10b (י׳:ב׳)

And therefore, when the Holy One Blessed Be He gave the Torah to Yisrael (וְלָכֵן כְּשֶׁנָּתַן הקב״ה הַתּוֹרָה לְיִשְׂרָאֵל), He desired to merit them with it so they would live and endure forever by holding it (רָצָה לְזַכּוֹתָם בָּהּ כְּדֵי שֶׁיִּהְיוּ חַיִּים וְקַיָּמִים לְעוֹלָם בְּהַחֲזִיקָם בָּהּ), and He revealed to them its hidden and awesome secrets (וְגִלָּה לָהֶם סוֹדוֹתֶיהָ הַנֶּעֱלָמִים וְהַנּוֹרָאִים), and prepared for them fine, pure, clean Divine food (וְהֵכִין לָהֶם מָזוֹן דַּק זַךְ וְנָקִי אֱלוֹהִי), absorbed by the limbs without waste (הַנִּבְלָע בָּאֵיבָרִים בְּלִי מוֹתָר), as our Sages said, “Man ate the bread of the mighty” (כְּמוֹ שֶׁאָמְרוּ רַז״ל: ״לֶחֶם אַבִּירִים אָכַל אִישׁ), so they would be refined and worthy to hold the Tree of Life in full (כְּדֵי שֶׁיִּהְיוּ זַכִּים וּרְאוּיִים לְהַחֲזִיק בְּעֵץ הַחַיִּים בִּשְׁלֵמוּתוֹ), to know the supernal hidden secrets of the Torah (לָדַעַת סִתְרֵי הַתּוֹרָה הָעֶלְיוֹנִים), and then they would be holy and pure, fit to be entrusted with the mysteries of the Torah as it is written before Him, may He be blessed (וְאָז יִהְיוּ קְדוֹשִׁים וּטְהוֹרִים כְּדָאִין שֶׁיִּמָּסְרוּ לָהֶם תַּעֲלוּמוֹת סִתְרֵי הַתּוֹרָה כַּאֲשֶׁר הִיא כְּתוּבָה לְפָנָיו יִתְבָּרַךְ), to rule over the celestial ministers (לִהְיוֹתָם מוֹשְׁלִים בְּשָׂרֵי מַעְלָה), and no nation or tongue would remain in the world but Yisrael alone (וְלֹא הָיְתָה בָּעוֹלָם שׁוּם אֻמָּה וְלָשׁוֹן אֶלָּא יִשְׂרָאֵל לְבַדָּם), and they would be fruitful and multiply very greatly and rule from one end of the earth to the other (וְיִפְרוּ וְיִרְבּוּ מְאֹד מְאֹד וְיִמְשְׁלוּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), for all of them attained prophecy at Mount Sinai (כִּי כֻּלָּם הִשִּׂיגוּ מַעֲלַת הַנְּבוּאָה בְּמַעֲמַד הַר סִינַי), and their level rose above the ministering angels (וְעָלְתָה מַדְרֵגָתָם יוֹתֵר מִמַלְאֲכֵי הַשָּׁרֵת), and one leader was sufficient for them, Moshe Rabbeinu, man of God, choicest of all creatures (וְדַי לָהֶם מַנְהִיג אֶחָד מֹשֶׁה רַבֵּנוּ אִישׁ הָאֱלֹהִים מִבְחַר כָּל הַיְצוּרִים).

And because they sinned with the sin of Adam HaRishon (וּלְפִי שֶׁחָטְאוּ בְּחֵטְאוֹ שֶׁל אָדָם הָרִאשׁוֹן), what befell them befell when they craved a craving (אֵרַע לָהֶם מַה שֶּׁאֵרַע כַּאֲשֶׁר הִתְאַוּוּ תַּאֲוָה), in their request for meat (בְּבַקְּשָׁם בָּשָׂר), and they remembered coarse, animalistic foods (וְזָכְרוּ מַאֲכָלוֹת גַּסּוֹת בְּהֵמִיּוֹת), as it is said, “We remember the fish…” (Numbers 11:5) (כְּמוֹ שֶׁנֶּאֱמַר "זָכַרְנוּ אֶת הַדָּגָה" וגו׳). Therefore they needed many leaders (לְפִיכָךְ נִצְרְכוּ לְמַנְהִיגִים רַבִּים).

And now “the wrath of Hashem burned greatly, and it was evil in Moshe’s eyes” (Numbers 11:10) (וְעַתָּה "חָרָה אַף ה׳ מְאֹד וּבְעֵינֵי מֹשֶׁה רָע), and he did not seek mercy for this wrath as was his way to always pray for them (וְלֹא בִּקֵּשׁ רַחֲמִים עַל חֲרוֹן אַף זֶה כְּדֶרְכּוֹ לְבַקֵּשׁ עֲלֵיהֶם תָּמִיד). On the contrary, he protested and said (אֲדַרְבָּא נִתְרַעֵם וְאָמַר): “I am not able to bear alone…” (Numbers 11:14) (עַתָּה "לֹא אוּכַל לְבַדִּי שְׂאֵת" אֶתְכֶם), and he asked for his death, as he said, “Please kill me” (Numbers 11:15) (וּבִקֵּשׁ מוֹתוֹ שֶׁאָמַר "הַרְגֵּנִי נָא הָרֹג).

This was because they sought coarse foods and spoke disparagingly of the manna (וְזֶה לְפִי שֶׁבִּקְּשׁוּ מַאֲכָלוֹת גַּסּוֹת וְסִפְּרוּ בִּגְנוּת הַמָּן), and they attached themselves to base nourishment (וְדָבְקוּ עַצְמָם בְּמַאֲכָלוֹת גַּסּוֹת), they lost and forfeited their readiness and strength (אִבְּדוּ וְהִפְסִידוּ הֲכָנָתָם וְכֹחָם), which they had at the standing at Mount Sinai (שֶׁהָיָה לָהֶם בְּמַעֲמַד הַר סִינַי). And since the celestial ministers who had been under their control now ruled over them (וּלְפִי שֶׁשָּׂרֵי מַעְלָה שֶׁהָיוּ תַּחַת יָדָם עַתָּה מָשְׁלוּ בָהֶם), seventy supernal princes came to dominate (מָשְׁלוּ עֲלֵיהֶם ע״ שָׂרִים עֶלְיוֹנִים), so they required seventy elders to lead them (הוּצְרְכוּ לְשִׁבְעִים זְקֵנִים לְהַנְהִיגָם).

And even so, they remained subdued and subjugated to the nations (וְעִם כָּל זֶה נִשְׁאֲרוּ נִכְנָעִים וּמְשֻׁעֲבָדִים לָאוּמּוֹת), for previously the celestial princes were subject to Yisrael (שֶׁמִּקֹּדֶם הָיוּ הַשָּׂרִים שֶׁל מַעְלָה מְשֻׁעֲבָדִים תַּחַת יַד יִשְׂרָאֵל), and they were the reason for the existence of seventy nations in the world (וְהֵם הָיוּ סִבָּה שֶׁיִּהְיוּ ע״ אוּמּוֹת בָּעוֹלָם).

And not only this, but the sins of Yisrael caused the nations to rule over them (וְלֹא עוֹד אֶלָּא שֶׁגָּרְמוּ עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל שֶׁיִּמְשְׁלוּ עֲלֵיהֶם הָאוּמּוֹת), and to accept upon themselves foreign gods they neither knew nor understood (וְיִקַּבְּלוּ עֲלֵיהֶם אֱלֹהוּת אֲשֶׁר לֹא יָדְעוּ וְלֹא יָבִינוּ), mute, blind, and deaf, as it is said: “The idols of the nations are silver and gold…” (Psalms 115:4–7) (אִלְּמִים סוּמִים חֵרְשִׁים כְּמוֹ שֶׁאָמַר הַכָּתוּב ״עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב״ וגו׳ ״פֶּה לָהֶם וְלֹא יְדַבֵּרוּ). And worse than all is that they copy from our holy Torah (וְעוֹד קָשֶׁה מִכֻּלָּם שֶׁמַּעְתִּיקִים מִתּוֹרָתֵנוּ הַקְּדוֹשָׁה), and from it they derive explanations and bring proofs to uphold their false religions and forged doctrines (וּמִמֶּנָּה מְפָרְשִׁים וּמְבִיאִים רְאָיוֹת לְהַחֲזִיק דַּתּוֹתֵיהֶם הַשְּׁקֶרִיּוֹת וּנְמוּסֵיהֶם הַמְּזוּיָּפִים וּלְהַעֲמִידָם), for they invented those religions from their own hearts (לְפִי שֶׁהֵם בָּדוּ מִלִּבָּם הַדַּתּוֹת הָהֵם), and they have no root or foundation upon which to rely and uphold them (וְאֵין לָהֶם שֹׁרֶשׁ וְעִקָּר עַל מָה שֶׁיִּסְמוֹכוּ לְהַעֲמִידָם וּלְהַחֲזִיקָם), and they twist and interpret verses of the holy Torah toward false and deceitful matters (וּמוֹרִים פָּנִים וְדוֹרְשִׁים פְּסוּקֵי הַתּוֹרָה הַקְּדוֹשָׁה עַל דִּבְרֵי שֶׁקֶר וְכָזָב), and they alter, add, and subtract from the Scriptures (וְגַם מְשַׁנִּים וּמוֹסִיפִים וּמְחַסְּרִים מֵהַכְּתוּבִים דְּבָרִים), to establish their false intentions within the words of Torah (לְהַעֲמִיד כַּוָּנָתָם הַמְּזוּיֶּפֶת בִּדְבַרֵי תּוֹרָה).

And this is how we may explain the verse: “Yisrael has spurned the good; the enemy shall pursue him” (Hosea 8:3) (וְזֶהוּ שֶׁאֶפְשָׁר לְפָרֵשׁ בַּפָּסוּק ״וְזָנַח יִשְׂרָאֵל טוֹב אוֹיֵב יִרְדְּפֵהוּ): because Yisrael abandoned and despised the Torah, which is called “good” (לְפִי שֶׁזָנַח וּמֵאַס יִשְׂרָאֵל בַּתּוֹרָה שֶׁנִּקְרֵאת "טוֹב), for they did not occupy themselves in it properly (שֶׁלֹּא נִתְעַסְּקוּ בָּהּ כְּרָאוּי), but instead engaged in bodily pleasures (וְנִתְעַסְּקוּ בְּתַּעֲנוּגֵי הַגּוּף), therefore the enemies were given power to pursue them and subjugate them (הָיָה כֹּחַ בְּאֹיְבִים לִרְדֹּפָם וּלְהִשְׁתַּעְבֵּד בָּהֶם), as we said (כְּמוֹ שֶׁאָמַרְנוּ). And it is also possible to say (וְגַם כֵּן אֶפְשָׁר לוֹמַר): “The enemy shall pursue him” (Hosea 8:3) (״אוֹיֵב יִרְדְּפֵהוּ״)-he pursued the good (רָדַף הַטּוֹב), to copy the words of the Torah and interpret them into falsehood, vanity, and emptiness (לְהַעְתִּיק דִּבְרֵי תּוֹרָה וּלְפָרְשָׁם עַל דִּבְרֵי שֶׁקֶר וְהֶבֶל וָרֵיק), as if he were chasing after Yisrael (כְּאִלּוּ הָיָה רוֹדֵף אַחֲרֵי יִשְׂרָאֵל).

Woe to the eyes that see thus (אוֹי לָעֵינַיִם שֶׁכָּךְ רוֹאוֹת), and to the ears that hear thus (וְלָאׇזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת), that our sins caused (שֶׁעֲוֹנוֹתֵינוּ גָּרְמוּ) the Holy Name to be interpreted in the language of the profane (שֶׁיִּתְפָּרֵשׁ שֵׁם קֹדֶשׁ בִּלְשׁוֹן חֹל), and the Holy and Perfect Torah (וְתוֹרָה קְדוֹשָׁה וּתְמִימָה) in the language of forgery, falsehood, and defilement (בִּלְשׁוֹן זִיּוּף וְכָזָב וְטוּמְאָה), which are the tongues of the nations (אֲשֶׁר הֵם לְשׁוֹנוֹת הַגּוֹיִים): Greeks and Arabs and the like (יְוָנִים וַעֲרָבִים וְכַיּוֹצֵא בָּזֶה).

This is what King Shlomo, peace be upon him, said (זֶהוּ שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם): “I am black but beautiful” (Song of Songs 1:5) (״שְׁחוֹרָה אֲנִי וְנָאוָה״ וגו׳).

Explanation: the Torah said (פֵּרוּשׁ: אָמְרָה הַתּוֹרָה), even though I am written in black ink (אַף עַל פִּי שֶׁאֲנִי כְּתוּבָה בְּדִיּוֹ שָׁחוֹר), I am beautiful and lovely (יָפָה וְנָאוָה אֲנִי). And it says: “As the tents of Kedar” (Song of Songs 1:5) (וְאוֹמֵר: "כְּאָהֳלֵי קֵדָר)-which are black on the outside (שֶׁהֵם שְׁחוֹרוֹת מִבַּחוּץ), “as the curtains of Shlomo” (כִּירִיעוֹת שְׁלֹמֹה)-which are beautiful and white (שֶׁהֵם יָפִים וּלְבָנִים). So too I am black, written in ink (כָּךְ אֲנִי שְׁחוֹרָה, כְּתוּבָה בְּדִיּוֹ), but my hidden and glorious secrets (אֲבָל סוֹדוֹתַי הַנֶּעֱלָמִים וְהַמְּפֹאָרִים) are more precious than gold and fine gold (נֶחְמָדִים מִזָּהָב וּמִפָּז), and adorned with sapphires (וּמְעוֹלֶפֶת סַפִּירִים). If so, the blackness in me is a great praise (אִם כֵּן הַשְּׁחוֹרוּת שֶׁבִּי שֶׁבַח גָּדוֹל), for within me Yisrael are unique and shine brighter than the light of the sun (שֶׁבִּי יִשְׂרָאֵל מְיֻחָדִים וּמֵאִירִים יוֹתֵר מִמְּאוֹר הַשֶּׁמֶשׁ), as the verse said: “The commandment of Hashem is pure” (Psalms 19:9) (כְּמוֹ שֶׁאָמַר הַכָּתוּב "מִצְוַת ה׳ בָּרָה).