24b (כ״ד:ב׳)

And what it says: “For He founded it upon the seas” (וּמַה שֶּׁאָמַר ״כִּי הוּא עַל יַמִּים יְסָדָהּ״) (Psalms 24), is because she is also called Yam (Sea), as we have said (לְפִי שֶׁשְּׁמָהּ גַּם כֵּן יָם, כְּמוֹ שֶׁאָמַרְנוּ). And her influx from the other sefirot is like rivers that flow into the sea (וְהַשְׁפָעָתָהּ מִשְּׁאָר הַסְּפִירוֹת כְּנְחָלִים שֶׁהוֹלְכִים אֶל הַיָּם), and this is what it says: “and established it upon the rivers” (וְזֶהוּ שֶׁאוֹמֵר ״וְעַל נְהָרוֹת יְכוֹנֲנֶהָ״) (Psalms 24).

And after informing us of the foundation of the world (וְאַחַר שֶׁהוֹדִיעַ לָנוּ יְסוֹד הָעוֹלָם), he said: “Who may ascend the mountain of Hashem…” etc (אָמַר ״מִי יַעֲלֶה בְּהַר ה׳״ וְגוֹ׳) (Psalms 24), and answered and said: “He who has clean hands and a pure heart, who has not lifted up his soul in vain…” (וְהֵשִׁיב וְאָמַר ״נְקִי כַפַּיִם וּבַר לֵבָב אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי״) (Psalms 24). And it is written nafsho with a yod (וְכָתוּב ״נַפְשִׁי״ בִּכְתִיב יו״ד), to hint that this influx is from Hashem, may He be blessed (לְרַמֵּז שֶׁזוֹ הַשְּׁפָעָה הִיא מֵאִתוֹ יִתְבָּרֵךְ), and therefore it says “my soul” (וּלְזֶה אָמַר ״נַפְשִׁי״), but His intention was to bestow it upon Kenesset Yisrael (אֲבָל כַּוָּנָתוֹ הָיְתָה לְהַשְׁפִּיעַ אוֹתָהּ עַל כְּנֶסֶת יִשְׂרָאֵל), that it should be His (וְשֶׁתִּהְיֶה שֶׁלוֹ), and this is what He hinted at in the writing - that it is “his soul” (וְזֶה רָמַז בַּכְּתִיב - שֶׁהוּא ״נַפְשׁוֹ״). And the wicked lifted up this shefa and removed it from Kenesset Yisrael (וְהָרָשָׁע נָשָׂא זֶה הַשֶּׁפַע וְהֵסִיר אוֹתוֹ מִכְּנֶסֶת יִשְׂרָאֵל), and it was poured out upon the stars to be bestowed upon the nations who worship them (וְנִשְׁפַּע עַל הַכּוֹכָבִים לְשֶׁיְּשַׁפְּעוּ אוֹתוֹ עַל הָאֻמּוֹת הָעוֹבְדִים אוֹתָם).

And this is what it says: “Who has not lifted up my soul in vain” (וְזֶהוּ שֶׁאָמַר ״אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי״) (Psalms 24) for about those who serve constellations it is said: “I hate those who cling to vain idols” (שֶׁהָעוֹבְדִים לַמַּזָּלוֹת נֶאֱמַר עֲלֵיהֶם ״שָׂנֵאתִי הַשֹּׁמְרִים הַבְלֵי שָׁוְא״) (Psalms 31). And just as the Tzaddik bestows blessing to all (וּכְשֶׁהַצַּדִּיק מַשְׁפִּיעַ בְּרָכָה לַכֹּל), so does the wicked cause the removal of blessing from all (כָּךְ הָרָשָׁע גּוֹרֵם שֶׁתִּסְתַּלֵּק הַבְּרָכָה מֵעַל הַכֹּל). And one who is clean of all these, and walks in the ways of the Avot (וּמִי שֶׁהוּא נָקִי מִכָּל אֵלֶּה וְהוֹלֵךְ בִּדְרָכֵי הָאָבוֹת), will receive the blessing from Hashem, may He be blessed, directly - not from the stars and constellations (יִקַּבֵּל הַבְּרָכָה מֵאֵת ה׳ יִתְבָּרֵךְ בְּעַצְמוֹ, לֹא מִן הַכּוֹכָבִים וְהַמַּזָּלוֹת). And this is what the verse says: “He shall receive blessing from Hashem, and righteousness from the God of his salvation” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב ״יִשָּׂא בְרָכָה מֵאֵת ה׳ וּצְדָקָה מֵאֱלֹקֵי יִשְׁעוֹ״) (Psalms 24) that his goodness and influence shall be eternal (שֶׁתִּהְיֶה טוֹבָתוֹ וְהַשְׁפָעָתוֹ נִצְחִית), since it is from Hashem, may He be blessed, and not from the constellations (כֵּיוָן שֶׁהִיא מֵאִתוֹ יִתְבָּרֵךְ וְלֹא מִן הַמַּזָּלוֹת).

And from where is it known that His influence, may He be blessed, is called “soul”? (וּמִנַּיִן שֶׁהַשְׁפָּעָתוֹ יִתְבָּרֵךְ נִקְרֵאת ״נֶפֶשׁ״) For it is written: “And I will set My dwelling among you, and My soul shall not abhor you” (דִּכְתִיב: ״וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם״) (Leviticus 26).

For this appears redundant - since it says that He will dwell among us, it is obvious that His soul will not abhor us (כִּי נִרְאֵית כִּפְלוּל - מֵאַחַר שֶׁאָמַר שֶׁיֵּשֵׁב בְּתוֹכֵנוּ, פְּשִׁיטָא שֶׁלֹּא תִגְעַל נַפְשׁוֹ אוֹתָנוּ). But it must be said that each half of the verse is a matter in itself (אֲבָל נֵאָמַר, כִּי כָל חֵלֶק מִשְּׁנֵי חִלְקֵי הַכָּתוּב - מִלְּתָא בַּאֲפֵי נַפְשֵׁיהּ), and this one is not like the other (לֹא רֵאֵי זֶה כְּרֵאֵי זֶה). And the explanation is this: Kenesset Yisrael is the throne of His glory, may He be blessed (וּבֵיאוּר זֶה הוּא: שֶׁכְּנֶסֶת יִשְׂרָאֵל הֵם כִּסֵּא כְבוֹדוֹ יִתְבָּרֵךְ), upon which He sits to judge His creatures (שֶׁבּוֹ יוֹשֵׁב לָדוּן בְּרִיּוֹתָיו). And it is known that even if they are the throne - if the shefa is not poured upon them, what benefit is there in the throne? (וְיָדוּעַ שֶׁאֲפִלּוּ שֶׁיְּהוּ הֵם הַכִּסֵּא אִם אֵין הַשֶּׁפַע נִשְׁפָּע עֲלֵיהֶם, מַה תּוֹעֶלֶת לָהֶם עִם הַכִּסֵּא)

By way of Parable: if the royal throne is in one city, and the king dwells in another city, what benefit is there in the throne? (דֶּרֶךְ מָשָׁל: אִם כִּסֵּא הַמַּלְכוּת הוּא בְּעִיר אַחַת, וְהַמֶּלֶךְ יוֹשֵׁב בְּעִיר אַחֶרֶת - מַה תּוֹעֶלֶת לָהֶם בַּכִּסֵּא) For this the verse said that Yisrael shall be the throne of glory (לָזֶה אָמַר הַכָּתוּב שֶׁיִּשְׂרָאֵל יִהְיוּ כִּסֵּא הַכָּבוֹד), and that is what is alluded to in: “And I will set My dwelling among you” (וְזֶה רָמַז בְּאָמְרוֹ ״וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם״), and also that the shefa will be poured directly upon you (וְגַם כֵּן הַשְּׁפָעָה תִּהְיֶה נִשְׁפַּעַת עֲלֵיכֶם), and that is what He said: “And My soul shall not abhor you” (וְזֶהוּ שֶׁאָמַר ״וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם״). If so, it is clear that when they do not do His will, may He be blessed, they cause the shefa to withdraw from them (אִם כֵּן, נִרְאֶה שֶׁכְּשֵׁאֵינָם עוֹשִׂים רְצוֹנוֹ יִתְבָּרֵךְ - עוֹשִׂים שֶׁתִּסְתַּלֵּק הַשְּׁפָעָה מֵעֲלֵיהֶם), and it becomes poured upon the stars (וְתִּהְיֶה נִשְׁפַּעַת עַל הַכּוֹכָבִים), as we said (כְּמוֹ שֶׁאָמַרְנוּ), and from there all calamities are drawn down upon Yisrael (וּמִשָּׁם נִמְשָׁכוֹת כָּל הַפּוּרְעָנוּיוֹת לְיִשְׂרָאֵל).

And this is what the verse says: “Then I will continue to chastise you sevenfold for your sins” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב: ״וְיָסַפְתִּי לְיִסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם״) (Leviticus 26) the intention is: that He will empower the seven wandering stars, through which Yisrael shall be afflicted for the sins they committed (הַכַּוָּנָה: שֶׁיִּתֵּן כֹּחַ לַשִּׁבְעָה כּוֹכְבֵי לֶכֶת - שֶׁמֵּהֶם יִהְיוּ יִשְׂרָאֵל מְיוּסָּרִים מֵהֶעֱוֹנוֹת שֶׁעָשׂוּ). And four times it is written in this parashah: “sevenfold for your sins” (וְאַרְבַּע פְּעָמִים נִכְתַּב בַּפָּרָשָׁה הַזֹּאת ״שֶׁבַע עַל חַטֹּאתֵיכֶם״), and further on we shall explain the reason (וּלְהַלָּן נְפָרֵשׁ הַטַּעַם).

And the seven stars correspond to the seven Patriarchs and Matriarchs, as we have said (וְהַשִּׁבְעָה כּוֹכָבִים הֵם כְּנֶגֶד הַשִּׁבְעָה אָבוֹת וְאִמָּהוֹת כְּמוֹ שֶׁאָמַרְנוּ). And therefore you will find that, just as the Avot [Patriarchs] are three and the Imahot [Matriarchs] are four (וּלְזֹאת תִּמְצָא, כִּי כְּמוֹ שֶׁהָאֲבוֹת הֵם שְׁלוֹשָׁה וְהָאִמָּהוֹת אַרְבַּע), so too among the stars: the three are male—Shabbatai [Saturn], Tzedek [Jupiter], and Ma’adim [Mars] (כָּךְ הַכּוֹכָבִים הַשְּׁלוֹשָׁה הֵם זְכָרִים, שֶׁהֵם שַׁבְּתַאִי, צֶדֶק, מַאֲדִים); and the four are female—Chammah [the Sun], Nogah [Venus], Kochav [Mercury], and Levanah [the Moon] (וְהָאַרְבָּעָה הֵם נְקֵבוֹת, שֶׁהֵן חַמָּה, נוֹגַהּ, כּוֹכָב, לְבָנָה).

And through them The Holy One Blessed Be He pays measure for measure (וּבָהֶם מְשַׁלֵּם הקב״ה מִדָּה כְּנֶגֶד מִדָּה). And what does it mean: “measure for measure”? (וּמָה רוֹצֶה לוֹמַר ״מִדָּה כְּנֶגֶד מִדָּה״) The meaning is not that Hashem, may He be exalted, repays a person in accordance with his sins (אֵין הַכַּוָּנָה שֶׁהקב״ה מְשַׁלֵּם לָאָדָם כַּעֲוֹנוֹתָיו), for evil does not issue from Him, may He be exalted (שֶׁאֵין הָרָע נִמְשָׁךְ מֵאִתּוֹ יִתְעַלֶּה), for His mercy is upon all His creatures (כִּי רַחֲמָיו עַל כָּל מַעֲשָׂיו).

Rather, the meaning is: if a person says, “Since the Avot are the foundation of the world (אֶלָּא הַכַּוָּנָה: שֶׁאִם יֹאמַר הָאָדָם, אַחַר שֶׁהָאֲבוֹת הֵם יְסוֹד הָעוֹלָם), then the world must surely endure and good must be bestowed upon me even if I sin” (אִם כֵּן בְּהֶכְרֵחַ הוּא שֶׁהָעוֹלָם יִתְקַיֵּם וְשֶׁהַטּוֹב יִהְיֶה נִשְׁפָּע עָלַי אַף עַל פִּי שֶׁאֶחֱטָא) - for this reason Hashem, may He be blessed, said: I have already set and arranged another system (לְזֹאת אָמַר ה׳ יִתְבָּרֵךְ: כְּבָר שַׂמְתִּי וְסִידַּרְתִּי מִדָּה אַחֶרֶת), which are the seven stars corresponding to the seven Avot [Patriarchs] (שֶׁהֵם ז׳ כּוֹכָבִים כְּנֶגֶד שִׁבְעָה אָבוֹת). If you sin, they shall afflict you (כְּשֶׁתֶּחֱטָא - הֵם יִהְיוּ מְיַסְּרִים אוֹתְךָ), because from Hashem, may He be blessed, no evil is drawn (לְפִי שֶׁמֵאִתּוֹ יִתְבָּרֵךְ אֵין שׁוּם רָע נִמְשָׁךְ). He said “against” a middah (אָמַר ״כְּנֶגֶד״ מִדָּה), that is opposite to His own middah (שֶׁהִיא הֶפֶךְ מִדָּתוֹ יִתְבָּרֵךְ), for His middah is to bestow and have mercy upon His creatures (כִּי מִדָּתוֹ יִתְבָּרֵךְ לְהֵיטִיב וּלְרַחֵם עַל בְּרִיּוֹתָיו), but the nature of these is the opposite (וּמִדָּתָם שֶׁל אֵלּוּ הִיא בְּהֶפֶךְ). For through their combination, evil is drawn into the world for Yisrael when they do not do His will, may He be blessed (שֶׁבְּסִיבַּת חִבּוּרָם רָעוֹת נִמְשָׁכוֹת בָּעוֹלָם לְיִשְׂרָאֵל - כְּשֶׁאֵינָם עוֹשִׂים רְצוֹנוֹ יִתְבָּרֵךְ). And even though goodness also flows from them (שֶׁאַף עַל פִּי שֶׁגַּם טוֹב נִמְשָׁךְ מֵהֶם), that is for the other nations who are under Mazal(הוּא לִשְׁאָר הָאֻמּוֹת שֶׁהֵם תַּחַת הַמַּזָּל).