Beshalach: Chapter 28

"And He said, 'If you will diligently hearken to voice of Hashem'"

Synopsis

When they attained the Covenant, the children of Yisrael attained Malchut, Yesod, Netzach and Hod, and therefore reached the Holy King, Tiferet. We learn of the proper circumcision and uncovering and the holy anointing oil that allow the circumcised to bond with the Holy King. The text speaks of the protection for the holy mark for four things. The children of Yisrael merit welcoming the Shechinah through guarding against the impurity of menstruation. We hear of the protection of the Righteous, protection from the maidservant, protection from a heathen woman and protection from a harlot. We read that God did not want to give the children of Yisrael the Torah until they were close to Him, and He achieved this closeness by the Covenant of circumcision.

Moses

350. "And he said, 'If you will diligently hearken to the voice of Hashem your Elohim'"(Shemot 15:26) What is the meaning of, "And He said?" It does not say who said this. Rather the Holy One, blessed be He, said this. Rabbi Chizkiyah said, We derive meaning from one vague saying to another. For it is written, "And He said to Moses, 'Come up to Hashem'" (Shemot 24:1). AND THERE IT REFERS TO MALCHUT, FOR IF IT WAS THE HOLY ONE, BLESSED BE HE, IT SHOULD HAVE SAID, "COME UP TO ME." HERE ALSO, IT MEANS MALCHUT.

350. וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְיָ' אֱלֹהֶיךָ. וַיֹּאמֶר, מַאי וַיֹּאמֶר. לָא כְּתִיב מַאן קָאָמַר דָּא. אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אָמַר. רִבִּי חִזְקִיָּה אָמַר, שַׁמְעֵינָן אֲמִירָה סְתָם, מֵאֲמִירָה סְתָם. דִּכְתִּיב וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל יְיָ.' אָמַר, לָא כְּתִיב מַאן קָאָמַר. אוּף הָכָא וַיֹּאמֶר סְתָם, וְלָא כְּתִיב מַאן קָאָמַר.

Circumcision Tree

351. Rabbi Yosi said, It is understood from the PREVIOUS verse, "And he cried to Hashem, and Hashem showed him a tree." From this we derive THE MEANING OF, "And He said," for it is understood who said this, NAMELY, THE HOLY ONE, BLESSED BE HE. 'To the voice of Hashem your Elohim,' or 'to my voice' should have been said. HE ANSWERS, THE meaning is this voice into which they had entered THROUGH CIRCUMCISION, WHICH IS THE VOICE OF MALCHUT. THEREFORE, IT DOES NOT SAY 'TO MY VOICE.'

351. אָמַר רִבִּי יוֹסֵי, מַשְׁמַע דִּכְתִּיב, וְיִצְעַק אֶל יְיָ' וַיּוֹרֵהוּ יְיָ' עֵץ, מֵהָכָא מַשְׁמַע וַיֹּאמֶר, וּמַשְׁמַע מַאן אָמַר מִלָּה. לְקוֹל יְיָ' אֱלֹהֶיךָ, לְקוֹלִי מִבָּעֵי לֵיהּ. אֶלָּא לְהַהוּא קוֹל דְּעָאלוּ בֵּיהּ.

Blessing Circumcision Flow Zeir Anpin

352. Rabbi Aba said, After the holy sign was revealed in them, they attained two holy parts, as we learned, WHICH ARE YESOD AND MALCHUT. THROUGH CIRCUMCISION THEY MERITED MALCHUT, AND THROUGH THE MEMBRANE UNCOVERING, YESOD. As soon as they attained these two, they also attained these other two parts, WHICH ARE NETZACH AND HOD, because when they are elevated by NETZACH AND HOD, they will join with YESOD AND MALCHUT, and the blessings THAT YESOD WILL CAUSE TO FLOW TO MALCHUT will not be withheld. Therefore, they will reach through these up to the Holy King, WHICH IS ZEIR ANPIN.

