13b (י״ג:ב׳)

Malkhut is with Kena‘ani (מַלְכוּת עִם כְּנַעֲנִי), meaning: that the Holy One Blessed Be He will give sovereignty to Yisrael (פֵּרוּשׁ: שֶׁיִּתֵּן הקב״ה לְיִשְׂרָאֵל מַלְכוּת) in place of the nations who oppressed them in exile (תַּחַת שֶׁעִנּוּ אוֹתָם הָאֻמּוֹת בַּגָּלוּת). And at that time, Yisrael will possess all ten lands (וּבִזְּמַן הַהוּא יִהְיוּ לְיִשְׂרָאֵל כָּל עֶשֶׂר אֲרָצוֹת), and all ten sefirot will flow only to them (וְהַשְׁפָּעַת כָּל עֶשֶׂר סְפִירוֹת לָהֶם לְבַדָּם), and not to the other nations (וְלֹא לִשְׁאָר הָאֻמּוֹת)-for now, they have kingship, government, and sustenance due to our many sins (כִּי עַתָּה יֵשׁ לָהֶם מְלוּכָה וּמֶמְשָׁלָה וְכַלְכָּלָה בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And this is hinted to us in these verses: “Drink water from your cistern, and flowing water from your well. Your springs will spread outward…” (Proverbs 5:15–16) (וְזֹאת רָמוּז לָנוּ בַּפְּסוּקִים הָאֵלֶּה: ״שְׁתֵה־מַיִם מִבּוֹרֶךָ וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״ וגו׳), “Let them be only yours” (Proverbs 5:17) (״יִהְיוּ־לְךָ לְבַדֶּךָ״ וגו׳).

Meaning: that all goodness will belong to Yisrael (פֵּרוּשׁ: כִּי כָּל הַטּוֹבוֹת כֻּלָּם יִהְיוּ לְיִשְׂרָאֵל) because this measure, which is Malkhut, is the Foundation Stone from which the entire lower world was founded (מִצַּד שֶׁהַמִּדָּה הַזֹּאת שֶׁהִיא מַלְכוּת הִיא אֶבֶן הַשְּׁתִיָּה אֲשֶׁר מִמֶּנָּה הוּשְׁתַּת כָּל הָעוֹלָם הַשָּׁפָל), and it contains both blow and blessing, as we said above (וְיֵשׁ בָּהּ מַכָּה וּבְרָכָה כְּמוֹ שֶׁאָמַרְנוּ לְעֵיל). But at that time, there will be no blow for Yisrael (וּבִזְּמַן הַהוּא לֹא יִהְיֶה שׁוּם מַכָּה לְיִשְׂרָאֵל); therefore it is juxtaposed: “Let your source be blessed, and rejoice with the wife of your youth” (Proverbs 5:18) (עַל כֵּן סָמִיךְ לֵיהּ ״יְהִי מְקוֹרְךָ בָּרוּךְ וּשְׂמַח מֵאֵשֶׁת נְעוּרֶךָ). And know that this sefirah is in feminine form (וְדַע, כִּי הַסְּפִירָה הַזֹּאת בִּלְשׁוֹן נְקֵבָה), and therefore the Holy One Blessed Be He gave it to Yisrael to bestow within them (וְעַל כֵּן נְתָנָהּ הקב״ה לְיִשְׂרָאֵל לְהַשְׁפִּיעַ בָּהֶם). And because at that time Yisrael will receive from it abundance as in former days (וּבְעֲבוּר שֶׁבַּזְּמַן הַהוּא יְקַבְּלוּ יִשְׂרָאֵל מִמֶּנָּה הַשְׁפָעָה כִּימֵי קֶדֶם), when the Shekhinah will dwell among them (כַּאֲשֶׁר תִּשְׁכּוֹן הַשְּׁכִינָה עִמָּהֶם), therefore it is written: “And rejoice with the wife of your youth” (Proverbs 5:18) (עַל כֵּן כָּתוּב ״וּשְׂמַח מֵאֵשֶׁת נְעוּרֶךָ), for then there will be no blow upon Yisrael at all, but only blessing (כִּי אָז לֹא תִּמָּצֵא מַכָּה לְיִשְׂרָאֵל כְּלָל, אֶלָּא בְּרָכָה).

And we have to ask (וְיֵשׁ לָנוּ לְהַקְשׁוֹת), if the sefirot are all divided among three patriarchs (אִם הַסְּפִירוֹת כֻּלָּן נֶחְלָקוֹת לִשְׁלוֹשָׁה אָבוֹת), through whom the entire world is governed and influenced (שֶׁהָעוֹלָם כֻּלּוֹ מִתְנַהֵג וּמֻשְׁפָּע עַל יְדֵיהֶם), and Ya'akov Avinu, who dwells in the greatest level of them all (וְיַעֲקֹב אָבִינוּ שֶׁהוּא יוֹשֵׁב בְּמַדְרֵגָה גְּדוֹלָה מִכֻּלָּם), why did he endure famine and troubles (לָמָּה עָבְרוּ עָלָיו רָעָב וְצָרוֹת), as we saw when he sent his sons to Egypt to buy food (כְּמוֹ שֶׁרָאִינוּ בִּזְמַן שֶׁשָּׁלַח בָּנָיו לְמִצְרַיִם לִשְׁבֹּר אוֹכֶל), while the whole world was sustained for his sake? (בִּהְיוֹת כָּל הָעוֹלָם נִזּוֹן בִּשְׁבִילוֹ). And know (וְיָדַעְתָּ), that his level is more exalted than the level of the Avot (כִּי מַדְרֵגָתוֹ חֲשׁוּבָה מִמַּדְרֵגַת הָאָבוֹת), by virtue of the tribes that came forth from his loins (בִּזְכוּת הַשְּׁבָטִים שֶׁיָּצְאוּ מִמָּתְנָיו), for they correspond to twelve divine names and twelve constellations (שֶׁהֵם כְּנֶגֶד י״ב הֲוָיוֹת וִי״ב מַזָּלוֹת).

However, because the tribes sinned in the sale of Yosef (הָאָמְנָם, בַּעֲבוּר שֶׁהַשְּׁבָטִים חָטְאוּ בְּמְכִירַת יוֹסֵף), the influence was withheld from Ya'akov Avinu (נֶעְדְּרָה הַשְּׁפָעָה מְיַעֲקֹב אָבִינוּ), to show us that the influence of these ten sefirot, from which food, authority, and kingship come (לְהַרְאוֹתֵנוּ כִּי הַשְּׁפָעַת אֵלּוּ עֶשֶׂר סְפִירוֹת אֲשֶׁר מִשָּׁם בָּא הַמָּזוֹן וְהַשָּׂרָרָה וְהַמְּלוּכָה), is not withheld from Yisrael except when they sin (אֵינָהּ נֶעְדֶּרֶת מִיִּשְׂרָאֵל אֶלָּא בִּזְמַן שֶׁהֵם חוֹטְאִים). For the sefirot are caused by the Holy One Blessed Be He, who is the Tzaddiko shel Olam [Righteous One of the World] (לְפִי שֶׁהַסְּפִירוֹת הֵן סִבָּה מֵהקב״ה שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם), and therefore they are joined with the righteous (וּלְפִיכָךְ הֵן מִתְחַבְּרוֹת עִם הַצַּדִּיקִים), as the verse says, “For Hashem is righteous; He loves righteousness” (Psalms 11:7) (כְּמוֹ שֶׁאָמַר הַכָּתוּב: ״כִּי צַדִּיק ה׳ צְדָקוֹת אָהֵב). And with this, the question is answered (וּבָזֶה הוּתְרָה הַקֻּשְׁיָא שֶׁאָמַרְנוּ), for Ya'akov Avinu was not sustained by a gentile (כִּי יַעֲקֹב אָבִינוּ לֹא נִזּוֹן עַל יְדֵי נָכְרִי) but only by the hand of Yosef (אֶלָּא מִיַּד יוֹסֵף), for he was a complete Tzaddik (שֶׁהוּא צַדִּיק גָּמוּר), and the influence never departed from the tribes (וְלֹא זָזָה מֵעוֹלָם הַשְּׁפָעָה מֵהַשְּׁבָטִים). On the contrary, the gentiles were sustained by Yosef the Tzaddik (אֲדַרְבָּה, הַנּוֹכְרִים נִזּוֹנוּ עַל יְדֵי יוֹסֵף הַצַּדִּיק).

And if you ask: but Binyamin had no sin (וְאִם תַּקְשֶׁה: כִּי גַּם בִּנְיָמִין לֹא נִמְצָא בּוֹ חֵטְא), and it would have been fitting that influence not be withheld from the place where he dwells (וְהָיָה רָאוּי שֶׁלֹּא תִּהְיֶה נִמְנַעַת הַשְּׁפָעָה מִן הַמָּקוֹם שֶׁהוּא יוֹשֵׁב בּוֹ), and why was sovereignty and rulership not given to Binyamin as it was to Yosef for his righteousness? (וְלָמָּה לֹא נִתְּנָה לְבִנְיָמִין שָׂרָרָה וּמֶמְשָׁלָה כְּמוֹ שֶׁנִּתְּנָה לְיוֹסֵף בַּעֲבוּר צִדְקָתוֹ).

Know that the Holy One Blessed Be He gave to Binyamin the Tzaddik the fruit of his deeds (דַּע, כִּי הקב״ה נָתַן לְבִנְיָמִין הַצַּדִּיק פְּרִי מַעַלָּלָיו), and this is what Yosef hinted to his brothers when he said (וְזֶה רָמַז יוֹסֵף לְאֶחָיו בְּאָמְרוֹ): “What is this deed that you have done?” (Bereshit 44:15) (מַה הַמַּעֲשֶׂה הַזֶּה אֲשֶׁר עֲשִׂיתֶם), regarding my sale, and you did not repent (בְּמְכִירָתִי וְלֹא חֲזַרְתֶּם בִּתְשׁוּבָה).

