The Sufferings of the Mashiach

יִסּוּרֵי הַמָּשִׁיחַ

And now that you know the entire matter in general (וְאַחַר שֶׁיָּדַעְתָּ הָעִנְיָן כֻּלוֹ בִּכְלָל), I will inform you in particular the matters of the Mashiach within the Sitra achra and his actions (אוֹדִיעֲךָ בִּפְרָט עִנְיְנֵי הַמָּשִׁיחַ בְּתוֹךְ הַסִּ״א וּפְעוּלוֹתָיו), for all of them are drawn according to the order of the levels that were arranged in creation (כִּי כֻלָּם נִמְשָׁכִים לְפִי סֵדֶר הַמַּדְרֵגוֹת אֲשֶׁר סֻדְּרוּ בַּבְּרִיאָה).

For behold, there are particular places that stand for the aspect of strengthening the Sitra achra and its grasp upon holiness (כִּי הִנֵּה יֵשׁ הַמְּקוֹמוֹת הַפְּרָטִיִּים הָעוֹמְדִים לִבְחִינַת חִזּוּק הַסִּ״א וְהִתְאַחֲזָה בַּקְּדֻשָּׁה), and they are the secret of the Tree of Knowledge of Good and Evil (וְהֵם סוֹד עֵץ הַדַּעַת טוֹב וָרָע), for it is specifically in the secret of good and evil (כִּי הוּא בְּסוֹד טוֹב וָרָע דַּוְקָא). And there are places that have become damaged because of specific actions that were done (וְיֵשׁ מְקוֹמוֹת נִפְגָּמִים מִפְּנֵי מַעֲשִׂים פְּרָטִיִּים שֶׁנַּעֲשׂוּ).

Therefore, in accordance with all these matters will be the matter of this Mashiach in his exile and in his redemption (וְעַל כֵּן עַל פִּי כָּל הַדְּבָרִים הָאֵלֶּה יִהְיֶה עִנְיָן הַמָּשִׁיחַ הַזֶּה בְּגָלוּתוֹ וּבִגְאֻלָּתוֹ), and the matter of “treading the winepress” mentioned in Isaiah (63:3) (וְעִנְיָן "דְּרִיכַת הַפּוֹרֶה" הַנִּזְכָּר בְּיִשַׁעְיָה ׳), which points to the end of the exile (שֶׁהוּא מוֹרֶה עַל סוֹף הַגָּלוּת), and the matter of the renewal of the Torah that I mentioned above (וְעִנְיָן חִדּוּשׁ הַתּוֹרָה שֶׁזָּכַרְתִּי לְמַעְלָה). And all of this I will explain to you very clearly, with the help of Heaven (וְהַכֹּל אֲבָאֵר לְךָ בְּאֵר הֵיטֵב בְּסִ״ד).

And in truth, many of these most essential matters are included in the prophecy of Isaiah chapter 52, in the section “Behold, My servant shall prosper” (וּבֶאֱמֶת הַרְבֵּה מִן הָעִנְיָנִים הָאֵלֶּה הַיּוֹתֵר עִקָּרִים נִכְלְלוּ בִּנְבוּאַת יְשַׁעְיָה סִימָן נ״ב בְּפָרָשַׁת "הִנֵּה יַשְׂכִּיל עַבְדִּי), and likewise in the prayer of Yonah (וּכְמוֹ כֵן בִּתְפִלָּתוֹ שֶׁל יוֹנָה), for he, being in the sea, is truly the matter of the Mashiach within the Klipot (כִּי הוּא בְּתוֹךְ הַיָּם הוּא מַמָּשׁ עִנְיַן מָשִׁיחַ בְּתוֹךְ הַקְּלִיפּוֹת), as you will yet hear, with the help of Heaven (כְּמוֹ שֶׁתִּשְׁמַע עוֹד בְּסִ״ד). And I will first explain to you the section “Behold, My servant shall prosper” (וַאֲפָרֵשׁ לְךָ בָּרִאשׁוֹנָה פָּרָשַׁת "הִנֵּה יַשְׂכִּיל עַבְדִּי), and within it you will see great and mighty secrets (וּבָהּ תִּרְאֶה סוֹדוֹת גְּדוֹלִים וַעֲצוּמִים מְאֹוד).

Behold, he began with the ultimate end of the matter, which is the consolation and the Tikkun (הִנֵּה הִתְחִיל בְּתַכְלִית כָּל הָעִנְיָן שֶׁהוּא הַנֶּחָמָה וְהַתִּקּוּן), and afterward he explains the Tikkun according to the preparations that were prepared for it in the time of suffering and exilep1-75 (וְאַחַר כָּךְ מְפָרֵשׁ הַתִּקּוּן עַל פִּי הַהֲכָנוֹת אֲשֶׁר הֻכְנוּ לוֹ בִּזְמַן הַצַּעַר וְהַגָּלוּת), and he said (Isaiah 52:13) "Behold, My servant shall prosper; he shall be exalted and lifted up, and be very high" (הִנֵּה יַשְׂכִּיל עַבְדִּי, יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד).

Know that the world was created by the Torah (דַּע כִּי בַּתּוֹרָה נִבְרָא הָעוֹלָם), and the secret of the matter is: when the luminaries spread their light in order that offspring should come forth from them (וְסוֹד הָעִנְיָן, כִּי בִּהְיוֹת הַמְּאוֹרוֹת מְפַשְּׁטִים אוֹרָם לָצֵאת מֵהֶם הַתּוֹלָדוֹת), that spreading is the secret of the Torahp1-76 (הַהִתְפַּשְּׁטוּת הַהוּא הוּא סוֹד הַתּוֹרָה). And the beginning of this spreading is for the Neshamot (וְרֹאשׁ עִנְיָן הִתְפַּשְׁטוּת זֶה הוּא לַנְּשָׁמוֹת), for they are the essence of creation, as is known (כִּי הֵם הָעִקָּר בַּבְּרִיאָה, כַּיָּדוּעַ).

However, the luminaries are compounded in various combinations according to what is needed to emerge from them (אֲבָל הַמְּאוֹרוֹת הֵם מִתְרַכְּבִים בְּהֶרְכֵּבוֹת מְשֻׁנוֹת לְפִי מַה שֶּׁצָּרִיךְ לָצֵאת מֵהֶם), for in bringing forth angels, they are compounded in one way (כִּי בְּהוֹצִיאָם הַמַּלְאָכִים הֵם נֶרְכָּבִים בְּהֶרְכֵּבָה אַחַת), and in bringing forth human beings, they are in another combination (וּבְהוֹצִיאָם אֶת בְּנֵי אָדָם הֵם בְּהֶרְכֵּבָה אַחֶרֶת). And likewise, there is a distinction in all the worlds of A"B"Y"A according to their nature (וְכֵן יֵשׁ חִלּוּק בְּכָל הָעוֹלָמוֹת אבי״ע לְפִי מְהוּתָם). And this is the matter of the permutations of the Torah, which are many (וְזֶה עִנְיַן צֵירוּפֵי הַתּוֹרָה שֶׁהֵם רַבִּים), according to the offspring that must emerge from it (לְפִי הַתּוֹלָדוֹת שֶׁצְּרִיכוֹת לָצֵאת מִמֶּנָּה).

And it is all one Torah (וְהַכֹּל תּוֹרָה אַחַת), except that it is combined in differing permutations (אֶלָּא שֶׁהִיא מִצְטָרֶפֶת בְּצֵירוּפִים שׁוֹנִים). And the final permutation is this permutation that we have (וְהַצֵּירוּף הָאַחֲרוֹן הוּא הַצֵּירוּף הַזֶּה אֲשֶׁר לָנוּ), and it is the one that stands for the aspect of the Tikkun (וְהוּא הָעוֹמֵד לִבְחִינַת הַתִּקּוּן), for through fulfilling its mitzvot and involvement in it, all things are rectified (שֶׁעַל יְדֵי קִיּוּם מִצְוֹתֶיהָ וְהָעֵסֶק בָּהּ נִתְקָנִים כָּל הַדְּבָרִים). And all the other permutations are likewise rectified through the Tikkun of this permutation (וְכָל שְׁאָר הַצֵּירוּפִים גַּם כֵּן נִתְקָנִים בְּתִקּוּן צֵירוּף זֶה), for this is the one that pertains to the aspect of human service through the power of their free choice (כִּי זֶה הוּא הַשַּׁיָּךְ לִבְחִינַת עֲבוֹדַת הָאָדָם בְּכֹחַ בְּחִירָתָם).

And behold, two aspects are found in the Torah (וְהִנֵּה נִמְצְאוּ בַּתּוֹרָה שְׁתֵּי בְּחִינוֹת): one is the permutation of creation, which is the permutation through which things were created (אַחַת – צֵירוּף הַבְּרִיאָה, שֶׁהוּא הַצֵּירוּף שֶׁבּוֹ נִבְרְאוּ הַדְּבָרִים), and one is the permutation of Avodah, the service of free choice which is ours (וְאַחַת – צֵירוּף הָעֲבוֹדָה, עֲבוֹדַת הַבְּחִירָה אֲשֶׁר לָנוּ). And regarding the first permutation it was said (Zohar Mishpatim 124a; see there, and in the introduction of the Ramban to the Torah, as written here and there) (וְעַל הַצֵּירוּף הָרִאשׁוֹן אָמַר זֹהַר מִשְׁפָּטִים קכ״ד א, וְעַיֵּן שָׁם; וּבְהַקְדָּמַת הָרַמְבַּ״ן לַתּוֹרָה כְּמוֹ שֶׁכָּתוּב כָּאן וְעַיֵּן שָׁם) “The entire Torah is the Names of the Holy One Blessed Be He” (כָּל הַתּוֹרָה כֻּלָּה שֵׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), and through it they were able to revive the dead and perform many wonders (וּשְׁבוֹ הָיוּ יְכוֹלִים לְהַחֲיוֹת מֵתִים וְלַעֲשׂוֹת כַּמָּה נִפְלָאוֹת). But the permutation that pertains to Avodah is that which gives mitzvot according to the plain performance of their action (אֲבָל הַצֵּירוּף אֲשֶׁר לַעֲבוֹדָה הוּא הַנּוֹתֵן מִצְוֹת לְפִי פְּשַׁט עֲשִׂיָּתָם).

And behold, the shefa [influx] that is drawn forth is drawn forth through the Torah, in the secret of the permutations of Creation (וְהִנֵּה הַשֶּׁפַע הַנִּשְׁפָּע – נִשְׁפָּע עַל יְדֵי הַתּוֹרָה בְּסוֹד צֵירוּפֵי הַבְּרִיאָה), and the governance is by means of the Tikkun, which is rectified through the power of the permutation of Avodah [service] (וְהַהַנְהָגָה עַל יְדֵי הַתִּקּוּן שֶׁהֵם נִתְקָנִים מִכֹּחַ צֵירוּף הָעֲבוֹדָה).

And behold, the angels—or the Neshamot when they are not in their bodies—their entire delight is nothing but the reception of influence and cleaving to the Root (וְהִנֵּה הַמַּלְאָכִים, אוֹ הַנְּשָׁמוֹת כְּשֶׁאֵינָם בְּגוּפוֹתֵיהֶם, הִנֵּה כָּל עִינוּגָם אֵינוֹ אֶלָּא קַבָּלַת הַשְׁפָּעָה וְהִתְדַּבְּקוּת בַּשֹּׁרֶשׁ). And all of this is the secret of the Torah (וְכָל זֶה הוּא סוֹד הַתּוֹרָה), for you have already heard that every spreading of the roots for the sake of the branches is the secret of Torah (כִּי כְּבָר שָׁמַעְתָּ שֶׁכָּל הִתְפַּשְּׁטוּת הַשְּׁרָשִׁים לְצֹרֶךְ הָעֲנָפִים הוּא סוֹד תּוֹרָה).

And there is no Avodat Beḥirah [service of free choice] for the angels (וְאֵין עֲבוֹדַת בְּחִירָה לְמַלְאָכִים); rather, they receive from their root (אֶלָּא הֵם מְקַבְּלִים מִשָּׁרְשָׁם). This is the secret of the Torah that they possess—not for the aspect of Tikkun (וְהוּא סוֹד הַתּוֹרָה אֲשֶׁר לָהֶם, לֹא לִבְחִינַת תִּקּוּן), for their involvement in it is not for Tikkun (כִּי אֵין עִסְקָם בָּהּ תִּקּוּן), but rather it is the secret of their governance (אֶלָּא הִיא סוֹד הַהַנְהָגָה שֶׁלָּהֶם). According to what is revealed to them from the root, that is the Torah which they know (וּכְפִי הַמִּתְגַלֶּה לָהֶם מִן הַשֹּׁרֶשׁ, הִיא תּוֹרָה שֶׁהֵם יוֹדְעִים).

And in truth, everything comes and arrives at the final permutation, which is the permutation of Avodat Beḥirah [service of free choice] (וּבֶאֱמֶת, הַכֹּל בָּא וּמַגִּיעַ אֶל הַצֵּירוּף הָאַחֲרוֹן, שֶׁהוּא צֵירוּף עֲבוֹדַת הַבְּחִירָה), for from it the Tikkun for all the others must come (כִּי מִמֶּנּוּ צָרִיךְ לָבוֹא תִּקּוּן לְכָל הָאֲחֵרִים).

Therefore, the angels will also attain through this permutation, by the power that is revealed to them, that reaches and connects here (וְעַל כֵּן יַשִּׂיגוּ הַמַּלְאָכִים בַּצֵּירוּף הַזֶּה גַּם כֵּן בְּכֹחַ הַמִּתְגַלֶּה אֲלֵיהֶם, הַמַּגִּיעַ וְנִקְשָׁר כָּאן). And there are things that are revealed from the linkage of this permutation to another permutation in the secret of the Names (וְיֵשׁ דְּבָרִים מִתְגַּלִּים מִצֵּירוּף הַצֵּירוּף הַזֶּה לְצֵירוּף אַחֵר בְּסוֹד הַשֵּׁמוֹת), or all other matters of permutations (אוֹ כָּל שְׁאָר עִנְיְנֵי צֵירוּפִים), for all is according to the revelation (כִּי הַכֹּל לְפִי הַגִּלּוּי).

And now I shall tell you the matter of the sufferings of the Mashiach (וְעַתָּה אוֹמַר לְךָ עִנְיָן יִסּוּרֵי הַמָּשִׁיחַ), see Isaiah 53:4 and see Sanhedrin 95b (עִי׳ יְשַׁעְיָהוּ נ״ג, ד׳; וְעִי׳ סַנְהֶדְרִין צ״ה), and the rest of the bearers of afflictions (וּשְׁאָר סוֹבְלֵי הַחֳלָאִים), for because of the sins of Yisrael (כִּי בַּעֲבוּר עֲוֹנוֹת יִשְׂרָאֵל), the attainment of the influx of the Torah that is fitting for them according to their stature has been diminished from them (נִגְרַע מֵהֶם הַשָּׂגַת שֶׁפַע הַתּוֹרָה הָרָאוּי לָהֶם לְפִי מַעַלְתָּם), and they lack all strength and all goodness (וְהֵם חֲסֵרִים כָּל כֹּחַ וְכָל טוֹב), and everything flows from this lack of attainment (וְהַכֹּל נִמְשָׁךְ מֵחֶסְרוֹן הַהַשָּׂגָה הַזֹּאת), for attainment and influx are one and the same matter (כִּי הַהַשָּׂגָה וְהַשֶּׁפַע הַכֹּל עִנְיָן אֶחָד).

And behold, know this (וְהִנֵּה זֶה תֵּדַע): when the power of the Mashiach is lacking (כִּי בִּהְיוֹת כֹּחַ הַמָּשִׁיחַ חָסֵר), then also the power of Yisrael is weak (הִנֵּה גַּם כֹּחַ יִשְׂרָאֵל הוּא דַל), and when his power increases (וּכְשֶׁיֵּרַבֶּה לוֹ הַכֹּחַ), then Yisrael too will be filled with knowledge of Hashem (גַּם יִשְׂרָאֵל יִמָּלְאוּ דֵעָה אֶת ה׳). But if the Mashiach did not accept these sufferings (אֲבָל אִם לֹא הָיָה מְקַבֵּל מָשִׁיחַ יִסּוּרִין הָאֵלֶּה), then Heaven forbid, Yisrael would be lost (הִנֵּה חַס וְשָׁלוֹם יִשְׂרָאֵל הָיוּ נֶאֱבָדִים). And when he shares in their pain (וּבְהִשְׁתַּתְּפוֹ הוּא בְּצַעֲרָם), and even more so, when he suffers on their behalf (וַאֲדַרְבָּא, בְּהִיוֹתוֹ סוֹבֵל בִּשְׁבִילָם), they remain poor in their exile (הֵם נִשְׁאָרִים דַּלִּים בְּגָלוּתָם), but they endure (אֲבָל הֵם מִתְקַיְּמִים), and they are given preparation to be redeemed (וְנִתַּן לָהֶם הֲכָנָה לְהִגָּאֵל).

And you must know (וְצָרִיךְ שֶׁתֵּדַע), that the attainment of the inwardness of the Torah is called Intellect (כִּי הַשָּׂגַת פְּנִימִיּוּת הַתּוֹרָה נִקְרֵאת שֵׂכֶל), and its secret is—as it says in Tehillim 111:10 (וְסוֹדוֹ), “A good intellect to all who do them” (שֵׂכֶל טוֹב לְכָל עֹשֵׂיהֶם).