17a (י״ז:א׳)

If so, this verse that says, “New heavens” (אִם כֵּן, זֶה הַפָּסוּק שֶׁאוֹמֵר ״שָׁמַיִם חֲדָשִׁים״), does not contradict what we have said—that the heavens will not be destroyed (אֵינוֹ חוֹלֵק עַל מַה שֶּׁאָמַרְנוּ שֶׁהַשָּׁמַיִם לֹא יִהְיוּ נִפְסָדִים). For the intent in saying “new heavens” is that the Sarim [ministering angels] will be new (שֶׁהַכַּוָּנָה בְּאָמְרוֹ ״שָׁמַיִם חֲדָשִׁים״ יִרְצֶה הַשָּׂרִים יִהְיוּ חֲדָשִׁים)—that is, their service will be renewed (פֵּירוּשׁ: שֶׁיִּתְחַדֵּשׁ שֵׁרוּתָם), as he explained above (כְּמוֹ שֶׁאָמַר לְמַעְלָה).

Therefore they are called Shamayim [heavens], after the sarim [ministering angels] (שֶׁלָּכֵן נִקְרָאִים שָׁמַיִם עַל שֵׁם הַשָּׂרִים). From this aspect, there will likewise be renewal in the earth (וּמִזֶּה הַצַּד יִהְיֶה גַּם כֵּן חִדּוּשׁ בָּאָרֶץ), for when the Sarim [ministering angels] are renewed in the heavens, the earth too will be renewed (כִּי מִצַּד שֶׁהַשָּׂרִים יִתְחַדְּשׁוּ בַּשָּׁמַיִם, תִּתְחַדֵּשׁ גַּם כֵּן הָאָרֶץ), as you will understand from what he explained above concerning “and the earth was tohu [formless] …” and so forth (כְּמוֹ שֶׁתָּבִין מִמַּה שֶּׁאָמַרְתִּי לְמַעְלָה עַל ״וְהָאָרֶץ הָיְתָה תֹהוּ״ וְגוֹ׳).

If so, it appears that although the heavens will be undone (אִם כֵּן, נִרְאֶה שֶׁאַף עַל פִּי שֶׁיּוּפְסְדוּ הַשָּׁמַיִם)—that is, their function, for they are the Sarim [ministering angels], will be changed (פֵּירוּשׁ: שֶׁיְּשֻׁנֶּה תַּפְקִידָם שֶׁהֵם הַשָּׂרִים)—the firmament will remain in its place (הָרָקִיעַ יִהְיֶה בִּמְקוֹמוֹ), and within it all that we have said will be renewed (שֶׁבּוֹ יִתְחַדֵּשׁ כָּל מַה שֶּׁאָמַרְנוּ). This renewal will not occur in a manner involving change (וְזֶה הַחִדּוּשׁ לֹא יִהְיֶה בְּאֹפֶן שֶׁיִּהְיֶה בּוֹ שִׁנּוּי).

And this is what he said: “For as the new heavens and the new earth…” and so forth (וְזֶהוּ שֶׁאָמַר: ״כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה״ וְגוֹ׳) (Isaiah 66:22)—that is, this renewal will involve no change (יִרְצֶה: שֶׁזֶּה הַחִדּוּשׁ לֹא יִהְיֶה בּוֹ שִׁנּוּי). And just as there will be no change in it (וּכְמוֹ שֶׁלֹּא יִהְיֶה בּוֹ שִׁנּוּי), so too there will be no destruction or change among Yisrael (כָּךְ יִשְׂרָאֵל לֹא יִהְיֶה בָהֶם הֶפְסֵד וְשִׁנּוּי). This is what he said: “So shall your seed and your name endure” (וְזֶהוּ שֶׁאָמַר: ״כֵּן יַעֲמֹד זַרְעֲכֶם וּשְׁמְכֶם) (Isaiah 66:22).

The principle that emerges is that the Sarim [ministering angels] who presently exist—the ministers of the nations (שֶׁהַשָּׂרִים שֶׁיֵּשׁ עַתָּה שֶׁהֵם שָׂרֵי הָאוּמוֹת)—are destined to change their function (עֲתִידִים לִהְיוֹת מְשַׁנִּים פְּעוּלָתָם) and fulfill the will of their Creator (וְלַעֲשׂוֹת רְצוֹן קוֹנֵיהֶם), for the good of Yisrael (לְטוֹב לְיִשְׂרָאֵל). The nations that worship them will perish (וְהָאֻמּוֹת שֶׁעוֹבְדִים אוֹתָם יִהְיוּ נִפְסָדִים), for the Sarim [ministering angels] cannot give them more power than they themselves possess (לְפִי שֶׁהַשָּׂרִים אֵינָם יְכוֹלִים לָתֵת בָּהֶם כֹּחַ יוֹתֵר מִמַּה שֶׁיֵּשׁ בָּהֶם).

Then the Holy One, blessed be He, will increase the power of Yisrael above the Sarim [ministering angels] (וְאָז יַגְדִּיל הקב״ה כֹּחַ יִשְׂרָאֵל לְמַעְלָה מִן הַשָּׂרִים), for no minister or constellation rules over them (לְפִי שֶׁאֵין מוֹשֵׁל עֲלֵיהֶם שׁוּם שַׂר וּמַזָּל), since they are Gerim [Converts] from them (שֶׁהֵם גֵּרִים מֵהֶם). That is, apart from the Sarim [ministering angels] (יִרְצֶה: מִן הַשָּׂרִים), as our Sages, of blessed memory, said: “In the beginning our ancestors were idol worshippers…” until “and I led him through all the land of Canaan” (כְּמוֹ שֶׁאָמְרוּ ז״ל: ״מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ״ עַד ״וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן).

And Canaan is an expression of hakhna‘ah [submission] (וּכְנַעַן הוּא לְשׁוֹן הַכְנָעָה), as I explained in the first konṭres [treatise] (כְּמוֹ שֶׁאָמַרְתִּי בְּקוֹנְטְרַס רִאשׁוֹן): the ten lands correspond to the ten Sefirot [Divine Emanations] (שֶׁי׳ אֲרָצוֹת הֵם כְּנֶגֶד עֶשֶׂר סְפִירוֹת), and Canaan corresponds to the first middah [attribute], which is Malkhut (וּכְנַעַן הוּא כְּנֶגֶד הַמִּדָּה הָרִאשׁוֹנָה שֶׁהִיא מַלְכוּת), the gateway to attaining His exaltedness, may He be blessed (שֶׁהִיא פֶּתַח לְהַשָּׂגַת מַעֲלָתוֹ יִתְבָּרַךְ).

If so, it appears that Avraham was driven from his land in order to come to the land of Canaan to serve the Holy One, blessed be He (אִם כֵּן, נִרְאֶה שֶׁאַבְרָהָם נִגְרַשׁ מֵאַרְצוֹ כְּדֵי לָבוֹא לְאֶרֶץ כְּנַעַן לַעֲבֹד לַהקב״ה). Therefore he said, “Gerim [Coverts] and sojourners” (וְלָכֵן אָמַר ״גֵרִים וְתוֹשָׁבִים). That is: Gerim [Converts] apart from idolatry, and residents with the Holy One, blessed be He (יִרְצֶה: גֵרִים מֵעֲבוֹדָה זָרָה וְתוֹשָׁבִים עִם הקב״ה).

If so, the reward given by the sarim is not like the reward given by the Holy One Blessed Be He (אִם כֵּן, הַשָּׂכָר שֶׁנוֹתְנִין הַשָּׂרִים אֵינוֹ כְּמוֹ הַשָּׂכָר שֶׁנוֹתֵן הקב״ה), for just as their first power is perishable, so is their reward perishable (כִּי כְּמוֹ שֶׁנִּפְסַד כֹּחָם הָרִאשׁוֹן כָּךְ שְׂכָרָם נִפְסָד). But the Holy One Blessed Be He is not so (אֲבָל הקב״ה אֵינוֹ כֵן), for just as He is without end, so is His reward (אֶלָּא כְּמוֹ שֶׁהוּא בִּלְתִּי בַּעַל תַּכְלִית כָּךְ שְׂכָרוֹ). And this is what our Sages of blessed memory said: “It is enough for the servant to be like his master” (וְזֶהוּ שֶׁאָמְרוּ רַזַ״ל: "דַּיּוֹ לָעֶבֶד שֶׁיְּהֵא כְּרַבּוֹ).

That is: just as his Master is without end, so too one who serves Him-his reward is without end (יִרְצֶה: כִּי כְּמוֹ שֶׁרַבּוֹ בִּלְתִּי בַּעַל תַּכְלִית, כָּךְ מִי שֶׁהוּא עוֹבֵד אוֹתוֹ, שְׂכָרוֹ בִּלְתִּי בַּעַל תַּכְלִית). Not like the Sarim (ministers), who even though they now have power and status (לֹא כַּמוֹ הַשָּׂרִים, שֶׁאַף עַל פִּי שֶׁעַתָּה יֵשׁ לָהֶם כֹּחַ וּמַעֲלָה), all will be undone (הַכֹּל יוּפְסַד), and their service and power will change (וְיִשְׁתַּנֶּה שֵׁרוּתָם וְכֹחָם) when Hashem returns the captivity of His people Yisrael (בְּשׁוּב ה׳ שְׁבוּת עַמּוֹ יִשְׂרָאֵל).

For the power they now have is due to our sins (לְפִי שֶׁהַכֹּחַ שֶׁיֵּשׁ לָהֶם עַתָּה הוּא מִצַּד עֲוֹנוֹתֵינוּ). And since they rule over us, we do not have the ability to rise (וּכְוָון שֶׁהֵם מוֹשְׁלִים עָלֵינוּ, אֵין בְּיָדֵינוּ יְכוֹלֶת לָקוּם), except if He who gave them the power removes it (רַק שֶׁיָּסִיר כֹּחָם מִי שֶׁנְּתָנָם לָהֶם). At first, when Yisrael fulfilled the mitzvot (שֶׁמִּתְּחִלָּה כְּשֶׁהָיוּ יִשְׂרָאֵל מְקַיְּמִים הַמִּצְוֺת), they had power to override the forces of the constellations (הָיָה כֹּחַ בָּהֶם לְשַׁדֵּד כֹּחַ הַמַּזָּלוֹת), but now the Holy One Blessed Be He has removed that power from Yisrael (אֲבָל עַתָּה הֵסִיר הקב״ה אוֹתוֹ הַכֹּחַ מִיִּשְׂרָאֵל), which they attained through the Torah (שֶׁהָיוּ מַשִּׂיגִים מִצַּד הַתּוֹרָה). And with these powers they were able (וּבָאֵלּוּ הַכֹּחוֹת הָיוּ יְכוֹלִים) to wage battle against the supernal ministers (לְהִלָּחֵם עִם שָׂרֵי מַעְלָה), and to have rulership over them (וּלִהְיוֹת לָהֶם מֶמְשָׁלָה עֲלֵיהֶם). And from where do we know that the Holy One Blessed Be He removed this power from Yisrael? (וּמְנַיִן שֶׁהֵסִיר הקב״ה זֶה הַכֹּחַ מִיִּשְׂרָאֵל) As it is written: “Plead with your mother, plead” (דִּכְתִיב "רִיבוּ בְּאִמְּכֶם רִיבוּ) (Hosea 2:4). The Holy One Blessed Be He said to Yisrael: Let them plead and battle through the power of their mother-which is the Torah (אָמַר הקב״ה לְיִשְׂרָאֵל שֶׁיַּעֲשׂוּ רִיבָם וּמִלְחַמְתָּם עִם כֹּחַ אִמָּם שֶׁהִיא הַתּוֹרָה).

And why is the Torah called “their mother”? (וְלָמָּה נִקְרֵאת הַתּוֹרָה אִמָּם שֶׁל יִשְׂרָאֵל) Because the Torah was created two thousand years before the world was created (לְפִי שֶׁהַתּוֹרָה נִבְרְאָה אַלְפַּיִם שָׁנָה קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם), and it is known that Yisrael were only created in order to receive the Torah (וְיָדוּעַ שֶׁלֹּא נִבְרְאוּ יִשְׂרָאֵל אֶלָּא לְקַבֵּל הַתּוֹרָה). If so, since the Torah is the cause of their creation, it is their mother (אִם כֵּן, כְּיוָון שֶׁהַתּוֹרָה הִיא סִבַּת בְּרִיאָתָם, הִיא אִמָּם). And the Holy One Blessed Be He said: Even though the Torah was created two thousand years before the world, I only created it in order to give it to you (וְאָמַר הקב״ה: אַף עַל פִּי שֶׁנִּבְרְאָה הַתּוֹרָה אַלְפַּיִם שָׁנָה קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם, לֹא בְּרָאתִיהָ אֶלָּא כְּדֵי לִתְּנָהּ לָכֶם). And this is what is said: “For she is not my wife, and I am not her husband” (וְזֶהוּ שֶׁאָמַר: ״כִּי הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ) (Hosea 2:4), but rather I gave her to you (אֶלָּא נְתַתִּיהָ לָכֶם), so that from her you may fight your battles (כְּדֵי שֶׁמִּצִּדָּהּ תַּעֲשׂוּ מִלְחֲמוֹתֵיכֶם).

But you betrayed her and went to serve idolatry (וְאַתֶּם בְּגַדְתֶּם בָּהּ וַתֵּלְכוּ לַעֲבֹד עֲבוֹדָה זָרָה), and you wanted to establish her by the power of Torah (וְהִיִּיתֶם רוֹצִים לְקַיְּמָהּ בְּכֹחַ הַתּוֹרָה), and you revealed faces in her not according to the halakhah (וְהִיִּיתֶם מְגַלִּים פָּנִים בָּהּ שֶׁלֹּא כַהֲלָכָה). And this is what the verse says: “Let her remove her harlotries from her face” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב: ״וְתָסֵר זְנוּנֶיהָ מִפָּנֶיהָ) (Hosea 2:4), that is, those “faces” you revealed in her not according to halakhah (יִרְצֶה: אוֹתָם פָּנִים שֶׁהִיִּיתֶם מְגַלִּים בָּהּ שֶׁלֹּא כַהֲלָכָה). And as our Sages of blessed memory said (וּכְמוֹ שֶׁאָמְרוּ זַ״ל): “One who reveals faces in the Torah not according to halakhah-even if he has Torah and good deeds-he has no portion in the World to Come” (הַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא).