14b (י״ד:ב׳)

And the evil inclination will be expelled (וְיִהְיֶה מְגוֹרָשׁ הַיֵּצֶר הָרַע), as we hinted in the name Girgashi, who is our enemy (כְּמוֹ שֶׁרָמַזְנוּ בְּשֵׁם הַגִּרְגָּשִׁי שֶׁהוּא אוֹיְבֵנוּ). Therefore it is written: “And He will drive out before you the enemy” (Deuteronomy 33:27) (לָכֵךְ כָּתוּב: ״וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב)-the one who harms us (הַמַּזִּיק לָנוּ). “And He said: destroy” (וַיֹּאמֶר הַשְׁמֵד), the Holy One Blessed Be He will say to Yisrael (הקב״ה יֹאמַר לְיִשְׂרָאֵל): you shall rule over it and destroy it from the world (אַתֶּם תִּמְשְׁלוּ בּוֹ וּתְשַׁמְּדוּהוּ מִן הָעוֹלָם). And then will be fulfilled: “And Yisrael shall dwell…” (Bereshit 49:13) (וְאָז יִתְקַיֵּם ״וַיֵּשֶׁב יִשְׂרָאֵל), meaning: they will be overseen from that ever-strengthening spring, which is Malkhut (פֵּרוּשׁ: יִהְיוּ מֻשְׁגָּחִים מֵאוֹתוֹ מַעְיָן הַמִּתְגַּבֵּר שֶׁהוּא מַלְכוּת).

This is what the verse says: “And Yisrael shall dwell…” (זֶהוּ שֶׁאָמַר הַכָּתוּב ״וַיֵּשֶׁב יִשְׂרָאֵל״ וגו׳). And then we shall be blessed by the salvation of the Holy One Blessed Be He (וְאָז נִהְיֶה מְאֻשָּׁרִים מִישׁוּעָתוֹ שֶׁל הקב״ה), as it is written: “A people saved by Hashem” (Deuteronomy 33:29) (דִּכְתִיב: ״עַם נוֹשַׁע בַּה׳), and it is written: “And in Your salvation how greatly he will rejoice” (Psalms 21:2) (וּכְתִיב: ״וּבִישׁוּעָתְךָ מַה יָּגֵל מְאֹד). And it is written: “Life he asked of You” (Psalms 21:5) (וּכְתִיב: ״חַיִּים שָׁאַל מִמְּךָ), meaning: eternal life (פֵּרוּשׁ: חַיִּים נִצְחִיִּים), as it is said: “He will swallow up death forever” (Isaiah 25:8) (כְּמוֹ שֶׁנֶּאֱמַר ״בִּלַּע הַמָּוֶת לָנֶצַח). And it is written: “Length of days, forever and ever” (Psalms 21:5) (וּכְתִיב: ״אֹרֶךְ יָמִים עוֹלָם וָעֶד), meaning: when You dwell in Your House, for holiness is fitting for it (פֵּרוּשׁ: כְּשֶׁתִּשְׁכּוֹן בְּבֵיתֶךָ כִּי לוֹ נָאוֶה קֹדֶשׁ), Your Shekhinah will shine there forever (תָּאִיר שְׁכִינָתְךָ שָׁם לְעוֹלָם), this is what it says: “Length of days, forever and ever” (זֶהוּ שֶׁאָמַר: "אֹרֶךְ יָמִים עוֹלָם וָעֶד). And the rivers that were divided into four heads, with which we began (וְהַנְּהָרוֹת שֶׁהִתְפַּרְדוּ לְאַרְבָּעָה רָאשִׁים שֶׁהִתְחַלְנוּ בָּהֶם), are hinted at here, as it is said, “The rivers have lifted up” (Psalms 93:3) (הֵם רְמוּזִים בְּכָאן שֶׁנֶּאֱמַר ״נָשְׂאוּ נְהָרוֹת). And they are destined to flow as living waters (וְעֲתִידִים לִהְיוֹת נוֹזְלִים מַיִם חַיִּים), as Yechezkel the prophet, peace be upon him, said (כְּמוֹ שֶׁאָמַר יְחֶזְקֵאל הַנָּבִיא עָלָיו הַשָּׁלוֹם): “And he said to me, Have you seen, son of man… and he led me back to the river’s edge…” until the end of the verse (וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן אָדָם… וַיּוֹלִכֵנִי וַיְשִׁיבֵנִי עַל שְׂפַת הַנָּחַל), “And by the river on its bank, from this side and that…” etc (וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה), “[for its waters come forth from the Sanctuary] and its fruit shall be for food…” (כִּי מֵימָיו מִן הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים… וְהָיָה פִרְיוֹ לְמַאֲכָל).

And since the Garden was there, and will be there again (וּלְפִי שֶׁהַגָּן שָׁם הָיָה, וְשָׁם יִהְיֶה), understand this well (וְהָבֵן זֶה), for this is the true Garden (שֶׁזֶּה הוּא הַגָּן הָאֲמִתִּי), as you will understand from the verse: “Awake, O north wind, and come, O south, blow upon my garden… My beloved has come into his garden and eaten his precious fruits” (Song of Songs 4:16–5:1) (כְּמוֹ שֶׁתָּבִין מִפְּסוּק: ״עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי… בָּא דוֹדִי לְגַנּוֹ וְאָכַל פְּרִי מְגָדָיו). And those who now dwell in this Garden are destined to be cut off (וְעַתִּידִים הַיּוֹשְׁבִים עַתָּה בַּגָּן הַזֶּה לְהִכָּרֵת), as Yeshayahu the prophet said (כְּמוֹ שֶׁאָמַר יְשַׁעְיָהוּ הַנָּבִיא): “Those who sanctify and purify themselves to go into the gardens, one after another, in the midst…” (Isaiah 66:17) (הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל הַגַּנּוֹת אַחַת אַחַת בְּתוֹךְ).

