27a (כ״ז:א׳)

And Shelomit is from the language of completeness (וְ״שְׁלוֹמִית״ מִלְּשׁוֹן שְׁלֵמוּת), meaning (הַכַּוָּנָה): that now His blessed effusion and wholeness is absent (שֶׁעַתָּה הַשְׁפָעָתוֹ יִתְבָּרַךְ וּשְׁלֵמוּתוֹ נֶעְדָּר) and removed from its place (וְהוּסַר מִמְּקוֹמוֹ), and effused elsewhere (וְהוּשְׁפַּע בִּמְקוֹם אַחֵר). Therefore it is written “son” in place of “daughter” (וְלָכֵן נִכְתַּב ״בֶּן״ בִּמְקוֹם ״בַּת), meaning (יִרְצֶה): that what he was fit to receive (שֶׁנָּתַן לְאַחֵר מַה שֶּׁהָיָה הוּא רָאוּי לְקַבֵּל), was given to another, as we said (כְּמוֹ שֶׁאָמַרְנוּ): that the effuser is called in masculine form (שֶׁהַמַּשְׁפִּיעַ נִקְרָא בִּלְשׁוֹן זָכָר), and the recipient in feminine form (וְהַמֻּשְׁפָּע בִּלְשׁוֹן נְקֵבָה).

And all of this was caused (וְכָל זֶה גָּרַם) by his distancing from His Torah, may He be blessed (לּוֹ הֱיוֹתוֹ מִתְרַחֵק מִתּוֹרָתוֹ יִתְבָּרַךְ), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “And it was when Rechav‘am established the kingdom and became strong, he forsook the Torah of Hashem, and all Yisrael with him” (II Chronicles 12:1) ("וַיְהִי כְּהָכִין מַלְכוּת רְחַבְעָם וּכְחֶזְקָתוֹ עָזַב אֶת תּוֹרַת ה׳ וְכָל יִשְׂרָאֵל עִמּוֹ). And from this followed (וְנִמְשַׁךְ מִזֶּה) that Shishak king of Egypt came upon him (שֶׁבָּא עָלָיו שִׁישַׁק מֶלֶךְ מִצְרַיִם), and he brought with him Luvim, Khikkiyim, and Kushim (וְהֵבִיא עִמּוֹ לוּבִים חִכִּיִּים וְכוּשִׁים), which are three nations (שֶׁהֵם שָׁלוֹשׁ אֻמּוֹת), and with Egypt-four (וְעִם מִצְרַיִם – אַרְבַּע), to allude to the four winds we mentioned (לְרַמֵּז לְאַרְבַּע רוּחוֹת שֶׁאָמַרְנוּ), which become strengthened over Yisrael when they abandon the Torah (שֶׁמִּתְחַזְּקוֹת עַל יִשְׂרָאֵל כְּשֶׁעוֹזְבִים הַתּוֹרָה), and they executed the vengeance, as you will see from the verses (וְעָשׂוּ הַנְּקָמָה שֶׁתִּרְאֶה מִן הַפְּסוּקִים).

If so, it appears (אִם כֵּן, נִרְאֶה) that when Yisrael abandon the Torah (שֶׁכְּשֶׁיִּשְׂרָאֵל עוֹזְבִים הַתּוֹרָה), not only do they lose the blessing (לֹא דַּי שֶׁמַּפְסִידִים הַבְּרָכָה), but they are placed under the nations (אֶלָּא שֶׁהֵם נִתָּנִים תַּחַת הָאֻמּוֹת), as we have said (כְּמוֹ שֶׁאָמַרְנוּ). And in order that you understand this clearly (וּכְדֵי שֶׁתָּבִין זֶה בָּאֵר הֵיטֵב), I have already told you (כְּבָר אָמַרְתִּי לְךָ): that the place of the Torah is in Binah (שֶׁמְּקוֹם הַתּוֹרָה הוּא בַּבִּינָה), for there is the blessing of Yisrael (שֶׁשָּׁם הִיא בִּרְכָּתָם שֶׁל יִשְׂרָאֵל), as it is said: “that is tripled in the Torah” (כְּמוֹ שֶׁאָמַר "הַמְּשֻׁלֶּשֶׁת בַּתּוֹרָה), and it is the eighth Sefirah (וְהִיא הַסְּפִירָה הַשְּׁמִינִית), beneath which are seven (שֶׁלְּמַטָּה מִמֶּנָּה שִׁבְעָה), and above it two (וּלְמַעְלָה מִמֶּנָּה שְׁתַּיִם).

And since Yisrael lose this blessing (וּמִצַּד שֶׁיִּשְׂרָאֵל מַפְסִידִים זֹאת הַבְּרָכָה), when they distance themselves from His Torah, may He be blessed (כְּשֶׁהֵם מַרְחִיקִים עַצְמָם מִתּוֹרָתוֹ יִתְבָּרַךְ), therefore David protested and said (לָזֶה מִתְרַעֵם דָּוִד וְאוֹמֵר): “For the leader on the eighth” (Psalms 12:1) ("לַמְנַצֵּחַ עַל הַשְּׁמִינִית), corresponding to this eighth middah (כְּנֶגֶד זֹאת הַמִּדָּה הַשְּׁמִינִית). And what he meant to say was this (וּמַה שֶּׁהָיָה אוֹמֵר הוּא זֶה): since our sages of blessed memory said (כֵּיוָן שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה): that Ben David does not come (שֶׁאֵין בֶּן דָּוִד בָּא) except in a generation that is entirely meritorious or entirely guilty (אֶלָּא בְּדוֹר שֶׁכֻּלּוֹ זַכָּאי אוֹ בְדוֹר שֶׁכֻּלּוֹ חַיָּב) (Sanhedrin 98a), David said (אָמַר דָּוִד): since now they are all wicked (כֵּיוָן שֶׁעַתָּה הֵם כֻּלָּם רְשָׁעִים), it is fitting that he should come (רָאוּי הוּא שֶׁיָּבוֹא).

And this is what he said (וְזֶהוּ שֶׁאָמַר): “Help, Hashem, for the pious is ended, for the faithful are gone from among the sons of man” (Psalms 12:2) ("הוֹשִׁיעָה ה׳ כִּי גָמַר חָסִיד כִּי פַסּוּ אֱמוּנִים מִבְּנֵי אָדָם). “Vanity they speak, each one with his neighbor” etc (שָׁוְא יְדַבְּרוּ אִישׁ אֶת רֵעֵהוּ" וכו'), and he said of them (וְהָיָה אוֹמֵר עֲלֵיהֶם): “May Hashem cut off all smooth-tongued lips, the tongue that speaks proud things” (Psalms 12:4) ("יַכְרֵת ה׳ כָּל שִׂפְתֵי חֲלָקוֹת לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת). Those who have said (אֲשֶׁר אָמְרוּ): “With our tongues we shall prevail” (Psalms 12:5) ("לִלְשׁוֹנֵנוּ נַגְבִּיר), David spoke in the language of the wicked (אָמַר דָּוִד בִּלְשׁוֹן הָרְשָׁעִים), and this is: “Who have said” (וְזֶהוּ "אֲשֶׁר אָמְרוּ), and he explained their speech (וּפֵרֵשׁ אֲמִירָתָם): “‘With our tongues’ - that is to say: (רוֹצֶה לוֹמַר: "לִלְשׁוֹנֵנוּ) ‘Is it because of our tongues that David said: “May Hashem cut off all smooth-tongued lips…”? (וְכִי לִשׁוֹנֵנוּ אָמַר דָּוִד 'יַכְרֵת ה׳ כָּל שִׂפְתֵי חֲלָקוֹת).

Behold, we shall prevail, our lips are with us (הִנֵּה אֲנַחְנוּ נַגְבִּיר, שְׂפָתֵינוּ אִתָּנוּ), for who is master over us?” (Psalms 12:5) ("מִי אָדוֹן לָנוּ). Therefore, when David saw the insolence of the wicked (אִם כֵּן, כְּשֶׁרָאָה דָּוִד זְדוֹן הָרְשָׁעִים), and that their merit was insufficient to establish his kingdom (וּזְכוּתָם לֹא הָיְתָה מַסְפֶּקֶת לְשֶׁיְּשֻׁכְּנוּן מַלְכוּתוֹ), he would say (הָיָה אוֹמֵר): “Because of the oppression of the poor, because of the groaning of the needy, now I will arise” etc (Psalms 12:6) (״מִשֹּׁד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים עַתָּה אָקוּם״ וכו).

It means, the reason that the kingdom of the house of David shall arise (יִרְצֶה, הַסִּבָּה שֶׁתָּקוּם מַלְכוּת בֵּית דָּוִד) is because of the compassion that Hashem, may He be blessed, shall have upon the poor and the needy (הִיא מִצַּד הָרַחֲמָנוּת שֶׁיְּרַחֵם ה׳ יִתְבָּרַךְ עַל הָעֲנִיִּים וְהָאֶבְיוֹנִים), and the evils that the wicked did to them (וְהָרָעוֹת שֶׁעָשׂוּ לָהֶם הָרְשָׁעִים).

And for this reason (וּבִשְׁבִיל זֶה) shall arise the kingdom of the house of David (יָקוּם מַלְכוּת בֵּית דָּוִד): “I shall begin salvation” (Psalms 12:6) ("אָשִׁית בְּיֶשַׁע). And what is this salvation? (וּמָה הִיא זוֹ הַיְשׁוּעָה) That Hashem, may He be blessed, will give power to David (שֶׁיִּתֵּן ה׳ יִתְבָּרַךְ כֹּחַ בְּדָוִד), so that with the breath of his lips he shall slay the wicked (שֶׁבְּרוּחַ שְׂפָתָיו יָמִית רָשָׁע). And this is what it says (וְזֶהוּ שֶׁאָמַר): “He will blow upon him” (״יִפִּיחַ לוֹ״), for yafiach [he will blow] is an expression of speech (שֶׁ״יִפִּיחַ״ הוּא לְשׁוֹן דִּבּוּר).

And concerning the blessing (וּלְעִנְיַן הַבְּרָכָה) which we said that Yisrael lose because of the wicked (שֶׁאָמַרְנוּ שֶׁיִּשְׂרָאֵל מַפְסִידִים בְּסִבַּת הָרְשָׁעִים), he said: “The sayings of Hashem are pure sayings, silver refined in a crucible upon the earth” (Psalms 12:7) (״אִמְרוֹת ה׳ אֲמָרוֹת טְהֹרוֹת כֶּסֶף צָרוּף בַּעֲלִיל לָאָרֶץ), meaning (יִרְצֶה), they act only through pure vessels (יֹפְעֲלוּ אֶלָּא בִּכְלִים טְהוֹרִים). And “earth” (וְ״אָרֶץ) is-just as all of His words are pure (שֶׁכְּכָל דְּבָרָיו יִתְעַלֶּה טְהוֹרִים), so too must Knesset Yisrael be (כֵּן לֹא כְּנֶסֶת יִשְׂרָאֵל כְּמוֹ שֶׁאָמַרְנוּ), and this is what it says: “in a crucible upon the earth” (וְזֶהוּ שֶׁאָמַר ״בַּעֲלִיל לָאָרֶץ).

To act within Knesset Yisrael, there must be “refined silver” (לִפְעֹל בִּכְנֶסֶת יִשְׂרָאֵל צָרִיךְ ״כֶּסֶף צָרוּף), for alil is a term of action (שֶׁ״עֲלִיל״ הוּא לְשׁוֹן פְּעוּלָה), like: “they have acted corruptly, they have done abominably” (Psalms 14:1) (״הִשְׁחִיתוּ תַּעֲבוּ עֲלִילָה). “Purified sevenfold” (Psalms 12:7) ("מְזֻקָּק שִׁבְעָתָיִם), meaning (יִרְצֶה): it is purified in those seven eyes (שֶׁהוּא מְזֻקָּק בְּאוֹתָם הַשִּׁבְעָה עֵינַיִם), which are from the eighth middah (שֶׁהֵם מִן הַמִּדָּה הַשְּׁמִינִית), which is Knesset Yisrael (שֶׁהֵם כְּנֶסֶת יִשְׂרָאֵל), that the Holy One Blessed Be He watches over those eyes (שֶׁהקב״ה שׁוֹמֵר אוֹתָם עֵינַיִם), as the verse says: “You, Hashem, shall guard them” (Psalms 12:8) (״אַתָּה ה׳ תִּשְׁמְרֵם), and also guards the goodness poured into them (וְגַם שׁוֹמֵר הַטּוֹב הַמֻּשְׁפָּע בָּהֶם), and this is what it says: “You shall preserve him from this generation forever” (Psalms 12:8) (״תִּצְּרֶנּוּ מִן הַדּוֹר זוּ לְעוֹלָם).

Meaning (יִרְצֶה): so long as this generation is wicked (שֶׁכָּל זְמַן שֶׁזֶּה הַדּוֹר יִהְיֶה רָשָׁע), You shall guard that effusion (תִּשְׁמוֹר זֹאת הַשְּׁפָעָה) that it should not descend upon them (שֶׁלֹּא תֵּרֵד עֲלֵיהֶם). “The wicked walk around” (Psalms 12:9) ("סָבִיב רְשָׁעִים יִתְהַלָּכוּן), meaning (יִרְצֶה): when this effusion is not poured (כְּשֶׁזֹּאת הַשְּׁפָעָה אֵינָהּ נִשְׁפָּעַת) upon Yisrael (עַל יִשְׂרָאֵל), they go around the seven planets (הוֹלְכִים סָבִיב הַשִּׁבְעָה כּוֹכָבִים), which correspond to the seven middot (שֶׁהֵם כְּנֶגֶד הַז׳ מִדּוֹת), to receive the shefa (לָקַחַת הַשְּׁפָעָה) that was fit to descend upon Knesset Yisrael (שֶׁהָיְתָה רְאוּיָּה שֶׁתֵּרֵד עַל כְּנֶסֶת יִשְׂרָאֵל).

And when they receive that shefa (וּכְשֶׁהֵן מְקַבְּלוֹת זֹאת הַשְּׁפָעָה), and are uplifted (וְהֵן מִתְרוֹמְמוֹת), it is disgrace and shame to Yisrael (הוּא זוּלּוּת וּבִזָּיוֹן לְיִשְׂרָאֵל), who are “man” (שֶׁהֵם בְּנֵי אָדָם), as our Sages said (כְּמוֹ שֶׁאָמְרוּ ז״ל): “You are called ‘Adam’” (אַתֶּם קְרוּיִים אָדָם), and the nations of the world are not called ‘man’ (וְאֵין אוּמוֹת הָעוֹלָם קְרוּיִים אָדָם). And this is what it says (וְזֶהוּ שֶׁאָמַר): “Vilest is exalted among the sons of man” (Psalms 12:9) ("כְּרַם זַלּוּת לִבְנֵי אָדָם). And the wicked of Yisrael (וּרְשָׁעֵי יִשְׂרָאֵל) do not believe (אֵינָם מַאֲמִינִים) that the Holy One, Blessed Be He (שֶׁהקב״ה), influences the world (מַשְׁפִּיעַ בָּעוֹלָם) in this manner (בַּזֶּה הָאֹפֶן), and that He repays a man (וְשֶׁהוּא מְשַׁלֵּם לְאִישׁ) according to his deeds (כְּפֹעֲלוֹ).

And from this also (וּמִזֶּה גַּם כֵּן) David would lament (הָיָה מִתְרַעֵם דָּוִד) and said (וְאָמַר): “The vile one said in his heart (אָמַר נָבָל בְּלִבּוֹ): There is no Elohim (אֵין אֱלֹהִים); they have corrupted (הִשְׁחִיתוּ), they have acted abominably (הִתְעִיבוּ) with injustice” (עֲלִילָה). That is to say (יִרְצֶה), they hate the action (שֶׁהֵם שׂוֹנְאִים הַפְּעוּל) that comes from HaPo‘el [the Agent] (הַבָּא מֵהַפּוֹעֵל), as it says (שֶׁאָמַר): “In iniquity upon the earth” (בַּעֲלִיל לָאָרֶץ). And before (וְקוֹדֶם) Hashem, may He be blessed (שֶׁיָּסִיר ה׳ יִתְבָּרֵךְ), removes that influence (אוֹתָהּ הַשְּׁפָעָה), He looks down (מַשְׁקִיף) from His Holy Palace (מֵהֵיכַל קָדְשׁוֹ) to see (לִרְאוֹת) if there is one (הֲיֵשׁ אֶחָד) who fears Him (שֶׁיִּירָא אוֹתוֹ), may He be blessed (יִתְבָּרֵךְ), and seeks His mercy (וִיבַקֵּשׁ רַחֲמָיו). And this is what the verse said (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “Hashem looked down from Heaven upon the children of man…” (ה׳ מִשָּׁמַיִם הִשְׁקִיף עַל בְּנֵי אָדָם וְגוֹ׳). And when the Holy One, Blessed Be He (וּכְשֶׁאֵין הקב״ה), finds no merit in Yisrael (מוֹצֵא זְכוּת בְּיִשְׂרָאֵל), that goodness and blessing (אוֹתוֹ הַטּוֹב וְהַבְּרָכָה) inherited by our forefathers (שֶׁיָּרְשׁוּ אֲבוֹתֵינוּ), about which it is said “kol [all]” (שֶׁנֶּאֱמַר בּוֹ ״כֹּל), as I said (כְּמוֹ שֶׁאָמַרְתִּי), He removes it (הוּא מֵסִיר אוֹתוֹ) and distances it from Yisrael His children (וּמְרַחֲקוֹ מִיִּשְׂרָאֵל בָּנָיו).

And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “All have turned aside together” (הַכֹּל סָר יַחְדָּו), meaning (שֶׁהַכַּוָּנָה), all this goodness has vanished as one (שֶׁכָּל זֶה הַטּוֹב נֶעְדָּר כְּאֶחָד). And what was the reason it turned aside? (וּמַה הָיְתָה הַסִּיבָּה שֶׁסָּר), Because “together they have become corrupt” (לְפִי שֶׁ"יַחְדָּו נֶאֱלָחוּ), those who do good for Yisrael (אוֹתָם שֶׁעוֹשִׂים טוֹב לְיִשְׂרָאֵל). And this is what it says (וְזֶה שֶׁאָמַר): “They have become corrupt; none does good…” (נֶאֱלָחוּ אֵין עֹשֶׂה טוֹב וְגוֹ׳). “Not even one” (אֵין גַּם אֶחָד), for Yisrael are divided (שֶׁיִּשְׂרָאֵל הֵם מִתְחַלְּקִים) and do not sit as one (וְאֵינָם יוֹשְׁבִים כְּאֶחָד), and the Name of the Holy One, Blessed Be He (וְאֵין שְׁמוֹ שֶׁל הקב״ה), is not unified among them (מִתְיַחֵד בֵּינֵיהֶם).

And with this (וְעִם זֶה), the nations have power over them (יֵשׁ יְכוֹלֶת בָּאֻמּוֹת עֲלֵיהֶם), for they do not serve the Holy One, Blessed Be He (לְפִי שֶׁאֵינָם עוֹבְדִים לַהקב״ה), and do not act with righteousness (וְאֵינָם עוֹשִׂים צֶדֶק), and do not call in His Name (וְלֹא קוֹרְאִים בִּשְׁמוֹ), but rather in the name of idolatry (אֶלָּא בְּשֵׁם עֲבוֹדָה זָרָה). And therefore it says (וְלָכֵן אָמַר): “Those who eat My people ate bread; Hashem they did not call” (אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם ה׳ לֹא קָרָאוּ). And what it says (וּמַה שֶׁאָמַר): “Have they no knowledge, all the workers of iniquity?” (הֲלֹא יָדְעוּ כָּל פֹּעֲלֵי אָוֶן), that is to say (יִרְצֶה): this is already habitual among them (שֶׁזֶּה כְּבָר הוּא מְרוּגָּל בֵּינֵיהֶם), for that which is known (שֶׁהַדָּבָר הַיָּדוּעַ) is habitual in a man’s mouth (הוּא מְרוּגָּל בְּפִי הָאָדָם). And what it says (וּמַה שֶׁאָמַר): “Hashem they did not call” (ה׳ לֹא קָרָאוּ), it also means (יִרְצֶה גַּם כֵּן): that Yisrael did not call in His Name in truth (שֶׁלֹּא קָרְאוּ יִשְׂרָאֵל בִּשְׁמוֹ בֶּאֱמֶת), as it is said (כְּמוֹ שֶׁאָמַר): “Hashem is near to all who call Him, to all who call Him in truth” (קָרוֹב ה׳ לְכָל קֹרְאָיו לְכָל אֲשֶׁר יִקְרָאֻהוּ בֶּאֱמֶת).

For had they called upon Him (שֶׁאִלּוּ הָיוּ קוֹרְאִים אוֹתוֹ), He would have answered them (הָיָה עוֹנֶה אוֹתָם), so that the nations not rule over them (לְבִלְתִּי יִשְׁלוֹטוּ הָאֻמּוֹת עֲלֵיהֶם). “There they feared fear (שָׁם פָּחֲדוּ פָחַד), for Elohim is in the generation of the righteous” (כִּי אֱלֹהִים בְּדוֹר צַדִּיק), between “there” and “they feared” (בֵּין ״שָׁם״ לְ״פָּחֲדוּ) you will find a pause (תִּמְצָא פֶּסֶק), to hint (לְרַמֵּז) that when the war of Mashiach son of David comes (כְּשֶׁתָּבוֹא מִלְחֶמֶת מָשִׁיחַ בֶּן דָּוִד), whose generation will be righteous (שֶׁדּוֹרוֹ יִהְיֶה צַדִּיק), then before his arrival (שֶׁקֹּדֶם בּוֹאוֹ) the wicked will be finished (יִתַּמּוּ הָרְשָׁעִים), as it is written (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “Let the evil of the wicked be finished and establish the righteous” (יִגָּמֶר נָא רַע רְשָׁעִים וְתָכוֹנֵן צַדִּיק). Then the nations will fear (אָז יִפְחֲדוּ הָאֻמּוֹת), who will be afflicted through the attribute of judgment (שֶׁיִּהְיוּ מְיוּסָּרִים בְּמִדַּת הַדִּין), which is Elohim (שֶׁיִּהְיֶה אֱלֹהִים). And the wars will not be with weapons (וְהַמִּלְחָמוֹת לֹא תִּהְיֶינָה בִּכְלֵי זַיִן) but with the Name of the Holy One, Blessed Be He (אֶלָּא בִּשְׁמוֹ שֶׁל הקב״ה).

And therefore it is said (וְלָכֵן אָמַר): “There they feared fear” (שָׁם פָּחֲדוּ פָחַד), that “there” (שָׁם) is the Name of the Holy One, Blessed Be He (הוּא שֵׁם שֶׁל הקב״ה), from which they will fear (שֶׁמִּמֶּנּוּ יִפְחָדוּ), when the Holy One, Blessed Be He (כְּשֶׁיְּשִׂימֶנּוּ הקב״ה), places it in the mouth of David (בְּפִי דָּוִד), by the merit of the poor (בִּזְכוּת הָעֲנִיִּים), as it says later (כְּמוֹ שֶׁאָמַר לְהַלְּאָן): “The counsel of the poor you put to shame” (עֲצַת עָנִי תָּבִישׁוּ). And our Sages of blessed memory said (וְאָמְרוּ ז״ל), that David said to the Holy One, Blessed Be He, “Arise” seven times (שֶׁשֶׁבַע פְּעָמִים אָמַר דָּוִד לַהקב״ה שֶׁיָּקוּם), and He did not arise (וְלֹא קָם), except at the last time (אֶלָּא בָּאַחֲרוֹנָה), when he said (כְּשֶׁאָמַר): “Arise Hashem, do not lift Your hand, do not forget the poor” (קוּמָה ה׳ אַל תִּשָּׁא יָדֶךָ אַל תִּשְׁכַּח עֲנִיִּים). And for this He arose (וּבִשְׁבִיל זֶה קָם), as it is said (שֶׁנֶּאֱמַר): “Because of the oppression of the poor, from the sighing of the needy, now I will arise, says Hashem” (מִשּׁוֹד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר ה׳).