Torah 21:8 כ״א:ח׳
1 א

ח וּכְשֶׁאָדָם לוֹמֵד תּוֹרָה וְאֵין מֵבִין בָּהּ שׁוּם חִדּוּשׁ, זֶה מֵחֲמַת שֶׁהַמֹּחִין וְהַשֵּׂכֶל שֶׁל הַתּוֹרָה וְהַלִּמּוּד הַזֶּה הֵן בִּבְחִינַת עִבּוּר, וְזֶה נִקְרָא בְּשֵׁם יַעֲקֹב, כִּי יַעֲקֹב זֶה בְּחִינַת עִבּוּר, בְּחִינַת (הושעַ יב): בַּבֶּטֶן עָקַב אֶת אָחִיו,

8. Now, when a person studies Torah but is unable to understand it, this is because the mentalities and intellect of this Torah and study are in the aspect of pregnancy. It is referred to by the name Yaakov. For yAaKoV is the aspect of pregnancy, as in (Hosea 12:4), “In the womb, he took his brother by the AKeV (the heel).”

2 ב

וְאָז צָרִיךְ לִצְעֹק הַקָּלִין הַנַּ"ל. וְזֶה בְּחִינַת (בראשית כ״ז:כ״ב): הַקֹּל קוֹל יַעֲקֹב – כְּשֶׁהוּא בִּבְחִינַת יַעֲקֹב צָרִיךְ לוֹ הַקָּלִין, כְּדֵי לְהוֹצִיא הַמֹּחִין בִּבְחִינַת לֵדָה.

And then he must cry out the above mentioned calls. This corresponds to (Genesis 27:22), “The call is the call of Yaakov.” When he is in the aspect of Yaakov, he must <cry out loud> in order to bring forth the mentalities in the aspect of birth.

3 ג

וּמִי שֶׁתּוֹרָתוֹ בְּלֹא הֲבָנָה בָּהּ שׁוּם חִדּוּשׁ, אֵין לִדְרֹשׁ אוֹתָהּ לְרַבִּים, כִּי הַתּוֹרָה הַזֹּאת שֶׁהִיא בִּבְחִינַת יַעֲקֹב, בִּבְחִינַת עִבּוּר, אַף־עַל־פִּי שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְעַנֵּג [בָּהּ], בִּבְחִינַת: וְדִגְלוֹ עָלַי אַהֲבָה – אַל תִּקְרֵי וְדִגְלוֹ אֶלָּא וְלִגְלוּגוֹ (מדרש שה"ש), אֲבָל אֵין לִדְרֹשׁ אוֹתָהּ כְּמוֹ שֶׁהִיא לְרַבִּים, כִּי אֵין לִדְרשׁ אֶלָּא דְּבָרִים הַמְבֹרָרִים, כְּמַאֲמַר (שבת קמה:): אֱמֹר לַחָכְמָה אֲחֹתִי אַתְּ – אִם בָּרוּר לְךָ הַדָּבָר כַּאֲחוֹתְךָ שֶׁהִיא אֲסוּרָה לְךָ, אֱמֹר, וְאִם לָאו, אַל תֹּאמְרֵהוּ.

And, someone whose Torah study is without understanding and contains <no> new perception should not expound it [the Torah] in public. For this Torah, which is in the aspect of Yaakov/pregnancy—even though the Holy One delights in it, as in (Shir HaShirim Rabbah 2:3), “‘V’diglo (His banner) over me is love’ (Song of Songs 2:4): do not read this v ’DiGLo, but < v’DiLuGo> (his stammering)”—should nevertheless not be expounded as is. For only things which are clear should be expounded. As <our Sages (Shabbat 145b) say of the verse>: “‘Say to wisdom: You are my sister’ (Proverbs 7:4) —if the thing is as clear to you as your sister’s impermissibility, say it; but if not, do not say it.”

4 ד

וְזֶהוּ (תהילים קל״ה:ד׳): כִּי יַעֲקֹב בָּחַר לוֹ יָהּ – כְּשֶׁהִיא בִּבְחִינַת יַעֲקֹב, בִּבְחִינַת עִבּוּר, בְּלֹא מֹחִין – זֹאת הַלִּמּוּד בָּחַר לוֹ הַקָּדוֹשׁ־בָּרוּךְ־ הוּא, בִּבְחִינַת וְדִגְלוֹ עָלַי אַהֲבָה; וְאֵין לִדְרֹשׁ אוֹתָהּ לְרַבִּים.

{“For God chose Yaakov as His own, Yisrael as His special one” (Psalms 135:4).} And this is, “For God chose Yaakov as His own.” When it is in the aspect of Yaakov/pregnancy/without mentalities, this is the learning which the Holy One has chosen—in the aspect of “His banner over me was love.” This [learning] should not be expounded to the public.

5 ה

אֲבָל יִשְׂרָאֵל לִסְגֻלָּתוֹ – יִשְׂרָאֵל אוֹתִיּוֹת לִי רֹאשׁ, הַיְנוּ הִתְגַּלּוּת הַמֹּחִין, הַמְשָׁכַת אוֹר הַפָּנִים הַנַּ"ל, שֶׁפַע אֱלֹקִי הַנַּ"ל, בְּתוֹךְ הַפְּנִימִי כַּנַּ"ל.

But, “Yisrael is His special one.” YiSRAeL is the letters LY RoASh (I have a head). This is the revelation of the mentalities, the drawing of the light of the face/Godly influx into the <inner part of the mind>, as above.

6 ו

וְזֶה בְּחִינַת יִשְׂרָאֵל, בִּבְחִינַת (ישעיהו מ״ט:ג׳): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. בְּךָ דַּיְקָא, שֶׁיִּתְמַשֵּׁךְ עֲטֶרֶת תִּפְאֶרֶת, הַיְנוּ הַמַּקִּיפִין הַנַּ"ל, בְּךָ – בְּתוֹךְ הַפְּנִימִיּוּת;

And this is the concept of “Yisrael,” as in (Isaiah 49:3), “Yisrael, in you I take pride.” Specifically “in you.” The “crown of splendor”—the transcending intellects mentioned above—should be drawn “in you”—internalized.

7 ז

לִסְגֻלָּתוֹ – זֹאת הַתּוֹרָה יָכוֹל לִדְרשׁ אוֹתָהּ לְרַבִּים:

“As His special one.” This is the Torah which he can expound to the public.