Meaning: these two nations hinted here (פֵּרוּשׁ: שְׁתֵּי אוּמּוֹת אֵלּוּ הָרְמוּזוֹת בְּכָאן), who both ruled in the gardens, which is the Beit HaMikdash built twice (שֶׁשְּׁנֵיהֶם מָשְׁלוּ בַּגַּנּוֹת, שֶׁהוּא בֵּית הַמִּקְדָּשׁ שֶׁנִּבְנָה פַּעֲמָיִם). After time one will come-Yisrael-and he will enter between them and destroy them and cut them off from the world, all together (אַחַר זְמַן יָבוֹא אֶחָד – שֶׁהוּא יִשְׂרָאֵל – וְיִכָּנֵס בֵּינֵיהֶם וְיַשְׁמִידֵם וִיכַרְתֵּם מִן הָעוֹלָם כֻּלָּם כְּאֶחָד). This is what the verse says: “Together they shall perish-says Hashem” (Psalms 94:23) (זֶהוּ שֶׁאָמַר הַכָּתוּב: "יַחְדָּו יִסָּפוּ נְאֻם ה׳). And David will reign over Yisrael forever (וְדָוִד מֶלֶךְ עַל יִשְׂרָאֵל לְעוֹלָם). And then all the secrets of the Torah which were taken from us because of our sins will be revealed to us (וְאָז יִהְיוּ גְּלוּיִים לָנוּ כָּל סוֹדוֹת הַתּוֹרָה אֲשֶׁר נִטְּלוּ מִמֶּנּוּ בַּעֲוֹנוֹתֵינוּ), and the Torahs, statutes, and testimonies will be interpreted for us (וְאָז יִתְפָּרְשׁוּ לָנוּ תּוֹרוֹת חֻקִּים וְעֵדוּת), which we do not now comprehend with their supernal secrets (שֶׁאֵין אָנוּ מַשִּׂיגִים עַתָּה הַסּוֹדוֹת הָעֶלְיוֹנִים שֶׁבָּהֶם).

This is what Shlomo, peace be upon him, said: “Golden ornaments we will make for you” (Song of Songs 1:11) (זֶהוּ שֶׁאָמַר שְׁלֹמֹה עָלָיו הַשָּׁלוֹם: "תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ). Meaning: there will come a time when we will interpret for you in Torah interpretations more precious than gold (פֵּרוּשׁ: יָבוֹא זְמַן שֶׁנְּפָרֵשׁ לָךְ בַּתּוֹרָה פֵּרוּשִׁים נֶחְמָדִים מִזָּהָב). And now we comprehend only the interpretation via vowel-points (וְעַתָּה אֵין אָנוּ מַשִּׂיגִים אֶלָּא הַפֵּרוּשׁ שֶׁהוּא בְּאֶמְצָעוּת הַנְּקֻדוֹת), which is silver compared to what we will then know to be gold (שֶׁהוּא כֶּסֶף בְּעֵרֶךְ מַה שֶּׁנֵּדַע בַּזְּמַן הַהוּא שֶׁיִּהְיֶה בְּעֵרֶךְ זָהָב).

And for this he said: “With studs of silver” (Song of Songs 1:11) (וְלָזֶה אָמַר "עִם נְקֻדוֹת הַכֶּסֶף). The purpose of these words is to plead, and request, and pray before our Father in Heaven (תַּכְלִית דְּבָרַי הָאֵלֶּה לְהִתְחַנֵּן וּלְבַקֵּשׁ וּלְהִתְפַּלֵּל לִפְנֵי אָבִינוּ שֶׁבַּשָּׁמַיִם), that He hasten our redemption through our righteous Mashiach (שֶׁיְּמַהֵר פְּדוּתֵנוּ עַל יְדֵי מָשִׁיחַ צִדְקֵנוּ), who is wounded for our transgressions (שֶׁהוּא מְחֹלָל מִפְּשָׁעֵינוּ), crushed for our iniquities (מְדוּכָּא מֵעֲוֹנוֹתֵינוּ), which delay his rising from his place (שֶׁהֵם מְעַכְּבִים הֲקָמָתוֹ מִמְּסֻבּוֹ). For His Name’s sake may He strengthen his hand and raise his fallen sukkah (לְמַעַן שְׁמוֹ יַחֲזִיק בְּיָדוֹ וְיָקֵם סֻכָּתוֹ). And now I have no time to expand as is in my heart (וְעַתָּה אֵין לִי פְּנַאי לְהַאֲרִיךְ כַּאֲשֶׁר עִם לִבִּי), except to inform you that (זוּלָתִי לְהוֹדִיעֲךָ כִּי): “While the King was still at His table, my nard gave forth its fragrance” (Song of Songs 1:12) ("עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ).

Blessed is Hashem forever, Amen and Amen בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן