Chapter Thirty-Six (פֶּרֶק שְׁלֹשִׁים וְשִׁשָּׁה)

Furthermore (זֹאת וְעוֹד אַחֶרֶת), it teaches concerning the secret of the impregnation of Imma into Ze’ir Anpin (קָתָנֵי בְּסוֹד עִבּוּר אִמָּא מִז״א), who bestows kindness upon Ze’ir Anpin and Nukvah (הַגּוֹמֶלֶת חֶסֶד לְז״א וְנוּקְבֵיהּ), from the expression as he was weaned by his mother (מִלְּשׁוֹן כַּאֲשֶׁר גְּמָלַתּוּ אִמּוֹ) (I Samuel 1:23). So too regarding one who upholds the practice of charity (כֵּן לְהַמַּחֲזִיק בְּמַעֲשֵׂה הַצְּדָקָה), not only does the act of charity cause peace for the Holy One, blessed be He (לֹא זוֹ שֶׁמַּעֲשֵׂה הַצְּדָקָה גּוֹרֵם שָׁלוֹם לְהקב״ה), as we explained (כְּמוֹ שֶׁבֵּאַרְנוּ), as it is said (שֶׁנֶּאֱמַר), or let him take hold of My stronghold, let him make peace with Me (אוֹ יַחֲזִיק בְּמָעוּזִי יַעֲשֶׂה שָׁלוֹם לִי) (Isaiah 27:5), and this is the meaning of (וְזֶהוּ אוֹמְרוֹ), and the work of righteousness shall be peace (וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם) (Isaiah 32:17), between the Holy One, blessed be He, and this poor man (בֵּין הקב״ה לְהֶעָנִי הַזֶּה), but more than this as well (אֶלָּא אַף זוֹ), he merits that a soul from one of the righteous and pious of Yisrael be impregnated into him (שֶׁזוֹכֶה לְהִתְעַבֵּר בּוֹ נְשָׁמָה אַחַת מִצַּדִּיקֵי וַחֲסִידֵי יִשְׂרָאֵל), whose station is in Gan Eden (אֲשֶׁר מַעֲמָדָם בְּגַן עֵדֶן), in the Heikhal of the Pious of the Shekhinah (בְּהֵיכַל חֲסִידֵי הַשְּׁכִינָה). And such an incident occurred in the days of the Arizal, of blessed memory (וְכָזֶה אֵירַע מַעֲשֶׂה בִּימֵי הָאֲרִ״י זלה״ה). One time Rabbi Yitzchak Luria, peace be upon him, was sitting in his house (פַּעַם אַחַת יָשַׁב הָרַב רַבִּי יִצְחָק לוּרְיָא ע״ה בְּבֵיתוֹ), and his disciples were sitting before him (וְתַלְמִידָיו יָשְׁבוּ לְפָנָיו), and our master Rabbi Shmuel Ozida entered (וְנִכְנַס כְּבוֹד מוֹרֵנוּ הָרַ״ר שְׁמוּאֵל אוֹזִידָא), who composed the book Midrash Shmuel on Pirkei Avot (שֶׁחִבֵּר סֵפֶר מִדְרַשׁ שְׁמוּאֵל עַל פִּרְקֵי אָבוֹת), to speak with the Rav regarding a certain matter (לְדַבֵּר עִם הָרַב עֵסֶק אֶחָד), and he was still a young man in years (וְהוּא הָיָה עֲדַיִן בָּחוּר רַךְ בַּשָּׁנִים). And when the Rav, of blessed memory, saw that he entered (וּכִרְאוֹתוֹ הָרַב ז״ל שֶׁנִּכְנַס), he rose before him to his full height (קָם מִלְּפָנָיו מְלֹא קוֹמָתוֹ), and said to him, blessed is he who comes (וְאָמַר לוֹ בָּרוּךְ הַבָּא), and took him by the hand and seated him at his right side (וּלְקָחוֹ בְּיָדוֹ וְהוֹשִׁיבוֹ לִימִינוֹ), and spoke with him as much as was needed (וְדִבֶּר עִמּוֹ כָּל צָרְכּוֹ), and afterward our master Rabbi Shmuel departed from before him (וְאַחַר כָּךְ יָצָא כְּבוֹד מוֹרֵנוּ הָר׳ שְׁמוּאֵל מִלְּפָנָיו). And our master Rabbi Chaim [Vital] Kalifiriz, peace be upon him (וּכְבוֹד מוֹרֵנוּ הָרַ״ר חַיִּים קְלִיפִירִיז ע״ה), because he was a great investigator (לִהְיוֹת שֶׁהָיָה חַקְרָן גָּדוֹל), said to the Rav (אָמַר לָרַב), my master (אֲדוֹנִי), I cannot restrain myself from asking Your honored Torah (לֹא אוּכַל לְהִתְאַפֵּק מִלִּשְׁאוֹל לְמַעֲלַת כְּבוֹד תּוֹרָתוֹ), why did you rise before the young man to your full height (לָמָּה קַמְתָּ לִפְנֵי הַבָּחוּר מְלֹא קוֹמָתְךָ), and say to him, blessed is he who comes (וְאָמַרְתָּ לוֹ בָּרוּךְ הַבָּא), something you had not done previously (מַה שֶּׁלֹּא נָהַגְתָּ כֵּן מִקֹּדֶם). He said to him (אָמַר לוֹ), by your life (חַיֶּיךָ), it was not before this young man that I rose to my full height (לֹא מִלִּפְנֵי זֶה הַבָּחוּר קַמְתִּי מְלֹא קוֹמָתִי), nor was it to him that I said, blessed is he who comes (וְלֹא לוֹ אָמַרְתִּי בָּרוּךְ הַבָּא), rather it was Rabbi Pinchas ben Yair whom I honored (אֶלָּא לְרַבִּי פִּנְחָס בֶּן יָאִיר כִּבַּדְתִּי), who entered with him above his head (שֶׁנִּכְנַס עִמּוֹ לְמַעְלָה מֵעַל רֹאשׁוֹ), for his soul clothed itself today in this young man (שֶׁנִּשְׁמָתוֹ נִתְלַבְּשָׁה הַיּוֹם הַזֶּה בְּזֶה הַבָּחוּר), because today he performed a certain mitzvah that Rabbi Pinchas ben Yair used to fulfill (מִפְּנֵי שֶׁעָשָׂה הַיּוֹם הַזֶּה אֵיזֶה מִצְוָה שֶׁנָּהַג רַבִּי פִּנְחָס בֶּן יָאִיר לְקַיְּמָהּ), and therefore today his soul became impregnated within him (וְעַל כֵּן נִתְעַבְּרָה הַיּוֹם בּוֹ נִשְׁמָתוֹ), to strengthen him and assist him in such mitzvot (לְהַחֲזִיקוֹ וּלְעוֹזְרוֹ בְּמִצְוֹת כָּאֵלּוּ), and this is the secret of (וְזֶהוּ סוֹד), one who comes to purify himself is assisted (הַבָּא לִטַּהֵר מְסַיְּעִין אוֹתוֹ) (Shabbat 104a), from Above (מִלְמַעְלָה).

For as soon as the thought arises in the mind of a righteous person (כִּי תֵּכֶף שֶׁעוֹלָה בְּמַחֲשֶׁבֶת אָדָם צַדִּיק), to perform some great mitzvah (לַעֲשׂוֹת אֵיזֶה מִצְוָה גְדוֹלָה), immediately the soul of a certain righteous person comes (תֵּכֶף בָּאָה נְשָׁמָה שֶׁל צַדִּיק אֶחָד), from that world (מֵאוֹתוֹ הָעוֹלָם), who in his time was accustomed to pursue that mitzvah (שֶׁנָּהַג בִּזְמַנּוֹ לִרְדּוֹף אַחַר אוֹתָהּ מִצְוָה), and becomes impregnated within him (וּמִתְעַבֵּר בּוֹ), and through this the person has the strength to fulfill it according to its law (וּבָזֶה יֵשׁ כֹּחַ בְּיַד הָאָדָם לְקַיְּמָהּ כְּהִלְכָתָהּ). And were it not for this (וְלוּלֵי זֹאת), a person's evil inclination would overpower him (הַיֵּצֶר הָרָע שֶׁל אָדָם הָיָה מִתְגַּבֵּר עָלָיו), and would persuade him not to fulfill it (וְהָיָה מְפַתֶּהוּ שֶׁלֹּא לְקַיְּמָהּ), and this is what they said in the Gemara of Kiddushin (וְזֶהוּ שֶׁאָמְרוּ בַּגְּמָרָא דְקִדּוּשִׁין), were the Holy One, blessed be He, not to help him, he could not overcome it (אִלְמָלֵא אֱלֹהִים עוֹזְרוֹ אֵינוֹ יָכוֹל לוֹ) (Kiddushin 30b). And when our master Rabbi Chaim, of blessed memory, heard the words of the Rav (וּכְשָׁמַע מוֹרֵנוּ הָרַ״ר חַיִּים זלה״ה אֶת דִּבְרֵי הָרַב), he arose and ran after the aforementioned Rabbi Shmuel (קָם וְרָדַף אַחֲרֵי רַבִּי שְׁמוּאֵל הַנִּזְכָּר), to ask him whether the words of the Rav, peace be upon him, were correct (לִשְׁאוֹל לוֹ אִם צָדְקוּ דִּבְרֵי הָרַב ע״ה), and when he caught up with him (וּכְשֶׁהִשִּׂיגוֹ), he said to him (אָמַר לוֹ), by your life, Rabbi Shmuel (חַיֶּיךָ רַבִּי שְׁמוּאֵל), that you tell me what mitzvah came into your hand today (שֶׁתֹּאמַר לִי מַה מִצְוָה בָּאָה הַיּוֹם לְיָדְךָ), for the Rav told me such and such (שֶׁכָּךְ וְכָךְ אָמַר לִי הָרַב).

Rabbi Shmuel said to him (אָמַר לוֹ ר׳ שְׁמוּאֵל), by your life (חַיֶּיךָ), the mitzvah that I fulfilled today is this (הַמִּצְוָה שֶׁקִּיַּמְתִּי הַיּוֹם הוּא), that today at the morning watch (שֶׁהַיּוֹם בְּאַשְׁמוֹרֶת הַבֹּקֶר), I arose and went to the synagogue to pray (קַמְתִּי וְהָלַכְתִּי לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל), and while walking on the road (וּבַהֲלִיכָתִי בַּדֶּרֶךְ), I passed by a certain house (עָבַרְתִּי עַל בַּיִת אֶחָד), and heard the sound of great weeping from within (וְשָׁמַעְתִּי קוֹל בְּכִיָּה גְדוֹלָה מִבִּפְנִים), and I said (וְאָמַרְתִּי), let me turn aside and see why they are weeping (אָסוּרָה נָא וְאֶרְאֶה עַל מַה הֵם בּוֹכִים). And I saw them all naked (וְרָאִיתִי אוֹתָם כֻּלָּם עֲרוּמִּים), for robbers had come by night (שֶׁבָּאוּ גּוֹנְבֵי לַיְלָה), and had stolen everything they possessed (וְגָנְבוּ כָּל אֲשֶׁר לָהֶם), and even their garments they stripped from upon them (וְגַם מַלְבּוּשֵׁיהֶם הִפְשִׁיטוּ מֵעֲלֵיהֶם).

Immediately my mercy was aroused for them (מִיָּד נִכְמְרוּ רַחֲמַי עֲלֵיהֶם), and I removed my garments from upon myself (וּפָשַׁטְתִּי אֶת מַלְבּוּשַׁי מֵעָלַי), and clothed the master of the house with them (וְהִלְבַּשְׁתִּים מֵעָלַי לְבַעַל הַבַּיִת), and I returned to my house (וַאֲנִי חָזַרְתִּי לְבֵיתִי), and put on my Shabbat garments (וְהִלְבַּשְׁתִּי בִּגְדֵי שַׁבָּת), and behold you see with your own eyes that I am dressed in Shabbat garments (וְהִנְּךָ רוֹאֶה בְּעֵינֶיךָ שֶׁאֲנִי לָבוּשׁ בִּגְדֵי שַׁבָּת).

Immediately Rabbi Chaim kissed him upon his mouth (מִיָּד נְשָׁקוֹ ר׳ חַיִּים עַל פִּיו), and returned to his master and related the incident to him (וְחָזַר לְרַבּוֹ וְסִפֵּר לוֹ הַמַּעֲשֶׂה).

The Arizal, of blessed memory, said to him (אָמַר לוֹ הָאֲרִ״י ז״ל), certainly so it was (וַדַּאי כָּךְ הָיָה), and because of this mitzvah (וּבַעֲבוּר זֹאת הַמִּצְוָה), he merited that the soul of Rabbi Pinchas ben Yair clothed itself within him (זָכָה שֶׁנִּתְלַבְּשָׁה בּוֹ נִשְׁמַת ר׳ פִּנְחָס בֶּן יָאִיר), nevertheless (אַף עַל פִּי כֵן), he always conducted himself to go for the redemption of captives (תָּמִיד נָהַג לֵילֵךְ לְפִדְיוֹן שְׁבוּיִים), and to perform kindness with the wretched and downtrodden (וּלְגָמוֹל חֶסֶד עִם הָאֻמְלָלִים וְהַנִּדְכָּאִים). Therefore a person should attach himself to the great Chesed (עַל כֵּן יִדְבַּק אָדָם עַצְמוֹ בְּהַחֶסֶד הַגָּדוֹל), of the Dikna of Atika [Beard of the Ancient One] (שֶׁל דִּיקְנָא דְעַתִּיקָא), which is called Mazal (הַנִּקְרָא מַזָּלָא), which hovers over Abba and Imma (הַחוֹפֵף עַל אַבָּא וְאִמָּא). And we need Chesed (וַאֲנַן צְרִיכִין לְחֶסֶד), for Jerusalem stands upon judgment (כִּי יְרוּשָׁלַיִם עַל דִּינָא קַיְימָא) (Zohar, Bereshit 151a), and she is judgment (וְדִינָא הִיא), for the law of the kingdom is law (כִּי דִינָא דְמַלְכוּתָא דִּינָא), and its reverse is Adonai (וְהִיפּוּכוֹ אֲדֹנָי), and in this present exile (וּבַגָּלוּת הַחֵל הַזֶּה), for the most part she draws nourishment from judgment (עַל פִּי הָרֹב יוֹנֶקֶת מֵהַדִּין), as it says in the Zohar Ruth (כְּמוֹ שֶׁאוֹמֵר בַּזֹּהַר רוּת), I saw in the book of Adam Kadma’ah (חָזִינָא בְּסִפְרָא דְאָדָם קַדְמָאָה), from the day the Temple was destroyed (מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ), the Shekhinah does not move from one Cherub (לָא תָזוּז שְׁכִינְתָּא מֵחַד כְּרוּב), which is Hod (שֶׁהוּא הוֹד). He bears our suffering (הוּא הַסּוֹבֵל צַעֲרֵינוּ), and there is no day whose curse is not greater than that of its fellow (וְאֵין לְךָ יוֹם שֶׁאֵין קִלְלָתוֹ מְרֻבָּה מֵחֲבֵרוֹ), and matters of suffering and illnesses are continually renewed upon the enemies of Israel (וְעִנְיְנֵי צַעַר וַחֳלָאִים מִתְחַדְּשִׁים לְשׂוֹנְאֵי יִשְׂרָאֵל), and the suffering of exile comes through the nations of the world (וְצַעַר הַגָּלוּת עַל יְדֵי אֻמּוֹת הָעוֹלָם), and there is no one who strengthens himself and arouses acts of kindness (וְאֵין מַחֲזִיק וּמִתְעוֹרֵר בַּחֲסָדִים). Therefore it is fitting and proper (וְלָכֵן רָאוּי וְנָכוֹן), to cleave to acts of kindness (לִדְבַּק בִּגְמִילוּת חֲסָדִים), to draw down this great Chesed below (לְהַמְשִׁיךְ הַחֶסֶד הַגָּדוֹל הַזֶּה לְמַטָּה), which causes a supernal zivug (הַגּוֹרֵם זִוּוּג עֶלְיוֹן), and sweetens the judgment of the kingdom (וּמְמַתֵּק דִּינָא דְמַלְכוּתָא), and he becomes a channel for the flow of Chesed to all Yisrael (וְאִיהוּ נַעֲשֶׂה צִנּוֹר לְשֶׁפַע הַחֶסֶד לְכָל יִשְׂרָאֵל), as our Rabbis of blessed memory said (כְּאָמְרָם ז״ל), whoever prays for his fellow while he himself needs that very thing, is answered first (כָּל הַמִּתְפַּלֵּל עַל חֲבֵרוֹ וְהוּא צָרִיךְ לְאוֹתוֹ דָבָר הוּא נַעֲנֶה תְּחִלָּה) (Bava Kamma 92a). And just as the first of the ten idle men, who comes first to the synagogue, receives the reward of them all (וּכְמוֹ הָרִאשׁוֹן מֵהָעֲשָׂרָה בַּטְלָנִים שֶׁבָּא רִאשׁוֹן לְבֵית הַכְּנֶסֶת נוֹטֵל שְׂכַר כֻּלָּם) (Berakhot 47b; according to Rabbi Menachem Azariah of Fano), he benefits and they do not lose (הוּא נֶהֱנֶה וְהֵם אֵינָם חֲסֵרִים), for he is the channel of Yesod that bestows upon all Yisrael (כִּי הוּא צִנּוֹר יְסוֹד הַמַּשְׁפִּיעַ לְכָל יִשְׂרָאֵל), and he is the one who receives it (וְהוּא הַמְקַבְּלוֹ), and through him the flow comes by way of his vessel (וְעַל יָדוֹ בָּא הַשֶּׁפַע דֶּרֶךְ הַכְּלִי שֶׁלּוֹ). And so it was with Avraham Avinu (וְכֵן הוּא אֵצֶל אַבְרָהָם אָבִינוּ), who received upon himself the reward of all the generations (שֶׁקִבֵּל עָלָיו שְׂכַר כָּל הַדּוֹרוֹת) (Avot 5), from Noach until Avraham (מִנֹּחַ וְעַד אַבְרָהָם), for through him they were refined (שֶׁעַל יָדוֹ נִצְרְפוּ). And the one who understands will understand (וְהַמֵּבִין יָבִין).