Therefore, “Do you not know that a man like me surely divines?” (Bereshit 44:15) (לָכֵן: "הֲלֹא יְדַעְתֶּם כִּי נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמוֹנִי). Meaning: all the suffering and troubles I brought upon you (פֵּרוּשׁ: כָּל הַצַּעַר וְהַצָּרוֹת שֶׁהֵבֵאתִי עֲלֵיכֶם) I intended in order that you return in repentance from my sale (הָיְתָה כַּוָּנָתִי בָּהֶם כְּדֵי שֶׁתָּשׁוּבוּ בִּתְשׁוּבָה מִמְּכִירָתִי), and justify upon yourselves the judgment (וְתַצְדִּיקוּ עֲלֵיכֶם אֶת הַדִּין), and even so, you did not do full repentance (וְעִם כָּל זֶה לֹא עֲשִׂיתֶם תְּשׁוּבָה שְׁלֵמָה).

Therefore know, behold, days are coming that you will be given the recompense of your deeds (לָכֵן דְּעוּ, כִּי הִנֵּה יָמִים בָּאִים שֶׁיִּנָּתֵן לָכֶם גְּמוּל מַעֲשֵׂיכֶם), and this is the meaning of “surely divines” (וְזֶהוּ פֵּרוּשׁ "כִּי נַחֵשׁ יְנַחֵשׁ): do you not know that for the sin of jealousy, by which you sold me (הֲלֹא תֵדְעוּ כִּי בַּעֲוֹן הַקִּנְאָה שֶׁקִּנֵּאתֶם בִּי שֶׁמְּכַרְתֶּם אוֹתִי), that you took the trait of the serpent who was jealous of man (שֶׁתָּפַשְׁתֶּם מִדַּת הַנָּחָשׁ שֶׁקִּנֵּא בָּאָדָם)-a time will come when you will receive punishment for it (יָבוֹא זְמַן שֶׁתְּקַבְּלוּ עָלָיו עוֹנֶשׁ). And Binyamin, my youngest brother, will reign over Yisrael first as reward for his righteousness (וּבִנְיָמִין אָחִי הַקָּטָן מִכֻּלָּנוּ יִמְלֹךְ עַל יִשְׂרָאֵל רִאשׁוֹנָה שֶׂכָּר צִדְקָתוֹ).

This is what the verse says: “Surely divines” (זֶהוּ שֶׁאָמַר הַכָּתוּב "נַחֵשׁ יְנַחֵשׁ), meaning: the serpent who incited you-I foresee (פֵּרוּשׁ: הַנָּחָשׁ שֶׁהֵסִית אֶתְכֶם, אֲנִי מְנַחֵשׁ) that a time will come when he will rule over you as I do today (כִּי יָבוֹא זְמַן שֶׁיִּמְשֹׁל עֲלֵיכֶם כָּמוֹנִי הַיּוֹם), for I am king because I did not sin (שֶׁאֲנִי מֶלֶךְ מִשּׁוּם שֶׁלֹּא חָטָאתִי). And so it was: King Shaul, the chosen one of Hashem, was first over all Yisrael and he was from the seed of Binyamin (וְכֵן הָיָה: שָׁאוּל הַמֶּלֶךְ בְּחִיר ה׳ רִאשׁוֹנָה עַל כָּל יִשְׂרָאֵל, וְהָיָה מִזֶּרַע בִּנְיָמִין).

And Yosef further said: because of the sin of my sale, the kingship which is fitting for the seed of Yehudah (וְעוֹד אָמַר יוֹסֵף: כִּי בַּעֲוֹן מְכִירָתִי, הַמְּלוּכָה הָרְאוּיָה לְזֶרַע יְהוּדָה), as hinted in the blessing of Ya'akov Avinu who said (כְּמוֹ שֶׁרֻמַּז בִּבִרְכַּת יַעֲקֹב אָבִינוּ שֶׁאָמַר): “Yehudah, your brothers shall praise you…” (Bereshit 49:8) (״יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ״ וגו׳), for to you kingship is proper (כִּי לְךָ נָאֶה הַמְּלוּכָה). But afterwards it is written, “A lion’s whelp is Yehudah” (Bereshit 49:9) (וְאַחַר כָּתוּב ״גּוּר אַרְיֵה יְהוּדָה), meaning: your kingship will not be strong and enduring in your hand (פֵּרוּשׁ: מַלְכוּתְךָ לֹא תִּהְיֶה חֲזָקָה וְקַיֶּמֶת בְּיָדְךָ), and this is because you saved my life from death but not from captivity (וְזֶה מִפְּנֵי שֶׁהִצַּלְתָּ אֶת בְּנִי מִמָּוֶת וְלֹא מִשְּׁבִיָּה), for you said, “Come, let us sell him” (Bereshit 37:27) (שֶׁאָמַרְתָּ ״לְכוּ וְנִמְכְּרֶנּוּ). Therefore, you shall crouch and lie down like a lion (לָכֵן תִּכְרַע וְתִשְׁכַּב כָּאַרְיֵה), because of the illness that is within him (בִּסִיבַּת חֹלִי שֶׁיֵּשׁ בּוֹ).