ימלל גבורות יי, והכתוב הזה מגלה סוד התפשטות האצילות מהצור בפרט הצור הוא המקור תמים חס"ד פעלו פחד יצחק, כי כל דרכיו משפט, זה ת"י, אל אמונה, זה נצ"ח, ואין עול, זה הו"ד, צדיק, זה יסו"ד עולם, וישר, זה מלכו"ת, הוא סוד קשר האמונה בייחוד אחד כלומר הוא לבדו והוא הכל מיוחד בלא שום פרוד, ובמדרשו של רשב"י ע"ה (ח"ג רצ"ז ע"א) א"ר חייא האי קרא מניה אוליפנא חכמה עילאה והכי הוא. אבל סיפא דקרא מקשר קשורא דמהימנותא במאי דכתיב הוא כלומר הוא לבדו כלא הוא חד בלא פרודא ואיתימא כל הני סגיאין אינון חזר ואמר הוא כלהו סלקין ומתקשרין ומתאחדין בחד וכלא הוא והוא חד בריך שמיה לעלם ולעלמי עלמין ע"כ. ולפי שלבות בני אדם יתמהו בראותם שנוי פעולות באות מהצור הזה, ידמו ששנוי הפעולה ממנו חס ושלום לזה בא אדון הנביאים להרים מכשול מדרך עמו: ופירש בעל מערכת האלהות ז"ל הצור תמים פעלו וגו', אמר כי פעולות צור עולמים תמימות, והוא בעצמו צדיק וישר בכל דרכיו כלומר תמים ופשוט בכל מדותיו. ואחר שהוא תמים ופשוט בכל מדותיו, תורה מלת אין עול על הגמול שהוא מצד השכל עד כאן. ובעל מנחת יהודה פירש דבריו אמר בזה הלשון, אחז מלת צור על שם שהוא דפוס וצורת העולמים, וידוע כי מצד הצורה בא הייחוד ומהחומר הרבוי, ואם כן מצד הצור לא באה כי אם פעולה אחת פשוטה ושלימה, וזהו אמרו תמים פעלו וגו', אבל מפני כי כל דרכיו משפט והוא אל אמונה לקיים השכר שהבטיח לצדיקים ואין עול להעניש הרשעים ולגמול לכל אחד כפי בית קבולו, מזה הצד בא הרבוי והשנוי בפעולותיו לא מצדו, כי צדיק וישר ר"ל אם תראה שנוי בגמול ועונש הוא מצד שהוא צדיק לא מצדו כי הוא ישר ופשוט בפעולותיו עד כאן. וזה הצור מקורן של ישראל בסוד צור ילדך תשי: ובמדרש של רשב"י ע"ה (ח"ב ס"ד ע"א) רבי אבא אמר אית צור ואית צור מסטרא דצור עילאה נפק צור אחרא ומאי צור עילאה צור דכל צורין ומאי איהו ההוא דאוליד לישראל דכתיב צור ילדך תשי עד כאן. ועוד שם על מלת תשי אלמלא ינדעון חייביא דהאי צור זמינא לאתערא לקבליהו ולאלקאה לון ימנעון מלמיחב קמיה אלא חלשא בעיניהו הואיל ולא מסתכלי באורחיהו ועל דא צור ילדך תשי עד כאן: ואין צור כאלהינו, והקשו במדרשו של רשב"י ע"ה (ח"ג מ"ד ע"א) משמע דאיכא צור אחרא. ותרצו כמה דאוקמוה דהקב"ה צר צורה ותקן לה ונפח בה רוחא דחיי' ואפיק ליה לאוירא דעלמא. כלומר ואין שום צור וכח מכחות מעלה יכול על זה זולת אלהינו צור ישראל, דבר אחר ואין צור כאלהינו אית צור דאיקרו צור הביטו אל צור חוצבתם. והכית בצור. הנני עומד לפניך שם על הצור. וכלהו איקרי צור ואין צור בכלהו כאלהינו דיליה שולטנו על כלא עד כאן. והכוונה כי הצורים אשר למטה ממנה סוד גבור"ה ומלכות מהצור העליון סוד אם הבנים מוצאותם ואין הצור הכתוב בהם שוה לו, כי הם הכוונה בהם על תוקף הדין הבא מהם, אבל הצור העליון נקרא כן על שהוא מקורם עם שצד הייחוד שוה בכל ואם כן אין צור כאלהינו שהוא אלהים עליון: וכל צור שהזכיר דוד ע"ה בתהלותיו הכוונה על בית מלכותו הנקרא צור ישראל: הביטו אל צור חוצבתם ואל מקבת בור נוקרתם הביטו אל אברהם אביכם וגו', הם שני דברים יוכיח הנביא ע"ה את ישראל, לומר שהיה להם להביט ולהסתכל במקום שממנו חוצבה נפשם ולא יטנפוה בטנופי העברות, כי הנה באה להם מיסוד הבינה דרך אמת ואמונה. והוא הצור העליון מקור ההויה, והכוונה כי מצד קדושת נפשם הם מוכנים אל השלמות והם הרעו שחתו הפכו ללענה משפט ושנו את טבע היושר והצדק. גם מצד הגוף הביטו אל אברהם אביכם מקור הטהרה והקדושה, שהרי היתה ההשגחה הנפלאה שלא תתעבר שרה עד שנמול אברהם למען תחול הנפש הקדושה בטפה טהורה וקדושה אשר ממנה נולד יצחק, למען תהיה האומה אשר תצא ממנו מיוחדת לעבודת המקום ב"ה, והרי היתה האומה מוכנת מצד הנפש ומצד הגוף אל השלמות. ואם יטעו באמרם אלכה אחרי מאהבי נותני לחמי ומימי, וכמו שאמרו הנשים הארורות, ומן אז חדלנו לקטר למלכת השמים והסך לה נסכים חסרנו כל בחרב וברעב תמנו, השיב ואמר כי אחד קראתיו, הלא יחיד ועני היה אברהם כשקראתיו ואמרתי לו לך לך מארצך וגו' ואברכהו בממון בעושר ונכסים, וכמו שכתוב ואברם כבד מאד וגו', וארבהו שעשיתיו לגוי גדול. וכל זה לפי שמאס בעובדי עבודה זרה ופירש מהם. או ירצה לפי שאולי ידמו ויאמרו הלא מלכת השמים תכריחנו לעבדה ולא נוכל לצאת מתחת רשותה, לזה השיב ואמר הביטו אל אברהם אביכם וגו' כי כפי המזל לא היה איפשר לו להוליד, כי אחד קראתיו ומצינו שהוציא הכתוב בריאה בלשון קריאה קורא אני אליהם יעמדו יחדו, כלומר הלא בכוונה בראתיו להיות יחיד וערירי בלא זרע, ואחר כך שניתי הבריאה בעבורו ואברכהו וארבהו כדי שיהיו הבאים ממנו למעלה מן המערכת שהרי שדדתיה בעבורם, ואם כן אין להם טענה מצד המזל, כי אין כל הקורא אותם כי אם מצד בחירתם הרעה, ואין למזל מבא בזה, ואלו יקיימו התורה והמצות יצאו מתחת משפטו והוראתו, וכמו שכן היה לאברהם אשר חצבו ממנו, וידוע כי זכות הארץ גרם לו לאברהם כל זה, כי חוצה לה אי איפשר ולפיכך תלה כל זה בה באמרו לך לך מארצך וגומר, ואעשך לגוי גדול ואברכך וגו', כי היא המקום המיוחד משאר הארצות לעבודה, ובה עבד את יי' והקריא שמו בפי כל בריה לקרא כלם בשם יי' לעבדו שכם אחד. והם לא הלכו בדרכיו ועבדו בה עבודה זרה שהוא רשות אחר לה ולהם, וזה היה סבת גלותם ממנה: ועתיד הקב"ה להחזיר מקום עבודתו ליושנו, ולזה סמך כי נחם יי' ציון נחם כל חרבותיה, ואברהם היה עץ יבש והפריחו הקדוש ברוך הוא בזכות הארץ, כי הוציא ממנו אומה שלימה להיות להם לאלהים, גם הגורם יאכל בטובה אחר היותה כמדבר מבלי יושב, וישם מדברה כעדן וערבתה כגן יי, כל זה אמר הנביא ע"ה נחמה אל הצדיקים אשר היו אז בדורו, וכמו שהקדים שמעו אלי רודפי צדק מבקשי יי, ותוכחה וגערה אל רשעי הדור ההוא אשר לא הביטו אל צור חצבו ואל מקור התחלתם ושרשם ללכת בדרכיו לא, והיתה תוכחה זו נחמה אל הצדיקים אשר הביטו אל כל זה: וזאת היתה הכוונה בזה הפרק: חלק ג פרק מז כבר התבאר בזה הספר כי כפי התעוררות העולה ומתעורר למטה דוגמתו מתעורר למעלה בסוד בנין השם הגדול, כי זה הכח נמסר ביד התחתונים לתקן ולפאר מקום המקדש העליון במעשיהם. ולהיות זה כן, נתקן ונעשה האדם התחתון דוגמת האדם העליון, ולא עוד אלא שבזה התחתון תלוי שלמות וצורך העליון, ולזה לא נתגלה העליון עד שנברא התחתון כי בו השלמות, וכשנברא ונעשה התחתון נראה ונתגלה שלמות העליון ונשתכללו עליונים ותחתונים. והסוד המופלא הזה נרמז במעשה בראשית באמרו וכל שיח השדה וגו', כי לא המטיר יי' אלהים על הארץ ואדם אין לעבוד את האדמה: ובמדרשו של רשב"י ע"ה (ח"א ל"ה ע"א) אמרו בזה הלשון, תא חזי אדם וחוה דא בסטרא דדא אתבריאו מ"ט לא אתבריאו אפין באפין דכתיב כי לא המטיר יי' אלהים על הארץ וזווגא לא אשתכח בתקוניה כדקא יאות, וכד אתתקן הא דלתתא ואתהדרו אפין באפין כדין אשתכח לעילא, מנא לן ממשכן דכתיב הוקם המשכן ילפינן דמשכן אחרא אתוקם עמיה ועד לא אתקם לתתא לא אתקם לעילא, אוף הכא כד אתתקן לתתא אתתקן לעילא, ובגין דעד לא אתתקן לעילא לא אתבריאו אפין באפין וקרא אוכח דכתיב כי לא המטיר יי' אלהים על הארץ ובגין כך ואדם אין, דלא הוה בתקוניה ורזא דא דעד הכא לא אית סמ"ך בפרשתא ואע"ג דחברייא אמרו אבל סמ"ך דא עזר ודא עזר דלעילא דאתהדר לעילא אפין באפין דכר ונוקבא אסתמיך דא לקבל דא ודאי סמוכים לעד לעולם עשוים באמת וישר סמוכים דא זכר ונקבה סמוכים כחדא. ד"א סמוכים עולם תתאה בעולם דלעילא דכד לא אתתקן עולם דלתתא לא אתתקן עולם דלעילא דקאמר כי לא המטיר יי' אלהים על הארץ דהא דא בדא סמיך ועולם דא תתאה כד אתתקן ואתהדר אפין באפין ואתתקנו אשתכח סמך לעילא דהא מקדמת דנא לא הוה עלמא בתקוניה עד כאן: הנה בארו כי העליונים צריכים בגלויין ובתיקונן אל תקון התחתונים, שהרי בתחלת הבריאה לא נראה שלימות המרכבה העליונה ושלימות שאר כל הנבראים עד שנתקנה ובאה ונראית צורת האדם התחתון שנקרא עולם קטן, וכמו שהוצרך התקון העליון אל תקון זה התחתון בתחלת הבריאה לא שקט ולא נח זה הצורך בתקון ההוא לבדו אז, כי כן תמיד כל המרכבות העליונות צריכות בקיומן לצורת אדם ולשלמותו, וכפי עשות האדם התחתון צורות דומות לתחלת הבריאה שהם פעולות היושר והצדק על פי התורה יוסיף און וחיל ותוספת שפע ורבוי אור וברכה באדם העליון שהוא דוגמתו שהרי הכל נמשך ובא אחריו: ובמדרשו של רשב"י ע"ה (ח"א ל"ה ע"א) ואד יעלה מן הארץ מן ארעא תתאה אתער עובדא לעילא, תא חזי תננא סליק מארעא בקדמיתא ועננא אתער וכלא אתחבר לבתר דא בדא, כגוונא דא תננא דקרבנא אתער מההוא ועביד שלימו לעילא ואתחבר כלא דא בדא ואשתלים כגוונא דא דלעילא אתערותא שרי מתתא ולבתר אשתלים כלא, ואלמלא דכ"י שריא באתערותא בקדמיתא לא אתער לקבלה ההוא דלעילא בתיאובתא דלתתא אשתלים כלא עד כאן: אחר שגלה הכתוב כי לא נתקנו העליונים למעלה עד שנתקנו התחתונים למטה, וזה היה בכוונה ובהשגחה נפלאה ללמד דעת את בני אדם ולהורותם כמה כחם גדול, כי נמסר בידם בנין העולמות וחרבנן וזה בכתוב וכל שיח השדה חזר וגלה בכתוב הבא אחריו, כי ההתעוררות המתעורר למטה עושה רושם ומעורר דוגמתו למעלה, וכי שלמות העליונים תלוי בתחתונים ובפרט כ"י שלמותה תלוי בישראל, וזה כי לפי שהיא צריכה השקאה כי היא הארץ המקבלת התמונות, ולזה נקראת יבשה בסוד יקוו המים מתחת השמים אל מקום אחד ותראה היבשה, וכתיב ועתה נפשנו יבשה, והטעם אין כ"ל דודה ואור עיניה איננו אתה בבית, ולזה היא משתוקקת אל מרכבה והם הצדיקים אשר תסמך על ידם והם המדמים צורה ליוצרה, כי על ידי שמדבקים רצונם ברצון צדיק של מעלה היא מתעוררת להתייחד עמו ומקבלה באהבה כלולה, ואומר לה בואי כלה בואי כלה: וזה סוד ואד יעלה מן הארץ תורה ומעשים טובים ותפלות וברכות מן הצדיקים אשר בארץ, כי בהם מעוררים הצדיק ובא והשקה את כל פני האדמה, וכמו שהארץ התחתונה לא תקבל ההשקאה כי אם מהאדים העולים ממנה ומהם יתהוו העננים, ועליה יריקו, כן הצדיקים אשר בארץ מעלים האדים אל הארץ העליונה מצד תורתם ומעשיהם הטובים ותפלותיהם וממשיכים אליה ההשקאה ומוסיפים בה כח ורבוי לעלות, ואז הצדיק מתעורר ובא ומקבלה בחיקו בחבה רבה, ובזה עושים רצון אביהם שבשמים ומדמים הצורה ליוצרה, וזה סוד ובו תדבק וגם הוא דבק בהם, והרי הם כאבן השואבת את הברזל שזה מושך את זה, וזה נאחז מזה ואינם נעזבים זה מזה, אם לא יהיה שם גורם מבחוץ יגרום שיעזבו זה מזה, כן הצדיקים דבקים ונקשרים במחשבתם ולבותם בלב הצדיק של מעלה מצד צדקותיהם ומעשיהם הטובים, כי הם סבת הדבוק והקשר האמיץ ביניהם ואינם נעזבים זה מזה אם לא יהיה שם גורם מבחוץ יגרום העזיבה והפרוד ביניהם: ובפרק י"ח מפרקי היכלות דר' ישמעאל ע"ה אמרו בזה הלשון א"ר ישמעאל אמרה לי כל חבורה בן גאים אתה שאתה מושל באור הגדול באורה של תורה ב"ר נחוניא בן הקנה הראה אותו החזר אותו וישב אצלנו מצפיה שהוא מציץ בצפיית המרכבה וכו', א"ר ישמעאל מיד נטלתי מטלת של מילת פורחבא ונתתי אותה לר' עקיבא, ור' עקיבא נתנה לשמש והשמש נתנה לעבד שלנו לומר לך והעמד מטלת זו אצל אשה שטבלה ולא עלתה לה טבילה והטבילה שאם תבא אותה האשה ותאמר מדות וסתה לפני חבורה בידוע שאחד אוסר והרוב מתירין ואמרו לאותה האשה געי בה במטלת זו בראש אצבע צרדה שליך עליה, ואמרו לה אל תדרכי ראש אצבע צרדה שליך עליה, אלא כאדם שנוטל נימא מגלגל עיניו שנפלה לו ומדחיף אותה ברמיזה, הלכו ועשו כן והניחו את המטלת לפני ר' ישמעאל נעץ בה מורביה של הדס מלאה פלייטון ששרוי באפלסמון נקי והניחו אותה על ארכובותיו של ר' נחוניא בן הקנה, ומיד פטרוהו מלפני כסא כבוד שהיה יושב ורואה בגאוה מופלאה ושררה משונה בגאוה של רוממה ושררה של זיהיון שמתרגשת לפני כסא כבוד ג' פעמים בכל יום ויום במרום מיום שנברא העולם ועד עכשו לשבח עד כאן: הנה החסיד הזה מצד קדושתו וטוהר מעשיו היה יושב וצופה במרכבה והיתה מחשבתו דבקה וקשורה בעליונים והם בו ולא היה נעזב מהם ולא הם ממנו, כי היו מושכים זה את זה עד שהוצרכה החבורה קדושה אליו וסבבו באמצעות גורם מבחוץ להפריד בין החשוקים ונתפרדה חבילה, אשר יתבאר ממה שכתבנו בזה הפרק למתבונן בו, כי תורה ומעשים טובים הגורם הגדול בייחוד השם הגדול בכבודו והגורמים זה הייחוד דבקים בו וקרובים אליו ואל זה היתה הכוונה בזה הפרק: חלק ג פרק מח קר"ב נג"ש נג"ע. קרב נגש עניינם ייחוד ודבוק, ועל הדרך שהתבאר בפרק הקודם לזה כי מי גוי גדול אשר לו אלהים קרבים אליו, וכבר באר לפניו ולאחריו סבת זה ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים, כי תורה ומעשים טובים סבת ייחוד השם הגדול בכבודו, והייחוד סבת כל ההצלחות הם יקראו והוא יענם, וזו היא חכמתם ובינתם לעיני העמים, וכמו שהתבאר כבר, וכתיב ומי גוי גדול אשר לו חקים ומשפטים צדיקם ככל התורה הזאת, אשר זה גורם קורבה וייחוד בשם הגדול, ומצד זה הוא קרוב אליהם אלהים קרובים קרבים כתיב קרבים ודאי מדה במדה מקרבים כחותיו והוא שכרם קרבים אליו, ואני קרבת אלהים לי טוב: לפי שאמר למעלה כי הנה רחקיך יאבדו, והם הרשעים הגורמים רחוק וקצוץ בכחות השם הגדול במעשיהם יאבדו מדה כנגד מדה, כי גרמו לצדיק שיתרחק מצדק, והרי צדיק אובד בצדקו וגם הם יאבדו, אבל אני קרבת אלהים שהוא ייחוד השם בכבודו לי טוב, וזה הוא הטוב האחרון והשלימות הקנוי: ולזה התכלית נברא האדם ולזה שתי באדנ"י יהו"ה והזכיר אלו השמות כי הם סוד הייחוד, מחסי לספר כל מלאכותיך כי הייחוד מבא לזה, קרוב יי' לכל קוראיו ולמי, לכל אשר יקראוהו באמת במדת אמת ששם מקום הייחוד ושם מתיחד הכל, ואחר שמיחד שם את השם ומקרב כל הכחות שם הנה הוא קרוב לכל הקורא אותו משם, ישאלוני משפטי צדק לפי שקרבת וייחוד אלהים יחפצון ולזה ישאלוני ללמדם משפטי צדק כי הם הגורם בייחוד: ולכוד זה העבודה המיחדת ומקרבת כחות השם הגדול נקרא קרבן קרבן ליי' ודאי, את קרבני לחמי: ואמרו במדרשו של רשב"י ע"ה (ח"ג ה' ע"א) קרבן מאינון כתרין קדישין דמתקרבין כלהו כחדא ומתקשרן דא בדא עד דעבדין כלהו בייחודא שלים לתקנא שמא קדישא כדקיאות, הה"ד קרבן ליי' קרבן דאינון כתרין ליי' הוא לאתתקנא שמא דא וליחדא ליה כדקא יאות עד כאן, ולסוד זה אמר הכתוב תשמרו להקריב לי ולא אמר לקרב כלומר להקריב כחותיו אליו להיות אחד, וכן זה האשה אשר תקריבו ליי' אשה כתיב כלומר זה סוד זה אלי והאשה סוד כנסת ישראל תקריבו ליי' סוד תפארת ישראל יי' אחד ושמו אחד: והכלל כי כל לשון קריבה האמורה כלפי מעלה פירושה ייחוד ודבוק, וגם הכהנים הנגשים אל יי' בסבת הקרבנות אשר הם מגישים סוד הייחוד שהם מיחדים בהם גם הם נגשים אליו ודבקים בו, ומשה נגש אל הערפל אשר שם האלהים הוא עב הענן ועליו אמר לו הנה אנכי בא אליך בעב הענן, ולעוצם מעלתו והשגתו בייחוד מכל משיג, היה מגיש ומיחד, וכפי הפלגת ייחודו גם הוא היה נגש ודבק כפי הכנתו וערכו אשר בזה עלה על כל נולד, ומזה ונגש משה לבדו אל יי' להפלגת השגתו בנבואה שהיה נגש ודבק במקום השגתו ונבואתו בתכלית הדבוק והייחוד, ולהורות על זה הושאלה המדה אליו בפי חכמי האמת: ובספר היכלות היכל ששי אמר המאור הקדוש רשב"י ע"ה (ח"ב רנ"ד ע"א) בזה הלשון תא חזי משה ידבר דכתיב הנך יפה רעיתי וכתיב כחוט השני שפתותיך, והאלהים יעננו דכתיב הנך יפה דודי וכתיב שפתותיו שושנים נוטפות מור עובר עד כאן, ומזה הענין כל לשון נגישה האמורה כלפי מעלה, יגע בהרים ויעשנו, וירד יי' על הר סיני והר סיני עשן כלו, ואם כוונת הכתוב אל סוף הכל יהיה פירושו עלוי הכל וייחודו אל נרתקו ונשגב יי' לבדו, ויגע על פי השפיע וייחד נבואתו בסבת פי כלומר כדי שאנבא על עמו, וכל לשון נגיעה האמורה כלפי מעלה זה עניינה, וזה מה שרצינו לבארו בזה הפרק: חלק ג פרק מט מלא וכבוד יי' מלא את המשכן הוא ייחוד ובמדרשו של רבי נחוניא בן הקנה מאי השם הגדול בכבודו, ובזה המשכן ניהו מלא כל הארץ כבודו אלא העליון מלא מכבוד תפארתו בסוד ובית תפארתי אפאר לפאר מקום מקדשי המקום שהוא מקדשי וכשהוקם המשכן למטה שרתה בו שכינה שהוא כבוד יי' ונמלא ממנו, וזה סוד כי מלא כבוד יי' את בית יי' בסוד ומקום רגלי אכבד וימלא כבוד יי' את כל הארץ בסוד והארץ האירה מכבודו. מלא כל הארץ כבודו: כל אותה ארץ שנבראת ביום ראשון שהיא למעלה כנגד ארץ ישראל מלאה מכבוד השם, ומאי ניהו חכמה דכתיב כבוד חכמים ינחלו עד כאן, עוד שם ישב ודרש להם שכינה למטה כשם ששכינה למעלה, מאי שכינה זו הוי אומר זה האור הנאצל מן האור הראשון שהוא חכמה, גם הוא מסבב הכל שנאמר מלא כל הארץ כבודו ומאי עבידת הכא, משל למה הדבר דומה למלך שהיו לו שבע בנים ושם לכל אחד מקומו ואמר להם שבו זה על גב זה אמר התחתון אני לא אשב למטה ולא אתרחק ממך, אמר להם הריני מסבב ורואה אתכם כל היום שנאמר מלא כל הארץ כבודו ולמה הוא ביניהם כדי להעמידם ולקיימם: ואולם חי אני וימלא כבוד יי' את כל הארץ וסודו כי נמשך האור מלפני לפנים ואז ברכות לראש צדיק חי העולמים, ומשם בארה סוד אני ובזה היא מלאה מכל האור ההוא ואז וימלא כבוד יי' את כל הארץ וזה סוד אמרם בפרק אין עומדין ואולם חי אני אמר רבא אמר רב יצחק מלמד שאמר לו הקב"ה למשה משה החייתני בדבריך, וזה כי אדון הנביאים ע"ה בתפלתו המשיך האור מראש ועד סוף, וזה סוד ועתה יגדל נא כח אדנ"י כאשר דברת לאמר, הכח הבא מלמעלה ראש יגדל וימשך עד מלכות בית דוד ואלו הם החיים הבאים ממקור החיים, והוא סוד אמרו ואולם חי אני ואמרם ז"ל החייתני בדבריך, וזה טעם אמרם ז"ל שהצדיקים מאמצים כח הגבורה, ועוד אמרו שמוסיפים כח בגבורה של מעלה, וכבר התבאר זה והכוונה להודיע כי כל לשון מליאה הנזכרת כלפי מעלה הוא סוד הייחוד וזהו מה שרצינו ביאורו בזה הפרק: חלק ג פרק נ ר"ם. נש"א. כל לשון רוממות והתנשאות האמורה במקום ברוך הוא עניינה התרוממות השם הגדול אל רום המעלות להאחז ולהתיחד שם כי הוא נחלה בלא מצרים חי יי' וברוך צורי וירום אלהי ישעי, כי החיים נמשכים מחיי המלך ובזה ברוך צורי צור ישראל וירום אלהי ישעי לקבל ממעיני הישועה רום המעלות, רומה יי' בעזך טעמו רומה יי' במקום עזך עד מקום שהוא מקבל עוז ותעצומות האור והשפע, או יהיה טעמו כשאתה יי' מתיחד בעזך סוד שכינת עוזו אתה רם והכל עולה לכוונה אחת, ארום בגוים למעלה ממקום אחיזת הגוים ובזה אני רם על כל הארץ: וזה סוד רומה על השמים אלהים שיהיה רם למעלה מזרועות עולם סוד אש מים ובזה על כל הארץ כבודך, וזה סוד רם על כל גוים יי' למעלה ממקום אחיזת הגוים על השמים כבודו כבודו מיוחד בשמים יי' ושמו אחד כי רם יי' ושפל יראה כסוד המגביהי לשבת המשפילי לראות בשמים ובארץ, וכבר כתבנו סודו. וגבוה ממרחק כד"א מרחוק יי' נראה לי יידע יתידע בשמו כלומר יתיחד וזה מבואר: ארוממך אלהי המלך, ובמדרשו של רבי נחוניא בן הקנה מאי תהלתי דכתיב תהלה לדוד ארוממך ומאי תהלה משום דארוממך ומאי רוממות משום דאברכה שמך לעולם ועד עד כאן. ולכן ירום לרחמם יתעלה עד רום המעלות להמלא רחמים לרחמכם, עד יערה עלינו רוח ממרום סוד רום בחולם, עתה ארומם עתה אנשא מצד המאורות העליונים שהם רמים ונשאים, והוא סוד כה אמר רם ונשא שוכן עד כמה דאת אמר בטחו ביי' עדי עד וכבר הזכרתיו הנה, ישכיל עבדי עבדו המושל בכל ירום ונשא וגבה מאד: ובמדרשו של רשב"י ע"ה (ח"א קפ"א ע"ב) ירום מסטרא דנהורא עילאה דכל נהורין כד"א ולכן ירום לרחמכם ונשא מסטרא דאברהם, וגבה מסטרא דיצחק. מאד מסטרא דיעקב עד כאן, רום ידהו נשא רום בתוספת ה"א, והכלל כי כל לשון רוממות המעלות כלומר התעלות היד החזקה עם והתנשאות המיוחס למקום ברוך הוא מזה החמשה התחתונות עד רום בחול"ם, ולזה בא הענין ובזה נשלמה הכוונה בזה הפרק: חלק ג פרק נא עבר והנה תנור עשן ולפיד אש אשר עבר בין הגזרים האלה, והרב המורה אמר כי היה זה במראה הנבואה כי תחלת הספור אמר ותרדמה נפלה על אברם עד כאן, ואם כן לא היה שם ברית חס ושלום. והאמת בפרשה כי אחר התרדמה שיעד לו בה הגלות שכל זה היה במראה הנבואה הקיץ אברהם וראה בהקיץ תנור עשן ולפיד אש אשר עבר בין הגזרים ואמר ביום ההוא כרת יי' את אברם ברית וגו': ובסוד הענין כתב רבינו הגדול ז"ל בזה הלשון והנה תנור עשן ולפיד אש ראה כאלו תנור עשן כלו ובתוכו לפיד אש בוערה כענין ענן גדול ואש מתלקחת, והעשן הוא הענן והערפל הנזכר במתן תורה ולפיד האש בתוכו הוא האש האמור שם ודבריו שמעת מתוך האש וכתוב ומראה כבוד יי' כאש אוכלת וגו' והנה השכינה עברה בין הבתרים והוא הברית אשר היתה אתו מעולם, וזה טעם כרת יי' את אברם ברית, כי הקב"ה בעצמו העביר ברית בין הבתרים והמשכיל יבין עד כאן, ועברתי בארץ מצרים לא אמר וירדתי שכבר אמר אנכי ארד עמך מצרימה ואמרו גלו למצרים שכינה עמהם, ולזה אין צריך כי אם העברה: ובמכילתא ועברתי בארץ מצרים רבי יהודה אומר כמלך שעובר ממקום למקום, ואמרו עוד שם ופסחתי עליכם רבי יאשיה אומר אל תקרי ופסחתי אלא ופסעתי שהקב"ה מדלג על בתי בני ישראל במצרים, שנאמר קול דודי הנה זה בא מדלג על ההרים ואומר הנה זה עומד אחר כתלנו וגו': ובמדרשו של רשב"י ע"ה (ח"א ק"א ע"ב) אמרו בזה הלשון וכי כמה שליחן אית ליה להקב"ה, אלא בגין דאינון לא ידעין בין טפה דבוכרא לטפה דלא בוכרא בר קב"ה בלחודוי עד כאן, הנה תורת אמת היתה בפי כל חכמי ישראל ע"ה ולא נתנו מקום לפרש, ומה שחשב הרב המורה ז"ל שהוא דרך המרי הוא דרך האמונה ואם לא נשיג העניינים על בוריין איך הם אין לנו רשות להתחכם בהם ולפרשם מדעתנו: ויעבר יי' על פניו הוא הכבוד וקיים מה שיעדו באמרו אני אעביר כל טובי על פניך, ומה שאמר על פניו הכוונה על פניו של משה ולהורות שהעובר הוא הטוב תרגם אנקלוס ע"ה ואעבר יי' שכינתיה על אפוהי ומלת ויקרא חוזרת לכבוד העובר כי הוא הקורא הי"ג מדות: וכבר פירשתי הפרשה הזאת למעלה על פי הקבלה הנאמנה המסורה לחכמי ישראל ע"ה, והנה יי' עבר שכינה עוברת ורוח גדולה וחזק מפרק הרים וגו' ואחר.הרוח רעש וגו' ואחר הרעש אש וגו' ואחר האש קול דממה דקה, הם שלשה קליפי ערלה רוח רעש אש ספקלטורין עוברין לפני שכינה, ולפי שהם רחוקים מן הקדש כי הם מחוץ למחנה מושבם אמר בהם לא ברוח יי' לא ברעש יי' לא באש יי' לומר שאין צד הקדושה משתתף ובא בהם, ואמר ואחר האש קול דממה דקה והיא מחיצה דקה קרובה אל הקדש בסוד ונוגה לו סביב, ולפי שהיא קרובה אל הקדש לא אמר בה כמו שאמר בשאר קליפות, ולפי שאינה מכלל הקדושה לא הזכיר בה את השם, אבל הקול העליון יוצא ובא דרך המחיצה ההיא הקרובה אל הקדש, ולזה אמר אחריו והנה אליו קול ויאמר וגו' והמראה ההיא היתה לאליהו ז"ל בהקיץ, ולזה אמר ויהי כשמע אליהו וילט פניו באדרתו כענין ויסתר משה פניו וגו' ודי בזה לענין הפרק : חלק ג פרק נב בא. כל לשון ביאה האמורה במקום ברוך הוא, הוא אצילות וייחוד השם הגדול בכבודו, הנה אנכי בא אליך בעב הענן וידוע כי ה"א אחרונה נקראת אור עב וכלם נקראים עננים, והיא ענן לכבוד העליון: והענין הנה אנכי דברי השם הגדול בא אליך בעב שהוא ענני בעבור ישמע העם שיגיעו כלם למדרגת הנבואה, ומשה השיג השם הגדול הבא בעב הענן והם השיגו עב הענן, בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, אשר אזכיר לשון זכר והרמז על צדיק שהוא הזכר והברית אשר הוא מקום ייחוד איש עם אשתו והחבור העליון בו תלוי, וזה לשון אזכיר את שמי כטעם כי שמי בקרבו אבוא אליך אתיחד בשמי לצרכך וברכתיך, כי הייחוד סבת הברכה והרבוי למעלה ומשם נמשכת למיחדים הגורמים זה: ובפרק החליל תניא אמרו עליו על הלל הזקן כשהיה שמח שמחת בית השואבה היה אומר אם אני כאן הכל כאן ואם אין אני כאן מי כאן, למקום שאני אוהב רגלי מוליכות אותי, ואף הקב"ה אומר אם אתה תבא לביתי אני אבוא לביתך, ואם אתה לא תבא אל ביתי אני לא אבוא אל ביתך, שנאמר בכל המקום וגומר, וחלילה להלל קדוש אלהים ליטול עטרה לעצמו ולהתפאר בתורתו ומעשיו לכבודו, אבל כל דבריו מכוונים אל הייחוד העליון להודיע ולהורות כמה הזכות גורם, והכוונה לו עליו השלום לומר אם אני היא שכינתן של ישראל כאן במקדש הכל כאן, אין חסרון כל ויתרון ארץ בכל היא כי בהיות השכינה שורה בישראל גם שורה למעלה והחבור שלם כי זה תלוי בזה, כי העבודה במקדש מושכת השכינה למטה וגורמת הייחוד, ובזה הכל והכלה בייחוד מיוחד. ואם אין אני כאן מי כאן. כי אחר שהייחוד תלוי בסוד אני ובמקום שאני סוד ה"א אחרונה בו הכל בו כי בה שלימות הכל, ואם אני מסתלק נתפרדה חבילה ואך חלק למקום שאני אוהב וכו' כלומר הכל ברשותי ואין לי התנצלות, כי בידי לבנות עולמות או להחריבן אם יבנה גם הוא יבנה, ואף הקב"ה אומר אם אתה תבנה את ביתי ותבא אליו בתורה ומעשים טובים, וביתו של הקב"ה בית המקדש או בתי כנסיות ובתי מדרשות שהם מקדש למקדש מקדש מעט, בזה מיחד את השם הגדול בכבודו. וזהו אמרו אני אבא לביתך כלומר אתיחד בכבודי שהוא ביתך כשאתה עושה רצוני. ואם תחריב את ביתי של מטה בקלקול מעשיך, וזה אמרו ואם אתה לא תבא אל ביתי, כלומר בתורה ומעשים טובים אני אחריב את ביתך ולא אבא אליו כי אסתלק ולא אבא בעיר, והכל במשמע הכתוב שנאמר בכל המקום אשר אזכיר את שמי, לא אמר תזכיר או תזכור כלומר אשר תגרום אתה במעשיך שאזכיר אני את שמי, כלומר שאפאר את בית מקדשי והוא הייחוד העליון אבא אליך וברכתיך. ויבא יי' ויתיצב כבר פירשתיו: בקרבך קדוש ולא אבא בעיר כשאני בקרבך אני קדוש לא אעשה חרון אפי לא אשוב לשחת אפרים כי זה יגרום שלא אבא בעיר, ואין הקב"ה בא בירושלם של מעלה עד שיבא בירושלם של מטה. ובא יי' אלהי כל קדושים עמך כלומר כשיבא יי' אלהי להתיחד בכבודו, יבאו כל קדושים עמו כלומר כל הכחות יתיחדו בו, כי בזמן הגלות כל הבנין נהרס. ויאמר אלי יי' השער הזה סגור יהיה לא יפתח ואיש לא יבא בו כי יי' אלהי ישראל בא בו והיה סגור, השער הזה סוד זה השער ליי, שער הייחוד סגור יהיה מפני כחות הטומאה ואיש לא יבא בו. ואיש סוד איש שדה איש שעיר כי יי' אלהי ישראל בא בו מתיחד בו ולא יתערב זר בתוכם. ואם חס ושלום איש יבא אז ואל אשה בנדת טומאתה לא תקרב ומפני הרעה נאסף הצדיק. וזה סוד אמרו להלן כה אמר אדני יהוה שער החצר הפנימית הפנה קדים יהיה סגור ששת ימי המעשה, שאז שולטים ימי חול ימי הרעה ואין זווג למעלה, וביום השבת יפתח זמן הייחוד והזווג שכבר עברו ימי החול. וביום החדש יפתח שאז מתחדשת הלבנה ואור הלבנה כאור החמה. וכבר בארנו סוד זה בספר תולעת יעקב בסייעתא דשמיא: ובספר יסוד היסודות כתב הרב ר' אלחנן ב"ר יקר ז"ל בזה הלשון על דברת בני אדם שהשכינה בכל מקום, כן הוא כדבריהם, אבל פירוש הדברים בכל מקום טהור שהוא רוצה לזרוח שם בשכינתו, וחלילה מבא לשכינת כבודו בבתי האלילים. אמת כי השמש זורח בכל מקום נקלה ונכבד. אבל הבורא יתברך שמו לעד אינו כן, דכתיב כי אם במקום אשר יבחר יי' לשכן שמו שם, ככתוב בכל המקום אשר אזכיר את שמי פירוש אשר אתן רשות לברך את ישראל בשמי הגדול, הוא המקדש כי מברכין ככת בו ובגבולין בכנויו אבוא אליך. ונאמר הנה אנכי בא אליך בעב הענן, למדת שאינו שם קודם זרחו שם עד כאן. וזה שעור מה שראיתי להעיר בו בזה הפרק: חלק ג פרק נג יצ"א. כל לשון יציאה המיוחסת למקום ברוך הוא עניינה הפוך מדת הדין למדת רחמים או מדת הרחמים למדת הדין, והיא היציאה ממדרגה זו למדרגה זו כפי הכנת המקבלים, והשנוי הוא בהם לא בו חלילה, כי אינו מן הראוי והיושר שיהיה דין הצדיק כדין הרשע, אבל כפי השינוי בדרכיהם ומעשיהם יהיה השינוי בדיניהם, וידוע מדרך האמונה והייחוד שכחות השם הגדול שהוא אחד בהם, כלולות מדין ורחמים וכשיצא ממשפט הצדיק לדון את האדם כפי מעשיו אם לטוב, הנה גם מדת הדין שבמדה ההיא מסכמת עם מדת רחמים שבמדה ההיא גם כן, והרי כלו הפך לבן וזה אמרם ז"ל הצדיקים מהפכים מדת הדין למדת רחמים, ואם לרע כפי מעשיו, הנה גם מדת רחמים שבמדה ההיא מסכמת עם מדת הדין שבמדה ההיא גם כן, וזה סוד אמרם ז"ל הרשעים מהפכים מדת רחמים למדת הדין, והוא סוד מה שכתוב ימינך יי' נאדרי בכח ימינך יי' תרעץ אויב: וכשהענין על הדרך הזה שכתבתי הוא הקיום, כשהדין מסכים עם הרחמים כפי המעשה המתעורר למטה, או כשהרחמים מסכימים עם הדין כפי המעשה המתעורר למטה גם כן, והימין נכלל בשמאל והשמאל בימין הוא קיום הדבר, ואין להשיב אם לא בתשובה חשובה והוא שכתוב נשבע יי' בימינו ובזרוע עוזו. וכשהדין מסכים עם הרחמים ונכלל בהם והכל רחמים שהרי נהפך ושב רחמים, הנה היא היציאה ממדה למדה, וכן כשהרחמים נכללים ומסכימים עם הדין ושב ונהפך לדין, הנה היא היציאה גם כן ממדה למדה, וזה סוד אמרם ז"ל בפסיקתא ובירושלמי פרק סדר תעניות כיצד תני משום רבי מאיר כי הנה יי' יוצא ממקומו יוצא ממדה למדה ממדת הדין למדת רחמים על ישראל. יתבאר אם כן כי במדה אחת פועל דבר והפכו, והכל כפי הכנת המקבלים, וזה סוד ימינך יי' נאדרי בכח להציל את ישראל והיא עצמה הרועצת את האויב, ימינך יי' תרעץ אויב כי בדין ההוא שהוא דן את הרשעים בו עושה חסד עם הצדיקים: ובמדרש את מוצא בשר ודם מכה באיזמל ומרפא ברטייה, והקב"ה אינו כן אלא במה שמכה בו מרפא. הנה יי' יצא לפניך רחמים על ישראל ודין לאויביהם. יצאת לישע עמך. ויצא יי' ונלחם בגוים ההם. הכל על הדרך שכתבנו למעלה, ואמנם אמרו השמש יצא על הארץ הוא כנותן טעם להצלת לוט והוא כי שמש ומגן יי' צבאות יצא ונראה על הארץ ארץ חפץ כלומר נתייחד השם הגדול בכבודו ולוט בא צוערה. והכלל כי כל לשון יציאה האמורה כלפי מעלה עניינה הייחוד הגמור, ואל זה היתה הכוונה בזה הפרק: חלק ג פרק נד הלי"כה. כל לשון הליכה האמורה במקום ברוך הוא, עניינה המשכה והתפשטות הייחוד לייחד עליונים ותחתונים להיותם שקולים, וישמעו את קול יי' אלהים מתהלך בגן. ובבראשית רבה עיקר שכינה בתחתונים היתה. וזה לפי שסדר הנבראים התחתונים ומערכותם היה על סדר המעלות העליונות ומערכותם עליונים כנגד עליונים, תחתונים כנגד תחתונים, ולהיות העולם התחתון הזה כנגד ה"א אחרונה שבשם שהרי בה"א בראם, נמצאו התחתונים כסא ומעון לשכינה כי זה ביתה הראוי לה בסוד מושיבי עקרת הבית ורחל עקרה עיקר הבית, ולזה היתה עיקר שכינה בתחתונים. ובזה נמצאו עליונים ותחתונים אחדים בהיות השכינה נמשכת ומתפשטת בתחתונים, והרי הם כלולים אלו מאלו נמצא השם ממלא עליונים ותחתונים אין עוד מלבדו, בסוד אמרו הלא את השמים ואת הארץ אני מלא, השמים כסאי והארץ הדום רגלי. וזה סוד ויכלו השמים והארץ באו אלו באלו ונכללו אלו מאלו, והשם מלא והעולם מלא בשלימות הכוונה בהיות הייחוד נמשך ומתפשט מעלה ומטה. וזה סוד וישמעו את קול יי' אלהים הוא הקול האחרון משבעה קולות מתהלך ומתפשט בגן כי גן של מטה מכוון ושקול כנגד גן של מעלה. ואמנם אמרו וילך יי' כאשר כלה לדבר אל אברהם, כי כשחטא אדם הראשון נסתלקה שכינה מן התחתונים והבניינים נהרסו ויפרדו איש מעל אחיו והייחוד נחלק, וכשבא אברהם והתחיל לתקן את אשר עוותו אדם הראשון המשיך את השכינה אל התחתונים, אבל לא נקבעה בהם כקודם החטא, והיתה מתאספת ושורה על אברהם כי הוא המרכבה והמעון לה, ואין לה בתחתונים מקום מוכן לשרות בו כי אם אברהם, כי הוא היה ממלא מקום העולם כלו כי נאסף כבוד השכינה ונקמט מכלל העולם לסבת חטאו של אדם וצמצמה עצמה ושרתה על מקום מיוחד שהוא אברהם, ובהסתלקה מעליו נאמר וילך יי' נמשך הכבוד ונתפשט מעליו מאותו צמצום שצמצם עצמו לשרות עליו לשרות בעליונים, כענין אלכה ואשובה אל מקומי. ומזה הענין ויחר אף יי' בם וילך: ואהיה מתהלך באהל ובמשכן ככל אשר התהלכתי בכל בני ישראל, אשר נמשכתי מן העליונים לשכון במשכן בין שני הכרובים להיות עיקרי בתחתונים כקודם החטא, אבל לא בקבע עד אשר נבנה בית עולמים. ומזה הענין אמרו כי יי' אלהיך מתהלך בקרב מחנך. ראו הליכותיך אלהים הליכות אלי מלכי בקדש, הלוכו בקדושה נמשך ומתפשט במקומות הקדושים לשרות בהם, כי בזה העולמות שקולים והייחוד שלם כי זאת היתה הכוונה בבריאה. הליכות עולם לו לא נברא העולם כי אם להליכות לו להמשך ממעלה למטה ליחד עליונים ותחתונים: ואמנם אמרו אשר הלכו אלהים לפדות לו לעם. אשר הלך האלהים לפדות לו עם. נמשכה השכינה בגלות עם ישראל למצרים בסוד אנכי ארד עמך מצרימה, וזה סבת גאולתם כי הוצרך לפדות את עצמו, פדה גם לישראל. וזה סוד אמרו לפדות לו בסוד אשר פדית לך ממצרים גוים ואלהיו. ובמכילתא אמר רבי עקיבא אלולי הדבר כתיב אי איפשר לאמרו אמרו ישראל לפני הקב"ה עצמך פדית. ואמנם אמרו והלכת בדרכיו. אחרי יי' אלהיכם תלכו הוא סוד תקון הכבוד בעסק התרה וקיום מצותיה בדרך תקונו למעלה. וכבר הרחבתי הביאור בזה בחלק השני מזה הספר: ובסוטה פרק קמא אחרי יי' אלהיכם תלכו וכי איפשר לו לאדם להלך אחר השכינה והלא כבר נאמר כי יי' אלהיך אש אכלה הוא, אלא הלך אחר מדותיו של הקב"ה מה הקב"ה מלביש ערומים וכו' כדאיתא התם. ובויקרא רבה אמר רבי אלעזר בנוהג שבעולם מלך בשר ודם גוזר גזירה אם רצה לקיימה הרי הוא מקיימה ואם לאו סוף שמקיימה על ידי אחרים, אבל הקב"ה אינו כן אלא גוזר גזירה מקיימה תחלה, הה"ד מפני שיבה תקום וגו' אני הוא שקיימתי מצות עמידת זקן תחלה עד כאן. ובברכות פרק קמא מנין שהקב"ה מניח תפלין. מנין שהקב"ה מתפלל, והכוונה בבריאה להדמות אל הדמות העליון ולתקן הכבוד, והם הדרכים נצטוינו בהם בתורה ללכת בהם והיא ההליכה אחרי יי' אלהינו. ובזה נשלמה הכוונה בזה הפרק: חלק ג פרק נה שכ"ן. יעשו לי מקדש ושכנתי בתוכם וישכון כבוד יי' לשכני בתוכם ורצון שוכני סנה, הוא הכבוד שנאמר עליו ומראה כבוד יי. וישכון כבוד יי, ואין כבודו דבר נפרד ממנו ולא חוצה לו חלילה שיהיה הכבוד המיוחס לו יתברך נברא חוין מעצמו כדעת הרב המורה ז"ל בשתופו הראשון, וכבר התבאר תכלית הביאור בזה החלק. והתבאר עוד כי היה זה מקום טעות והמעדת רגל אם יאמן שיהיה האור הנברא הוא השוכן במשכן ובמקדש: וגם השתוף השני שהביא הרב ז"ל שהוא ההשגחה, התבאר גם כן שהוא דבר נמשך משרות הכבוד והשכינה בישראל כי בהיותה בקרבם היא ההשגחה המעולה בהם ובענייניהם, והוא אשר נאמר בנבואה לשלמה ע"ה אחר בנין הבית הקדשתי את הבית הזה אשר בניתה לשום שמי שם עד עולם והיו עיני ולבי שם כל הימים. הנה גלה כי מהיות שמו שוכן בבית ימשך שיהיו עיניו ולבו שם כל הימים. כי בהיות שמו בישראל הנה הם מושגחים ממנו. ובהסתלקו מהם הנה תסתלק השגחתו, וזו היא הסתרת פנים האמורה בתורה. וזה סוד אמרו וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם והיה לאכל ותרגם אנקלוס וארחקינון ואסלק שכינתי מנהון ויהון למיכל. הנה הם רחוקים ונעזבים בהסתיר פנים מהם, והנה אין פני האדם דבר זולתו נמצא אם כן שאין השכינה דבר זולתו, ובהסתלק השכינה מקרבם הנה זה הסתרת ההשגחה מהם כי זה תלוי בזה, ולזה והיה לאכל ומצאהו רעות רבות וצרות. ואמר עוד ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עשה וגומר ותרגם אנקלוס ואנא סלקא אסלק שכינתי מנהון, כל זה עדות יי' נאמנה כי אין השכינה אור נברא חלילה, כי איך יאמר על האור הנברא שהוא דבר נפרד ממנו פני ואין פניו דבר חוצה לו: וגם בהיות פניו מאירים הנה השגחתו מתמדת בהם. וכבר גילה סוד זה באמרו לא יהיה לך אלהים אחרים על פני. וקבלו חכמי האמת בפירוש זה אבל פני יהיו לך לאלהים. ולא הניח אנקלוס הגר ע"ה צד התחכמות בפירוש פני בתרגומו בר מיני, הנה ביאר ע"ה בקבלתו האמיתית כי אין פניו דבר זולתו ולזה תרגם בכל מקום פני שכינתי: ואחר הדברים והאמת האלה אביא פה דברי ה"ר אברהם ביבאג"י להרים מכשולו מדרך עמי. יען היה חכם בעיניו לחלוק על הקבלה האמיתית בשקול דעתו, כתב במאמר השני שער ב' מספר דרך אמונה שלו בזה הלשון ונקרא שכינה מהשתוף ה"א של הרב ז"ל בשם השכינה פרק כ"ה חלק א' שהרמב"ן מפרש התורה חלק עליו מבלי הבדילו השתוף ההוא, כי הרב ז"ל אמר היות שם השכינה נאמר אם על האור הנברא שהוא אור אלהי מורה על היות השם יתברך נראה במקום ההוא וכשיראה שם הוא כמו שכתוב ושכנתי בתוך בני ישראל. וישכון כבוד יי, ומראה כבוד יי, אבל הדברים שאינם גשמיים הנה מציאותם הוא בשכל הוא מציאותם חוץ לשכל. וגם מציאותם במקום מה הוא מציאותם בבלתי מקום, כי הם בלתי מתחלקים ובלתי מוקפים במקום, על דרך אמרו יי' בשמים הכין כסאו. כי הוא יושב בשמים כמו שהוא ראוי להיות המניע מיוחס אל המתנועע שיניע, אבל מלכותו ושלמותו בכל העולם הן שפל הן עליון מושלת. ולכן כאשר ישכון כבוד יי' אינו רחוק אבל מחוייב שיהיה שמה השם יתברך, ולכן אני אומר כי נקרא בשם ההוא ר"ל שכינה שהוא שוכן בכבודו על הפנים האמורים, וזה הרשום באור הנברא שרצה הרב עם היות שיראה ויהי כן אור בראו השם יתברך להורות על מציאותו יתברך שמה, וזה דרוש עמוק ראוי להבינו. והשתוף השני ההשגחה הנקראת במקומות מה שכינה בלשון, כי בהיות ההשגחה דבקה עם איש מה או אומה מה, הנה השם יתברך שוכן בשכל המושגח, ולמה שההשגחה כפי השכל כמו שביארתי למעלה באר היטב, הנה השם יתברך שוכן בשכל המושגח או המושגחים ההם מבלי שנוי ורבוי כלל. ולזה כשאמר הרמב"ן ונפלא על הרב ז"ל בפסוק ילך נא יי' בקרבנו שתרגם אנקלוס תהך כען שכינתא דיי' וכו', ואמר כי למה יצטרך משה רבינו ע"ה אל האור הנברא. הנה יש להפלא יותר ממנו כי לא רצה הרב אלא ההשגחה, והוא שאמר אנקלוס ששאלת משה היתה על ההשגחה והוא השתוף הב'. וירא כי יושגחו מהאל אף על פי שחטאו ואז יהיה דרכם טוב ומוצלח. ומזה השתוף לקח אנקלוס הנה שכינתא עד כאן דבריו: ויש לתמוה עליו מה ירצה באור הנברא ובהכרח יודה שהוא שכל נבדל, וכמו שהוא מבין שהאור הנזכר במעשה בראשית באמרו ויאמר אלהים יהי אור הוא אור השכל, ואם כן שכח ונסתר מעיניו אמרו על מעשה העגל כמעניש אותם ושלחתי לפניך מלאך וגו' כי לא אעלה בקרבך, ואיה פיו האומר כי במקום אשר ישכון האור הנברא ויראה בו מחוייב שיהיה שמה השם יתברך. ובוחן לבות וכליות יודע מה בלבו באמרו וזה דרוש עמוק ראוי להבינו, ואם במקום הראות האור הנברא שמה השם יתברך, אם כן במה הענישם באמרו כי לא אעלה בקרבך אחר יעדו ושלחתי לפניך מלאך מי יתן ואדע. ואם במקום אשר יראה שמה האור הנברא השם יתברך שמה, אם כן מה זה שאל אדון הנביאים באמרו ילך נא יי' בקרבנו. ואם על ההשגחה שאל, הרי בהיות ביניהם האור הנברא הם מושגחים ואין שם חסרון כל: כללו של דבר אין זה ממנו כי אם קריאה אל תואנות לחלוק על האמת, באמרו כי חלק על הרב המורה רבינו הגדול הרמב"ן, מבלי הבדילו השותף ההוא, ואיך יבדיל והא בהא תליא כמו שכתבתי. והרב המורה עצמו אמר פרק כ"ג חלק א' הענין העלות השכינה אשר היתה בתוכנו מעלינו אשר נמשך אחריה העדר ההשגחה בנו, כמו שאמר מיעד רע והסתרתי פני מהם והיה לאכול וכו' הנה הורה בפירוש שאינם שני שותפים. ומה שאמר פרק כ"ה כלומר להתמדת שכינתו או השגחתו באי זה מקום שהתמידה בו השכינה או לכל דבר שהתמידה בו ההשגחה ונאמר וישכון כבוד יי' וכו' וכפל ואמר הוא בענין התמדת שכינתו כלומר אורו הנברא במקום או התמדת ההשגחה בדבר אחד וכו', אין כוונתו לומר שהם שני שותפים. אבל כוונתו כי בהיות השכינה במקום הוא מושגח, ואם כן היא השכינה והיא ההשגחה וזה תלוי בזה ובהעדר זה יעדר זה. והאמת המקובל בזה כבר התבאר תכלית הבאור ואין צריך לשנות הדברים. וזה שעור מה שראינו לעבוד בו בזה הפרק: חלק ג פרק נו רג"י. ותחת רגליו כמעשה לבנת הספיר וכבר התבאר השגתם מה היתה, וסוד אמרו ותחת רגליו כמעשה לבנת הספיר באר היטב מבלי פנות אל פירושים זרים חולקים על האמת. וגם אמרו השמים כסאי והארץ הדום רגלי. וסוד ועמדו רגליו. ואין הכוונה בזה הפרק כי אם לבאר דברי ר' אליעזר הגדול ע"ה, והוא שנמצא לו בפרק ג' מפרקיו בזה הלשון שמים מאי זה מקום נבראו, מאור לבושו של הקב"ה שהוא לבוש לקח ממנו ופרש כשמלה, והיו מותחין והולכין עד שאמר להם די, ועל כן נקרא שמו שדי שאמר לשמים די ועמדו. ומנין שמאור לבושו נבראו שנאמר עוטה אור כשלמה נוטה שמים כיריעה. הארץ מאי זה מקום נבראת, משלג שתחת כסא הכבוד לקח וזרק על המים ונקפאו המים ונעשה עפר ארץ, שנאמר כי לשלג יאמר הוי ארץ עד כאן: ודבריו אלה הוקשו מאד על הרב המורה ולא מצא בהם ידיו ורגליו כפי מה שאמר פרק כ"ו חלק ב' זה לשונו, ואני תמה זה החכם מה האמין, כי הוא מן השקר שימצא דבר לא מדבר, ואי אפשר מבלתי חמר יתהוה ממנו מה שיתהוה. ולזה בקש לשמים ולארץ מאי זה מקום נבראו, ואי זה דבר הגיע, מזה המענה יתחייב שיאמר לו ואור לבושו מהיכן נברא, ושלג שתחת כסא הכבוד מהיכן נברא, וכסא הכבוד עצמו מהיכן נברא, ואם ירצה באור לבושו דבר בלתי נברא, וכן כסא הכבוד בלתי נברא, יהיה זה רחוק מאד וגם היה מודה בקדמות העולם אלא שהוא על דעת אפלטון. עד אמרו סוף דבר הוא יבלבל על בעל דעת היודע אמונתו מאד מאד, ולא התבאר לי בו פירוש מספיק ואמנם זכרתיו לך שלא תטעה בזה עד כאן: הנה עינינו רואות דעת הרב היות ר' אליעזר ממכחישי הבריאה היותה יש מאין חס ושלום, אשר היא העמוד הנאמן אשר כל האמונה תלויה עליו, עם היותו מגדולי חכמי ישראל וחסידיהם, במה שנודע ממנו בפרק הזהב, ובסוטה ירושלמי סוף פרק עגלה ערופה אמרו משמת ר' אליעזר נגנז ספר תורה. ועוד שם ושוב נכנסו זקנים לעליה ביבנה ויצאת בת קול ואמרה להן יש ביניכם שנים ראויים לרוח הקדש ושמואל הקטן אחד מהם, ונתנו עיניהם בר' אליעזר בן הורקנוס והיו שמחים שהסכימה דעתן לדעת המקום עד כאן: לא אליכם כל עוברי דרך הביטו וראו, האם האיש אשר יכחיש הבריאה היותה יש מאין יאמר עליו שהוא ראוי לרוח הקדש, וישנו הטבעים את תפקידם המופקדת בידם מאת בוראם, ויקיימו מה שגזר עליהם ר' אליעזר, כמוזכר בפרק הזהב בתנורו של עכנאי, ולא עוד אלא שיצאת בת קול מן השמים ואמרה להם מה לכם אצל ר' אליעזר שהלכה כמותו בכל מקום. ובוידבר רבה בשעה שעלה משה למרום שמע קולו של הקב"ה יושב ועוסק בפרשת פרה אדומה ואומר הלכה בשם אומרה, ר' אליעזר אומר עגלה בת שנתה ופרה בת שתים, אמר לפניו רבון העולמים יהי רצון שיהא מחלצי אמר לו חייך שהוא מחלציך הה"ד ושם האחד אליעזר שם אותו המיוחד עד כאן. אליכם אישים אקרא, שפטו נא אם מי שעתיד להכחיש הבריאה היותה יש מאין, יאמר אדון העולם הלכה משמו ויבקש אדון הנביאים שיהא מחלציו: וגם החכם ר' אברהם ביבאג"י בספרו מאמר ג' שער א' כתב בזה הלשון, וזה בהכחישם הבריאה היותה יש מאין, כמו שהכחישוה רבים, והרב ז"ל חשב שגם ר' אליעזר הגדול הכחישה במה ששאל מאי זה מקום נבראו עד כאן: והפלא על הרב ז"ל שהרי בצוואת מאמרו אמר, ואם יראה בו שום הפסד כפי מחשבתו יפרשהו וידין לכף זכות ואפילו בפירוש רחוק, כמו שחוייב עלינו בחק המוננו, כל שכן בחק ידועינו וחכמי תורתנו המשתדלים להועילנו באמת כפי השגתם עד כאן. איך לא מלא בידיו מה שדבר בפיו, ומה שרצה לעצמו איך לא רצהו לזולתו, כל שכן אל שלם השלמים כרבי אליעזר עליו השלום, וכמו שנצטוינו ואהבת לרעך כמוך ואמרו ז"ל מה דעלך סני לחברך לא תעבד, וכי ננעלו שערי הפירוש בפני הרב לפרש דברי רבי אליעזר אפילו בפירוש רחוק, כמו שצוה הוא עצמו בספרו לרואה בו אי זה הפסד כפי מחשבתו, וכמו שכן עשו הבאים אחריו שפירשו דברי רבי אליעזר בזה כל אחד פירוש מתישב במאמר שמים מאי זה מקום נבראו וכו', עד שהשיבו אמונתו בחדוש העולם יש מאין על כנה, והצילוהו מצעקתו אשר צעק עליו מרה: ויש לתמוה עוד עליו איך לא השיב דברי רבי אליעזר זה על זה, כמו שצוה הרב עצמו שיעשו כן המעיינים בספרו, ואלו עשה הרב כן ודקדק בדברי רבי אליעזר לא כתב עליו מה שכתב. שהרי בפרק ההוא עצמו אמר בזה הלשון, עד שלא נברא העולם היה הקב"ה ושמו בלבד, ועלה במחשבה לברא את העולם וכו', האם נשאר שום ספק על האומר דברים כאלה על אמונתו בחדוש: והרב המקובל ר' שם טוב בן שם טוב כתב עליו בזה הלשון, ועוד מי הגיד לו שאור הלבוש לא נברא לפי דבריו, וכשנפרש שהלבוש הוא גלגל השכל וממנו נאצל כח לגלל ונבראו הגלגלים באי זה צד שיהיה מהמקום, להשגה זו מאפיסה לגמרי היו, ויגיד לי היכן מצא מקום כפירה מי שיסבור זה, וגם שלג שתחת כסא הכבוד נוכל לפרש לפי דעותיהן, כי הגלגל הוא כסא לכבוד, ובכח סבובו בחפץ השם באי זה צד שיהיה נולדו היסודות, עד שהיה המרכז מים, ולעשות עפר צריך שיקפא ויהא הקצף ונעשה כמין שלג, והוא תחת הגלגל כי לעולם השמים ממעל והארץ מתחת, ואם היא המרכז לפי חכמתו בפלוסופיא יוכל לפרש כן ולא להתחכם על אבות העולם גם כי הענין הוא מסתרי התורה עד כאן: ועל דרך האמת לא נתכוון רבי אליעזר באמרו שמים מאי זה מקום נבראו וכו', הארץ מאי זה מקום נבראת, אל השמים והארץ המורגשים, כי אם אל סבותיהם, והענין הוא מסתרי מעשה בראשית, וסוד אצילות ההויות ואור הלבוש רמז אל יו"ד ה"א שבשם הגדול, כי האור סוד ה"א ראשונה והלבוש סוד יו"ד, כי היא טלית לבנה, וזה סוד בראשית ברא אלהים בכח ראשית שהוא אור ראשון ברא אלהים סוד ה"א ראשונה את השמים סוד אש ומים. ובמדרשו של רבי נחוניא בן הקנה עליו השלום מאי שמים מלמד שגבל הקב"ה אש ומים וטפחן זה בזה ועשה מהם ראש לדברו דכתיב ראש דברך אמת, והיינו דכתיב שמים אש מים עד כאן. וזה סוד עוטה אור כשלמה נוטה שמים כיריעה כי מהחכמה יצא הכל בבינה, הוא אלהים חיים המאציל בכח חכמה בסוד בראשית בכח ראשית שהיא חכמה ברא אלהים שהוא בינה את השמים, ובמדרש רות הנעלם (ז"ח ע"ו ט"א) אמרו בזה הלשון ואמר רבי שמלאי כד ברא קודשא בריך הוא עלמא אעיל נהורא בנהורא ואלביש דא בדא וברא שמים, דכתיב עוטה אור כשלמה, והאי אור איקרי אור לבושו אור קדמאה דאתלבש ביה קודשא בריך הוא וההוא אור אתפשט בהוד והדר ואיברי עלמא עד כאן: הארץ מאיזה מקום נבראת. סוד ארץ חפץ, משלג שתחת כסא הכבוד, השלג סוד הקרח הנורא והוא תחת ה"א ראשונה שהוא כסא לכבוד שלמעלה לו, כי יש כסא למעלה מכסא ויש כבוד למעלה מכבוד, וזה סוד מאיש לקחה זאת. ואמר משלג כי תהיה מתוקה ברחמים, לפי שהיא מדת הדין, ואמר לקח וזרק חוזר אל המאציל העליון בסוד ואת הארץ וזרק על המים שהיא מים תחתונים מים מלוחים ונקפאו המים ונעשה עפר, סוד היסוד הרביעי רגל רביעי, וזה סוד כי לשלג יאמר הוי ארץ הרי שמים וארץ כאחד בייחוד אחד. ואלו שמש הרב המורה ז"ל החכמה האמיתית ולא ישפיק בילדי נכרים, לא התחכם על רבי אליעזר הגדול ע"ה המקובל מהנביאים. ובמה שכתבתי נשלמה הכוונה בזה הפרק: חלק ג פרק נז עצ"ב. ויתעצב אל לבו יורה כפי ענינו על חולה ורוע הפנים, כאדם החולה ופניו רעים על שלא הצליחה נטיעתו, וכן הענין בכאן בשוה, וסודו כי הפנים המאירים נזעמו להיותם כלולים מן הדין יפול זה בהם, וזה סוד העצבון האמור כלפי מעלה בענין זה, וסודו כי נעצב השם הגדול אל לבו בסבת לבו ועליו, כי הוא האומר נעשה אדם, והמשכיל בדבר אשר כתבנו בו ימצא טוב זה הסוד כי נורא הוא. ובבראשית רבה א"ר ברכיה משל למלך שבנה פלטין על ידי הדריכל ראה אותה ולא ערבה לו, על מי יש לו להתכעס לא על ההדריכל, כך ויתעצב אל לבו. א"ר אסי משל למלך שעשה סחורה על ידי סרסור והפסיד על מי יש לו להתרעם לא על הסרסור, כך ויתעצב אל לבו. והמלך סוד השם הגדול בנה פלטין, הוא האדם שהוא בית מושב וכסא כבוד לשבת עליו באמת ובנה אותו על יד ההדריכל כענין שכתבנו, ראה אותה ולא ערבה לו שלא השלימה הכוונה ולא המשיכה האור הנערב מהמקור כי זה תכלית הפלטין ולזה נתכעס על האדריכל: ורבי אסי הוסיף במשל הסחורה שעשה אותה להרויח בה ולהתיחד בכבודו, ולא די שלא הרויח ולא נמשך אליו האור מלמעלה אלא שהפסיד ונסתלקה האם מעל הבנים, לפי שהחטא גרם הפרוד בין איש לאשתו ואין הברכה שורה כי אם בהיותם בייחוד אחד, והמה מרו ועצבו את רוח קדשו כי מריים ופשעיהם סבה שעצבו את רוח קדשו סוד ה"א אחרונה הנקראת רוח הקדש, על שם הרוח הבא אליה מהקדש, ומעשיהם גורמים כי רוח הקדש לא עברה בארץ ונסתלק האור והשפע, ובא הדין והעצבון מהשמאל בסוד מצפון תפתח הרעה: ולפי שהפכו את המדה כי דור תהפוכות המה מדד להם כמדתם, ויהפך להם לאויב הוא שהוא רחמים נלחם בם. וזה סוד אמרם ז"ל הרשעים מהפכים מדת רחמים למדת הדין, והכל בקלקול מעשיהם ובחגיגה פרק קמא ואם לא תשמעוה במסתרים תבכה נפשי מאי במסתרים אמר רב שמואל בר אויא משמיה דרב מקום יש לו להקב"ה שבוכה בו ומסתרים שמו, מפני גוה, מאי מפני גוה אמר רב שמואל בר רב יצחק מפני גאותן של ישראל שניטל מהם ונתנה לאומות העולם, ר' שמואל בר נחמני אמר מפני גאותה של מלכות שמים, ומי איכא בכיה קמיה קב"ה והאמר רב פפא אין עצבות לפני הקב"ה שנאמר הוד והדר לפניו וגו' לא קשיא הא בבתי גואי הא בבתי בראי, ובבתי בראי ליכא עצבות והכתיב ויקרא אדנ"י יהו"ה צבאות ביום ההוא לבכי ולמספד וגו', שאני חרבן בית המקדש דאפילו מלאכי שלום בכו דכתיב הן אראלם צעקו חוצה מלאכי שלום מר יבכיון: יש ספרים שגורסים בהם ובבתי גואי ליכא וכו' והיא גרסת הרב המקובל ר' טודרוס הלוי ז"ל, וכתב בזה הלשון, יש ספרים שגורסים בהם ובבתי בראי לא, וטעות סופר הוא שאי איפשר כן לפום שקלא וטריא דשמעתא ולפום מאי דאיתי ראיה ממלאכי שלום דאלו אראלים חצונים נינהו דכתיב צעקו חוצה דהיינו בתי בראי עד כאן, והוא הגרסא הנכונה על דרך האמת, ולפי סוד הענין: וזה כי בתי גואי הם הכתרים הפנימיים סוד העליה ואין שטן ואין פגע רע שם כי אם ששון ושמחה, ועליהם נאמר הוד והדר לפניו עוז וחדוה במקומו, כי המקום ההוא למעלה ממקום אחיזת המצרים ואין להם רשות משם ולמעלה ולזה נקרא מקומו שהוא מיוחד לו לבדו ואין לזרים אתו והכל שם בריוח ואין שם לא עצבות ולא שום דאגה, ומהזרועות ולמטה נקרא בתי בראי ששם נאחזים כחות נכריות אשר הם סבת הגליות והחרבנות ומשם הבכי והמספד והצרות וכל מיני יגון ואנחה, כי הם מסתירים פני הרחמים ואז מדת הדין גוברת וגומרת הדין, וזה סוד הבכיה האמורה כלפי מעלה והמקומות ההם נקראים מסתרים, על שם שמסתירים פני החסד והרחמים, ועליו אמרו מקום יש לו להקב"ה שבוכה בו ומסתרים שמו, הנה התבאר סוד אמרם הא בבתי גואי הא בבתי בראי: ואמנם מה שהקשו ובבתי גואי ליכא לפי הגרסא הנכונה והכתיב ויקרא אדני יהו"ה צבאות לבכי וגו', דמשמע דאפילו בבתי גואי איכא הנה הכתוב מוכיח כן, יתבאר למבין סוד השמות הקדושים הבאים בענין, וזה יוכיח כי גרסת ובבתי גואי ליכא היא האמיתית ושאני חרבן בית המקדש דחמיר טפי למעלה ולמטה דאפילו מלאכי שלום בכו, ודמע תדמע ותרד עיני דמעה כי נשבה עדר יי' אמר רבי אלעזר שלשה דמעות הללו למה, אחת על מקדש ראשון, ואחת על מקדש שני, ואחת על ישראל שגלו ממקומן, בסוד עינים התחתונים עיני זעיר אנפין בשלשת גווני העינים שהם אוכם וסומק וחוור כלולים מכל הגוונים שם השלשה דמעות שרויות וירדו, כלומר לא נתבסמו הגוונים ההם הכלולים מן הדין והיא הבכיה על חרבן מקדש של מעלה ועל חרבן מקדש של מטה ועל גלות ישראל ממקומן: ובפרק הרואה בשעה שהקב"ה זוכר את בניו ששרויים בצער בין אומות העולם מוריד שתי דמעות לים הגדול וקולן נשמע מסוף העולם ועד סופו, ובאידרת נשא אמר המאור הקדוש רשב"י ע"ה (ח"ג קל"ז ע"ב) בזה הלשון, תאנא בהני עינין בתרי גווני מיניהו בסומקא ואוכמא שרן תרין דמעין, וכד בעי קודשא דקודשין לרחמא לישראל מחית תרין דמעין לאתבסמא בימא רבה מאן ימא רבה ימא דחכמתא עילאה, כלומר דאתסחון בחיוורא דמבועא דנפיק מחכמתא רבה ומרחם להו לישראל עד כאן, ואכלול בכאן ענין השינה הנזכרת כלפי מעלה לפי שהוא מענין הפרק: איתא בפרק עגלה ערופה אמר רחבה בכל יום ויום לוים עומדים על דוכנם ואומרים עורה למה יישן אדני וגו', וכי יש שינה לפני המקום והלא כבר נאמר הנה לא ינום ולא יישן שומר ישראל, אלא בזמן שישראל שרויים בצער ואומות העולם בשלוה לכך נאמר עורה למה תישן וגו': ובירושלמי סוף מסכת מעשר שני, את המעוררין אותם שהיו אומרים עורה למה תישן וגו' וכי יש שינה לפני המקום, והלא כבר נאמר הנה לא ינום ולא יישן וגו' ומה תלמוד לומר ויקץ כישן וגו', אלא כביכול כאלו לפניו שינה בשעה שישראל בצרה ואומות העולם ברווחה, וכן הוא אומר ובהמרותם תלן עיני: ועל דרך האמת לא קשו קראי אהדדי הא למעלה סוד המאור העליון מקום הנקרא אריך אנפין שאין בו שום שנוי והפוך ולא צד שמאל, אלא רחמים גדולים אין שם שינה כלל, אלא עין הרחמים פקוחה תמיד ועליו נאמר הנה לא ינום ולא יישן שומר ישראל ובאידרת נשא (ח"ג קכ"ט ע"ב) שומר ישראל דלעילא, הא למטה במקום הנקרא זעיר אנפין ששם ההפוכים ימין ושמאל פנים ואחור, ויש עינים כלולים מימין ושמאל ואינן פקוחות תמיד כעינים של אריך אנפין ועליו נאמר עורה למה תישן אדני ויקץ כישן אדני, ובאידרת נשא (ח"ג קל"ז ע"א) עורה לאתסחא בההוא חיוורא הקיצה למעבד נוקמין לאינון דכפיין לון, עורה והקיצה נז הקודש שפג תרי השגחותא רחמי ונוקמין עד כאן, ולהורות על סוד הענין באו השמות אצל השינה באל"ף דל"ת. ובאידרת נשא אמר המאור הקדוש רשב"י ע"ה (ח"ג ק"ל ע"א) בזה הלשון כתיב הנה עין יי' אל יריאיו, וכתיב עיני יי' משוטטות, זכו עין יי' עינא דלעילא, לא זכו עיני יי' משוטטות דלתתא, דתנינן מפני מה זכה יוסף דלא שלטא ביה עינא בישא מפני שזכה לאשתגחא בעינא טבא עילאה, הה"ד בן פורת יוסף בן פורת עלי עין, אמאי הוא בן פורת עלי עין, כלומר בסבת עין דאשגח ביה וכתיב טוב עין הוא יבורך, מ"ט אקרי חד, תא חזי בעינין דלתתא אית עין ימינא ואית עין שמאלא, ואינון תרי בתרי גווני, אבל הכא לית עינא שמאלא ותרויהו בדרגא חד סלקין וכלא ימינא ובגין כך עין אחד ולא תרין: ותאנא (שם) עינא דא דהוא עינא דאשגחותא פקיחא תדיר חיכן תדיר חדאן תדיר דלא הוי הכי לתתא דכלילן בסומקא באוכמא בחוורא בתלת גווני לא הוי תדיר פקיח דאית גביני סורטא על עינא, ועל דא כתיב עורה למה תישן אדני פקח יי' עיניך וראה בדין אתפקח אית למאן דאיתפקח ועינא אתערב בסומקא וסומקא אתחזי לקבליה ומכסיא עינא זכאה מאן דאשתזיב מיניה, זכאה חולקיה מאן דאשגח עלויה בחד חוור מיניהו ועל דא כתיב טוב עין הוא יבורך, וכתיב בית יעקב לכו ונלכה באור יי' עד כאן: ומכאן יתבאר סוד העינים הנאמרים במקום ב"ה שהם מלשון גוונים על אבן אחת שבעה עינים לפי שהם כלולים מימין ושמאל ולהיות גבינים על העין שהוא סוד הדין הגובר על הרחמים, ומכסה השחור את הלבן נתיחסה השינה אל העין העליונה, וזה כשהתחתונים גורמים כן במעשיהם כי הכל כפי המקבלים כי אין שנוי והפוך ותמורה כי אם מצד התחתונים, וזה שעור מה שראינו לעבוד בו בזה הפרק: חלק ג פרק נח אכ"ל. מצינו בשיר המקודש למלך שהשלום שלו כי הכלה הכלולה מזמנת ואומרת בנועם שיריה לדודה ואור עיניה יבא דודי לגנו ויאכל פרי מגדיו, והידיד מתרצה לה ואומר באתי לגני אחתי כלה אריתי מורי עם בשמי אכלתי יערי עם דבשי שתיתי ייני עם חלבי: ובמדרש חזית רעיתי מהו רעיתי אמר רבי יונתן מפרנסתי הן שידעו אותי בשני תמידין בכל יום עד כאן, ובמדרשו של רבי נחוניא בן הקנה ומהם מתפרנס הלב והלב מפרנסם עד כאן: ובמדרשו של ר' שמעון בן יוחאי ע"ה (ח"ג ז' ע"א) אמרו בזה הלשון מלחם אביה תאכל אתענגא בענוגא דמלכא, מכאן ולהלא וכל זר לא יאכל קדש, מאן הוא זר ההוא דלא אוקיר שמא קדישא לתתא ולית ליה חולקא לא יאכל קדש. לית ליה חולקא מענוגא דלעילא דאית ביה אכילה, כמה דאת אמר אכלו רעים אכילה דלעילא ענג דקב"ה והוי והאי ענג שריא באתר דשריא כד ריחא דקורבנא הוה סליק, תא חזי כד אשתכח מזונא לתתא אשתכח מזונא לעילא למלכא דאתתקן סעודה דיליה ולא אתתקן לעבדוי, כד אתתקן לעבדוי אכיל הוא סעודתא דיליה ואינון אכלי סעודתיהו הדא הוא דכתיב אכלתי יערי עם דבשי וגו', דא סעודתא דמלכא אכלו רעים וגו' דא סעודתא דילהו מריחא דקורבנא, בגיני כך איקרי ריח ניחח ליי' ריח לעבדוי ניחח ליי' מאתר דענוגא דעתיקא אשתכח ועל דא סעודתא דמלכא אתעכב בגין סעודתא דעבדוי, ובגין כך ישראל מפרנסין לאביהם שבשמים תנינן עד כאן: והפרנסה הנזכרת היא סוד הסתפקות הכל מהמקור באור המתנוצץ מראש ועד סוף אשר בזה מתיחדים כל הכחות הנכללים בשם הגדול והנורא היא העבודה בזמן שהיה המקדש קיים ועסק התורה וקיום מצותיה באהבה לשמן בכל זמן ועל הדרך שהתבאר בספר זה: ובמדרש כל אכילה ושתיה האמורים בספר זה אינה אלא חכמה, כי החכמה האמיתית המקובלת היא המזון המקיים את הנפש ומשאירה, וכן הדוגמה בחכמה העליונה כי ממנה הקיום לכל מה שנאצל ממנה מראשית המחשבה עד סופה ובקצת נסחאות אינה אלא תורה והכל עולה למקום אחד כי היא החכמה היא התורה הקדומה, וכמו שעל ידי אכילה ושתיה יתמיד החבור בנשמה ובגוף למטה, כן על ידי האור והשפע הבא מהמקור למעלה יתמיד החבור וייחוד הכל מראש ועד סוף, וזה סוד האכילה הנזכרת כלפי מעלה: ובמדרשו של רבי שמעון בן יוחאי ע"ה (ח"ג רמ"א ע"ב) רבי שמעון הוה אזיל לטבריא פגע ביה אליהו אמר ליה שלם עליה דמר, במאי קא עסיק קב"ה ברקיעא אמר ליה בקרבנות קא עסיק, ואמר מלין חדתין משמך, זכאה אנא ואתינא למקדם לך שלם ומלה חד בעינא למשאל מינך לאסכמא במתיבתא דרקיעא, שאילתא שאילו עלמא דאתי לית ביה אכילה ושתיה, והא כתיב באתי לגני אחתי כלה אכלתי יערי מאן דלית ביה אכילה ושתיה איהו אמר אכלתי יערי שתיתי ייני, אמר רבי שמעון וקב"ה מאי אותיב לון אמר ליה אמר קב"ה האי בר יוחאי לימא ואתינא למשאל מינך, אמר רבי שמעון כמה חביבו חבב קב"ה לכנסת ישראל ומסגיאו רחימו דרחים לה שני עובדוי מכמה דהוה עביד, אף על גב דלית ארחוי באכילה ושתיה בגין רחימותה אכל ושתה ואתא לגבה עביד רעותה כלה עיילת לחופה ובעת למיכל לית דין דייכול חתנא בהדה אף על גב דלאו ארחוי למיכל הכי, הה"ד באתי לגני אחתי כלה הואיל ואתינא לגבה למיעל בהדה לחופה אכלתי יערי עם דבשי, וילפינן מדוד דזמין לקב"ה ושני עובדוי ממה דארחוי דקב"ה, וקב"ה קביל ועביד רעותיה זמין למלכא ולמטרוניתא בהדיה הה"ד קומה יי' למנוחתך אתה וארון עוזך מלכא ומטרוניתא כחדא בגין דלא לאפרשא לון ושני עובדוי דמלכא, הה"ד כהניך ילבשו צדק וחסידיך ירננו ולוייך מיבעי ליה דהא רינה וזמרא בליואי נינהו ואיהו שני ואמר וחסידיך ירננו דאינון מסטרא דימינא, אמר ליה קב"ה לדוד לאו אורח דילי הכי, אמר דוד רבון כל העולמים בעבור דוד עבדך אל תשב פני משיחך, וילפינן מהאי ארחיה דעלמא דמאן דמזמן לאחרא ההוא דאתי לגביה אית ליה למעבד רעותיה אף על גב דלאו אורחיה בכך, ויקח מאבני המקום וישם מראשותיו הואיל ואתי חתן לגבי כלה אף על גב דלאו ארחיה למשכב אלא בכרים וכסתות, ואיהי יהבת ליה אבנים למשכב כלא יקבל ברעותא דלבא הה"ד וישכב במקום ההוא, על אינון אבנין אף על גב דלאו ארחיה בכך, אף הכא נמי אכלתי יערי עם דבשי אף על גב דלאו ארחוי בכך בגין רחימו דכלה ועם כל דא בביתא דכלה ולא באתר אחרא, באתריה לא אכילה ולא שתיה באתר דילה אכילה ושתיה הדא הוא דכתיב באתי לגני אחתי כלה, מלאכים דשדר קב"ה לאברהם באתריהו לא אכלו ולא שתו בגין אברהם אכלו ושתו, אמר ליה חייך מלה דא בעא קב"ה למימר ובגין דלא למחזק טיבו לגרמיה קמי כ"י סליק מלה לגרמך, זכאה אנת בעלמא דמרך משתבח בך לעילא עליך כתיב צדיק מושל יראת אלהים עד כאן: והכוונה לו ע"ה כי למעלה ראש סוד הע"ה אין שם אכילה ושתיה כי משם הפרנסה והשפע מתפשט ובא, אבל למטה בסוף המחשבה העליונה שם אכילה ושתיה כי הוא הגן הצריך השקאה, והנה הידיד מלך שהשלום שלו במקומו שהוא הע"ה אין שם אכילה ושתיה, אבל בבאו להתיחד עם הכלה כי אז האור מתפשט מהמקור לפי שהברכה שורה על דבר שלם ואין הייחוד שלם כי אם בהתיחדם, ואז הכלה נשפעת ומקבלת האור מלמעלה וברבות הטובה רבו אוכליה, והידיד גם הוא נשפע ואוכל בטובה ההיא בשביל הכלה כי היא הגורמת לו להתברך כדי שתתברך גם היא, כי האור בא דרך המלך בסוד והמלך שלמה ברוך, וזה סוד באתי לגני אחתי כלה אכלתי יערי וגו', ובזה התבאר סוד האכילה הנזכרת בשיר המקודש אשר יחסה לעצמו המלך שהשלום שלו אשר היא האכילה דקה מן הדקה רוחנית מן הרוחנית, סוד הסתפקות הכל מראש ועד סוף אשר בזה תלוי ייחוד הכחות הנכללים בשם הגדול והוא מה שרצינו לעבוד בו בזה הפרק: חלק ג פרק נט פני"ם. אחו"ר. כבר התבאר סוד וראית את אחרי ופני לא יראו ואמרו לא תוכל לראות את פני, ואין פני האדם דבר זולתו וכבר כתבתי זה, וזה סוד לא יהיו לך אלהים אחרים על פני אבל פני יהיה לך לאלהים וגם זה התבאר, ויש פנים מאירים ופנים שאינם מאירים, ותמונת יי' יביט אמרו בספרי זה מראה אחורים, ובפרק קמא דברכות וראית את אחורי מלמד שהראהו הקדוש ברוך הוא למשה קשר של תפלין וגם אלה פני יי' יקראו: וזה סוד ודבר יי' אל משה פנים אל פנים המאירים עם פנים שאינם מאירים בייחוד אחד כי היה משיג בזה ומבין בזה, וזה סוד פה אל פה אדבר בו וזו היא השגת משה שנתעלה בה על כל זולתו מהנביאים, ובישראל נאמר פנים בפנים דבר יי' עמכם מראה בתוך מראה מיוחדים אבל לא השיגו כי אם מדתם וכחם, ואמרו לך אמר לבי בקשו פני את פניך יי' אבקש: אמרו במדרשו של רשב"י ע"ה (ח"ג צ"ג ע"ב) בזה הלשון, דוד מלכא אמר דא בגין כ"י לקבל מלכא קדישא ומאי אמר לך אמר לבי לבני עלמא ואזהר לון לבי דאיהו אחיד ביה בגין מלכא עילאה, אמר בקשו פני אלין עטרי דמלכא כתרי דמלכא דאיהו אחיד בהו ואינון ביה אינון שמיה ואיהו ושמיה מלה חד הוא בגיני כך אמר דוד את פניך יי' אבקש כמה דאת אמר דרשו יי' ועוזו בקשו פניו תמיד עד כאן: ויש פנים לפנים מפנים כי כמה פנים לפנים הנוראים, ובמדרשו של רשב"י ע"ה (ח"ג ט"ו ע"א) אמרו בזה הלשון דרש רבי שמעון כי צדיק יי' צדקות אהב ישר יחזו פנימו, מאי פנימו פנימו דבני עלמא למבעי רחמי עליהו על מה דאצטריכן, א"ל רבי אלעזר בריה א"ה ישר יחזה פנימו מ"ל או ישרים יחזו, אמר ליה רזא עילאה דאינון ימי קדם דעתיקא סתימא דכל סתימין וימי עולם דזעיר אנפין אקרון פנימו דאינון חמאן בארח מישר מה דאצטריך למהוי, תאנא בשעתא דקב"ה אשגח בעלמא וחמא דמתכשרן עובדיהון לתתא אתגליא עתיקא בזעירא ומסתכלן כל אינון אנפין באנפין סתימין ומתברכן כלהו, מ"ט מתברכן משום דמסתכלן אלין באלין בארח מישר דלא מטאן לימינא ולשמאלא, הדא הוא דכתיב ישר יחזו פנימו ומתברכן כלהו ומשקיין דא לדא עד דאתברכן כלהו עלמין ואשתכחו עלמין כלהו כחד וכדין אקרי יי' אחד ושמו אחד עד כאן: ובאידרת נשא (ח"ג קל"ג ע"ב) אמרו בזה הלשון ות"ח פנים דלבר אית זמן דנהרין ואית זמן דחשוכן, ובגיני כך כתיב יאר פניו אתנו סלה, מכלל דלא הוי תדירא אלא כד אתגליין תפוחין דלעילא עד כאן, וזה סוד האר פניך ונושעה. וסוד הכתוב באמרו יהוה אלהים צבאות השיבנו, כי התשובה תשיב אם על בנים וזה סוד השיבנו למטה ולמעלה ואז האר פניך שיאירו הפנים העליונים בפנים התחתונים גלוי עתיקא בזעירא בסוד ישוב ירחמנו: ובמדרשו של רבי שמעון בן יוחאי עליו השלום (ח"ג ט"ז ע"א) מאי ישוב ישוב עתיקא קדישא לאתגליא בזעירא ישוב לאתגליא דהוה סתים בקדמיתא וכלא אקרי תשובה עד כאן, כי התשובה למטה גורמת התשובה למעלה ובגלוי עתיקא בזעירא שזה הארת פנים העליונים בפנים התחתונים תלויה הישועה, וזה אמרו ונושעה. ובזה נשלמה הכוונה בזה הפרק: חלק ג פרק ס י"ב. ויתעצב אל לבו, ויאמר יי' אל לבו לא אסף לקלל עוד את האדמה וגו', כבר התבאר סוד משל למלך שבנה פלטין על ידי הדריכל, והוא סוד הלב שנתכעס עליו המלך כי לא נשלמה הכוונה בפלטין כי גרם בחטאו פרוד הייחוד ונתרחקה הארץ העליונה, כי בן כסיל תוגת אמו, והנה נח הצדיק בסם העולם בקרבנותיו וקרב מה שרחקו דורותיו בקלקול מעשיהם, אז המלך שב על ההדריכל ונחמו וקרבו כי בן צדיק גדל, וזה סוד ויאמר יי' אל לבו לא אסף לקלל עוד את האדמה בעבור האדם, כי אני הסיבותי כי בראתי יצר הרע והוא מעבירו על דעתי, וזהו שהתנצל בעבור האדם ואמר כי יצר לב האדם רע וגו': ובמדרשו של ר' נחוניא בן הקנה אמר לו לבו להקב"ה לכה דודי נצא לטייל ואל אשב במקום אחד תמיד, ומאי לבו אם בן זומא מבחוץ ואתה עמו לב הם שלשים ושתים נתיבות, משל למלך שהיה בחדרי חדרים ומנין החדרים ל"ב וכל חדר וחדר יש לו נתיב נאה למלך זה להכנס הכל בחדריו על דרך נתיביו אמרת לא, נאה לגלות פניניו וגנזיו וחמודותיו ומשבצותיו אמרת לא, מה עשה יגע בבת וכלל בה כל הנתיבות ובמלבושיה והרוצה ליכנס בפנים יכנס הנה עד כאן: והרמז בחדרים הפנימיים והנתיבות על ל"ב נתיבות החכמה העליונה, ולפי שהיא פליאה ואינה נשגת כלל בבת בתו של אברהם בעל החסד כל הנתיבות ועל שם העליונה שנקראת לב נקראת גם היא לב על שהיא כלולה מל"ב נתיבות חכמה: ועוד שם א"ר רחמאי כבוד ולב הרי הם אחד, אלא שכבוד איקרי על שם פעולת מעלה ולב איקרי על שם פעולת מטה, והיינו כבוד השם, והיינו לב השמים עד כאן, והשמים הם שמו של הקב"ה ועליהם אמר שלמה ע"ה ואתה תשמע השמים והלב בו כי אינו דבר זולתו שהרי לב האדם מחובר בו והלב באדם נוטה לצד שמאלו, וכן לב השמים נוטה לצד שמאל השמים כי עקר קבלתו משם: ובסוף פרק קמא דמסכת אהלות מנו רז"ל ששה איברים במפתח של לב, ומפתח הלב של מעלה הם ששה קצוות שהוא כלול מהם, ולפי שלב זה שוכן במקדש אמר השם הגדול והיו עיני ולבי שם כל הימים, ובהיות הלב שם גם עיני יי' על אבן אחת שבעה עינים שם, כי בהיות המקדש קיים וישראל עושים רצונו של מקום, הנה העינים מאירים ומשמחים את הלב בסוד מאור עינים ישמח לב, ואז הכל בייחוד מיוחד יי' אחד ושמו אחד. ואל זה היתה הכוונה בזה הפרק: חלק ג פרק סא רוח. ורוח אלהים מרחפת הוא רוח אלהים חיים סוד יו"ד שבשם הגדול ואם הבנים נקראת רוח מרוח בספר יצירה ונקראו כן לרוב דקותם ומהרוח ההוא הקיום בא מראש ועד סוף כי הרוח מקיים העולם, ורוח יעקב מקבל מהם והוא הרוח הבוקע בין המים והאש ועושה שלום במרומיו והוא הרוח המנשב על הלב, כי לולא הרוח ההוא הבא אליו יחריב העולם כי הוא אש אכלה, ויאמר יי' לא ידון רוחי באדם לעלם וגו', נראה לומר כי היה ראוי לאחר זה הכתוב ולכתבו אחר וירא יי' כי רבה רעת האדם בארץ, והטעם שהובא בין ויראו בני האלהים את בנות האדם וגו', ובין הנפלים היו בארץ לפי שהגיד הכתוב כי היו חומסים הנשים אפילו הנשואות מתחת בעליהן, באמרו ויקחו להם נשים מכל אשר בחרו, ובזה היו משקרים בזווג העליון, ובזה המעשה המגונה היו מראים על שתי רשויות כי היו מקצצים בייחוד והיו משקרים בהקב"ה ובשכינת עוזו והיו מטריחים את קונם לצור צורות זרות נכריות והיו מטמאים הרוח הנאצל והנשפע בהם מצד הקדושה והטהרה ובפגימתם למטה היו פוגמים למעלה, ולזה כתב אחריו ויאמר יי' לא ידון רוחי מלשון נדנה כלומר לא יתמיד רוחי אשר השפעתי באדם לעולם ולא יאריכו ימים עוד בסבת הנשמה הקדושה אחר שטמאוה לא אמתין להם כי אם מאה ועשרים שנה, אם ישובו, ואם לא אמחה את האדם וגומר, ואמרו בשגם הוא בשר כלומר ואין להתנצל בעדם לומר שבשרם מחטיאם שאם בראתי יצר הרע בראתי לו תורה תבלין, וכבר צויתי לאדם הראשון על ששה מצות ומכללם גלוי עריות והוא והבאים אחריו עברו ברית והדבר אשר בו חשבו להשרש ולהבנות בעולם יהיה סבת השהחתם. ועל דרך האמת רוחי הכוונה על ה"א אחרונה שהיא רוח יי' רוח הקדש ויהיה לא ידון מלשון מדון, והכוונה כי מעשיהם המקולקלים ובפרט גלוי עריות היו גורמים ריב ומדון בכנסת ישראל כי היא אשר אמרה נעשה אדם, והיו גורמים השחתת הארץ ארץ חפץ וידונו מדה כנגד מדה וכמו שאמר והנני משחיתם את הארץ, כי יתן יי' את רוחו עליהם שכינתו, רוחך טובה תנחני, רוח יי' דבר בי, ועליו אמר ורוח קדשך אל תקח ממני שהיא כחו ומדתו נפש דוד, ונחה עליו רוח יי' רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת יי: והכוונה כי אדם הראשון המשיך ערלת הברית בעולם שהם ארבע קליפות אשר כסו הברית הכלול מארבע רוחות, והם רוח סערה, ענן גדול, ואש מתלקחת, שלשה קליפות קשות ואחת דקה בסוד ונגה לו סביב, וכשיגלה משיח בן דוד יבער רוח הטומאה מן העולם שהם הקליפות האלה, ויתגלו הארבע רוחות הקדושות הכוללות כל המעלות וישרו עליו, והנה בכאן ששה מעלות חכמה בינה עצה גבורה דעת יראת יי, וארבע רוחות והנה היו בשלמותם קודם חטא אדם, ולזה תולדות השמים והארץ מלא ואחר שחטא חסרו תולדות אדם וא"ו כנגד ששה דברים שחסרו בחטאו ונתכסו הששה מעלות שמהם ארבע רוחות ותולדות פרץ מלאכי בנו ישלים מה שחסר אדם, ויתגלו הששה מעלות ויושפעו מהם ארבע רוחות הפך הארבע קליפות וישרו עליו כי הוא יחזיר העטרה עטרת תפארת ליושנה ורוחי עמדת בתוככם אל תיראו, עומדת כנגד הנקבה היא הכלה הכלולה: וענין הכתוב באמרו את הדבר אשר כרתי אתכם בצאתכם ממצרים, הכוונה והתכלית להשרות שכינתי ביניכם והוא הדבר אשר כרתי אתכם והוא שכתוב בתורה ועשו לי מקדש ושכנתי בתוכם, ואמר עוד וידעו כי אני יי' אלהיהם אשר הוצאתי אתם מארץ מצרים לשכני בתוכם אני יי' אלהיהם, הנה ביאר כי תכלית יציאת מצרים להשכין שכינתו בתוכם כי זה צורך גבוה וצורך הדיוט, וכמו שהתבאר במקומו בסייעתא דשמעיא, ובמה שכתבנו התבאר סוד הרוח המיוחסת למקום ברוך הוא, ובזה נשלמה הכוונה בזה הפרק: חלק ג פרק סב נפ"ש. אשר לא נשא לשוא נפשי נפשו כתיב והיא השכינה הנקראת נפש דוד והקרי והכתיב מורים על דבר אחד, ובא כטעם לא תשא את שם יי' אלהיך לשוא לשום שמו שם, תרגם אנקלוס לאשראה שכינתיה תמן וכל נפש המיוחסת למקום ברוך הוא היא השכינה, ובפירוש אמרו בספרא וגעלה נפשי אתכם זה סלוק שכינה, ולזה אמר אם בגוי אשר כזה לא תתנקם נפשי כי מדת הדין היא, אם בציון געלה נפשך. הוא סלוק השכינה ורחוקה מציון מעונות יושביה נשבע יי' צבאות בנפשו, שכינתו, ותקצר נפשו בעמל ישראל השכינה מצרה בעמל ישראל וכענין בכל צרתם לו צר, ובפרק אין דורשין ובפרק נגמר הדין בזמן שאדם מצטער שכינה מה לשון אומרת קל אני מראשי קל אני מזרועי: והרב המורה ז"ל פרק מ"א חלק א' אמר וזה הפסוק לא תרגמו יונתן, לפי שהוא הבינו לפי הענין הראשון, ופשוטו ממנו הפעלות ונמנע לפרשו, אמנם כשילקח מזה הענין האחרון יהיה הפירוש מבואר מאד שהמאמר קדם שהשגחתו יתברך הניחה אותם עד שמתו וצעקו לבקש תשועה ולא הושיעם, וכשהפליגו בתשובה ועצם דלותם וגבר האויב עליהם רחמם ופסק רצונו מהתמיד עמלם ודלותם ודעהו שהוא מופלג עד כאן: והפלא עליו איך מלאו לבו להאמין שהבינו מהענין הראשון עם היותו גדול חכמי ישראל עד שאמרו עליו שכל עוף שהיה פורח עליו כשהיה עוסק בתורה היה נשרף כדאיתא פרק ב' דסוכה ופרק יש נוחלין, וכי לא היה חכם כמוהו בשלילת כל תואר ובהעלות ההגשמה עד שיפלא ממנו ענין בו יפרש הפסוק יסכים עם הענין האחרון לדעת הרב וממנו לא יפלא, ועוד כי הוא ע"ה המתרגם מפי חגי זכריה ומלאכי ע"ה הננעלו שערי הפירוש בפני הנביאים ע"ה, ואין הדברים כמו שעלו על רוח הרב ז"ל כי לא יחוש ולא יברח יונתן ע"ה למה שלא חששה התורה ולא ברחה ממנו, ולזה הניח הכתוב כלשונו ולא תרגמו להעיר על סודו ולהלהיב לבות החכמים, וכן דרכו בכמו אלה הסתרים כי כשהגיע אל פסוק אשר פדית לך ממצרים גוים ואלהיו לא תרגמו להעיר על סודו, וזה ממנו חכמה עמוקה אמיתית מקובלת בידו מהנביאים ע"ה, ואני מצאתי נסחאות מן התרגום אחת כך ותקצר נפשיה בעמל ישראל, ואחת כך ועקת נפשיה בעמל ישראל: ואמנם אמרו ולא תגעל נפשי אתכם, כתב הרב ר' בחיי' ז"ל בכאן מפני שהזכיר משכני שהיא השכינה נצטרך לומר, כי כשהזכיר נפשי הכוונה למעלה על הבינה שהיא נפש המדות שאלו היתה הכוונה על השכינה, מה טעם שיאמר שלא תגעל אותנו כי כיון שהיא בתוכנו אין צריך לומר שלא תרחיק אותנו, אבל ענין הכתוב שאמר ונתתי משכני זו שכינה הכוללת והמושכת כח שבעה, ולא תגעל נפשי על נפש המדות שתקבל אותנו כי הנשמות משם שרשן ושם תשובתן, ולכך באר שאחר שתקבל אותן שלא תפליטם והיא הבטחה שלא נצטרך לגלגול ורמז בכאן, כי כל הבנין שלם כי היא הבטחת זמן השלמות, ויהיה זה כענין שכתוב בעמוס נשבע אדני יהוה בנפשו כי האדון אשר בו הרחמים נשבע בנפשו היא נפש המדות עד כאן: ובמדרשו של רשב"י ע"ה (ח"ג קי"ד ע"א) כך קב"ה אמר ונתתי משכני בתוככם הא ערסא דילי בביתיכו, כיון דערסא דילי עמכון תנדעון דלא אתפרש מניכו ובגיני כך ולא תגעל נפשי אתכם עד כאן, וערסא היא מטתו של מלך שהשלום שלו ובהיות מטתו בביתינו הנה הוא עמנו ולא יתפרש ממנו, וזה אמרו ולא תגעל נפשי אתכם דברי השם הגדול על עצמו, והכלל האמיתי כי כל אחת נפש לשל מטה ממנה, ולזה נקראות כלן נפשות ונשמות ורוחות כי כלן כלולות זו מזו, ולכן באמרו נפשי כאמרו עצמי כי אינה דבר זולתו כענין במורכבים חלילה ואל זה היתה הכוונה בזה הפרק: חלק ג פרק סג ח"י. ואולם חי אני. המשכת חי העולמים ולמעלה פרק מ"ט התבאר סוד הכתוב הזה, במדת אני וזה תכלית הייחוד וסודו בזאת תדעון כי אל חי בקרבכם השם הגדול מיוחד בכבודו והוא שוכן ביניכם צמאה נפשי לאלהים לאל חי, נפש דוד צמאה ותאבה להתייחד עם דודה חייה ואור עיניה חי יי' שאין לו חיים מזולתו, כלומר מלבד כחותיו סוד ע"ס הכלולות בו שכלם אחדות שוה, ואם כן הוא החי האמיתי כי הוא החיים עצמם, ולזה נקרא אלהים חיים ועמו מקור החיים, וכמו שכתוב כי עמך מקור חיים, והדבקים באלה החיים סוד כחותיו הנכללים בו ומתייחדים בו חיים לעד, והוא סוד ואתם הדבקים ביי' אלהיכם חיים כלכם היום, ועליהם אמר ראה נתתי לפניך היום את החיים ואת הטוב, הוא דרך החיים וגם דרך המות באמרו ואת המות ואת הרע, סוד הדברים הרעים אשר מחוץ מהם נמשך המות והרע לנפתה אחריהם ולרחמיו על ישראל ברר להם המנה היפה והחלק הטוב הוא הדבקות בשמו שהוא החיים האמיתיים: והוא אמרו ובחרת בחיים, ובשעת קלקולם אמר להם כי שתים רעות עשה עמי אתי עזבו מקור מים חיים, כנגד החיים ששם ידיהם עליהם והוא הדבקות בשמו שהוא מדותיו המתיחדים בו, לחצב להם בארות בארות נשברים אשר לא יכילו המים כנגד המות והרע שהם הדברים החיצוניים אשר נמשכו אחריהם, ולזה נמשך להם מהם המות והחרבן והגלות אשר הדבק בחיים האלה סוד השם הגדול הוא אשר יקנה האמונות והדעות האמתיות ומהם החכמה האמיתית חכמת ישראל נמשכת, והדבק בצד הרע ממנו יקנה האמונות והדעות הרעות וממנו החכמה המזוייפת חכמת הגוים: ואמנם אמרו כי אשא אל שמים ידי ואמרתי חי אנכי לעולם, כי למעלה אמר כי יראה כי אזלת יד היא היד הגדולה והידיד השליכה כטעם השליך משמים ארץ תפארת ישראל, וזה בשעת הכעס כי בניה גרמו לה בקלקול מעשיהם אמר עתה בשעת הרצון שישאנה אל השמים אשר נפלה משם, בסוד אקים את סוכת דוד הנופלת, ואמרתי חי אנכי לעולם כטעם ואולם חי אני והכל בייחוד אחד כי זה סוד החיים הנאמרים במקום ברוך הוא. וזה שעור מה שראינו לבארו בזה הפרק: חלק ג פרק סד כנ"ף. בצל כנפיך תסתירני. אחסה בסתר כנפיך סלה, אשר באת לחסות תחת כנפיו, הכוונה על ה"א אחרונה שהיא כסות לעליונים לה שהרי היא סתר וכסוי לשם הגדול שהיא היכלו בסוד ויי' בהיכל קדשו, והשם נכתב ביו"ד ה"א ונקרא באל"ף דל"ת, נמצא שזה כנף וכסות לזה, וידוע כי כל אחת כנף וכסות לשל מעלה ממנה עד שנמצאו כלן כנפים אל עלתם והבא לחסות בשם הגדול הרי הוא חוסה תחת כנפות אלו והוא הדבקות בו, ולפי שהאחרונה סתר וכסות לכולן שהרי היא ייחוד לכלן וכסא לכולן לזה נקראת כנף, ועליה נאמר מכנף הארץ זמירות שמענו: ובמדרשו של רשב"י ע"ה (ח"ג רפ"ד ע"א) מכנף הארץ דא כסותא עילאה קדישא זמירות שמענו כמה דאת אמר נותן זמירות בלילה זמירות תושבחן דכ"י קמי קב"ה בלילה בגלותא בלילה בזימנא דאיהי אזדמנא ושכיחא לשבחא ליה לקב"ה, ואימתי מפלגות ליליא ואילך וכדין זמירות בלילה תושבחן, זמירות כמה דאת אמר כרמך לא תזמור וכתיב וזמיר עריצים יענה אעקרותא מאתריהו כל אינון תקיפין עד כאן, ועליה נאמר יפרוש כנפיו לתימן, והסוד כי מכח אביר יעקב סוד צדיקו של עולם יתחדש הנשר ואינה נושרת עליה והיא כפורחת עלתה נצה בסוד אם אברה חסי"דה ונו"צה ואז חסי"דה בתו של אברהם החסיד בראשית ביתה, והסוד המבינתך יאבר נץ יפרוש כנפיו לתימן כשמקבל מן הבינה יאבר אביר יעקב אז משפיע טובו ומתיחד בנץ ואז יפרוש כנפיו לתימן חסד לאברהם: ואמנם אמרו ופרשת כנפיך על אמתך סודו כי קלקול הבריות מעשיהם גורמים פרוד בייחוד והדכר שבו מקצצין שהם קליפי הערלה נכנסין ומפרידים בין חתן וכלה, הם סוד הכנפים הנאחזים מן הכנויים של שמות הקדש שבהם מתלבשים והם נקראים מלבושים, והם סוד הכתונת שעליה אמר מלך שהשלום שלו מתרעם על ישראל פשטתי את כתנתי איככה אלבשנה, כלומר הנה פשטתי הכנויים הנקראים כתנת שבה נאחזים קליפי הערלה והרי אני עמכם פנים בפנים בלי שום מחיצה ואין זר אתנו, ומדוע אתם גורמים במעשיכם הרעים שאחזור ואלבשנה ואסתיר פני מכם ויתאחזו בה שרי האומות וישעבדו אתכם האומות אשר תחתיהם, רחצתי את רגלי סוד השכינה הנקראת הדום רגלי מטנופי הערלה איככה תגרמו שאטנפם ותצא להשתעבד תחתיה ויטמאו משכני בתוכם: ואמנם כשישראל עושים רצונו של מקום ומקיימים התורה ומצותיה, אז הכל בייחוד שוה אספקלריא המאירה באספקלריא שאינה מאירה, ואז הכנפים חופפים מבחוץ לתת כבוד למלכם, והכלה בחיק דודה באהבה שלום ורעות אין שטן ואין פגע רע ובשמחתם לא יתערב הזר הידוע, ואומרת רות ופרשת כנפיך על אמתך כלומר מבחוץ לא יהיו חוצצים בינינו כי גואל אתה והרי היא נגאלת ממצריה, וזה מה שראיתי לעבוד בסוד כנף הנזכר במקום ברוך הוא ובו נשלמה הכוונה בזה הפרק: חלק ג פרק סה הרב המורה ז"ל פרק כ"ו ח"א אמר כבר ידעת אמרתם הכוללת למיני הפירוש כלם התלויים בזה הענין, והוא אמרם דברה תורה כלשון בני אדם ענין זה, כי כל מה שאיפשר לבני אדם כלם הבנתו וציורו בתחלת מחשבה הוא אשר ראוי לבורא יתברך, ולזה יתואר בתארים מורים על הגשמות, להורות עליו שהוא יתברך נמצא כי לא ישיגו ההמון בתחלת מחשבה מציאות כי אם לגשם בלבד, ומה שאינו גשם נמצא אצלם עד כאן, וזה שוה למה שיתנצלו בו עושי הצלמים יאמרו כי זה ראוי לדעת ההמון הרב אשר לא יציירו מציאות אלוה אם לא יראו צורת אדם לנגדם (יעבדוה, וחלילה שיהיה זה דעת התורה כי היא כלה עדות על מציאות אלוה, כי התחילה בעדותו באמרה בראשית ברא אלהים הרי העידה על מציאות קדמון מחדש, ומזה נקראת עדות יי' נאמנה שהיא עדות על מציאות שם זה, והנה הנסים והנפלאות כנגד מנהגו של עולם אשר ראינו בעינינו במצרים ועל הים קיימו עדות זה. והדבור הראשון מדברות לדעת הרב יעיד על מציאות האל, ועל זה תסוב התורה במצותיה ואזהרותיה, והתינוקות בבית רבן אין עסקם כי אם במציאות האל ומורים עליו באצבעותיהם, ולמה תתיר אחר זה לתארו בתארים המורים על הגשמות להורות עליו שהוא נמצא והיא כלה תעיד עליו בזולת שם תואר, אבל הדברים האלה הם מכלל סתרי התורה אשר אי איפשר להולמם בדרך הסברה וההקש השכלי, כי אם בחכמה המקובלת מן הנביאים עד משה ע"ה מסיני: וכבר התבאר בדברינו הקודמים כי האדם הקטן התחתון נעשה ונתקן בדמות האדם הגדול העליון שהוא כולל כל הכחות הנכללים בשם הגדול הנקרא במשל האדם היושב על הכסא, והתבאר עוד כי במציאות אמתתו יש דברים ועניינים פנימיים דקים רוחניים בתכלית והם פרקי המרכבה, אשר מהם מתפשט האור והשפע לקיום הנמצא הזה העושה בדמותו, והם נקראים ידים רגלים עינים אזנים, לא שמהות יד כמהות יד או תבנית יד כתבנית יד חלילה, שהרי כתיב ואל מי תדמיון אל וגומר, ואין בינו ובינינו דמיון כלל מצד העצם והתבנית כמו שהתבאר במה שקדם: ואמנם נתקן ועושה בדמות זה להורות שאם יזכה לטהר אחד מאיבריו ולהשלימו במצות התלויות בו יהיה האבר ההוא כדמיון מרכבה וכסא כבוד לדבר ההוא העליון הפנימי הנקרא בשם זה, אם עין עין, אם יד יד, אם רגל רגל, וכן שאר האיברים: ויש לחכמי האמת סימן לזה אמרו אבר מחזיק אבר, כי האדם השלם המשלים עצמו לקונו המתוקן במעשיו ובתורתו וטהרת איבריו, הנה משלים ומתקן ומעמיד את כל איבריו לדמות בנין האדם הגדול אשר הוא מתוקן בדמותו כי הנה כל אבר שבו השלימו במצות המיוחדות אליו והרי הוא כדמות האבר ההוא אשר נתקן בדמותו ולהורות שצריך האדם להעמיד בנין איבריו לדמות הבנין העליון, לזה תארה התורה ידים ורגלים עינים אזנים למקום ברוך הוא, כדי שישלים האדם ידיו ויתקנם בדרך שידמו ידים לידים, וכן שאר איבריו ובזה ישמור האדם צלמו ודמותו לדמות העליון, ובהשלימו כל איבריו בשלמות המצות, הנה נעשה מרכבה וכסא כבוד אל הדמות העליון: ועל זה אמרו ז"ל, האבות הן הן המרכבה, כי הנה אברהם זכה להיות מרכבה אל הימין סוד מדת החסד, לפי שפעל פעולותיה וטהר וקדש עצמו ושמר דמותו ועשה יד ימינו כתרומה שהיא קדש, ולזה רמז באמרו הרימותי ידי אל יי' אל עליון, וגלה לנו באחד מאיבריו להקיש אל שאר חלקיו שהרי הוסיף לו ה"א על שמו להשלים איבריו, להורות שכלם היו טהורים וקדושים, ולזה נעשה מרכבה למדת החסד כי השלים מצותה והלך בדרכיה ועל זה הדרך זכה יצחק למדת הפחד ונעשה מרכבה אליה, וכן יעקב למדת האמת, ודוד המלך ע"ה הנהיג מלכותו כראוי שהרי כתוב בו ויעש דוד שם, שם ודאי ולזה זכה להיות רגל רביעי במרכבה, ומי שהשלים דמותו ועל הדרך שכתבתי הנה זה יעלה למעלת הנבואה ויפשיט הצורה החמרית וילבש הצורה הרוחנית אשר תקן והשלים, ואז יתנבא והצורה ההיא היא צורת אדם אשר תקנו והשלימו בסוד וביד הנביאים אדמה אדם ה' סוד אדם היושב על הכסא סוד ה"א אחרונה. ובבראשית רבה פרשה כ"ז אמר רבי יודן גדול כחן של נביאים שמדמים צורה ליוצרה, שנאמר ואשמע קול אדם בין אולי אמר רבי יהודה בר' סימון אית לן קריא אהרן דמחוור יתר מן דין, שנאמר ועל דמות הכסא דמות כמראה אדם עליו מלמעלה עד כאן, והוא סוד מה שכתבנו, כי הנביאים מתקנים ומשלימים בנינם לבנין האדם הגדול ומעמידים סוד הדמות על מכונו, והוא סוד שמדמים הצורה שלהם ליוצרה בשלמות מעשיהם, ולזה יזכו למעלת הנבואה הנשפעת מן הצורה ההיא אשר השלימו, ולזה ישיגוה כדמות צורתם שהיא צורת אדם, להודיע שזו לעומת זו מתוקנת ושלמה, ולפי שדמוי הצורה ליוצרה דבר גדול וגבורה רבה להגביר השכל על החמר מי ומי אשר יוכל על זה, לזה אמר גדול כחן ובפסוק שהביא רבי יודן אין הענין מבואר שיש לומר קול אדם ולא אדם ועוד שלא אמר וארא ועוד שאדם הנזכר בכתוב מן העלולים הנפרדים כי לא עלה דניאל למעלת הנבואה, לזה הביא רבי יהודה פסוק ממנו יתבאר הענין יותר, וב==חלק הד' פרק כ"א== יבא עוד מזה בסייעתא דשמיא, כל זה השלמות יגיע אל השלם השומר דמותו ומטהר ומקדש איבריו המתוקנים בדמות איברי המרכבה והרי אלו בדמות אלו, ולתת מקום לזה התקון ולהשרישנו בו להיותו צורך גדול בשלמות עליון ותחתון זכרה התורה עינים ורגלים אזנים ידים במקום ברוך הוא, כדי להלהיב לבות בני אדם לקדש ידיהם ורגליהם עיניהם ואזניהם במצות, כדי לדמות אלו לאלו עד שיזכו להדבק ולהתקשר יחד, והרי הם כמין במינו שאינו חוצץ, והוא הדבקות שנאמר עליו ואתם הדבקים ביי' אלהיכם חיים כלכם היום, הנה דמוי אבר אל אבר גורם הדבקות והדבקות סבת החיים. וזה שעור מה שרציתי לעבוד בו בזה הפרק: חלק ג פרק סו ממה שכתבנו יתבאר כי השלמות אשר זכרנו אי איפשר הגעתו כי אם במעשה המצות וקיומן בפועל, כי הואיל ונברא האדם לתבנית המרכבה באיבריו ופרקיו כמו שבארנו והיו בו כלי המעשה עיקר הנה היה הכוונה בהם העבודה בפועל להמשיך התכלית אשר בעבורו נברא אשר הוא הייחוד ואי איפשר כי אם במעשה, ולזה היו המצות המעשיות החלק היותר גדול בתורה, לפי שקיומן צריך בפועל תמיד כי מצות לא תעשה אין קיומן כי אם בשכל, והוא שיהיו עיני האדם על דרכיו תמיד ולא יסיח דעתו ויזהר לבלתי יחטא, כי כמו שקיום מצות עשה בפועל סבת בנין העולם וקיומו, כן קיום מצות לא תעשה בפועל סבת חרבנו, אלא שאם בא דבר עבירה לידו וניצל ממנו הרי עשה מצוה שכפה יצרו ואין מצוה יתירה כזו, וכדאיתא פרק קמא דקדושין, והטעם כי כשאדם כובש את יצרו וכופהו וזובחו השם הגדול מתייחד בכבודו ומתעלה בעולמו, וזה פרי המעשה וקיום המצות, ועל דרך זה יהפכו וישובו לא תעשה לעשה וזה סבה שתתעלה מדת הדין ברחמים שהוא הייחוד השלם, וזה פרי העבודות כלם: וזה סוד הכשר ותקון הרע והמעוות לתקנו שיהיה כלו טוב וישר והוא שרש האהבה שנצטוינו עליה באמרו ואהבת את יי' אלהיך בכל לבבך, ושנינו במשנה פרק הרואה בשני יצריך ביצר טוב וביצר רע, כי מוטל עלינו חובת תקון כל הדברים לישרם ולהמתיקם, כמו שהיו במחשבה העליונה קודם הבדלם משם, כי בהיותם שם טובים וישרים היו ולזה נתחייבנו באהבה גם ביצר הרע והוא התייחדו ביצר הטוב, והיו לאחדים שלא יהיה זה חלוק על זה, וזה סוד האהבה שהיא שרש הייחוד וכמו שהתבאר במקומו: ולפי שזה כלו שלמותו במעשה המצות לזה היו חלק האהבה להורות, כי הייחוד שהוא התכלית המכוון תלוי בקיום המצות בפועל אשר הם מצד החסד סוד אהבה רבה: ובספר קנה ראיתי בזה הלשון ועל כן תרי"ג מצות כלם להוריד מן הא', אל הת' וזהו מצות מעשיות צורך גבוה וצורך אדם עד כאן. הנה באר כי מצות עשה קיומן בפועל ובמעשה שלם ומצות לא תעשה על הדרך שכתבנו כלם תכליתן הייחוד הגמור מראש המחשבה העליונה עד סופה, ואמר שהם צורך גבוה וצורך אדם: ובשבת פרק רבי עקיבא אמר רבי אלעזר בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול ואמרה להם מי גלה לבני רז זה שמלאכי השרת משתמשין בו דכתיב ברכו יי' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברישא עושי והדר לשמוע עד כאן, הנה כי מי שאינו גשם יתייחס לו המעשה להיותו חלק גדול בשלמות, וזה הוא הנראה והמוחש יותר מהשכלתם והוא היותם מניעים אלה הגרמים השמימיים והם עושים בזה דבר קונם בגבורה וכח בב"ת, וידוע כי הם יניעו אלה הגרמים מצד הציור וההשכלה והיא הקודמת בהם אל ההנעה, ואמנם הקדים ההנעה אל ההשכלה עם שהיא המאוחרת במציאות להיותה קודמת בידיעת דוד כי הוא המאוחר אצל הטבע בעניינים אלו קדום בידיעתנו: ועל דרך האמת ראוי שתקדם העשייה אל השמיעה כי הוא הקודמת מלמעלה למטה כסדך להיות הכוונה והתכלית במעשה ליחד הראש בסוף, ולזה הקדימו ישראל נעשה לנשמע, והוא מה שאמרו מי גלה לבני רז כי זה סוד גדול הוא היות תכלית המעשה הייחוד על הדרך שכתבנו: ובמדרשו של רשב"י ע"ה (ח"ג ק"ח ע"ב) אמרו בזה הלשון, ובגין דישראל כד קריבו לסיני והוו ברחימו דלביהו לאתקרבא לקב"ה אקדימו עשייה לשמיעה, דהא שמיעה בקדמיתא ולבתר עשייה שמיעה בהאי מעשה תליא עד כאן: הנה כי עם שהשמיעה קודמת מלמטה למעלה כסדר להיות תכלית המעשה הורדת האור והשפע מלמעלה למטה הקדימו העשייה להיותה קודמת כסדר להורות על סוד זה, וזה אמרם והוו ברחימו דלביהו לאתקרבא לקב"ה, כי האהבה עוררתם על התכלית המכוון במעשה להיות המעשה מצד האהבה נאצל והסכימו אל האמת להיות זה סבת הדבקות במקום ברוך הוא: ובסוף פרק דקדושין וכבר היו רבי טרפון וזקנים מסובין בעלית בית נתזה בלוד, נשאלה שאלה זו בפניהם תלמוד גדול או מעשה גדול, נענה רבי טרפון ואמר מעשה גדול נענה רבי עקיבא ואמר תלמוד גדול נענו כלם ואמרו תלמוד גדול שהתלמוד מביא לידי מעשה: ורבותינו בעלי התוספות כתבו שם, ויש מפרשים דאדם שלא למד עדיין ובא לימלך אם ילמוד תחלה או יעסוק במעשה אומרים לו למוד תחלה לפי שאין עם הארץ חסיד, אבל אדם שלמד כבר המעשה טוב מהתלמוד עד כאן, ולזה הפירוש שחלק כן יתקיימו דברי רבי טרפון במי שלמד כבר דמעשה גדול ודברי רבי עקיבא במי שלא למד ובא לימלך, ולא פליגי בהא רבי עקיבא וזקנים על רבי טרפון, כי פליגי עליה בבא לימלך דאפילו בהא אמר רבי טרפון מעשה גדול: ובסוף פרק קמא דבבא קמא אמר רבה בר בר הנה הוה אזילנא בהדיה דרבי יוחנן למשאל שמעתא, כי הוה עאל לבית הכסא והוה בעינא מניה מילתא לא פשיט לן עד דמשי ידיה ומנח תפילי ומברך, והדר אמר לן קיים אמרינן לימד לא אמרינן והאמר מר גדול תלמוד תורה שהתלמוד מביא לידי מעשה פירוש אלמא מעשה עדיף, ומשני לא קשיא הא למיגמר הא לאגמורי, פירוש למיגמר לעצמו מעשה עדיף, אבל למיגמר לאחריני עדיף ממעשה הלכך לימד לא אמרינן, והטעם כי המלמד תורה לחבירו הרי יש בידו שתים התלמוד שהוא עוסק בו בשעה שמלמד לחבירו, וגם יש בו מעשה כי המלמד תורה לחבירו הרי זה משלים לו את נפשו וכאלו עשהו דומה כי הוא שותף במציאותו, ואין מעשה כעושה נפשות, ולזה לאגמורי לאחריני עדיף ממעשה גרידא דידיה: ובשאלתות דרב אחא גאון ז"ל לא גריס קיים אמרינן לימד לא אמרינן, אלא הכי גרס ומנח תפילי והדר אמר לן ותו לא, ופריך תלמודא והיכי היה מנח תפילין תחלה קודם שהיה אומר להם השמועה, והלא תלמוד גדול ממעשה, ומשני הא למיגמר הא לאגמורי דלמיגמר נפשיה תלמוד גדול שמביא לידי מעשה, אבל לאגמורי לאחריני לא עדיף ולפיכך היה מניח תפלין תחלה, וקשה לפירוש זה סוף סוף אמאי מנח תפילי ברישא, והדר אמר להו לימא להו ברישא דהא גמרא דידיה נמי הוי דהא אמרת תלמוד גדול: ולפי מה שפירשתי בלשון לאגמורי לאחריני קשה נמי שהיה לו להקדים תלמוד של אחרים, הואיל ועולה ממנו תלמוד ומעשה, וכמו שפירשתי והנחת תפלין אינו אלא מעשה גרידא. וי"ל דמצות תפלין שאני דאין בכל מצות עשה כמוה שהרי כתוב בה למען תהיה תורת יי' בפיך, ושנינו במכילתא מכאן אמרו המניח תפלין כאלו קורא בתורה, ולמעלתה וחביבותה רצה ר' יוחנן להקדימה: ומה שאמרו עוד שם במכילתא וכל הקורא בתורה פטור מן התפלין, כתב בעל העטור ז"ל ומסתברא לן דהקורא בתורה קאמר ולא בתלמוד ואינהו בגמרא עסקי עד כאן: ועל דרך האמת מעשה גדול כי הוא בעולם הזכר והתלמוד בעולם הנקבה בסוד אנהגך אביאך אל בית אמי תלמדני, יתבאר אם כן כי השלמות כלו תלוי במעשה המצות ובקיומן בפועל, וכמו שהמעשה גדול מן התלמוד בקדימת המעלה כסדר מלמעלה למטה, כן תועלתו בהורדת השפע ובייחוד השם הגדול בכבודו יותר גדול מן התלמוד, כי פרי התלמוד ותכליתו מעשה המצות, ופרי מעשה המצות ותכליתן הייחוד. ובפרק י"ז מהחלק הראשון מזה הספר כתבתי ענין איך נתקן האדם בתקון הכבוד העליון סוד עולם הזכר, כדי שיתקן הכבוד התחתון סוד עולם הנקבה, ולזה נבראו באדם הדברים שהם נכללים בכבוד העליון שהם בריאה יצירה עשיה, בסוד כל הנקרא בשמי ולכבודי בראתיו, כלומר כדי שיתקן הכבוד בראתיו יצרתיו אף עשיתיו, כמו שהכבוד העליון מתקן אותו למעלה נברא האדם בדמותו ונכללו בו הדברים שהם בכבוד עליון כדי שיתקן הכבוד מלמטה, ונמצא מתוקן מעליונים ותחתונים, לפי שכבוד תחתון אין תקונו שלם כי אם על ידי האדם כשהולך דרך ישרה, ואז מתיחד ומתעלה עד רום המעלות, ולסוד זה גם כן הקדימו ישראל נעשה לנשמע, כי העשיה שהוא התקון צריך בתחלה שיעלה מלמטה, ואחר כך נשמע כלומר בסבת התקון מתאסף ומתקבץ הכל לאחדות שוה, ונשמע מלשון וישמע שאול את העם, כלומר נתקן ונעשה את השם ונשמע נייחד ייחוד שלם: וזהו התכלית אשר בעבורו נבראו ונבחרו להיות לעם ליי' יתבאר אם כן כי לא המדרש הוא העקר אלא המעשה, ולזה תצוה התורה תמיד על מעשה המצות ולשמוע בקול יי' ולא תצוה על הלמודיות והטבעיות והאלהיות להיות ההצלחה והשלמות כלו תלוי במעשה המצות, ולא בשלשת חלקי החכמה החצונית האלה, כמו שחשב כן הרב המורה ז"ל כפי מה שאמר בהרבה פרקים מספרו, ודבריו היו להמעדת רגל ולרפיון ידים מן התורה, ואלו היתה ההצלחה והשלמות תלויים בחכמות העיוניות כמו שחשב הרב ז"ל והנמשכים אחריו היה רוב מין האדם, נמצא בזולת הצלחתו המיוחדת, לפי שאי איפשר הגעתם כי אם לאחד מעיר ושנים ממשפחה, ולכן השגיחה החכמה העליונה על האומה הנבחרת בזאת התורה אשר שם משה לפני בני ישראל, כדי שיקנו בה ההצלחה והשלמות כי בה כללות האושר להמון רב בין אושר הגוף ובין אושר הנפש, וכמו שכבר התבאר בזה הספר בסייעתא דשמיא, ולא יצטרכו אנשיה לבקש הצלחתם ממקום אחר זולתה כי אין הצלחה ושלמות כי אם בתורה הזאת, לפי שהיא מושפעת מהרצון העליון הוא אלהים חיים ומלך עולם, ולזה יש בה די להושיע, מה שאין כן בחכמות העיוניות שהן מסובבות מהשכל האינושי ואין בו כח להציל ולהצליח בעליו: וכבר כתבנו בזה מה שיש בו די ומלבד מה שתיעד התורה האושר וההצלחה להיותנו שלמים במעשים טובים לא מצד היותינו משיגים בעיון החכמות השכליות, גם הנביא יעד בשמו יתברך האושר וההצלחה האמתית להיותנו שלמים במעשה המצות כפי התורה, והוא אמרו ועמך כלם צדיקים לעולם ירשו ארץ, כלומר כי להיותנו צדיקים וטובים במעשינו נירש ארץ לא להיותנו משכילים בחכמות העיוניות המופתיות, כי העולם בהם רב מהמושג וזה אם היה שיתנו שלמות בנפש, או יקנו שום הצלחה מה שלא יתפארו בזה בעליהן לעולם: ואמנם מעשה המצות יתן ההצלחה והשלמות לגוף בעולם הזה ולנפש בעולם הבא ודבר זה עקרו בתורה ופירושו מקובל ביד חכמי המשנה ע"ה, שנינו בסוף פרק קמא דקדושין כל העושה מצוה אחת מטיבין לו ומאריכין לו ימיו ונוחל את הארץ, והעלו בגמרא אמר רב יהודה הכי קאמר כל העושה מצוה אחת יתירה על זכיותיו מטיבין לו, ודומה כמי שקיים כל התורה כלה: הנה בארו כי במצוה אחת יתירה על זכיותיו מטיבין לו ומאריכין לו ימיו, שזה משמעו בעולם הזה ונוחל את הארץ היא ארץ החיים חיי' העולם הבא, ומזה שנינו עוד בסנהדרין כל ישראל יש להם חלק לעולם הבא שנאמר ועמך כלם צדיקים לעולם ירשו ארץ, הרי כלל האומה תזכה אל זה השלמות, וזה אי איפשר אם לא במעשה המצות, וזה אפילו לא יהיה להם במצוה בחינה אחרת זולת מעשה בלבד, כפי חמרו יקנה זה השלמות כי טבע המצות כפי המקום אשר ממנו חוצבו, כן חייב, שאם לא כן הנה נפלנו במה שברחנו ממנו שלא יכלול זה השלמות הנפלא לכל האומה אם היה שיצטרך אל שיזכו אל זה השלמות הכוונה והבחינה כפי אמתתם בעשיית המצוה, כי הדבר יקר עד מאד לא יעמדו עליו זולת השרידים בני עליה והנם מועטים ואי איפשר לי אם לא שאבאר זה אל מי שירצה לצאת מן ההפכה ולימנות מכתם, ואף על פי שהוא מבואר בדברינו הקודמים: וזה כי כבר התבאר היות האדם מתוקן כדמות האדם העליון, ולזה באו ביצירתו ובשלמות תקונו בריאה יצירה עשיה, כי שלשה אלה הנם בכבוד העליון המתקן הכבוד התחתון מלמעלה, ובאו באדם כדי שיתקן גם הוא הכבוד מלמטה שהוא עקר, והתבאר גם כן כי האמצעי אל זה התקון הוא המצות כפי התורה, ולזה תצטרך המצוה שתעלה גם היא כלולה משלשה אלה שהם בריאה יצירה עשיה, אל שיהיה התקון שלם: ואמנם הבריאה במצוה הוא צאתה מן ההעדר אל הקנין, שהוא המעשה החמרי, ואמנם היצירה הוא שיצייר בה הפירוש המקובל במצוה ההוא כפי מה שבא בתורה שבעל פה, כלומר שיעשה אותה בידיעת דיניה המפורשים בה והוא ידיעת תלמודה ועדין היא גולם ותצטרך אל העשיה שהוא ההשלמה והתקון, והוא הכוונה בשעת עשייתה אל הייחוד לצרכו, ועל הדרך שהתבאר בפרק ו' מהחלק השני מזה הספר בסייעתא דשמיא, והמצוה אשר כזאת היא השלימה בשלמות ההוא שהיתה בהיותה במחשבה העליונה ולתקן הכבוד, שזהו התכלית צריך שתעלה בדרך ובתקון ההוא עצמו שהיתה ועודנה שם, ובזה תעלה לרצון וישלם בה הכוונה העליונה שהוא תקון הכבוד כראוי, וזו היא העבודה השלימה אשר אליה היתה הכוונה בבריאת אדם, ואל זה רמזו ישראל באמרם נעשה ונשמע, כלומר שתהיה העשיה שלימה והיא השלמות אשר יכללם לנעשה ונשמע שהוא הידיעה כפי הקבלה שהיא תורה שבעל פה, והכוונה בה כפי החכמה המקובלת ונשמע תרגום ונקבל ועל הדרך שכתבנו. ובזה הענין הנפלא נשלמה הכוונה בזה הפרק: חלק ג פרק סז יטעון בעל הריב טענה זה תארה ואחר שהיתה זאת התורה התמימה כוללת שני אלה העניינים ר"ל קלות מציאות ההצלחה וכוללותה וכמו שהנחנו, והיתה ההצלחה הנמצאת בעיון החכמות המופתיות קשת ההשגה מאד לא יזכה אליה כי אם אחד או שנים בדור, ואף גם כי ישיג הנה המושג ממנה מדרגה יותר קטנה במציאות מהמדרגה המגעת בעשיית מצוה אחת, יהיה אם כן מציאות זאת ההצלחה האינושית לבטלה, והיה די במציאות התורה בקנין השלמות והיה אם כן הכח על השכלת המושכלות המופתיות לבטלה: והחכם ר' יוסף בן שם טוב בספר עין הקורא השיב לזאת הטענה, בשיצא לישע השכלת המושכלות המופתיות להיותם לדעתו צרך גדול ועזר אל ההצלחה אמר בזה הלשון, וזה שהשלמות האינושי הוא במדרגת ההיולי לזאת ההצלחה, וזאת ההצלחה היא כשלמות וצורה לו ואי אפשר שתפרד הצורה ממה שהוא לו במדרגת החמר, והמאמר הזה דומה למאמר האומר כי אחר שהיה כח הדברי יותר נבחר מהכח החיוני, למה היה האדם נמצא חי מדבר, היה די שיהיה מדבר מבלי שיהיה גשם נזון מרגיש, והנה הכח הדברי הוא הנושא לזאת ההצלחה ואיך איפשר שתהיה זאת ההצלחה מצויה לבלתי בעל שכל, עם שאנחנו נראה כי ההשכלה בפעל במושכלות העיוניות באשר יצטרף אליה עשיית המצות וחכמת התורה, תהיה ההצלחה יותר נפלאת ויותר נכבדת בלי ספק: ועוד שהעמידה על המושכלות העיוניות המופתיות מועילה מאד בהבנת דרכי התורה וידיעת אמתותיה ועשיית מצותיה, וזה תראה אתה המעיין בשלשת החכמות ר"ל הלימודית, הטבעית, האלהית, אמנם הלימודית הכוללת המספר וההנדסא והמוסי"קא וחכמת הלמודים, הנה המספר כבר יהיה עוזר לידיעת התורה במה שיהיה מדיני האונאה והמקח והממכר ויתר הדברים כאשר יצטרכו אל מספרים מדוייקים נשברים נערכים, ואתה תמצא בחכמת התלמוד דברים רבים יצטרך הרוצה לעמוד עליהם לעמוד על אמתת זאת המלאכה: ואמנם ההנדסה הצרך אליה יותר נראה במדות והשעורין וידיעת הלכות קשות באו בתלמוד, ואמנם המוסי"קא נראה הכרח מציאותה וידיעתה במשוררים, ואמנם חכמת הככבים ההכרח אליה יותר מבואר בקדוש החדש והמועדים, וזה מבואר למי שלמד תלמוד ראש השנה, ואמנם הטבעית כבר ימצאו בה עניינים רבים אי איפשר לעמוד בלתם על הרבה מדעות תורתנו, כמו ענין הנבואה, וענין השכל והנפש, ומעשה בראשית, וההשארות ואף על פי שבאלה הדרושים לא תושג האמת מצד החקירה האינושית לפי דעתי, אבל היא עוזרת עזר נפלא להבין התורה ולעמוד על הקבלה: ואמנם החכמה האלהית עזרתה לנו מבואר, כי אפילו שיהיה המושג בזאת החכמה השגה חלושה, ובפרט מה שיהיה ממנו באל יתברך ובנמצאים הנבדלים, ובכלל מה שכלל אותו המאמר ממה שאחר הטבע הנה הידיעה האינושית כאשר תעריכהו אל מה שירצהו התורה, לפי מה שבא בקבלה יהיה התערכות ראוי ועמידה נפלאה מרחקת דעות מזוהמות ועניינים פתיים, ומרחקת כפירות רבות ושקריות הורסות שרשי התורה, ובכלל העמידה על סודות המציאות כפי מה שיגזרהו השכל האינושי ולא יחלוק על כוונת התורה, הנה הוא מאיר עיני החכמים ועוזר לעמוד על ענייני התורה עד כאן: וכבר התבאר שאין ההצלחה תלויה בידיעת המופתיות כי אם במעשה המצות, אדרבה הן אסורות לבא בקהל יי' וכמו שהכרחתי כן במה שקדם, זולת מה שיצטרך מהמספר והתשבורת וההנדסה לידיעת ההלכות ההן אשר באו בתלמוד עם שאין ההכרח בידיעת הלמודים להן גדול שאיפשר להולמם בזולת הידיעה בהם, שהרי כמה ממפרשי ההלכות ההן לא היו למודיים ופרשום, ואולי היה בישראל ספר מחובר בכל זה, או היה בעל פה ביד החכמים ואיפשר שלא היה על הדרך ההוא עצמו אשר חשבו חכמי האומות, ולמעוט העסק בדברים ההם שלא היה הצורך בהם גדול נשכחו, או אבד הספר המחובר בהם, ואמנם המוסי"קא להיות ההכרח בה רב וצרכה גדול לענין השיר על הדוכן לעורר השמחה כידוע לחכמי לב, להיות החכמה ההיא מסורה ללוים בלבד, ובזמן העבודה נשתכחה גם כן, וגם היא אינה כמוסי"קא ההיא הידועה לחכמי האומות, והיה הענין בה כענין המעלה עשן בסמני הקטרת כמוזכר בפרק אמר להם הממונה שהיו צנועים ומסתירים אותם ובאבדם אבדה הידיעה בהם: ואמנם בחכמת הככבים צרכה גדול גם כן לדינים הבאים בתלמוד מעניינה, והחכמת הזאת נפלאה עד מאד בין חכמי האומה הנבחרת אינה כחכמת הככבים הנמצאת לחכמי האומות, ויש בה שני חלקים האחד חשבון תקופות ומולדות, ומה שיצטרך לדינים הבאים בתלמוד מאלה העניינים ודומיהם, והשני מה שהוא בענין האותות והמשפטים וההוראות המופלאות כפי התלותם בגבוה מעל גבוה וגבוהים עליהם, ולזה תהיה הוראתם אמיתית, מה שאין כן בהוברי שמים החוזים בככבים מחכמי האומות שכתוב עליהם מודיעים לחדשים מאשר יבאו עליך, ואמרו ז"ל מאשר ולא כל אשר וכל אלו החכמות היו מאירות באומה הנבחרת להיותן מקובלות מן הנביאים ע"ה, ולזה היו נותנות השלמות והאמת בהוראתן ובמשפטיהן אשר מתוכן היו מגידים ויודעים העתידות: ואמנם חכמת הטבע הידועה לחכמי ישראל אינה החכמה הטבעית אשר התחכם בה היוני וחביריו בדרך החקירה, והראיה על זה כי לא נראה ולא נשמע עליהם שיפעלו בריאות טבעיות בדרכים הטבעיים לשעתם עם כל התחכמותם והפלגת חקירתם, כמו שנראה ונשמע כן על חכמי ישראל אשר זה יהיה המופת על שאין חכמת הטבע המסורה להם כחכמת הטבע ליונים, והוא אמרם בפרק ד' מיתות אמר רבא אי בעו צדיקי ברו עלמא שנאמר עונותיכם היו מבדילים, רבא ברא גברא שדריה לקמיה דרבי זירא הוה קא משתעי בהדיה ולא הוה קא מהדר ליה אמר ליה מן חבריא את הדר לעפריך: הנה כי להיותו יודע חכמת ההויה הטבעית על הדרך ההוא אשר נתהוית בתחלת בריאתה היה פועל ובורא בריה כזאת, אלא שמצד שהעונות מבדילים לא הספיק לתת בו נשמה המדברת, ומזה יתבאר כי חכמתם בטבע אינה כחכמת הטבע ליוני כי היא למעלה מדרך החקירה וזאת הידיעה היתה להם ע"ה להיותם בקיאים ומחוכמים בספר יצירה לאברהם אבינו ע"ה: ועוד אמרו בפרק ההוא סמוך לזה רבי חנינא ורבי הושעיא הוו יתבי כל מעלי שבתא ועסקי בספר יצירה ומיברו להו עגלא תלתא ואכלו ליה, ודי בזה עדות נאמנה שחכמת הטבע הידועה לחכמי ישראל היא האמיתית אחר שיושג בה התכלית המבוקש ממנה, ומזה יבחן, כי תתן האמת בכל דרושיה, לפי שאינה מדרך החקירה מה שאין כן בחכמת הטבע לחכמי האומות כי להיות יסודה החקירה השכלית האמת והשלמות רחקו ממנו ואין בה תועלת ולא עזר בשום דרוש מדרושי התורה, וכל שכן בדרושים הנפלאים כנבואה ומעשה בראשית וההשארות, וכבר הודה הרב הנזכר שלא תושג האמת בדרושים האלה מצד החקירה: ואמנם חכמת האלהות אשר בדו היונים אין צרך להאריך ולכתוב שאין בה דבר מסכים עם התורה ועם החכמה האלהית המקובלת באומה, וזה ידוע ומבואר אמתתו בשלימות למקובלים האמיתיים ומכל מה שכתבנו יתבאר כי העמידה על סודות המציאות אי איפשר מדרך החקירה, ומה שיגזור עליהם השכל האינושי אין לסמוך עליו כי לא יתן האמת כלל בגזירותיו, ולזה צריך להרחיק כל אלו החכמות העיוניות המופתיות תכלית ההרחקה ואין להתפתות אחר מופתיהם השכליים כי אין בהם ממש, והעדות על זה כי בכל דור ודור מתחלפים דעות בני אדם ואופני חקירותיהם, ותמיד חולקים האחרונים על הראשונים עד שמה שחשבו הראשונים שהביאו מופת על מציאותו שערו האחרונים שיש מופת על סותרו, כי הנה הרב המורה ז"ל הביא מופת על תארי החיוב היותם נמנעים בחק המחוייב המציאות יתברך: והרב ר' חסדאי ז"ל בפרק השלישי מהכלל השלישי מהמאמר הראשון מספרו הביא מופת על סותר זה, ודי בזה להרחיק ולאסור העיון השכלי ודרך החקירה ושאין לסמוך כלל על שום דרוש מדרושי המחקר השכלי כי אין מקום בטוח לעמוד עליו בו, וכבר כתבתי בזה במה שקדם מה שיש בו די: ואמנם טענתם על היות אם כן הכח על השכלת המושכלות המופתיות לבטלה, היתה זאת מהם לחשבם שאין דרך אל השלימות זה הכח אם לא בהשכילו המושכלות המופתיות ושקר ענו, כי הכח הזה ישתלם השלימות האמיתי בשני דרכים ושניהם בהיכל המלך פנימה לא יצטרך לצאת ממנו לבקש הצלחתו: הדרך הראשון אשר בו ישתלם ויצליח הוא המשא והמתן בתורה שבעל פה מדרך הסברה והפלפול, ובידיעת דרכי הי"ג מדות שהתורה נדרשת בהן להוצאת הדינין המחודשים, וזה כדי שלא יתנו דומי אל הקול ההוא אשר לא יסף ולא יפסוק המעין מלבא ולהמשך תמיד כמו שכתבנו במה שקדם, וזה הדרך דרכו אנשי האמת והצדק בכל הדורות, ואם תמיד חולקים האחרונים על הראשונים הנה על כל חלוקי הסברות יצתה הבת קול ההוא ואמרה אלה ואלה דברי אלהים חיים, להיות היסוד אשר עליו בנו מחלוקותיהם תקוע במקום נאמן, וכבר רמזנו בסוד זה מה שיש בו די ליודעי חן: הדרך השני אשר בו ישתלם ויצליח השלמות וההצלחה אשר אין אחריהם שלמות והצלחה אחרת הוא להוסיף ענפים ולהפריח פארות וסנסנים בחכמה המקובלת מן השרשים האמיתיים המקובלים בידו, ולזה רמזו ז"ל באמרם פלפלת בחכמה, וערך זאת ההצלחה והשלמות אל ההצלחה והשלמות המושג בדרך הראשון כערך הנשמה אל הגוף, וזה הדרך דרכו שלומי אמוני ישראל הגבורים אשר מעולם אנשי השם, והדרך השני הזה אין בו שום מחלוקת ולא שום הטיה מדרך האמת, לפי שהכל שואבים ממקום האהבה והכל הולך אל מקום אחד, ולזה היה השלמות כלו תלוי בשני אלה הדרכים לא בזולתם, לפי שאלה בלבד העסק בהם סבה שיתיחד השם הגדול בכבודו, ואל זה יגיעו ויכלו כל התכליות והשלמיות, מה שאין כן בהשכלת המושכלות העיוניות, כי כל עסק שאין בו ייחוד הוצאת הזמן בו אסור, ולזה אין להוציא הזמן כי אם בעסק התורה וקיום מצותיה ובעסק נשמת התורה, שהיא החכמה האמיתית, לפי שהעסק בכל זה סבה אל הייחוד וכמו שהתבאר כבר. וזה מה שראינו לעבוד בו בזה הפרק: חלק ג פרק סח הרב המורה ז"ל הרחיק מאד תארי החיוב מהאל יתברך ואמר, כי התארים המותרים בחוקו הם השוללים לבד כי הם כבר ייחדו המתואר וכל אשר ירבה בשוללים ירבה התיחדות, ואמר כי זה היה חלוף מדרגת השלמים ובדבר הזה יפול היתרון בין המשיגים ונעזר הרב במאמר אחד הובא בפרק אין עומדין זה תארו, ההוא דנחית קמיה דרבי חנינא אמר האל הגדול הגבור והנורא העזוז והאמיץ האדיר והחזק והיראוי, אמר ליה סיימתינהו לכלהו שבחי דמארך, השתא הני תלת קמייתא, אי לאו דאמרינהו משה ואתו אנשי כנסת הגדולה ותקנינהו בתפלה אנן לא הוה אמרינן להו, ואת אמרת ואזלת כולי האי, משל למלך שהיו לו אלף אלפין דינרי זהב והיו מקלסין אותו בשל כסף והלא גנאי הוא לו, ואמר הרב כי שתקו ר' חנינא למאסו רבוי תארי החיוב, ואמר ששני הכרחיות נזדמנו בהתפללנו בשלשה ראשונים, האחד מפני שבאו בתורה, והשני סדר הנביאים בתפלה בהם, ולולא ההכרח הראשון לא זכרנום ולולא ההכרח השני לא הסירונום ממקומם ולא התפללנו בהם ואתה מרבה בתארים, והשלים באמרו כי הוא לא אמר משל למלך שהיו לו אלף אלפין דינרי זהב והיו מקלסין אותו במאה זהב, שהיה מורה זה המשל על שלמיותיו יתברך יותר שלמות מאלו אשר ייחס לו רק הם ממינם, ואין הענין כן כמו שביארנו במופת, אבל חכמת זה המשל הוא אמרו דינרי זהב והיו מקלסין אותו בשל כסף להורות שאלו אשר הם אצלנו שלמות אין אצלו יתברך ממינם דבר, אבל כלם חסרון בחקו כמו שבאר ואמר בזה המשל והלא גנאי הוא לו. ומזה גזר הרב אומר שתארי החיוב אסורים בחקו יתברך, אבל הם חרוף וגדוף ממי שיאמרם והוא לא ירגיש והרחיב פיו והאריך לשונו בזה מאד: והרב ר' חסדאי ז"ל בפרק שלישי מהכלל השלישי מהמאמר הראשון מספרו העיר על הספקות אשר יתחייבו לדבריו, וביאר כי מה שחייבו הוא בלתי מחוייב, ועוד גלה פני ההראות במה שחייב שהוא נמנע, והעלה שתארי החיוב מותרים בחוקו יתברך ונעזר בזה ממקצת כתובים מספר תהלים, וגם מספר יצירה באמרו כשלהבת קשורה בגחלת ואמר שזה מורה על האחדות הבלתי מתפרק והוא האמת בעצמו, כי כמו שלא יצוייר העצם בזולת מציאותו ולא מציאותו בזולת העצם כן לא יצוייר מציאות התואר בזולת המתואר ויכללם הטוב המוחלט שהוא כולל כל מיני השלמיות והאריך עוד יעויין משם וזכור לטוב כי יפה כוון: ואני אתנהלה לאטי לרגל מלאכת עבודת הקדש לבאר ולהורות כי הייחוד שחשב הרב להרויח בשלילת התארים אין זה הייחוד שנצטוינו עליו בתורה, ורחוקה כוונת התורה מכוונת הרב כרחוק מזרח ממערב, כי הייחוד שנצטוינו ובאה בו הקבלה