352. אָמַר רִבִּי אַבָּא, בָּתַר דְּאִתְגַּלְיָא בְּהוּ רְשִׁימָא קַדִּישָׁא, עָאלוּ בִּתְרֵין חוּלָקִין קַדִּישִׁין, כְּמָה דְּאִתְּמַר, וְכֵיוָן דְּעָאלוּ בְּאִלֵּין תְּרֵין, עָאלוּ בְּאִלֵּין תְּרֵין חוּלָקִין אַחֲרָנִין, דְּכַד יִסְתַּלְּקוּן בְּאִלֵּין תְּרֵין אַחֲרָנִין, יִתְחַבְּרוּן בְּאִלֵּין, וְלָא מִמַּנְעֵי בִּרְכָּאן, וּבג"כ, בְּאִלֵּין מָטוּ בִּרְכָּאן, עַד מַלְכָּא קַדִּישָׁא.

Egypt Fire Righteous

353. And from the placement of the verse is the subject understood. For it is written, "And He said, 'If you will diligently hearken.'" "And He said" refers to the Holy King. And what did He say? "If you hearken diligently to the voice of Hashem your Elohim;" it is as written, "For Hashem your Elohim is a consuming fire" (Devarim 4:24), which is the Congregation of Yisrael, NAMELY MALCHUT. "And will do that which is right in His sight" refers to the righteous, WHO IS CALLED 'RIGHT;' "and give ear to His commandments," refers to Netzach; and "keep all His statutes," refers to Hod. Since they have attained these - MALCHUT, YESOD, NETZACH AND HOD - they have reached the Holy King, WHO IS TIFERET, WHOSE PLACE IS AFTER NETZACH. THEREFORE, what is written afterwards? "I will put none of these diseases upon you, which I have brought upon Egypt; for I am Hashem that heals you." "For I am Hashem," refers to the Holy One, blessed be He, WHO IS TIFERET.

353. וּמֵאַתְרֵיהּ דִּקְרָא אִשְׁתְּמַע מִלָּה, דִּכְתִּיב, וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע. וַיֹּאמֶר: דָּא מַלְכָּא קַדִּישָׁא. וּמַאי קָאָמַר, אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְיָ' אֱלֹהֶיךָ, כד"א כִּי יְיָ' אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא, דָּא כְּנֶסֶת יִשְׂרָאֵל. וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה: דָּא צַדִּיק. וְהַאֲזַנְתָּ לְמִצְוֹתָיו: דָּא נֶצַח. וְשָׁמַרְתָּ כָּל חֻקָּיו: דָּא הוֹד. כֵּיוָן דְּעָאלוּ בְּאִלֵּין, הָא מָטוּ לְמַלְכָּא קַדִּישָׁא. לְבָתַר מַה כְּתִיב, כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְּמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְיָ' רוֹפְאֶךָ. כִּי אֲנִי יְיָ:' דָּא מַלְכָּא קַדִּישָׁא.

Anointment Blessing Circumcision Head Male Oil

354. It is understood that whoever guards this holy sign, WHICH IS CIRCUMCISION, ascends from it unto the Supernal Holy King. HE ASKS, What is understood from these words? AND HE ANSWERS, It is understood that these two, NETZACH AND HOD, in which the seed accumulates FOR BLESSING, and the holy anointing oil that is poured over the head of the male organ, WHICH IS YESOD, combine together. And the Supernal King, TIFERET, is over them and they connect with Him. Therefore, whoever enters these two, YESOD AND MALCHUT, BY MEANS OF CIRCUMCISION AND UNCOVERING, and guards them, is connected to two others, NETZACH AND HOD, and enters them, and then reaches the Holy King, WHICH IS TIFERET.

354. אִשְׁתְּמַע, דְּכָל מַאן דְּנָטִיר לְהַאי רְשִׁימָא קַדִּישָׁא, מִנֵיהּ סָלִיק עַד מַלְכָּא קַדִּישָׁא עִלָּאָה. מַאי מַשְׁמַע. מַשְׁמַע אִינּוּן תְּרֵין, דְּאִתְכְּנַשׁ בְּהוּ זַרְעָא, וּמָשַׁח רְבוּת קוּדְשָׁא, דְּשַׁדְיָין לֵיהּ בְּפוּם אָמָה, אִתְקַשָּׁרוּ כַּחֲדָא, וּמַלְכָּא עִלָּאָה עָלַיְיהוּ, וְאִתְקַשָּׁרוּ בֵּיהּ. וְעַל כַּךְ, מַאן דְּעָאל בְּאִלֵּין תְּרֵין, וְנָטִיר לוֹן, אִתְקָשָּׁר בִּתְרֵין אַחֲרָנִין, וְעָאל בְּהוּ, וּכְדֵין מָטֵי לְמַלְכָּא קַדִּישָׁא.

Righteous

355. Rabbi Yitzchak said, Most certainly, one who merits the Righteous, WHICH IS YESOD, merits Netzach and Hod, BECAUSE YESOD INCLUDES NETZACH AND HOD. And they are three with which the Congregation of Yisrael, WHICH IS MALCHUT, is blessed. And he who merits them merits also the Holy King, THAT IS TIFERET, and attains all four SFIROT, TIFERET, NETZACH, HOD, YESOD AND MALCHUT.

355. אָמַר רִבִּי יִצְחָק, וַדַּאי מַאן דְּזָכֵי בְּצַדִיק, זָכֵי בְּנֶצַח וְהוֹד, וְאִלֵּין אִינּוּן תְּלָתָא, דְּאִתְבָּרְכָא בְּהוּ כְּנֶסֶת יִשְׂרָאֵל. וּמַאן דְּזָכוּ בְּהוּ, זָכֵי בְּמַלְכָּא קַדִּישָׁא, וְעָאל בְּכֻלְּהוּ אַרְבְּעָה.

Circumcision Harlotry Righteous Women

356. And corresponding to these four, there is protection for the holy sign from four things, the protection of the Congregation of Yisrael, WHICH IS MALCHUT, which is protection from the impurity of menstruation; protection of the righteous, WHICH IS YESOD, that is protection from the maid servant; protection of Netzach, which is protection from a heathen woman; and protection of Hod, which is protection from a harlot. This is why "the voice of Hashem your Elohim," is the Congregation of Yisrael, WHICH IS MALCHUT, WHICH THEY ENTERED THROUGH CIRCUMCISION.

356. וְלָקֳבְלֵי אַרְבְּעָה אִלֵּין, נְטִירוּ לְהַאי רְשִׁימָא קַדִּישָׁא, מֵאַרְבַּע מִלִּין: נְטִירוּ דִּכְנֶסֶת יִשְׂרָאֵל, אִסְתַּמְּרוּתָא דְּנִדָּה. נְטִירוּ דְּצַדִּיק, אִסְתַּמְּרוּתָא דְּשִׁפְחָה. נְטִירוּ דְּנֶצַח, אִסְתַּמְּרוּתָא דְּבַת עכו"ם. נְטִירוּ דְּהוֹד, אִסְתַּמְּרוּתָא דְּזוֹנָה. וְעַל דָּא לְקוֹל יְיָ' אֱלֹהֶיךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל.

Flow Merit Nakedness Shechinah Women

357. How did Yisrael merit to welcome the Shechinah? It is through guarding against the impurity of menstruation. And about this it is written, "Also you shall not approach a woman in the impurity of her menstrual flow, to uncover her nakedness" (Vayikra 18:19). HE ASKS, "To uncover her nakedness" - of whom? HE ANSWERS, Of the Congregation of Yisrael, MEANING NOT TO BLEMISH HER. And in this way, other things that the Congregation of Yisrael is bound to joined and connect to. And we have already explained this matter.

357. בַּמֶּה זָכָאן יִשְׂרָאֵל לְקַבְּלָא אַפֵּי שְׁכִינְתָּא, בְּאִסְתַּמְּרוּתָא מִן נִדָּה. וְעַל דָּא כְּתִיב, וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ. מַאי לְגַלּוֹת עֶרְוָתָהּ דָּא כְּנֶסֶת יִשְׂרָאֵל. וּבְהַאי אֲחִידָן וּמִתְקַשְּׁרָן מִלִּין אַחֲרָנִין, דִּכְנֶסֶת יִשְׂרָאֵל אִתְקַשְּׁרַת בְּהוּ. וְהָא אוּקְמוּהָ מִלֵּי.

Brit (Covenant) Covenant (Brit) Eyes Harlotry Righteous Women

358. "And will do that which is right in His sight." This refers to the righteous, WHO IS YESOD, as it is written, "The eyes of Hashem are toward the righteous" (Tehilim 34:16). We have discussed being wary of a maid servant in accordance with the verse, "And a handmaid that is heir to her mistress" (Mishlei 30:23), WHICH MEANS that it causes the righteous to cleave unto a handmaid. "And give ear to His commandments," refers to Netzach, for one should not insert this sign into a heathen woman, nor be false with it to Netzach. For it is written, "And also the Eternal One (lit. 'Netzach') of Yisrael will not lie" (I Shmuel 15:29). And he who observes this, THE HOLY COVENANT, fulfills His commandments, as it is written, "For you shall worship no other El" (Shemot 34:14). "And keep all His statutes." This is Hod, to beware of a harlot.

358. וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה: דָּא צַדִּיק. כְּמָה דִּכְתִּיב, עֵינֵי יְיָ' אֶל צַדִּיקִים, לְאִסְתַּמְּרָא מִשִּׁפְחָה. וְהָא אוֹקִימְנָא מִלֵּי. דִּכְתִּיב וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ, דְּגָרִים לַצַּדִּיק דְּאִתְדַּבָּק בְּשִׁפְחָה. וְהַאֲזַנְתָּ לְמִצְוֹתָיו: דָּא נֶצַח, לְאִסְתַּמְּרָא דְּלָא יֵעוּל רְשִׁימָא דָּא בְּבַת אֵל נֵכָר, וְלֹא יְשַׁקֵּר בֵּיהּ בְּנֶצַח. דִּכְתִּיב, וְגַם נֶצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר. וּמַאן דְּנָטִיר הַאי, קִיֵּים מִצְוֹתָיו, דִּכְתִּיב כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר. וְשָׁמַרְתָּ כָּל חֻקָּיו: דָּא הוֹד, לְאִסְתַּמְּרָא מִן זוֹנָה.

Fear Prayer Sword Thigh

359. This agrees with what we have learned. Rabbi Yehuda said, It is written, "Gird your sword upon your thigh, O mighty warrior, your glory and your majesty" (Tehilim 45:4). This refers to he who makes haste to place the fear of the strong sharpened sword, WHICH IS MALCHUT, before him, upon the thigh. What is "upon your thigh?" It means upon this holy sign, to guard it, as it is written, "Put, I pray you, your hand under my thigh" (Beresheet 24:2).

359. וְאַזְלָא הָא, כְּמָה דְּתָנֵינָן, אָמַר רִבִּי יְהוּדָה, מַאי דִּכְתִּיב חֲגוֹר חַרְבְּךָ עַל יָרֶךְ גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ. אֶלָּא, כָּל מַאן דִּמְזָרֵז גַּרְמֵיהּ, וְשַׁוֵּי דְּחִילוּ דְּחַרְבָּא שִׁנָּנָא תַּקִּיפָא לָקֳבְלֵיהּ. עַל יָרֶךְ, מַאי עַל יָרֶךְ. דָּא רְשִׁימָא קַדִּישָׁא. כד"א, שִׂים נָא יָדְךָ תַּחַת יְרֵכִי.

Brit (Covenant) Covenant (Brit) Evil Evil Inclination Garments Sword Thigh

360. Another explanation for "Gird your sword." It means expedite and strengthen yourself, overpower your Evil Inclination, which is your sword "upon your thigh," upon that Holy Covenant, to guard it. If he guards it, then he is called 'mighty.' And the Holy One, blessed be He, dresses him in His garments. What are the garments of the Holy One, blessed be He? They are Hod and Netzach, as it is written, "You are clothed with glory and majesty" (Tehilim 104:1). Here also, "Your glory and your majesty." Then the person cleaves unto the Holy King properly.

360. ד"א חֲגוֹר חַרְבְּךָ, כְּלוֹמַר, זָרֵז וְאַתְקִיף יִצְרְךָ בִּישָׁא, דְּאִיהוּ חַרְבְּךָ. עַל יָרֶךְ, עַל הַהוּא רְשִׁימָא קַדִּישָׁא לְנַטְרָא לֵיהּ. וְאִי נָטַר לֵיהּ, כְּדֵין אִקְרֵי גִּבּוֹר, וְקב"ה אַלְבִּישׁ לֵיהּ בִּלְבוּשׁוֹי, וּמַאן לְבוּשׁוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא. הוֹד וְנֶצַח. דִּכְתִּיב, הוֹד וְהָדָר לָבָשְׁתָּ. אוּף הָכָא הוֹדְךָ וַהֲדָרֶךָ, וּכְדֵין אִתְדַּבַּק בַּר נָשׁ בְּמַלְכָּא קַדִּישָׁא כַּדְקָא יֵאוֹת.

Brit (Covenant) Circumcision Covenant (Brit) Egypt Torah

361. From here and further, "I will put none of these diseases upon you, which I have brought upon Egypt; for I am Hashem that heals you." This is the Holy King. Therefore, He admonished them about that very thing that He gave and marked in them, WHICH IS THE COVENANT OF THE CIRCUMCISION, and no more. AND IT IS TRUE that although until now the Torah was not yet given to them, yet it is written, "there He made for them a stature and an ordinance," WHICH ARE CIRCUMCISION AND THE UNCOVERING OF THE MEMBRANE. Forthwith, "And He said, 'If you will diligently hearken...'" WHICH REFERS TO THE FOUR WAYS TO OBSERVE THE MEMBER OF THE HOLY COVENANT, AS EXPLAINED.

361. מִכָּאן וּלְהָלְאָה, כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְּמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְיָ' רוֹפְאֶךָ. דָּא מַלְכָּא קַדִּישָׁא, וְעַל דָּא אַזְהַר לוֹן עַל הַהוּא מִלָּה מַמָּשׁ, דְּיָהַב וְרָשִׁים בְּהוּ, וְלָא יַתִּיר וְעַד כְּעַן לָא אִתְיְיהִיבַת לְהוּ אוֹרַיְיתָא, אֶלָּא כֵּיוָן דִּכְתִּיב, שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, מִיָּד וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע וְגוֹ.'

Circumcision Love Torah

362. Come and behold, when the Holy One, blessed be He, wanted to admonish Yisrael about the Torah, with how many words and with how many persuasions of love did He draw them, like a father who draws his son to school. Come and behold, the Holy One, blessed be He, did not want to give them the Torah until they were close to Him. How did they become attracted to Him? By uncovering this sign, WHICH IS THE CIRCUMCISION, as we have learned.

362. תָּא חֲזֵי, כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַזְהָרָא לְיִשְׂרָאֵל, עַל אוֹרַיְיתָא, בְּכַמָּה מִלִּין מָשִׁיךְ לְהוּ, בְּכַמָּה מְשִׁיכָן דַּחֲבִיבוּתָא, כְּבַר נָשׁ דְּמָשִׁיךְ בְּרֵיהּ לְבֵי רַב. וְת"ח, לָא בָּעָא קב"ה לְמֵיהַב לְהוּ אוֹרַיְיתָא, עַד דְּקָרִיבוּ בַּהֲדֵיהּ. וּבַמֶּה קְרִיבוּ בַּהֲדֵיהּ, בְּגִלּוּיָא דִּרְשִׁימָא דָּא, כְּמָה דְּאִתְּמַר.

Circumcision Mount Sinai Righteous Sinai Zeh (This, Masc.)

363. Rabbi Yehuda said, Yisrael did not come close to Mount Sinai until they entered the portion of the Righteous, NAMELY, CIRCUMCISION, and attained it. How do we know this? Because it is written, "The same (Heb. zeh) day they came to the wilderness of Sinai" (Shemot 19:1). The very day exactly, WHICH IS YESOD THAT IS CALLED 'ZEH.' And it is written, "And it shall be said on that day, 'Lo, this is our Elohim; we have waited for Him...'" (Yeshayah 25:9).

363. אָמַר ר' יְהוּדָה, לָא קְרִיבוּ יִשְׂרָאֵל לְטוּרָא דְּסִינַי, עַד דְּעָאלוּ בְּחוּלָקָא דְּצַדִּיק, וְזָכוּ בֵּיהּ. מְנָלָן, דִּכְתִּיב בַּיּוֹם הַזֶּה בָּאוּ מִדְבָּר סִינַי, בַּיּוֹם הַזֶּה מַמָּשׁ דַּיְיקָא. וּכְתִיב וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְגוֹ.'

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