האמיתית המאירה עינינו בכוונת התורה בזה, ובשאר דעות האמתיות אינו חיוב גם לא שלילה כמו שיתבאר זה היטב למשתכל במה שכתבתי בהרבה מקומות מזה הספר: ובספר תולעת יעקב בסייעתא דשמיא ועוד אשלים זה בפרק הבא אחר זה בעזרת יחידו של עולם, וקודם הכנסי בבאור זה אומר כי אם היה שהמתאר תארים חיובים אין זה ממנו מרי בלבד, אבל חרוף וגדוף כדברי הרב ז"ל ומי שהשיג חסרון המאמרים ההם ויאמרם אמר שהוא אצלו מכלל שנאמר בהם ויחפאו בני ישראל דברים אשר לא כן וגו' ונאמר ולדבר על יי' תועה: ואמר עוד בפרק ס' חלק א' כי המקצר בהשגת האלוה והרחוק מידיעתו הוא אשר לא התבאר לו שלילת ענין מן העניינים אשר התבאר לזולתו שלילתם ממנו, ואמר עוד אמנם אשר יחייב לו תאר לא ידע דבר רק השם לבד, אמנם הדבר אשר ידמה שנפל עליו זה השם הוא ענין בלתי נמצא, אבל בדוי ושקר וכאלו הפיל זה השם על ענין נעדר שאין במציאות דבר הוא כן, ועוד האריך והביא משל על זה, אם כן גדול עונש המחייב שדומה כמי שאין לו אלוה, והבלתי שולל שהוא מקצר בהשגתו ורחוק מידיעתו מה זאת עשה אלהים לנו לשלול ממנו שלמותנו, והתורה אשר מדרכה להאיר נתיב לפנינו לבל נפול בשחת הדעות הנפסדות והאמונות הנשחתות, ומישרת אותנו מול הצלחתנו מלאה מתארים חיוביים, ריקנית משלילות ועלילות פחד בלילות, מדוע תניחנו באפלות ולא תשמט באחד המקומות להעיר מקבליה על רצון קונם בזה להיות הצורך בו גדול והסכנה בו עצומה עד מאד, והלא היה זה לה מן הראוי יותר ממה שתאריך בספורים ודברים אחרים אשר אין צרכם גדול כל כך, וגם אין סכנה בהעדר ידיעתם, גם נביאיה הולכי נתיבותיה חזו לנו תארים חיוביים, ואין גם אחד בהם הודיענו שהם תארי פעולותיו או שמורים על שלילת העדרם, כי מי חכם ויבן אלה כרב ז"ל בהמציאו שירה חדשה וציונו על התארים ואסר לנו את החיובים, והתיר לנו את השוללים ושללנו מכל טוב אם לא נשלול גם לא נמצא לחכמים ע"ה דבר מזה ומדברי ר' חנינא לא יובן דבר מזה שהוא לא אמר לדעת הרב, אלא שלא ירבה בתארים ואם כדי שלא יפורסם להמון, הלא היה להם ז"ל להעיר על זה ולרמוז בו באחד המקומות, כמו שכן עשו בהרבה דברים חמורים כאלה, שהלהיבו בהם לבות החכמים, ומלבד מה שיש בדבר זה מהמעדת רגל מן האמונה ורפיון ידים מן התורה, אחר שכל השלמות ויתרון המשיגים זה על זה, כפי מה שיוסיפו שלילות אם כן ירוצו כל איש לשלול שלל תורה מה תהא עליה: עוד יש מקום עיון בדבריו שהנה אמר בתארים יכול וחכם ורוצה שהכוונה בהם שאינו לואה ולא סכל ולא נבהל, או עוזב, ובאר זה ואמר כי ענין אמרנו בלתי לואה שמציאותו יש בה די להמצאת דברים אחרים זולתו, הנה חזרנו אל ענין יכול שהרי פירוש הדבר הוא הדבר עצמו, ומובן התואר ופירושו הוא התואר עצמו וחזרה השלילה חיוב ואין הבדל אם נתארהו בלשון או בענין, וכן ההקש על כל מה שהביא בפרק נ"ח, ועוד איך איפשר להרבות שלילות מן הדבר שאין מדרכו שימצא לו, כי הנה הוא יתברך מסולק ומשולל מכל חסרון, ואחר שכן הוא אין לשלול ממנו יתברך דבר שלא יצוייר בו, ואם יאמר אומר שאין העמידה בחסרון ההוא כי אם בהעדרו, והמובן מסותרו אם כן חזרה השלילה חיוב כמו שכתבתי ונפל במה שברח ממנו: וכבר נראה שלחצהו זה הספק וחשב לתקנו במה שאמר, שפעמים ישולל מהדבר מה שאין דרכו שימצא לו, כמו שנאמר בכותל לא רואה עד כאן, והפלא עליו כי היכן מצא משל הכותל עד שיסמוך עליו ויביא ראיה ממנו, האם מצאו בדברי הנבואה או בדברי חז"ל הלא הוא בדוי ושקר, ועדין יאמר לו שאין לשלול מהכותל כי אם אבניו ועפרו הנמצא לו, לא הראות שלא יצוייר בו ולא נמצא אתו: ועוד הרב ז"ל האמין כן במה שפירש במשנה בפרק בן זומא אמר ואמרם ולא מקח שחד הוא כמו שאמר גם כן בתורה אשר לא ישא פנים ולא יקח שוחד, ואין עניינו שלא יקח שוחד להטות הדין כי זה מן השטות שירוחק מן השם יתברך מה שלא יצוייר, ואף לא ידומה כי איך ינתן לו שוחד וכו', הנה כי לעג הרב ז"ל על מי שיחשוב על שיש לשלול מן השם יתברך דבר שלא יצוייר בו, וכבר יראה שחזר בו בזקנותו והאמת כי משנה ראשונה עיקר: ובמה שאמר בחלק הרביעי מן התארים שאין יחס בינו ובין שום דבר מברואיו יש מקום עיון, וזה כי דעת הרב ז"ל כי השלמות כלו תלוי בהשכלה ואם כן לא ימלט הענין מהחלוקה, או זה המשכיל הסכים במושכליו אל מה שבשכל האלהי או לא, ואם לא הסכים אם כן במה זה יזכה כי אין השקר מזכה בעליו, והכרח לומר שהסכים ואם כן למה לא יהיה יחס והצטרפות מזה הצד בינו ובין ברואיו, אשר מזה יש להוכיח שהתבאר שיתואר הדבר ביחסו לזולתו אינו נמנע בחק השם אבל מחוייב, וכל שכן לנו עדת מקבלי התורה כי להיות חכמת התורה ומצותיה נחקקים מן החכמה העליונה ונאצלים מן הרצון האמיתי, הנה מצדם יש לו יחס והצטרפות עמנו, כי חלק לנו מחכמתו ורצונו, ולזה מה שאמרו בסוף ברכות הרואה חכמי ישראל אומר ברוך שחלק מחכמתו ליריאיו, הרי שחכמת יריאיו חלק מחכמתו, אשר מזה הצד יש יחס בינו וביניהם, ומזה ימשך להם הדבקות בו וכמו שכתב ואתם הדבקים וגו', וזה נמנע לולא היחס וההצטרפות שבינו ובינינו מצד התורה ומצותיה אשר אין זה היחס מצד השכלת החכמות העיוניות שאי אפשר להסכים בהם אל האמת מצד השכל האנושי, ולזה אין שלמות בהן: ולזה מה שהבדילו באמרם ברואה חכמי אומות העולם ברוך שנתן מחכמתו לבשר ודם להורות, שאין החכמה ההיא חלק מחכמתו והרצון באמרם מחכמתו שנתן להם כח ההשכלה בשכל שנטע בהם, ומזה נתנו אל לבם לחקור על הנמצאות, אלא שלא הסכימו אל האמת, לפי שאור התורה לא נגה עליהם, ודברי הרב צדקו בהם כי אין יחס בינו יתברך וביניהם, והרב ז"ל להמשכו אחר דעת הפלוסופים שאמרו שלא יתואר השם יתברך בשום תואר לא עצמי ולא מקרי, לזה הרחיק מאד תארי החיוב: ואמנם לדעת התורה התמימה הם מותרים כי נותן התורה יתברך התירם להיות הצורך בהם גדול וזה משלשה פנים. הא' כי להיות חפצו בבריאה ההלול והשבח ורצונו התפלות והברכות, ואין דרך לזה אם לא בתארי החיוב, התירם לנו ואין שם יראת רבוי כי הוא אחד בהם בתכלית הפשיטות. הב' כי הם הסולם לעלות ולהגיע עדיו ובלתם אי איפשר לדעת את יי, ומה שחשב הרב ז"ל שהוא דרך המרי הוא דרך האמונה. הג' להיות תכליתנו שנדמה הצורה ליוצרה נתארהו בתארים ההם, כי מתוכם נתישר להדמות אליו ללכת בהם וכמו שבאה הקבלה בפירוש והלכת בדרכיו: ומה שחשב הרב ז"ל להעיר מדברי רבי חנינא הנה אין הכוונה לרבי חנינא מה שחשב הרב והאמת בכוונתו היא מה שאבאר אחר הציעי הצעה אחת והיא, זאת ידוע מדרך האמונה המקובלת שאין לשער ולהראות קצב וגבול בייחוד לומר שמדה זו לדין ולא לרחמים ומדה זו לרחמים ולא לדין, כי זה קצוץ נטיעות ופרוד בייחוד חלילה, אבל יש להאמין כי מדותיו האדוקות בו ומתיחדות בייחוד כלולות זו מזו וכולן כלולות מדבר והפכו, אין באחת לא תואר ולא שם ידוע, ולהיות זה כן אנו מיחסים לו תארים בלתי נוספים בו והם מדותיו הנאצלים מאורו שאין להם קצב ולא שעור, והוא ששנינו בספר יצירה עשר ספירות בלימה מדתן עשרה שאין להן סוף והוא לא יתרבה בהם אבל הוא אחד בהם, ולזה הותר לתארו בהם לפי שאינו חוץ ממנו שהוא והם דבר אחד, ואלו היו נבדלים חס ושלום לא היינו מתארים אותו בהם: והמאור הקדוש רשב"י ע"ה אמר בספר התקונין (ת"ז י"ז ע"ב) בזה הלשון אנת חכים ולא בחכמה ידיעא אנת מבין ולא בבינה ידיעא, לית לך אתר ידיע לאשתמודעא תוקפך וחילך לבני נשא ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי, אבל לאו דאית צדק ידיע והוא דין ולא משפט ידיע דאיהו רחמי ולאו מכל מדות אלין כלל עד כאן. הנה באר ע"ה כי החכמה והבינה בלתי נוספים בו ולא מוגבלים כי הוא אחד בהם והם אחדים בו ואינם דבר זולתו כענין בבני אדם שהחכמה והבינה נוספים ומוגבלים בהם, כי אין לו מקום ידוע מוגבל כי הוא בלתי בעל תכלית בכל מדותיו והם בו, ומה שתקן תקוניו כן אינו כי אם להודיע גבורותיו ונוראותיו בעולם ולהראותם איך העולם מתנהג במדה כלולה מדין ורחמים לצורך העולם ומצדם, לא מצדו חלילה לא שיש צדק ידוע ומוגבל שיהיה דין ולא רחמים או משפט ידוע ומוגבל שיהיה רחמים ולא דין או מכל מדות אלה שיהיו קצובות ומוגבלות חלילה, אבל הוא אחד מיוחד פשוט בכל שמותיו ובכל מדותיו, ולזה נתארהו בתארים כאלה ונתפלל לפניו בהם ובלבד שלא יהיה בהן הוראת קצב וגבול כי זה קצוץ ופרוד בייחוד: ואחר הדברים והאמת האלה אומר כי רבי חנינא זה היה כעסו על ההוא דנחית, על שהיה נותן מדה קצובה ומשוערת בייחוד, והיה מתאר בתארים מוגבלים והיה בזה הוראת פרוד חלילה, וזה כי עזוז ואמיץ ואדיר וחזק ויראוי תארים וכנויים למדת הדין והם מוגבלים אין בהם הוראה על מדה כלולה והוא לקח לו הצד והקצב הפרטי שבמדה והתפלל בו, ואין לנו רשות לתאר ולהתפלל כי אם בתארים הכוללים הייחוד, כגון י"ג מדות של רחמים שהורה אדון העולם לאדון הנביאים, לפי שכוללים כל הכחות הנכללים בשם הגדול וכמו שפירשתי בספר תולעת יעקב בסייעתא דשמיא, או בתארים האמורים מפי משה ע"ה המראים כללות המדות אלו באלו וייחודן, כגון הגדול הגבור והנורא שהם כנויין לשלשת המדות הכוללות השאר שהן חג"ת, אין בהן שום מדה קצובה ומוגבלת, אבל כל אחת כלולה ומיוחדת בחברתה ותארים כאלה המורים על הייחוד עם היותם חיוביים מותרים, לפי שאינן נוספים על העצם ולא יתרבה בהן, ולזה כעס עליו ואמר סיימתינהו, כלומר נתת בהם שעור וגבול וקצב, כי לקחת לך הקצב הפרטי שבמדה וזה פרוד לא ייחוד, והרי הראה בזה שיש גבול במדות שבהן השבח והתפלה לשם הגדול ותארים כאלה נוספים ומתרבים על העצם וחלילה לנו מזה: השתא הני תלת קמיתא אנחנו לא היינו מתירים לעצמנו לתארו בהם לברוח מהוראת שום רבוי, לולא שהתורה התמימה על יד שלוחה הנאמן ע"ה הרשתנו להודיע שאין בהם רבוי, לפי שמורים על הייחוד כמו שכתבתי, ולזה הסוד באו אנשי כנסת הגדולה שהחזירו עטרת הייחוד ליושנה, ותקנום בתפלה להורות שהם מותרים בחקו יתברך אין בהם רבוי ולא תוספת על העצם, לפי שהם מורים על הייחוד, ומה מאד בא המשל מתיחס אל הנמשל באמרו, משל למלך שהיו לו אלף אלפין דינרי זהב המשיל הני תלת קמייתא לזהב, להיותן כוללים השאר הכנויין והנה כן בכלל אלף אלפין דינרי זהב, יש אלף אלפין דינרי כסף אבל בכלל אלף אלפין דינרי כסף אין אלף אלפין דינרי זהב, כמו שאין בכלל העזוז והאמיץ וכו' שאר השלשה, אבל בכלל השלש ראשונות הנה הנם כל הכנויים, וכן המשבח ומתפלל באלה התארים הכוללים המדות ומורים על הייחוד, הנה הוא מקלס למלך במה שיש לו והוא שבח ואמנם המקלס באותם התארים הנותנים קצב ושעור מוגבל בייחוד הנה הוא מקלס למלך בדבר שהוא גנאי לו שממעט בכבודו ובייחודו ונותן גבול ושעור במי שאין לו שום שעור וגבול, אבל הוא בלתי בעל תכלית ולפי שאין סוף וקץ לייחוד והתפלה היא מיחדת ומקשרת כל הכחות הנכללים בשם הגדול צריכה שתעלה מלמטה שלימה, ולא באופן שיראה בה דבר הפך הייחוד שהוא הוראת קצב ושעור במה שאין בו שעור, וכמו שנמשך ונאצל השלמות והייחוד מהמחשבה העליונה למעלה עד סופה כן הדברים העולים מלמטה צריך שיעלו שלמים ומכוונים כנגדם, ובזה תמשך הכוונה הנדרשת מהם שהוא הייחוד כי זה תכלית כל העבודות וכל האדם לא נברא אלא בשביל זה. ועד כאן הגיע תכלית מה שרציתי לעבוד בו בזה הפרק: חלק ג פרק סט הייחוד האמיתי שהוא שרש הדת והאמונה שנצטוינו עליו בתורה בפסוק שמע ישראל יי' אלהינו יי' אחד, באה בו הקבלה האמיתית שהכוונה בו לקשור וליחד האצילות שהוא האלהות והם הכחות הנכללים בשם המיוחד באחד ולשון שמע אסיפה וחבור כמו וישמע שאול, והענין שצריך לקשור וליחד הענפים בשרש וצריך ליחד בכוונה ובמחשבה נקיה משום הרהור אחר שלא להראות שום קצוץ ופרוד חלילה, לפי שעדו בצדו לבחון ולדעת היאך הוא מיחד את השם הנכבד והנורא, ולהעיר על זה עי"ן שבמלת שמע, ודל"ת שבאחד מאותיות גדולות, והרי עד יי' בוחן לבות וכליות וחוקר כוונתו ומחשבתו בייחוד ההוא שהוא מיחד, לפי שהייחוד עקר התורה ושרש האמונה ותכלית האדם עדיו יגיע ואליו יכלה והוא הייחוד כוונת התורה כלה ופרי המצות, והוא הדעת את יי' ולזה אותיות עד למפרע דע, כלומר דע איך תיחד כי הייחוד הוא הידיעה האמיתית הנדרשת מכל האדם ועליו בא הרמז באמרו אתה הראת לדעת כי יי' הוא האלהים אין עוד מלבדו, וכתיב וידעת היום והשבות אל לבבך כי יי' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד, ועליו אמר דוד המלך ע"ה דעו כי יי' הוא אלהים וגו' ועוד צוה עליו לבנו, ואמר ואתה שלמה בני דע את אלהי אביך ועבדהו וכלל בצוואתו זאת הידיעה והייחוד יחד, והכוונה ליחד מדתו סוד אלהי אביו בדעת ולהורות עוד שזה הוא הדעת האמיתי כללם יחד: ועל זה הדרך בא במקום אחר והוא אמרו אשגבהו כי ידע שמי והוא כולל הידיעה והייחוד להודיע כי הייחוד הוא הדעת את יי' והדעת הוא הייחוד והכוונה בכי ידע שמי ייחוד השם שהיא ה"א אחרונה בסוד דעת שהוא וא"ו שבשם, ואמר ידע שמי כלומר משך הדעת וייחדו בשם וזה תכלית הייחוד הוא ושמו אחד, והוא שבא עליו הצווי בפסוק שמע ישראל ליחדו בשמו ושמו בו, וזה יעלה ביד המיחד כשיכוין זאת הכוונה והיא כי בשם הראשון יכוין היו"ד עם קוצה. שאין הקוץ מהיו"ד נפרד כלל, והכוונה עם זה לכלול השרש הנעלם שתהיה פנימיות המחשבה בו בייחוד שהוא מייחד אלהינו ה"א ראשונה, יי' אמת ושלום עם ענפיהם כלולים ומיוחדים וזה כלל וא"ו שבשם, אחד מקום שלמות הייחוד ה"א אחרונה שאין ייחוד אלא בה, ויאריך בדלת אחד שהיא כנסת ישראל ויעלנה במחשבתו בדרך ההוא עצמו שבא בו ויקשרנה למעלה עד אין סוף, והרי הייחוד תקוע במקום נאמן שם תקיעת הרעיון והמחשבה כי הוא הכל, והכל הוא כי אל מי כל חמדת פנימיות הייחוד הלא אליו והרי הוא מיוחד בשמו ושמו בו, ואחר כך ימשיך האור מלמעלה למטה מראש המחשבה עד סופה, ברוך סוד העדן המשכת החפץ מן האי"ן מקור הברכות, שם אם הבנים, כבוד סוד וא"ו שבשם מלכותו הכלה הכלולה מכל מה שעליה להשפיע ברכה לכל מה שתחתיה סוד לעולם ועד: ובספר תולעת יעקב הארכתי עוד בסוד הייחוד בסייעתא דשמיא. וכבר כתבתי שצריך לכוין ולכלול השרש הנעלם בייחוד כי הוא נשמה למדותיו הנאצלים מאורו ויצטרך המיחד האמיתי לשלוף ולהביא במחשבתו הנשמה ההיא מראש המחשבה עד סופה להיותה נמצאת בכלם להודיע ולהעיד שהוא הנעלם יתברך הכל ואין עוד מלבדו, והמיחד בידיעה ובכוונה הראויה וההגונה ועל הדרך שכתבתי הוא העושה הטוב בעיני יי, וממלא הרצון העליון ומשלים כוונתו בבריאה ושמחה מזומנת לו מלמעלה: וכן אמרו במדרשו של רבי שמעון בן יוחאי עליו השלום (ח"ג רל"ו ע"ב) רב המנונא סבא אמר, כל מאן דמייחד ייחודא דא בכל יומא חדווא זמינא ליה מלעילא מהכא מדאתוון אלין ש"מ מהאי סטרא א"ח מהאי סטרא ומצרף אתוון למפרע שד"י וכמיישר חיים וסימניך אשמח דכתיב אנכי אשמח ביי' ביי' ממש דא ייחודא קדישא, ושפיר איהו והכי אשכחנא בספרא דחנוך דאמר כי האי גוונא דמאן דמייחד יחודא בכל יומא חדווא זמינא ליה מלעילא עד כאן, והטעם כי בייחוד שהוא מייחד משמח אלהים והרי היא מזומנת לו ומפרי מעשיו ישביעוהו, ולהיות הייחוד שרש האמונה באה המצוה לקרא קריאת שמע בבקר ובערב, כנגד מדת יום ומדת לילה, וכדי ליחד מדת יום בלילה ומדת לילה ביום, כי צד הייחוד שוה בהם להורות כי הכל אחד ושל יום מצותה עם הנץ החמה, דתניא ותיקין היו גומרין אותה עם הנץ החמה כדאיתא פרק קמא דברכות וזה למצוה מן המובחר, לפי שאז תחלת ממשלת היום והעת ההיא עונת אשה בבעלה, והסוד שארה כסותה ועונתה לא יגרע, שארה אלו מזונות, הוא השולחן אשר לפני יי' הקרבנות קרוב הכחות ריח ואחר כך ניחח, נחת רוח הרוח הקדוש יורד ומתאצל, ולסוד זה תקנו פרק הקרבנות וזה מזון השכינה, כסותה כסות של מצות עטיפת הציצת והנחת תפלין וזה כסות השכינה, עונתה זו קריאת שמע שהוא הייחוד השלם, וכמו שרמז זה המאור הקדוש ע"ה בספר התקונין (ת"ז ת' ס"ט קי ע"א) ומזה אמרו קריאת שמע בעונתה וליוקר הייחוד וחשיבותו וצרכו אמרו גדול הקורא קריאת שמע בעונתה מן העוסק בתורה, כדאיתא פרק קמא דברכות, ופירשו התוספות מן העוסק בתורה שלא בשעת קריאת שמע: הנה שעם שאין דבר חשוב לפני המקום כעסק התורה היה הייחוד בעונתו יותר גדול, והקורא קריאת שמע אחר סוף זמנה שהוא משלש שעות ולמעלה אינו אלא כעוסק בתורה, וכמו ששנינו הקורא מכאן ואילך לא הפסיד כאדם שקורא בתורה. ומשמע שקורא קריאת שמע שלא בעונתה אף אם כוון ויחד כראוי אינו אלא כקורא בתורה, והטעם בזה כי המיחד בעונתו הרי זה כבנין העולם בשעתו, כי הייחוד הוא בנין העולמות ובנין העולם צריך סבה להמשכת קיומו משם ואילך, אבל אין כח קיומו אחר שנברא ככחו בשעה שנברא, וכן בייחוד שהוא בנין העולמות צריך סבה לקיומו שימשך ויתמיד על אפנו והסבה להתמדתו וקיומו הוא עסק התורה, תורה שבכתב ולזה היה קריאת שמע שלא בעונתה כעסק התורה המתמיד הייחוד לא כייחוד עצמו אחר שעבר זמנו המיוחד לו כי בשעה ההיא זמן הייחוד למעלה: ובמדרשו של רשב"י ע"ה (ח"א קע"ח ע"א) בשעתא דקדרותא דצפרא אשתכח אתתא אשתעיאת בבעלה ואינון ברזא בחדא דבעיא איהי למהך למשכנהא עם עולימתהא דיתבין בהדה, ובגין כך לא ליבעי ליה לבר נש למפסק בעניניהו דמחברן כחדא, ולא עלה מלה אחרא ביניהו עד דנהיר שמשא דהוא עדן לצלאה דכתיב יראוך עם שמש לחברא יראה גבי שמשא עד כאן, וצריך לעוררו למטה בעונתו וליחד בדוגמת הייחוד ההוא, אבל אחר שנשלם הייחוד למעלה ועבר זמנו ויחד אחר כך אין זה אלא כמתמיד וממשיך הייחוד ההוא של מעלה, ולזה אמרו שאינו אלא כקורא בתורה: ואמנם העוסק בתורה שבכתב ובתורה שבעל פה יחד הנה זה מיחד תורה של מעלה להקב"ה, וכמו שאמרו במדרשו של רבי נחוניא בן הקנה ע"ה ומה היה מחבר תורה של מעלה היה מחבר להקב"ה, והנה זה מטיל שלום בין שני דודים ומיחדם ואין זה הייחוד כייחוד קריאת שמע בעונתה, ולהורות על זה הסוד פסקינן פרק קמא דשבת דחברים שתורתן אומנתן מפסיקין לקריאת שמע, דאמרינן התם ומפסיקין לקריאת שמע ואין מפסיקין לתפלה, א"ר יוחנן לא שנו אלא כגון רבי שמעון בן יוחי וחביריו שתורתן אומנותן, אבל כגון אנו מפסיקין בין לתפלה בין לקריאת שמע: ובפרק היה קורא אמר ליה רב לרבי חייא לא חזינא ליה לרבי דמקבל עליה עול מלכות שמים, אמר ליה בר פחתי בשעה שמעביר ידיו על עיניו מקבל עליו עול מלכות שמים מכל זה יתבאר כי הייחוד הזה של קריאת שמע יותר יקר וחשוב מאד כידוע מעניינו, וכמו שכתבתי מייחוד עסק התורה עם שהוא חביב מאד שגורם העוסק אהבה ואחוה בין איש לאשתו סוד דו פרצופין, כי על ייחודם נאמר והגית בו יומם ולילה כדי ליחד מדת יום ומדת לילה כאחד שהם תורה שבכתב ותורה שבעל פה, ולסוד זה צריך שיהיה העסק בשתיהם יחד כדי לחבר את האהל להיות אחד, וכל שכן אם העוסק מכוין אל זה כי אז תורתו תורת אמת ושלימה ועולה לרצון כי הכל הולך אחר כוונת הייחוד וזה דרך שני בייחוד: עוד יש דרך שלישי בייחוד נדרש לעצמו והוא פרי התורה ותכליתה, והוא המעשה קיום המצות בפועל והוא דרך מכוון לעצמו יש בהן סגולה נפלאה, והיא הכשר ותיקון השם וייחודו בכבודו כי כל מצוה ומצוה ממצות התורה חלק מחלקי האדם העליון וכמו שהתבאר בזה הספר. וכבר התבאר גם כן כי האדם התחתון נתקן בדמות העליון לתבנית פרקי המרכבה, ולזה באו מצות עשה בכוון נפלא למספר איברי האדם עליון ותחתון, כמו שכתבנו וכשהאדם למטה מקיים מצוה אחת הנה הוא נותן כח ואון וחיל ומקיים ומחזיק האבר והחלק העליון שכנגד המצוה ההיא, ומיחדו במקומו והסימן אבר מחזיק אבר, וכבר כתבנו זה ומשל זה ממקצת המצות ומהם תלקח ראיה על השאר, כי הנה המניח תפלין נעשה כסא ומעון לשכינה ומיחד את השם הגדול בכבודו, והוא דוגמא עליונה דוגמת האדם היושב על הכסא המניח תפלין בסוד שאמרו, מנין שהקדוש ברוך הוא מניח תפלין כי תפלין של ראש בארבע פרשיות, סוד חכמ"ה ובינ"ה חס"ד גבור"ה מתיחדים וחלים על ראש דברך אמת סוד וא"ו שבשם, סוד המניח תפלין מתקשר ומתייחד ועולה עד המוח המוח הסתום באמצעות זה הפאר סוד ארבע פרשיות אלו, ותפלין של יד בשמאל סוד יד כהה זרוע עוזו נכללת מארבע פרשיות אלו בבית אחד להורות על שכלם מתיחדים בה, והיא מתיחדת בהם על יד הצדיק סוד יוד זעירא, והנה היא קשר וייחוד יסו"ד הו"ד נצ"ח תפאר"ת סוד פרשיות תפלין של יד, והנה המתפאר במצוה זו ומניח תפלין בראש וקושרן על ידו, נמצא מעורר האהבה והייחוד למעלה במעשה הזה הנעשה למטה, וכבר כתבתי כי המעשה הנעשה למטה מעורר דוגמתו למעלה, ולסוד זה צריך לדקדק מאד במעשה המצוה ולכוין בה הכוונה הראויה, ובזה תעלה לרצון ובזה היא מכוונת כנגד האבר והחלק ההוא שכנגדה למעלה ועולה למעלה שלימה ומתיחדת במקומה ומיחדת הצורות הקדושות, ועל דרך זה שאר מצות התורה כל אחת ואחת מכוונת אל זה התכלית עם חלופיהן שאין זו דומה לזו, הנה כולן פונות לכוונה אחת הוא הצד השוה שבהן שכולן הכשר ותיקון השם הגדול וייחודו בכבודו, ולזה התקון רמזה תורה בעשייתם באמרם ועשיתם אותם ועשיתם את כל מצותי, כוללת העשיה למטה והעשיה למעלה, ובשלמות כל המצות על דרך זה נשלם האדם התחתון ונתקן העליון: ובמדרשו של רשב"י ע"ה (ח"ג קי"ג ע"א) מאי ועשיתם אותם, אלא מאן דעביד פקודי אוריתא ואזיל בארחוי כביכול כאלו עביד ליה לעילא, אמר הקדוש ברוך הוא כאלו עשאני, ואוקמוה ועל דא ועשיתם אותם ועשיתם ודאי הואיל ומתערי עליכו לאתחברא דא בדא לאשתכחא שמא קדישא כדקא יאות ועשיתם אותם ודאי, כגוונא דא אמר רבי שמעון ויעש דוד שם וכו', וכבר כתבתי זה: ולפי שענין זה יקר ונפלא עד מאד צריך עזר מלמעלה לפקוח עינים עורות לראות נפלאות מהתורה והמצות היה דוד המלך ע"ה מבקש עליו כאמרו, גל עיני ואכיטה נפלאות מתורתך, ועל זה אנו מתחננים באמרנו והאר עינינו במצותיך, ומאהבת יי' אותנו נתן לנו תורה ומצות אצולים מרצונו לדעת ייחודו ולעבדו, ובברכה שניה משתים שלפני קריאת שמע בשחר קודם פרשת הייחוד אנו מזכירים אהבה זו, ומבקשים מלפניו יתן בלבנו בינה לדעת ייחודו ולהסיר כל הדברים המונעים זה ולסלקם מעלינו. והוא שהקדים באמרו אהבת עולם אהבתנו שאין לאהבה זו הפסק ולא תעבור ממנו לאומה אחרת כלל, חמלה גדולה חמלת עלינו להביא אותנו בעול מלכותך ואלהותיך אבינו כי אנו בניו הנולדים לו בביתו וכבר כתבתי זה, מלכנו אנו עכדיו שמלך עלינו יום אשר קבלנו תורתו ומצותיו נשעבדנו לו, כי לזה בראנו והוציאנו מכור הברזל ממצרים מבית עבדים ולזה נתיחדנו לו מכל אומה ולשון, בעבור שמך הגדול כי זה שאנו שואלים צרך גבוה הוא גם כן, ובעבור אבתינו שבטחו בך ותלמדם חוקי חיים חוקים חיים חוקים נחקקים ממקור החיים, כן תחננו וכו' ותן בלבנו בינה להבין ולהשכיל וכו' כי התלמוד מביא לידי מעשה: ואמר לשמור ולעשות שהם שני חלקי התורה מצות עשה ומצות לא תעשה, ולקיים כי בשמירה ובעשייה יש קיום למעלה, את כל דברי תלמוד תורתך תורה העליונה והמצוה למטה נותנת קיום ומשלמת דוגמתה למעלה באהבה, כי העבודה השלמה היא האהבה והייחוד, וכבר כתבנו סודה בחלק הראשון מזה הספר בסייעתא דשמיא. והאר עינינו במצותיך דבר זה לנשמת התורה והמצות הוא עולה, כי מה חסרנו במה שאמרנו ותן בלבנו בינה וכו' לשמור ולעשות אלא ודאי אין זה כי אם על סתרי התורה והמצות וטעמיהם הנעלמים, וסוד הייחוד שהוא תכלית התלמוד והמעשה והוא שלמות העבודה ולזה שאלנו בתחלה על התלמוד שממנה נבא אל המעשה, ואחר כן על החכמה האמיתית חכמת הייחוד שממנו נדע מה הרצון בעבודה ותכליתה ושלמותה שהוא הייחוד, כי זהו התקון והעשיה וגמר השלמות אל התלמוד והמעשה וזולתו הם כגולם שאין לו צורה, וכמו שכתבתי כבר וזה מביא אל הדבקות בתורה עד שיחשבו שניהם בדבר אחד, ומזה ישגה בכל שאר הדברים זולתה כענין באהבתה תשגה תמיד, וזה אמרו ודבק לבנו בתורתך ואמרו ויחד לבבינו וכו' כי מזה יבא ליחד היצר הרע ביצר הטוב, עד שיהיו לאחדים ויהפוך המר שבו למתוק והרע לטוב, וכמו ששנינו בכל לבבך בשני יצריך וזה תכלית הטוב והשלמות הנדרש, והוא לתקן כל ההפכים לכוונם ולישרם כמו שהיו בשלמות ההוא במחשבה קודם שיצאו, שלא יהיו מנגדים איש אחיו אלא שתהיה כוונת כלם דבר אחד ודרך אחד שהוא הייחוד וכבר כתבתי זה: ואמר למען לא נבוש ולא נכלם לעולם ועד, כי כשנסע מאלה החיים בשלמות הזה אשר אמרנו הנה השלמנו הכוונה אשר להשלימה באנו והוא תקון הכבוד כמו שכתבנו כבר, הנה לא נבוש ולא נכלם לעולם הבא בתקון ההוא ובזה עשינו שליחותינו והשלמנו הרצון העליון אשר להשלימו בראנו, כי מי שלא השלים הכוונה אשר בעבורה נברא שהוא תקון הכבוד וייחודו הנה זה יכלם ויבוש לעולם הבא כי לא עשה שליחותו, וזה כענין אמרם ז"ל ונשכים ונמצא יחול לבבנו ליראה את שמך: ועל הדרך שפירשתי בפרק ז' מהחלק השני מזה הספר בסייעתא דשמיא, כי בשם קדשך וכו' בטחנו בעסק התקון ההוא להאמיננו כי בו אנו עושים רצונך, נגילה ונשמחה בישועתך עתה שאלנו על המצאת מקום ונתינת יד להשלים זה התקון שהיא הישועה שאנו מקוים שיגיע הזמן שנאמר בו כי מלאה הארץ דעה את יי, ויהיה סיפוק בידינו להשלים הכוונה שבעבורה בראנו ואמרנו בישועתך כטעם כי הנה מלכך יבא לך צדיק ונושע וכבר בארנו סודו, והבא עלינו ברכה ושלום מארבע כנפות כל הארץ, צדי"ק וצדי"ק כטעם ובאו האובדים בארץ אשור וגו' צדיק אובד בצדקו, אחר כך שאלנו על הסרת המונעים והמעכבים זה השלמות שהוא עולם של גוים אשר על צוארינו, כטעם בעלונו אדונים זולתך וזה אמרו ושבור עול הגוים וכו' ואתה יכול על זה לפעול ישועות ולחדש נפלאות כמו שכן פעלת מקדם, כי בנו בחרת מכל עם ולשון ולזה יתחייב שתעשה לנו כל זה, ועוד כי קרבתנו לשמך הגדול באהבה כמו שכתבנו, ותכלית זה כלו להודות לך וליחדך כי זה רצונך וחפצך ממנו, ולזה בחרת בנו וקרבתנו לשמך הגדול ליחדו בכבודו, והוא השלמות הנדרש מהנברא וזה תכלית התורה ופרי המצות כמו שכתבנו, ובו נשלם מה שרצינו לעבוד בו בזה הפרק: פרק ג חלק ע ההצלחה והאושר האמיתיים אשר הם פרי כל הבריאה וכל חפץ וכל ישע הם ידיעת הייחוד שכתבנו, כי הוא הדעת את יי' וכל מה שיוסף המיחד ידיעה והשגה בייחוד הנה הוא מוסיף דעת והתורה ומצותיה סובבות על זה, והם הדרך לידיעה זו שהוא הייחוד וזולתם אין שם ייחוד ולא דעת את יי', ואי איפשר להשיג זה הדעת כי אם בעסק התורה ומצותיה ומהם נשכיל אופן העשייה שהוא תקון הכבוד והוא הייחוד כמו שכתבנו, וזה רמזו אדון הנביאים ע"ה באמרו ושמרתם את דברי הברית הזאת ועשיתם אתם למען תשכילו את כל אשר תעשון: והכוונה כי השמירה שהוא העסק בפירוש התורה שהוא תורה שבעל פה וכאמרם ז"ל ושמרתם זו משנה, ועשיתם שהוא קיום המצות בפועל, הראוי מתוך שניהם נשכיל את אשר נעשה שהוא הפרי היוצא משנים אלה, וזאת העשייה לשון תקון הוא והוא תקון הכבוד ואין תקונו כי אם הייחוד ועל הדרך שהתבאר כבר, ואי איפשר שיעלה ידיעת זה התקון ואופן עשייתו אם לא יהיה המתקן ממולא בנשמת התורה היא חכמת הקבלה העוסקת בהישרת הדעת את יי' שהוא ייחודו כידוע מעניינה למתהלכים בה וממנה יודעים, כי אי איפשר לראות אור הייחוד שהוא הדעת האמיתי כי אם באורה, לפי שחכמת האמת אין עסקה כי אם להישיר אל זה השלמות, ולזה היתה החכמה הזאת הפתח לדעת את השם הנכבד והנורא, וכל מי שפתח זה סגור בפניו, אי איפשר לו לדעת אותו ועליו נאמר גם בלא דעת נפש לא טוב, והרי הרחוק מזה הדעת רחוק מן החיים האמיתיים. והנה כפי מה שתהיה הנפש נעדרת מן הדעת הזה בהיותה בגוף, הנה היא סבת הרחק והעדר דעת עליון סוד הרוח מן הנפש סוד נפש דוד, וזה סוד גם בלא דעת שהוא רוח חיים נפש לא טוב, כי הנפש הזאת אין קיומה כי אם ברוח ההוא שהיא הדעת שבו הייחוד תלוי, כן הנפש בהיותה בגוף אין קיומה ושלמותה כי אם בדוגמא זו, והוא שתהיה ממולא בדעת שהוא חכמת האמת, שאין קיום ושלמות אלא בה, לפי שהוא הפתח אל הייחוד שהוא הדעת את יי', ובזה הוא חלוף מדרגת השלמים ויתרונם זה על זה, לפי שחכמת האמת כוללת ותועלותיה רבים ויקרים ידועים, כי מלבד היות העוסק בה ומשיגה יודע את השם ומשיג סתרי התורה וטעמי המצות המתוקים מדבש ונופת צופים אשר מצדם היא משיבת נפש, וזה כי הנפש מתחזקת בהם ונדבקת עם קונה: עוד ימשך ממנה עשיית המצות בתקנם באהבה רבה, כי היא המלהבת את לב יודעיה לעשותם בשלמותם כידוע זה מעניינה, ועוד ימשך ממנה תועלת נמרץ בענין העבודה והתפלות בקשר הייחוד והאמונה, וכענין שהתבאר בספר תולעת יעקב ובזה הספר בסייעתא דשמיא, עד שלזה היה העסק בחכמה זו עולה במקום העבודה והתפלה לחביבותה לפני המקום ברוך הוא: ובמדרשו של רבי נחוניא בן הקנה ע"ה שאלו תלמידיו את רבי רחמאי מאי דכתיב תפלה לחבקוק הנביא על שגיונות, תפלה תהלה מיבעי ליה, אלא כל המפנה לבו מעסקי העולם ומסתכל במעשה מרכבה מקובל לפני הקדוש ברוך הוא כאלו התפלל כל היום שנאמר תפלה לחבקוק, מאי על שגיונות כמה דאת אמר באהבתה תשגה תמיד ומאי ניהו מעשה מרכבה עד כאן: והסוד במעשה מרכבה הוא הרכבת הכחות זה בזה, והוא הייחוד והחכמה האמיתית הוא המישרת לזה, ולזה היה העסק בה חביב מאד, ועם שאי איפשר מבלתי אי זו שגיאה ומכשול בה ליוקר הדברים ועלויים והעלמם, עם כל זה הם הדרך אל החיים האמתיים, וכמו שאמרו עוד שם מאי דכתיב ודרך חיים תוכחות מוסר, מלמד שכל הרגיל במעשה מרכבה ובמעשה בראשית אי איפשר שלא יכשל, שנאמר והמכשלה הזאת תחת ידיך, אלו דברים שאין אדם יכול לעמוד עליהם אלא אם כן נכשל בהם, והתורה אומרת תוכחות מוסר, אבל באמת זוכה לדרך חיים לפיכך מי שרוצה לזכות לדרך חיים יסבול תוכחות מוסר עד כאן: והכוונה שעם שמצד המכשול בהם באים על עוסקיהם תוכחות מוסר אין להתרשל בהם, כי הפורש מהם כפורש מחייו ולטובתו מתכוונים כדי שיזכה לדרך חיים, ואם כן מי שירצה לזכות לדרך חיים מתוך העסק במעשה מרכבה שהוא הייחוד ובמעשה בראשית שהוא סוד אצילות הכחות, יסבול תוכחות מוסר ואל ירף ידיו מהם כלל, כי הם החיים ומהם ישיג וידע את השם הנכבד והנורא כי זה כל האדם, וההתרשלות בהם סבת חיובו לעולם הבא כשמכניסין אותו לדין תחלת דינו עליהם, וכמו שאמרו ז"ל במדרש משלי שואלין אותו צפית במרכבה צפית בשעור קומה שלי וכו', ולחשיבות מעלת זאת החכמה וחביבותה היו עוסקיה ובעליה חביבים מאד לאין שיעור יותר מבעלי מקרא ומשנה: ובספר התקונין (ת"ז כ"א ע"ב) אמר המאור הקדוש רשב"י ע"ה בזה הלשון, כי יקרא קן צפור לפניך וגו' אפרוחים אלין תלמידי חכמים דבגינהון שכינתא שריא על ארעא, או בצים אלין תנוקות של בית רבן דבגינהון שריא שכינתא עם ישראל, או בצים אלין אינון מארי מקרא בזמנא דאינון עסקין באוריתא, או במצוה דאינון קב"ה ושכינתא וגרמי לחברא לון כחדא וירתין מתמן נשמתין דאתקריאו צפרים בגין דמארי דמקרא ומארי דמשנה אינון גדפין דילה, ובגין דא והאם רובצת על האפרוחים או על הבצים, איהי רביעא עליהו בארבע גדפין דילה, דאיתמר בהון וארבע כנפים ינוקין אנפי זוטרי, ואינון ארבע אנפין לכל חד ובהון אימא רביעא עליהו, וזמנין דאסתלקא מניהו אבל בנין מן מעוי דאיתמר בהון בנין דרחימו ואינון מארי דקבלה איתמר בהו לא תקח האם על הבנים דשכינתא לא זזה מניהו לעלם עד כאן: והטעם כי הם עוסקים תמיד בייחוד שהוא הדעת את יי', ואי איפשר להשיגו ולדעת אתו כי אם בחכמה העליונה, ולפי שהעסק בה גורם שתתיחד השכינה עם הצדיק של מעלה הנה זה סבה שלא תזוז מן הצדיק של מטה הגורם זה הייחוד מדה כנגד מדה, ומשה אדון הנביאים ע"ה לדעתו כי הייחוד הוא הדעת את יי' סדר עליו שאלותיו, ועל הדרך שפירשתי בזה החלק בסייעתא דשמיא כי ראה בחכמתו ע"ה כי זה תכלית כל האדם, ובזה יתרון ועלוי מדרגות השלמים זה על זה, כי כפי מה שיוסיף השלם דעת והשגה בייחוד יוסיף דעת את יי' ועלוי מדרגה אצלו יתברך על הבלתי משיג ויודע כמוהו, הגיד לנו אדם העליון מה טוב ומה הוא יתברך דורש ממנו, כי אם עשות רצונו שהוא הייחוד והיא החכמה האמיתית וזה חפצו בבריאה זו שהוא האדם לא זולת, והוא שביאר הנביא ע"ה היטב בשמו יתברך באמרו כה אמר יי' אל יתהלל חכם בחכמתו וגו', והכוונה כי בעל אלו המעלות אין לו להשתמש בהם לצרכו, כי הוא נבנה ונשלם בהם לתקן בהם הכבוד, ולזה נתקן בתקונין אלו כמו שהם כלולים בכבוד העליון שבו חכמה גבורה עושר ומהם נתקן הכבוד התחתון, ובעל מעלות אלו נברא בצלם ודמות כדי להדמות אל בראו ולתקן הכבוד במעלות אלו שנכללו בו כדמות הכבוד העליון, וכשידמה בהן אל בראו וייחד בהם את השם הגדול בכבודו, הנה הוא השלים הכוונה בבריאתו, ובזאת יתהלל לא בהיותו משתמש במעלות אלו לצרכו ומכוין בהם לעצמו, וזהו אמרו כי אם בזאת יתהלל המתהלל השכל וידוע אותי, כלומר כי על ידי שכל טוב שהוא צדיקו של עולם ידע אתי ייחד הדעת בה"א אחרונה הנקראת את, ומזה יאמר הוא יתברך אותי והמשלים זה הנה דומה במעשים אלה אלי כי אני יי' מתקן הכבוד במעלות אלו, והוא אמרו עשה חסד משפט וצדקה הרי שלשה אבות מתיחדים בבת יהודה ארץ חפץ, והוא התקון שהרצון בעשה הוא הייחוד והתקון שהכבוד נתקן בהם, וזה חפצו ורצונו בבריאה לא זולת, ולזה מה שחתם דבריו ואמר כי באלה חפצתי נאם יי', באלה חפצתי להיות ייחודי נגמר ונשלם בהם והוא הדעת אותי. התבאר אם כן שהייחוד הוא הדעת את יי' והוא חפצו ורצונו והוא ההלול שבו יתהללו השלמים זה על זה כפי יתרונם ומעלתם בדעת ההוא זה על זה. וכבר התבאר בתחלת זה החלק כי תכלית כל הנבראים הוא האדם השלם, ותכלית האדם השלם הוא הייחוד שהוא הדעת את יי', והחטא גרם העדר החכמה והידיעה הזאת, ולא נמצאת כי אם בבני עליה והם מועטים ובפרט בגלות הזה שנעלם הייחוד, ואין יודע ואין מבין ואין איש שם על לב וזה סבת אריכות הגלות והצרות בלי ספק, ואדם הראשון קודם החטא עיני שכלו פקוחות להשגיח ולהסתכל בייחוד העליון וכל פניותיו היו למעלה בחכמה לדעת את בראו, ואחר החטא כתיב ותפקחנה עיני שניהם, ואמרו במדרשו של רשב"י ע"ה (ח"א ל"ו ע"ב) דהא אתפקחו למנדע בישין דעלמא מה דלא ידעו עד השתא כיון דידעו ואתפקחו למנדע ביש כדין ידעו דהא ערומים הם דאבדו זהרא עילאה דהוה חפי עליהו ואסתלק מניהו ואשתארו ערומים מניה. ועוד שם ותפקחנה עיני שניהם וידעו כי ערומים בטפסא דהאי עלמא מה דלא הוי קודם משגיחין ופקחין לעילא עד כאן. ואמרו עוד שם כתיב והולכתי עורים בדרך לא ידעו וגו' זמין קב"ה לאפקחא עינין דלא חכימין לאסתכלא בחכמתא עילאה ולאתדבקא במה דלא אתדבקו בהאי עלמא בגין דינדעון למאריהון זכאין אינון צדיקייא דיזכון לההיא חכמתא דלאו חכמתא כההיא חכמתא ולא ידיעה כאתדבקותא ההיא עד כאן. כי לפי שכוונתו יתברך בבריאה היתה הידיעה והדבקות בו ולא נשלמה עדין הוא עתיד להשלימה ולהחזיר עטרת החכמה אשר ממנה יודע הייחוד ליושנה ולהשלים כוונתו בבריאה. וזה סוד והולכתי עורים כי אין עורון כי אם הבלתי הסתכלות בחכמה לדעת אם השם בדרך לא ידעו והוא דרך יי' שהוא הייחוד. בנתיבות לא ידעו אדריכם הם ל"ב נתיבות החכמה העליונה שהייחוד תלוי בהם. אשים מחשך לפניהם לאור, הוא החשך המחשיך עיני השכל אשר החשיך עיניו של אדם הראשון ושללו מן האור העליון, והוא סבת העלם הייחוד והחכמה והדעת את יי', ועתיד הקב"ה לשים החשך ההוא לאור שלא יעלים עוד הייחוד ולא יעיק עוד השלמות והוא דרך מעקשים המעקש את הבריות ומכשילן ומוליכן בדרך לא טוב, ועתיד הקב"ה לישרו ואז ילכו דרך ישר לא יכשלו בנתיבות ההן שהם החכמה לדעת את יי'. אלה הדברים אשר עשיתים תקנתים להשלים בהם הכוונה בבריאה, ובסבת החטא לא נשלמה אבל לא עזבתים, כי אחזיר עטרה ליושנה כדי שתשלם הכוונה הראשונה שהוא הייחוד והוא הדעת את יי'. וזה שעור מה שרציתי לבארו בזה הפרק ובו נשלם החלק השלישי הזה. אברך את יי' אשר יעצני ועד כה עזרני הוא יעזרני על דבר כבוד שמו. בי"לאו: תם ונשלם חלק התכלית. ההודאה לבלתי בעל תכלית: