כִּי לֹא הִמְטִיר ה' אֱלֹהִים עַל הָאָרֶץ (בראשית ב, ה), מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא. אָמַר רַבִּי חִלְפָאי כְּשֵׁם שֶׁהוּא מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא כָּךְ הוּא מַזְכִּיר שֵׁם מָלֵא בִּירִידַת גְּשָׁמִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, שְׁלשָׁה דְבָרִים שְׁקוּלִין זֶה כָּזֶה, וְאֵלּוּ הֵן: אֶרֶץ, וְאָדָם, וּמָטָר. אָמַר רַבִּי לֵוִי בַּר חִיָּא וּשְׁלָשְׁתָּן מִשָּׁלשׁ אוֹתִיּוֹת, לְלַמֶּדְךָ שֶׁאִם אֵין אֶרֶץ אֵין מָטָר, וְאִם אֵין מָטָר אֵין אֶרֶץ, וְאִם אֵין שְׁנֵיהֶם אֵין אָדָם.
“Because the Lord God did not cause it to rain upon the earth” – it mentions a complete name in association with a completed world. Rabbi Ḥilfai said: Just as it mentions a complete name for a complete world [in that verse],so it mentions a complete name [here,] regarding rainfall.
Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and they are: Earth [eretz], man [adam], and rain [matar]. Rabbi Levi bar Ḥiyya said: The three of them are each of three letters, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and without the two of them, there is no man.
Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and they are: Earth [eretz], man [adam], and rain [matar]. Rabbi Levi bar Ḥiyya said: The three of them are each of three letters, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and without the two of them, there is no man.
הָרוֹאֶה בְּרִיּוֹת נָאוֹת וּמְתֻקָּנוֹת בְּיוֹתֵר וְאִילָנוֹת טוֹבוֹת מְבָרֵךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ. הַיּוֹצֵא לַשָּׂדוֹת אוֹ לַגִּנּוֹת בְּיוֹמֵי נִיסָן וְרָאָה אִילָנוֹת פּוֹרְחוֹת וְנִצָּנִים עוֹלִים מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא חִסַּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת וְנָאוֹת כְּדֵי לֵהָנוֹת בָּהֶן בְּנֵי אָדָם:
A person who sees beautiful and well-formed creations or pleasant-looking trees should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose world is like this.
A person who goes out to the fields or gardens in the month of Nisan and sees flowering trees sprouting branches should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who did not leave anything lacking in His world and created within it fine creations and beautiful and fine trees so that they would give pleasure to men.
[Blessed are You, God, our Lord, King of the universe,] whose world is like this.
A person who goes out to the fields or gardens in the month of Nisan and sees flowering trees sprouting branches should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who did not leave anything lacking in His world and created within it fine creations and beautiful and fine trees so that they would give pleasure to men.
וְכֹל שִׂיחַ הַשָּׂדֶה, כָּל הָאִילָנוֹת כְּאִלּוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ. כָּל הָאִילָנוֹת כְּאִלּוּ מְשִׂיחִין עִם הַבְּרִיּוֹת. כָּל הָאִילָנוֹת לַהֲנָאָתָן שֶׁל בְּרִיּוֹת נִבְרְאוּ. מַעֲשֶׂה בְּאֶחָד שֶׁבָּצַר אֶת כַּרְמוֹ וְלָן בְּתוֹכוֹ וּבָאת הָרוּחַ וּפְגָעַתּוּ. כָּל שִׂיחָתָן שֶׁל בְּרִיּוֹת אֵינָהּ אֶלָּא עַל הָאָרֶץ, עָבְדַּת אַרְעָא, לָא עָבְדַּת. וְכָל תְּפִלָּתָן שֶׁל בְּרִיּוֹת אֵינָהּ אֶלָּא עַל הָאָרֶץ, מָרֵי תַּעֲבֵד אַרְעָא, מָרֵי תַּצְלִיחַ אַרְעָא. כָּל תְּפִלָּתָן שֶׁל יִשְׂרָאֵל אֵינוֹ אֶלָּא עַל בֵּית הַמִּקְדָּשׁ, מָרֵי יִתְבְּנֵי בֵּית מַקְדְּשָׁא, מָרֵי מָתַי יִתְבְּנֵי בֵּית מַקְדְּשָׁא.
“All the shrubs [siaḥ] of the field” – all the trees converse [mesiḥin] with one another, as it were. All the trees converse with people, as it were. All the trees were created for the benefit of people. There was an incident involving an individual who harvested his vineyard, spent the night in it, and the wind came and harmed him. All of people’s conversation [siaḥ] is about the land. [They say:] ‘Did the land produce? Did it not produce?’ All of people’s prayers are about the land: ‘Lord, may the land produce; Lord, may the land flourish.’ All of Israel’s prayers are only regarding the Temple: ‘Lord, may the Temple be built; Lord, when will the Temple be built?’
(ז) וְֽאוּלָ֗ם שְׁאַל־נָ֣א בְהֵמ֣וֹת וְתֹרֶ֑ךָּ וְע֥וֹף הַ֝שָּׁמַ֗יִם וְיַגֶּד־לָֽךְ׃ (ח) א֤וֹ שִׂ֣יחַ לָאָ֣רֶץ וְתֹרֶ֑ךָּ וִֽיסַפְּר֥וּ לְ֝ךָ֗ דְּגֵ֣י הַיָּֽם׃ (ט) מִ֭י לֹא־יָדַ֣ע בְּכָל־אֵ֑לֶּה כִּ֥י יַד־יְ֝הוָה עָ֣שְׂתָה זֹּֽאת׃ (י) אֲשֶׁ֣ר בְּ֭יָדוֹ נֶ֣פֶשׁ כָּל־חָ֑י וְ֝ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ׃
(7) But ask the beasts, and they will teach you; The birds of the sky, they will tell you, (8) Or speak to the earth, it will teach you; The fish of the sea, they will inform you. (9) Who among all these does not know That the hand of the LORD has done this? (10) In God's hand is every living soul And the breath of all humankind.
בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, נְטָלוֹ וְהֶחֱזִירוֹ עַל כָּל אִילָנֵי גַּן עֵדֶן, וְאָמַר לוֹ, רְאֵה מַעֲשַׂי כַּמָּה נָאִים וּמְשֻׁבָּחִין הֵן, וְכָל מַה שֶּׁבָּרָאתִי בִּשְׁבִילְךָ בָּרָאתִי, תֵּן דַּעְתְּךָ שֶׁלֹא תְקַלְקֵל וְתַחֲרִיב אֶת עוֹלָמִי, שֶׁאִם קִלְקַלְתָּ אֵין מִי שֶׁיְתַקֵּן אַחֲרֶיךָ.
When God created the first human beings, God led them around all the trees of the Garden of Eden and said: “Look at My works! See how beautiful they are—how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.”
(ז) רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ.
Our Rabbis said: Even those things which you may regard as completely superfluous to the creation of the world, such as fleas, gnats, and flies, even they too are included in the creation of the world, and the Holy One, blessed be He, carries out His purpose through everything, even through a snake, a scorpion, a gnat, or a frog. R. Aha related this story: A man was standing by the bank of a river when he saw a frog bearing a scorpion and carrying it across the river; as soon as it had carried out its commission, it carried it back to its place.
דַּע, כְּשֶׁהָאָדָם מִתְפַּלֵּל בַּשָּׂדֶה, אֲזַי כָּל הָעֲשָׂבִים כֻּלָּם בָּאִין בְּתוֹךְ הַתְּפִלָּה, וּמְסַיְּעִין לוֹ, וְנוֹתְנִין לוֹ כֹּחַ בִּתְפִלָּתוֹ. וְזֶה בְּחִינַת שֶׁנִּקְרֵאת הַתְּפִלָּה שִׂיחָה, בְּחִינַת (בראשית ב): שִׂיחַ הַשָּׂדֶה, שֶׁכָּל שִׂיחַ הַשָּׂדֶה נוֹתְנִין כֹּחַ וְסִיּוּעַ בִּתְפִלָּתוֹ. וְזֶה בְּחִינַת (שם כד): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה – שֶׁתְּפִלָּתוֹ הָיְתָה עִם סִיּוּעַ וְכֹחַ הַשָּׂדֶה, שֶׁכָּל עִשְׂבֵי הַשָּׂדֶה נָתְנוּ כֹּחַ וְסִיּוּעַ בִּתְפִלָּתוֹ כַּנַּ"ל, שֶׁבִּשְׁבִיל זֶה נִקְרֵאת הַתְּפִלָּה שִׂיחָה כַּנַּ"ל.
Know! when a person prays in the fields, all the flora enters into the prayer, helping him and strengthening his prayer. This is the reason prayer is called SiChah (conversation), the concept of “SiaCh (shrub) of the field” (Genesis 2:5). All the shrubs of the field empower and assist his prayer. This is the concept of “And Yitzchak went out laSuaCh (to converse) in the field” (ibid. 24:63)—his prayer was with the help and power of the field. All the flora of the field empowered and assisted his prayer, on account of which prayer is called SiChah.
פרק חמישי - בהשתמש האדם בכוחות הנפש לצד תכלית אחת
צריך לאדם שישעבד כוחות נפשו כולם לפי הדעת, כפי מה שהקדמנו בפרק שלפני זה. וישים לנגד עיניו תמיד תכלית אחת, והיא: השגת השם יתברך, כפי יכולת האדם לדעת אותה. וישים פעולותיו כולן: תנועותיו ומנוחותיו וכל דבריו מביאים לזו התכלית, עד שלא יהיה בפעולותיו דבר מפועל ההבל, ר"ל: פועל שלא יביא אל זאת התכלית. והמשל בו: שישים הכונה באכילתו ובשתיתו, ומשגלו, ושנתו ויקיצתו, ותנועתו ומנוחתו - בבריאות גופו לבד. והכונה בבריאות גופו - שתמצא הנפש כלים בריאים ושלמים לקנות החכמות וקנות מעלות המידות ומעלות השכליות עד שיגיע לתכלית ההיא. ועל זה ההקש לא תהיה אז כונתו אל ההנאה לבד עד שיבחר מן המזון והמשתה הערב, וכן בשאר ההנהגות - אבל יכון אל המועיל. וכשיזדמן שיהיה ערב - יהיה. ושכיזדמן שיהיה בלתי ערב - יהיה. או יכון אל הערב על דרך חכמת הרפואה: כמי שחלשה תאותו למאכל - יעירה במזונות המתובלים הערבים שנפש האדם מתאוה להם. וכן מי שהתעוררה עליו מרה שחורה יסירה בשמיעת הנגונים, ובמיני זמר, ובטיול הגנות, ובבנינים הנאים, וחברת הצורות היפות וכיוצא בהם ממה שירחיב הנפש, ויסיר חולי המרה השחורה ממנו. והכונה בכל זה - שיבריא גופו. ותכלית הכונה בבריאות גופו - לקנות חכמה. וכן כשיתעסק לקנות ממון - תהיה תכלית כונתו בקבוצו, שיוציאו במעלות ושימצאהו לחושי גופו ולהמשיך מציאותו, עד שישיג וידע מהשם יתברך מה שאפשר לדעתו.
צריך לאדם שישעבד כוחות נפשו כולם לפי הדעת, כפי מה שהקדמנו בפרק שלפני זה. וישים לנגד עיניו תמיד תכלית אחת, והיא: השגת השם יתברך, כפי יכולת האדם לדעת אותה. וישים פעולותיו כולן: תנועותיו ומנוחותיו וכל דבריו מביאים לזו התכלית, עד שלא יהיה בפעולותיו דבר מפועל ההבל, ר"ל: פועל שלא יביא אל זאת התכלית. והמשל בו: שישים הכונה באכילתו ובשתיתו, ומשגלו, ושנתו ויקיצתו, ותנועתו ומנוחתו - בבריאות גופו לבד. והכונה בבריאות גופו - שתמצא הנפש כלים בריאים ושלמים לקנות החכמות וקנות מעלות המידות ומעלות השכליות עד שיגיע לתכלית ההיא. ועל זה ההקש לא תהיה אז כונתו אל ההנאה לבד עד שיבחר מן המזון והמשתה הערב, וכן בשאר ההנהגות - אבל יכון אל המועיל. וכשיזדמן שיהיה ערב - יהיה. ושכיזדמן שיהיה בלתי ערב - יהיה. או יכון אל הערב על דרך חכמת הרפואה: כמי שחלשה תאותו למאכל - יעירה במזונות המתובלים הערבים שנפש האדם מתאוה להם. וכן מי שהתעוררה עליו מרה שחורה יסירה בשמיעת הנגונים, ובמיני זמר, ובטיול הגנות, ובבנינים הנאים, וחברת הצורות היפות וכיוצא בהם ממה שירחיב הנפש, ויסיר חולי המרה השחורה ממנו. והכונה בכל זה - שיבריא גופו. ותכלית הכונה בבריאות גופו - לקנות חכמה. וכן כשיתעסק לקנות ממון - תהיה תכלית כונתו בקבוצו, שיוציאו במעלות ושימצאהו לחושי גופו ולהמשיך מציאותו, עד שישיג וידע מהשם יתברך מה שאפשר לדעתו.
CHAPTER V
CONCERNING THE APPLICATION OF MAN'S PSYCHIC FACULTIES TOWARDS THE ATTAINMENT OF A SINGLE GOAL
As we have explained in the preceding chapter, it is the duty of man to subordinate all the faculties of his soul to his reason. He must keep his mind's eye fixed constantly upon one goal, namely, the attainment of the knowledge of God (may He be blessed!), as far as it is possible for mortal man to know Him. Consequently, one must so adjust all his actions, his whole conduct, and even his very words, that they lead to this goal, in order that none of his deeds be aimless, and thus retard the attainment of that end. So, his only design in eating, drinking, cohabiting, sleeping, waking, moving about, and resting should be the preservation of bodily health, while, in turn, the reason for the latter is that the soul and its agencies may be in sound and perfect condition, so that he may readily acquire wisdom, and gain moral and intellectual virtues, all to the end that man may reach the highest goal of his endeavors. Accordingly, man will not direct his attention merely to obtain bodily enjoyment, choosing of food and drink and the other things of life only the agreeable, but he will seek out the most useful, being indifferent whether it be agreeable or not. There are, indeed, times when the agreeable may be used from a curative point of view, as, for instance, when one suffers from loss of appetite, it may be stirred up by highly seasoned delicacies and agreeable, palatable food. Similarly, one who suffers from melancholia may rid himself of it by listening to singing and all kinds of instrumental music, by strolling through beautiful gardens and splendid buildings, by gazing upon beautiful pictures, and other things that enliven the mind, and dissipate gloomy moods. The purpose of all this is to restore the healthful condition of the body, but the real object in maintaining the body in good health is to acquire wisdom. Likewise, in the pursuit of wealth, the main design in its acquisition should be to expend it for noble purposes, and to employ it for the maintenance of the body and the preservation of life, so that its owner may obtain a knowledge of God, in so far as that is vouchsafed unto man.
CONCERNING THE APPLICATION OF MAN'S PSYCHIC FACULTIES TOWARDS THE ATTAINMENT OF A SINGLE GOAL
As we have explained in the preceding chapter, it is the duty of man to subordinate all the faculties of his soul to his reason. He must keep his mind's eye fixed constantly upon one goal, namely, the attainment of the knowledge of God (may He be blessed!), as far as it is possible for mortal man to know Him. Consequently, one must so adjust all his actions, his whole conduct, and even his very words, that they lead to this goal, in order that none of his deeds be aimless, and thus retard the attainment of that end. So, his only design in eating, drinking, cohabiting, sleeping, waking, moving about, and resting should be the preservation of bodily health, while, in turn, the reason for the latter is that the soul and its agencies may be in sound and perfect condition, so that he may readily acquire wisdom, and gain moral and intellectual virtues, all to the end that man may reach the highest goal of his endeavors. Accordingly, man will not direct his attention merely to obtain bodily enjoyment, choosing of food and drink and the other things of life only the agreeable, but he will seek out the most useful, being indifferent whether it be agreeable or not. There are, indeed, times when the agreeable may be used from a curative point of view, as, for instance, when one suffers from loss of appetite, it may be stirred up by highly seasoned delicacies and agreeable, palatable food. Similarly, one who suffers from melancholia may rid himself of it by listening to singing and all kinds of instrumental music, by strolling through beautiful gardens and splendid buildings, by gazing upon beautiful pictures, and other things that enliven the mind, and dissipate gloomy moods. The purpose of all this is to restore the healthful condition of the body, but the real object in maintaining the body in good health is to acquire wisdom. Likewise, in the pursuit of wealth, the main design in its acquisition should be to expend it for noble purposes, and to employ it for the maintenance of the body and the preservation of life, so that its owner may obtain a knowledge of God, in so far as that is vouchsafed unto man.
ולא יאבדו אפילו גרגיר של חרדל בעולם, ויצר עליהם בכל אבדון והשחתה שיראו, ואם יוכלו להציל יצילו כל דבר מהשחית בכל כחם מדיני המצוה.
[Tzaddikim] will not destroy even a mustard seed in the world and they are distressed at every ruination and spoilage they see; and if they are able to do any rescuing, they will save anything from destruction, with all their power.
בַּר סִירָא אָמַר, אֱלוֹהַּ הֶעֱלָה סַמִּים מִן הָאָרֶץ, בָּהֶם הָרוֹפֵא מְרַפֵּא אֶת הַמַּכָּה, וּבָהֶם הָרוֹקֵחַ מְרַקֵּחַ אֶת הַמִּרְקַחַת. אָמַר רַבִּי סִימוֹן אֵין לְךָ כָּל עֵשֶׂב וְעֵשֶׂב, שֶׁאֵין לוֹ מַזָּל בָּרָקִיעַ שֶׁמַּכֶּה אוֹתוֹ, וְאוֹמֵר לוֹ גְּדַל, הֲדָא הוּא דִּכְתִיב (איוב לח, לג): הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ וגו', לָשׁוֹן שׁוֹטֵר (איוב לח, לא): הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ משְׁכוֹת כְּסִיל תְּפַתֵּחַ, רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי סִימוֹן אָמַר, כִּימָה מְעַדֶּנֶת אֶת הַפֵּרוֹת, וּכְסִיל מוֹשֵׁךְ בֵּין קֶשֶׁר לְקֶשֶׁר. הֲדָא הוּא דִכְתִיב (איוב לח, לב): הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִּשׁ עַל בָּנֶיהָ תַנְחֵם, רַבִּי תַּנְחוּם בַּר חִיָּא וְרַבִּי סִימוֹן אָמְרוּ, מַזָּל הוּא שֶׁהוּא מְמַזֵּר אֶת הַפֵּרוֹת.
Bar Sira said: God produced drugs from the earth with which the physician heals the wound, and with which the pharmacist mixes his compounds. Rabbi Simon said: There is not a single blade of grass that does not have a constellation in the firmament that strikes it and says to it: ‘Grow.’ That is what is written: “Do you know the rules of the heavens? Will you establish its dominion [mishtaro] on earth?” (Job 38:33). It is an expression of being in charge [shoter]. “Will you tie the chains of the Pleiades, or untie the reins of Orion?” (Job 38:31) – Rabbi Ḥanina bar Pappa and Rabbi Simon said: Pleiades renders fruits delicate and Orion draws it out from knot to knot. That is what is written: “Will you bring out the Mazarot in its season and guide Ursa with its sons?” (Job 38:32). Rabbi Tanḥuma said: It [Mazarot] is a constellation that softens [memazer] the produce.
A Tzaddik in Our Time: The Life of Rabbi Aryeh Levin, p.107 by Simcha Raz (Feldheim 1975).
[Rav Aryeh Levin (1885-1969) recounted:] Once when Rav Kook was walking in the fields, lost deep in thought, the young student with him plucked a leaf off a branch. Rav Kook was visibly shaken by this act, and turning to his companion he said gently, “Believe me when I tell you, I never simply pluck a leaf or a blade of grass or any living thing, unless I have to.” He explained further, “Every part of the vegetable world is singing a song and breathing forth a secret of the divine mystery of the Creation.” For the first time the young student understood what it means to show compassion to all creatures.
[Rav Aryeh Levin (1885-1969) recounted:] Once when Rav Kook was walking in the fields, lost deep in thought, the young student with him plucked a leaf off a branch. Rav Kook was visibly shaken by this act, and turning to his companion he said gently, “Believe me when I tell you, I never simply pluck a leaf or a blade of grass or any living thing, unless I have to.” He explained further, “Every part of the vegetable world is singing a song and breathing forth a secret of the divine mystery of the Creation.” For the first time the young student understood what it means to show compassion to all creatures.
Likkutei Dibburim, Vol. I, page 177 in English (1957-58)
Likkutei Dibburim is a collection of talks given in Yiddish between 1929 and 1950 by Rabbi Menachem Mendel Schneerson, the previous rebbe of the Lubavitch Hasidim. In his retelling, Rabbi Yosef Yitzḥok Schneerson (1880-1950) recalls when he was about 16 and was walking with his father, Rabbi Sholom Dovber Schneersohn (1860-1920) in the fields near Bolivke:
One day in the summer of 1896, I was strolling with my father in the field in the country resort of Bolivke, near Lubavitch. The crops were almost ripe; the grain and the grass rippled in a gentle breeze.
“Behold G!dliness”, my father declared. “Every movement of each single ear of grain and blade of grass was included in the Primeval Thought of Adam Kadmon, He who watches and gazes until the end of all generations. Divine Providence causes this thought to be realized for the sake of a specific G!dly intent.” As we walked on, we found ourselves in a forest. I continued, proceeding deep in contemplation of what I had just been told concerning Divine Providence, overwhelmed by the gentleness and earnestness of my father’s explanation.
As people often do, I plucked the leaf from a tree that I passed by without taking particular notice, and held it for a while in my hand. As I walked on, engrossed in thought, ever so often I tore off small pieces from the leaf and tossed them to the ground.
My father then said: “The Ari z”l teaches that…every leaf is a created being with Divine vitality which G!d created with a specific intent and role in the ultimate purpose of creation…
“We were just discussing the subject of Divine Providence and without any thought at all you plucked the leaf, held it in your hand, played with it…tore it up into little pieces, and scattered it in various places.
“How can a person act so light-mindedly in relation to one of G!d’s creations? This leaf is something created by the Almighty for a particular reason. It has a G!d-given vitality, it has a body and it has a life. In what way is the leaf’s ‘I’ smaller than your ‘I’?”…
Likkutei Dibburim is a collection of talks given in Yiddish between 1929 and 1950 by Rabbi Menachem Mendel Schneerson, the previous rebbe of the Lubavitch Hasidim. In his retelling, Rabbi Yosef Yitzḥok Schneerson (1880-1950) recalls when he was about 16 and was walking with his father, Rabbi Sholom Dovber Schneersohn (1860-1920) in the fields near Bolivke:
One day in the summer of 1896, I was strolling with my father in the field in the country resort of Bolivke, near Lubavitch. The crops were almost ripe; the grain and the grass rippled in a gentle breeze.
“Behold G!dliness”, my father declared. “Every movement of each single ear of grain and blade of grass was included in the Primeval Thought of Adam Kadmon, He who watches and gazes until the end of all generations. Divine Providence causes this thought to be realized for the sake of a specific G!dly intent.” As we walked on, we found ourselves in a forest. I continued, proceeding deep in contemplation of what I had just been told concerning Divine Providence, overwhelmed by the gentleness and earnestness of my father’s explanation.
As people often do, I plucked the leaf from a tree that I passed by without taking particular notice, and held it for a while in my hand. As I walked on, engrossed in thought, ever so often I tore off small pieces from the leaf and tossed them to the ground.
My father then said: “The Ari z”l teaches that…every leaf is a created being with Divine vitality which G!d created with a specific intent and role in the ultimate purpose of creation…
“We were just discussing the subject of Divine Providence and without any thought at all you plucked the leaf, held it in your hand, played with it…tore it up into little pieces, and scattered it in various places.
“How can a person act so light-mindedly in relation to one of G!d’s creations? This leaf is something created by the Almighty for a particular reason. It has a G!d-given vitality, it has a body and it has a life. In what way is the leaf’s ‘I’ smaller than your ‘I’?”…
מָה־רַבּ֬וּ מַעֲשֶׂ֨יךָ ׀ יְֽהֹוָ֗ה כֻּ֭לָּם בְּחׇכְמָ֣ה עָשִׂ֑יתָ מָלְאָ֥ה הָ֝אָ֗רֶץ קִנְיָנֶֽךָ׃
How many are the things You have made, O LORD;
You have made them all with wisdom;
the earth is full of Your creations.
You have made them all with wisdom;
the earth is full of Your creations.
[עַל־פִּי תּוֹרָה י"א - דַּע, כְּשֶׁאָדָם מִתְפַּלֵּל בַּשָּׂדֶה]
לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים, נַשְׁכִּימָה לַכְּרָמִים, נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים, שָׁם אֶתֵּן אֶת דּוֹדַי לָךְ. רִבּוֹנוֹ שֶׁל עוֹלָם, זַכֵּנִי לְהַרְבּוֹת בְּהִתְבּוֹדְדוּת תָּמִיד, וְאֶזְכֶּה לִהְיוֹת רָגִיל לָצֵאת בְּכָל יוֹם לַשָּׂדֶה בֵּין אִילָנוֹת וַעֲשָׂבִים וְכֹל שִׂיחַ הַשָּׂדֶה, וְשָׁם אֶזְכֶּה לְהִתְבּוֹדֵד וּלְהַרְבּוֹת בְּשִׂיחָה זוֹ תְפִלָּה, בֵּינִי לְבֵין קוֹנִי, לָשׂוּחַ שָׁם כָּל אֲשֶׁר עִם לְבָבִי, וְכֹל שִׂיחַ הַשָּׂדֶה וְכָל הָעֲשָׂבִים וְהָאִילָנוֹת וְכָל הַצְּמָחִים, כֻּלָּם יִתְעוֹרְרוּ לִקְרָאתִי, וְיַעֲלוּ וְיִתְּנוּ כֹּחָם וְחַיּוּתָם לְתוֹךְ דִּבְרֵי שִׂיחָתִי וּתְפִלָּתִי, עַד שֶׁתִּהְיֶה תְפִלָּתִי וְשִׂיחָתִי נִשְׁלֶמֶת בְּתַכְלִית הַשְּׁלֵמוּת עַל־יְדֵי כָּל שִׂיחַ הַשָּׂדֶה, שֶׁיֻּכְלְלוּ כֻּלָּם עִם כָּל כֹּחוֹתָם וְחַיּוּתָם וְרוּחָנִיוּתָם עַד שָׁרְשָׁם הָעֶלְיוֹן, כֻּלָּם יֻכְלְלוּ בְּתוֹךְ תְּפִלָּתִי, וְעַל־יְדֵי־זֶה אֶזְכֶּה לִפְתֹּחַ אֶת לִבִּי לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים וּבְשִׂיחָה קְדוֹשָׁה לְפָנֶיךָ מָלֵא רַחֲמִים רַבִּים, וּלְפָנֶיךָ אֶשְׁפֹּךְ כָּל שִׂיחִי, עַד שֶׁאֶזְכֶּה לִשְׁפֹּךְ לִבִּי כַמַּיִם נוֹכַח פָּנֶיךָ יְהֹוָה, וְאֶשָּׂא אֵלֶיךָ כַּפָּי, עַל נַפְשִׁי וְנֶפֶשׁ עוֹלָלַי וְטַפַּי: אֲהָהּ יְהֹוָה, עֲזֹר עֲזֹר, אֲהָהּ יְהֹוָה, כִּמְעַט אָפֵס תִּקְוָה חָלִילָה, רְאֵה כִּי אָזְלַת יָדִי וְאָפֵס כֹּחִי, רַק מֵרָחוֹק וּמֵעָפָר אֲנִי מְצַפְצֵף אִמְרָתִי אֵלֶיךָ. חֲמֹל עַל חַיָּב אֲלָפִים וּרְבָבוֹת פְּעָמִים עַד הַיּוֹם כָּמוֹנִי, חֲמֹל עַל רָחוֹק כָּמוֹנִי, חֲמֹל עַל מִי שֶׁאֵינוֹ רָאוּי לְחֶמְלָה כָּמוֹנִי, חֲמֹל עָלַי, חֲמֹל עָלַי, חֲמֹל עָלַי, חֲמֹל עָלַי, רַחֵם עָלַי, רַחֵם עָלַי, חָנְנֵנִי יְהֹוָה בְּמַתְּנַת חִנָּם לְגַמְרֵי, חָנֵּנִי חָנֵּנִי, פְּדֵנִי פְּדֵנִי, הַצִּילֵנִי מֵחֲטָאִים וַעֲוֹנוֹת וּפְשָׁעִים, הַצִּילֵנִי מִדִּינָהּ שֶׁל גֵּיהִנָּם, הַצִּילֵנִי מֵעוֹנָשִׁים הַקָּשִׁים וְהַמָּרִים שֶׁהָיוּ מַגִּיעִים לִי חַס וְשָׁלוֹם עַל־פִּי מִשְׁפָּטֶיךָ הָאֲמִתִּיִּים, הַצִּילֵנִי מֵחַרְבּוֹ שֶׁל מַלְאַךְ הַמָּוֶת וּמֵחִבּוּט הַקֶּבֶר וּמִדִּינָהּ שֶׁל גֵּיהִנָּם, הַצִּילֵנִי מֵחֶרְפּוֹת וּבוּשׁוֹת וּבִזְיוֹנוֹת, שֶׁלֹּא אֵבוֹשׁ וְלֹא אֶכָּלֵם וְלֹא אֶכָּשֵׁל לְעוֹלָם וָעֶד, לֹא בְעַלְמָא הָדֵין וְלֹא בְעַלְמָא דְאָתֵי, הַחֲזִירֵנִי בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ, עֲשֵׂה אֵת אֲשֶׁר בְּחֻקֶּיךָ אֵלֵךְ וְאֶת מִשְׁפָּטֶיךָ אֶשְׁמֹר. שָׁמְרָה נַפְשִׁי וְהַצִּילֵנִי אַל אֵבוֹשׁ כִּי חָסִיתִי בָךְ. הַפְלֵא חֲסָדֶיךָ, גַּלֵּה חֲסָדִים חֲדָשִׁים הַגְּנוּזִים אֶצְלְךָ לְקָרֵב וּלְרַחֵם אֶת שֶׁאֵינוֹ רָאוּי לְרַחֵם כָּמוֹנִי, לְמַעַנְךָ וּלְמַעַן אֲבוֹתֵינוּ וְרַבּוֹתֵינוּ הַצַּדִּיקִים הָאֲמִתִּיִּים, אֲשֶׁר קְדֻשָּׁתָם כְּדַאי לְהָגֵן גַּם עָלַי. הוֹשִׁיעָה, אָבִי שֶׁבַּשָּׁמַיִם, הוֹשִׁיעָה, אֲדוֹנִי הַמֶּלֶךְ, שִׁטַּחְתִּי אֵלֶיךָ כַפָּי, אֵלֶיךָ נָשָׂאתִי אֶת עֵינַי הַיּוֹשְׁבִי בַּשָּׁמָיִם, פָּרַשְׂתִּי יָדַי כָּל הַיּוֹם, נַפְשִׁי כְּאֶרֶץ עֲיֵפָה לְךָ סֶלָה. זַכֵּנִי שֶׁאֶהְיֶה כִּרְצוֹנְךָ תָּמִיד, דַּלּוּ עֵינַי לַמָּרוֹם אֲדֹנָי עָשְׁקָה לִּי עָרְבֵנִי, עֲרֹב עַבְדְּךָ לְטוֹב, אַל יַעַשְׁקוּנִי זֵדִים. עֵינַי כָּלוּ לִישׁוּעָתֶךָ וּלְאִמְרַת צִדְקֶךָ, עַד יַשְׁקִיף וְיֵרֶא יְהֹוָה מִשָּׁמָיִם. אוּלַי יָחוֹס אוּלַי יְרַחֵם. וַאֲנִי תָּמִיד אֲיַחֵל וְהוֹסַפְתִּי עַל כָּל תְּהִלָּתֶךָ, כִּי לֹא יִזְנַח לְעוֹלָם אֲדֹנָי. טוֹב וְיָחִיל וְדוּמָם לִתְשׁוּעַת יְהֹוָה, כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ, דָּבְקָה לָאָרֶץ בִּטְנֵנוּ, קוּמָה עֶזְרָתָה לָּנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ. אָמֵן וְאָמֵן:
לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים, נַשְׁכִּימָה לַכְּרָמִים, נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים, שָׁם אֶתֵּן אֶת דּוֹדַי לָךְ. רִבּוֹנוֹ שֶׁל עוֹלָם, זַכֵּנִי לְהַרְבּוֹת בְּהִתְבּוֹדְדוּת תָּמִיד, וְאֶזְכֶּה לִהְיוֹת רָגִיל לָצֵאת בְּכָל יוֹם לַשָּׂדֶה בֵּין אִילָנוֹת וַעֲשָׂבִים וְכֹל שִׂיחַ הַשָּׂדֶה, וְשָׁם אֶזְכֶּה לְהִתְבּוֹדֵד וּלְהַרְבּוֹת בְּשִׂיחָה זוֹ תְפִלָּה, בֵּינִי לְבֵין קוֹנִי, לָשׂוּחַ שָׁם כָּל אֲשֶׁר עִם לְבָבִי, וְכֹל שִׂיחַ הַשָּׂדֶה וְכָל הָעֲשָׂבִים וְהָאִילָנוֹת וְכָל הַצְּמָחִים, כֻּלָּם יִתְעוֹרְרוּ לִקְרָאתִי, וְיַעֲלוּ וְיִתְּנוּ כֹּחָם וְחַיּוּתָם לְתוֹךְ דִּבְרֵי שִׂיחָתִי וּתְפִלָּתִי, עַד שֶׁתִּהְיֶה תְפִלָּתִי וְשִׂיחָתִי נִשְׁלֶמֶת בְּתַכְלִית הַשְּׁלֵמוּת עַל־יְדֵי כָּל שִׂיחַ הַשָּׂדֶה, שֶׁיֻּכְלְלוּ כֻּלָּם עִם כָּל כֹּחוֹתָם וְחַיּוּתָם וְרוּחָנִיוּתָם עַד שָׁרְשָׁם הָעֶלְיוֹן, כֻּלָּם יֻכְלְלוּ בְּתוֹךְ תְּפִלָּתִי, וְעַל־יְדֵי־זֶה אֶזְכֶּה לִפְתֹּחַ אֶת לִבִּי לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים וּבְשִׂיחָה קְדוֹשָׁה לְפָנֶיךָ מָלֵא רַחֲמִים רַבִּים, וּלְפָנֶיךָ אֶשְׁפֹּךְ כָּל שִׂיחִי, עַד שֶׁאֶזְכֶּה לִשְׁפֹּךְ לִבִּי כַמַּיִם נוֹכַח פָּנֶיךָ יְהֹוָה, וְאֶשָּׂא אֵלֶיךָ כַּפָּי, עַל נַפְשִׁי וְנֶפֶשׁ עוֹלָלַי וְטַפַּי: אֲהָהּ יְהֹוָה, עֲזֹר עֲזֹר, אֲהָהּ יְהֹוָה, כִּמְעַט אָפֵס תִּקְוָה חָלִילָה, רְאֵה כִּי אָזְלַת יָדִי וְאָפֵס כֹּחִי, רַק מֵרָחוֹק וּמֵעָפָר אֲנִי מְצַפְצֵף אִמְרָתִי אֵלֶיךָ. חֲמֹל עַל חַיָּב אֲלָפִים וּרְבָבוֹת פְּעָמִים עַד הַיּוֹם כָּמוֹנִי, חֲמֹל עַל רָחוֹק כָּמוֹנִי, חֲמֹל עַל מִי שֶׁאֵינוֹ רָאוּי לְחֶמְלָה כָּמוֹנִי, חֲמֹל עָלַי, חֲמֹל עָלַי, חֲמֹל עָלַי, חֲמֹל עָלַי, רַחֵם עָלַי, רַחֵם עָלַי, חָנְנֵנִי יְהֹוָה בְּמַתְּנַת חִנָּם לְגַמְרֵי, חָנֵּנִי חָנֵּנִי, פְּדֵנִי פְּדֵנִי, הַצִּילֵנִי מֵחֲטָאִים וַעֲוֹנוֹת וּפְשָׁעִים, הַצִּילֵנִי מִדִּינָהּ שֶׁל גֵּיהִנָּם, הַצִּילֵנִי מֵעוֹנָשִׁים הַקָּשִׁים וְהַמָּרִים שֶׁהָיוּ מַגִּיעִים לִי חַס וְשָׁלוֹם עַל־פִּי מִשְׁפָּטֶיךָ הָאֲמִתִּיִּים, הַצִּילֵנִי מֵחַרְבּוֹ שֶׁל מַלְאַךְ הַמָּוֶת וּמֵחִבּוּט הַקֶּבֶר וּמִדִּינָהּ שֶׁל גֵּיהִנָּם, הַצִּילֵנִי מֵחֶרְפּוֹת וּבוּשׁוֹת וּבִזְיוֹנוֹת, שֶׁלֹּא אֵבוֹשׁ וְלֹא אֶכָּלֵם וְלֹא אֶכָּשֵׁל לְעוֹלָם וָעֶד, לֹא בְעַלְמָא הָדֵין וְלֹא בְעַלְמָא דְאָתֵי, הַחֲזִירֵנִי בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ, עֲשֵׂה אֵת אֲשֶׁר בְּחֻקֶּיךָ אֵלֵךְ וְאֶת מִשְׁפָּטֶיךָ אֶשְׁמֹר. שָׁמְרָה נַפְשִׁי וְהַצִּילֵנִי אַל אֵבוֹשׁ כִּי חָסִיתִי בָךְ. הַפְלֵא חֲסָדֶיךָ, גַּלֵּה חֲסָדִים חֲדָשִׁים הַגְּנוּזִים אֶצְלְךָ לְקָרֵב וּלְרַחֵם אֶת שֶׁאֵינוֹ רָאוּי לְרַחֵם כָּמוֹנִי, לְמַעַנְךָ וּלְמַעַן אֲבוֹתֵינוּ וְרַבּוֹתֵינוּ הַצַּדִּיקִים הָאֲמִתִּיִּים, אֲשֶׁר קְדֻשָּׁתָם כְּדַאי לְהָגֵן גַּם עָלַי. הוֹשִׁיעָה, אָבִי שֶׁבַּשָּׁמַיִם, הוֹשִׁיעָה, אֲדוֹנִי הַמֶּלֶךְ, שִׁטַּחְתִּי אֵלֶיךָ כַפָּי, אֵלֶיךָ נָשָׂאתִי אֶת עֵינַי הַיּוֹשְׁבִי בַּשָּׁמָיִם, פָּרַשְׂתִּי יָדַי כָּל הַיּוֹם, נַפְשִׁי כְּאֶרֶץ עֲיֵפָה לְךָ סֶלָה. זַכֵּנִי שֶׁאֶהְיֶה כִּרְצוֹנְךָ תָּמִיד, דַּלּוּ עֵינַי לַמָּרוֹם אֲדֹנָי עָשְׁקָה לִּי עָרְבֵנִי, עֲרֹב עַבְדְּךָ לְטוֹב, אַל יַעַשְׁקוּנִי זֵדִים. עֵינַי כָּלוּ לִישׁוּעָתֶךָ וּלְאִמְרַת צִדְקֶךָ, עַד יַשְׁקִיף וְיֵרֶא יְהֹוָה מִשָּׁמָיִם. אוּלַי יָחוֹס אוּלַי יְרַחֵם. וַאֲנִי תָּמִיד אֲיַחֵל וְהוֹסַפְתִּי עַל כָּל תְּהִלָּתֶךָ, כִּי לֹא יִזְנַח לְעוֹלָם אֲדֹנָי. טוֹב וְיָחִיל וְדוּמָם לִתְשׁוּעַת יְהֹוָה, כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ, דָּבְקָה לָאָרֶץ בִּטְנֵנוּ, קוּמָה עֶזְרָתָה לָּנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ. אָמֵן וְאָמֵן:
The Grasses of the Field Enhance a Person’s Prayers
When a person prays in the field, all of the grasses enter into his prayer and imbue it with power.
Hitbodedut Among the Trees and Grasses
“Come, my beloved. Let us go out to the field, let us stay overnight in the villages. Let us arise to the vineyards, let us see if the grapevine has flowered, if the tiny grapes have developed, if the pomegranates have lost their flowers. There I will give you my love.” Master of the world, help me always engage in a great deal of hitbodedut. May I accustom myself to go out every day to the fields, among the trees, grasses and all of the vegetation of the field. There, may I engage in hitbodedut and a great deal of conversation — that is, prayer — between myself and You, my Maker, expressing everything that is in my heart. May all of the vegetation of the field, all of the grasses, trees and plants, be aroused to greet me, rise up and invest their strength and vitality in my words of conversation and prayer. Then may my prayer and conversation reach the ultimate perfection with the aid of all of the plants of the field, so that all of them, with all of their might, vitality and spirit, reaching up to their supernal root, will be incorporated into my prayer. As a result, may I open my heart and engage in a great deal of prayer, pleading and holy conversation before You Who are filled with vast compassion. May I pour forth all of my conversation before You. At last, may I pour my heart out like water before Your countenance, HaShem, and lift my hands to You on behalf of my soul and the souls of my children and infants. Seeking God’s Rescue
HaShem, help! Help me, HaShem! My hope is almost entirely gone, Heaven forbid. Look, my hand has no more strength, my might is gone. I murmur to You from a great distance. Have mercy on me. I am guilty a thousand times over, tens of thousands of times over, to this day. Have mercy on me, I who am so far away from You. Have mercy on me, I who do not deserve mercy. Have mercy on me! Have compassion on me! Be gracious to me, HaShem. Grant me a gift that is totally undeserved. Be gracious to me! Redeem me! Rescue me from transgressions, sins and offenses. Rescue me from the judgment of Gehennom. Rescue me from the harsh and bitter punishments that I deserve, Heaven forbid, according to Your true judgments. Rescue me from the sword of the angel of death, from being beaten in the grave and from the judgment of Gehennom. Rescue me from dishonor, shame and disgrace. May I never be ashamed or humiliated. May I never stumble, either in this world or the next. Bring me back to You in complete repentance. Help me walk in Your laws and keep Your judgments. “Guard my soul and save me; may I never be ashamed, for I take refuge in You.” May Your lovingkindness be wondrous. Reveal new kindnesses that have been concealed with You to bring compassion to someone like myself, someone who does not deserve compassion, for Your sake and for the sake of our forefathers and our rabbis, the true Tzaddikim, whose holiness is capable of shielding even me. Save me, my Father in Heaven! Save me, my Master, the King! “I have spread my hands out to You.” “To You have I raised my eyes, You Who dwell in Heaven.” “I have stretched out my hands the entire day.” “My soul turns to You like a tired land.” Help me always be in accordance with Your will. “My eyes are raised to the heights, HaShem. I have been oppressed; be my guarantor.” “Be a guarantor to Your servant for the good — do not let the wicked oppress me!” “My eyes have pined for Your salvation and Your righteous word,” “until HaShem will gaze and see from Heaven.” Perhaps You will have pity! Perhaps You will have compassion! “And I will always hope, and I will add to all of Your praises,” “because the Lord will not cast away forever.” “It is good for a person to hope silently for the salvation of HaShem,” “because our soul is cast down to the dust, our belly clings to the earth. Arise to help us and redeem us for the sake of Your kindness.” Amen and amen.
When a person prays in the field, all of the grasses enter into his prayer and imbue it with power.
Hitbodedut Among the Trees and Grasses
“Come, my beloved. Let us go out to the field, let us stay overnight in the villages. Let us arise to the vineyards, let us see if the grapevine has flowered, if the tiny grapes have developed, if the pomegranates have lost their flowers. There I will give you my love.” Master of the world, help me always engage in a great deal of hitbodedut. May I accustom myself to go out every day to the fields, among the trees, grasses and all of the vegetation of the field. There, may I engage in hitbodedut and a great deal of conversation — that is, prayer — between myself and You, my Maker, expressing everything that is in my heart. May all of the vegetation of the field, all of the grasses, trees and plants, be aroused to greet me, rise up and invest their strength and vitality in my words of conversation and prayer. Then may my prayer and conversation reach the ultimate perfection with the aid of all of the plants of the field, so that all of them, with all of their might, vitality and spirit, reaching up to their supernal root, will be incorporated into my prayer. As a result, may I open my heart and engage in a great deal of prayer, pleading and holy conversation before You Who are filled with vast compassion. May I pour forth all of my conversation before You. At last, may I pour my heart out like water before Your countenance, HaShem, and lift my hands to You on behalf of my soul and the souls of my children and infants. Seeking God’s Rescue
HaShem, help! Help me, HaShem! My hope is almost entirely gone, Heaven forbid. Look, my hand has no more strength, my might is gone. I murmur to You from a great distance. Have mercy on me. I am guilty a thousand times over, tens of thousands of times over, to this day. Have mercy on me, I who am so far away from You. Have mercy on me, I who do not deserve mercy. Have mercy on me! Have compassion on me! Be gracious to me, HaShem. Grant me a gift that is totally undeserved. Be gracious to me! Redeem me! Rescue me from transgressions, sins and offenses. Rescue me from the judgment of Gehennom. Rescue me from the harsh and bitter punishments that I deserve, Heaven forbid, according to Your true judgments. Rescue me from the sword of the angel of death, from being beaten in the grave and from the judgment of Gehennom. Rescue me from dishonor, shame and disgrace. May I never be ashamed or humiliated. May I never stumble, either in this world or the next. Bring me back to You in complete repentance. Help me walk in Your laws and keep Your judgments. “Guard my soul and save me; may I never be ashamed, for I take refuge in You.” May Your lovingkindness be wondrous. Reveal new kindnesses that have been concealed with You to bring compassion to someone like myself, someone who does not deserve compassion, for Your sake and for the sake of our forefathers and our rabbis, the true Tzaddikim, whose holiness is capable of shielding even me. Save me, my Father in Heaven! Save me, my Master, the King! “I have spread my hands out to You.” “To You have I raised my eyes, You Who dwell in Heaven.” “I have stretched out my hands the entire day.” “My soul turns to You like a tired land.” Help me always be in accordance with Your will. “My eyes are raised to the heights, HaShem. I have been oppressed; be my guarantor.” “Be a guarantor to Your servant for the good — do not let the wicked oppress me!” “My eyes have pined for Your salvation and Your righteous word,” “until HaShem will gaze and see from Heaven.” Perhaps You will have pity! Perhaps You will have compassion! “And I will always hope, and I will add to all of Your praises,” “because the Lord will not cast away forever.” “It is good for a person to hope silently for the salvation of HaShem,” “because our soul is cast down to the dust, our belly clings to the earth. Arise to help us and redeem us for the sake of Your kindness.” Amen and amen.
עֲ֝מֹ֗ד וְהִתְבּוֹנֵ֤ן ׀ נִפְלְא֬וֹת אֵֽל׃
Stand still and consider the wondrous works of God. [Translation by Areyvut]
(ז) רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ.
Our Rabbis said: Even those things which you may regard as completely superfluous to the creation of the world, such as fleas, gnats, and flies, even they too are included in the creation of the world, and the Holy One, blessed be He, carries out His purpose through everything, even through a snake, a scorpion, a gnat, or a frog. R. Aha related this story: A man was standing by the bank of a river when he saw a frog bearing a scorpion and carrying it across the river; as soon as it had carried out its commission, it carried it back to its place. [Soncino Translation]
אֲמַר לַהּ רַבִּי חִיָּיא לִדְבֵיתְהוּ: כִּי אָתֵי עַנְיָא — אַקְדִּימִי לֵיהּ רִיפְתָּא, כִּי הֵיכִי דְּלַקְדְּמוּ לִבְנַיִךְ. אֲמַרָה לֵיהּ: מֵילָט קָא לָיְיטַתְּ לְהוּ?! אֲמַר לַהּ, קְרָא קָא כְּתִיב: ״כִּי בִּגְלַל הַדָּבָר הַזֶּה״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל — גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם. תַּנְיָא, רַבִּי גַּמְלִיאֵל בְּרַבִּי אוֹמֵר: ״וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ״, כׇּל הַמְרַחֵם עַל הַבְּרִיּוֹת — מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם, וְכֹל שֶׁאֵינוֹ מְרַחֵם עַל הַבְּרִיּוֹת — אֵין מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם.
In a similar vein, the Gemara relates that Rabbi Ḥiyya said to his wife: When a poor person comes to the house, be quick to give him bread so that they will be quick to give bread to your children. She said to him: Are you cursing them, your children? He said to her: It is a verse that is written, as it says: “Due to this thing,” and the school of Rabbi Yishmael taught that it is a wheel that continuously turns in the world. Similarly, it was taught in a baraita that Rabbi Gamliel, son of Rabbi Yehuda HaNasi, says: The verse that states: “And He will show you mercy and have compassion on you and multiply you” (Deuteronomy 13:18) teaches us that anyone who has compassion for God’s creatures will receive compassion from Heaven, and anyone who does not have compassion for God’s creatures will not receive compassion from Heaven.
צריך להראות את הדרך איך נכנסים אל הטרקלין - דרך השער. השער הוא האלהות המתגלה בעולם, בעולם בכל יפיו והדרו, בכל רוח ונשמה, בכל חי ורמש, בכל צמח ופרח, בכל גוי וממלכה, בים וגליו, בשפרירי שחק ובהדרת המאורות, בכשרונות כל שיח, ברעיונות כל סופר, בדמיונות כל משורר ובהגיונות כל חושב, בהרגשת כל מרגיש ובסערת גבורה של כל גבור.
הלא תראה - כי האלוק יתברך כשרצה להשלימנו ולתקן עניני המונינו בתורותיו המעשיות - אשר לא יתכן זה אלא אחר דעות שכליות תחלתם - השגתו ית' כפי יכלתנו - אשר לא יתכן זה אלא בחכמת האלוהות - ולא תגיע החכמה האלוקית ההיא אלא אחר חכמת הטבע, כי מדע הטבע תוחם את המדע האלוקי, וקודם לו בזמן הלימוד, כמו שהתבאר למי שעין בזה - ולזה שם פתיחת ספרו ית' ב'מעשה בראשית' אשר הוא חכמת הטבע כמו שבארנו
We must first form a conception of the Existence of the Creator according to our capabilities; that is, we must have a knowledge of Metaphysics. But this discipline can only be approached after the study of Physics: for the science of Physics borders on Metaphysics, and must even precede it in the course of our studies, as is clear to all who are familiar with these questions. Therefore the Almighty commenced Holy Writ with the description of the Creation, that is, with Physical Science; the subject being on the one hand most weighty and important, and on the other hand our means of fully comprehending those great problems being limited.
(ז) וְֽאוּלָ֗ם שְׁאַל־נָ֣א בְהֵמ֣וֹת וְתֹרֶ֑ךָּ וְע֥וֹף הַ֝שָּׁמַ֗יִם וְיַגֶּד־לָֽךְ׃ (ח) א֤וֹ שִׂ֣יחַ לָאָ֣רֶץ וְתֹרֶ֑ךָּ וִֽיסַפְּר֥וּ לְ֝ךָ֗ דְּגֵ֣י הַיָּֽם׃ (ט) מִ֭י לֹא־יָדַ֣ע בְּכָל־אֵ֑לֶּה כִּ֥י יַד־יְ֝הוָה עָ֣שְׂתָה זֹּֽאת׃ (י) אֲשֶׁ֣ר בְּ֭יָדוֹ נֶ֣פֶשׁ כָּל־חָ֑י וְ֝ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ׃
(7) But ask the beasts, and they will teach you; The birds of the sky, they will tell you, (8) Or speak to the earth, it will teach you; The fish of the sea, they will inform you. (9) Who among all these does not know That the hand of the LORD has done this? (10) In God's hand is every living soul And the breath of all humankind.
אָמַר רַבִּי יוֹחָנָן: אִילְמָלֵא לֹא נִיתְּנָה תּוֹרָה, הָיִינוּ לְמֵידִין צְנִיעוּת מֵחָתוּל, וְגָזֵל מִנְּמָלָה, וַעֲרָיוֹת מִיּוֹנָה. דֶּרֶךְ אֶרֶץ מִתַּרְנְגוֹל — שֶׁמְּפַיֵּיס וְאַחַר כָּךְ בּוֹעֵל.
Similarly, Rabbi Yoḥanan said: Even if the Torah had not been given, we would nonetheless have learned modesty from the cat, which covers its excrement, and that stealing is objectionable from the ant, which does not take grain from another ant, and forbidden relations from the dove, which is faithful to its partner, and proper relations from the rooster, which first appeases the hen and then mates with it.
דַּע, כְּשֶׁהָאָדָם מִתְפַּלֵּל בַּשָּׂדֶה, אֲזַי כָּל הָעֲשָׂבִים כֻּלָּם בָּאִין בְּתוֹךְ הַתְּפִלָּה, וּמְסַיְּעִין לוֹ, וְנוֹתְנִין לוֹ כֹּחַ בִּתְפִלָּתוֹ. וְזֶה בְּחִינַת שֶׁנִּקְרֵאת הַתְּפִלָּה שִׂיחָה, בְּחִינַת (בראשית ב): שִׂיחַ הַשָּׂדֶה, שֶׁכָּל שִׂיחַ הַשָּׂדֶה נוֹתְנִין כֹּחַ וְסִיּוּעַ בִּתְפִלָּתוֹ. וְזֶה בְּחִינַת (שם כד): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה – שֶׁתְּפִלָּתוֹ הָיְתָה עִם סִיּוּעַ וְכֹחַ הַשָּׂדֶה, שֶׁכָּל עִשְׂבֵי הַשָּׂדֶה נָתְנוּ כֹּחַ וְסִיּוּעַ בִּתְפִלָּתוֹ כַּנַּ"ל, שֶׁבִּשְׁבִיל זֶה נִקְרֵאת הַתְּפִלָּה שִׂיחָה כַּנַּ"ל. וְעַל־כֵּן בַּקְּלָלָה נֶאֱמָר (דברים יא): וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ; כִּי כָל יְבוּל הָאָרֶץ צְרִיכִין לִתֵּן כֹּחַ וְסִיּוּעַ בְּתוֹךְ הַתְּפִלָּה, וּכְשֶׁיֵּשׁ פְּגָם וְעִכּוּב עַל זֶה, אֲזַי נֶאֱמַר: וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ. כִּי אֲפִלּוּ כְּשֶׁאֵינוֹ מִתְפַּלֵּל בַּשָּׂדֶה, נוֹתְנִים גַם־כֵּן יְבוּל הָאָרֶץ סִיּוּעַ בִּתְפִלָּתוֹ, דְּהַיְנוּ כָּל מַה שֶּׁסָּמוּךְ אֶל הָאָדָם, כְּגוֹן אֲכִילָתוֹ וּשְׁתִיָּתוֹ וְכַיּוֹצֵא, רַק כְּשֶׁהוּא בַּשָּׂדֶה, שֶׁאֲזַי סָמוּךְ לָהֶם בְּיוֹתֵר, אֲזַי כָּל הָעֲשָׂבִים וְכָל יְבוּל הָאֲדָמָה נוֹתֵן כֹּחַ בִּתְפִלָּתוֹ כַּנַּ"ל. וְזֶה יְבוּל – רָאשֵׁי־תֵבוֹת: וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה – שֶׁכָּל יְבוּל הַשָּׂדֶה הִתְפַּלְּלוּ עִמּוֹ, כַּנַּ"ל: (זֶה הָעִנְיָן מְבֹאָר הֵיטֵב בַּמַּאֲמָר "תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר", הַמַּתְחִיל בְּדַף א, עַיֵּן שָׁם):
Know! when a person prays in the fields, all the flora enters into the prayer, helping him and strengthening his prayer. This is the reason prayer is called SiChah (conversation), the concept of “SiaCh (shrub) of the field” (Genesis 2:5). All the shrubs of the field empower and assist his prayer. This is the concept of “And Yitzchak went out laSuaCh (to converse) in the field” (ibid. 24:63)—his prayer was with the help and power of the field. All the flora of the field empowered and assisted his prayer, on account of which prayer is called SiChah. Therefore, the Curse includes the statement: “and the soil will not yield its produce (yevul)” (Deuteronomy 11:17). For all the earth’s produce must empower and assist the prayer. But when this is impeded or delayed, it thus states: “and the soil will not yield its produce.” Now, even when a person does not pray in the fields, the earth’s produce—i.e., whatever is near the person, such as his food and drink and the like—aids his prayer. But when he is in the field, because he is particularly close to these things, all the flora and all the soil’s yevul (produce) empower his prayer. And this is YeVUL—the first letters of Vayeitzei Yitzchak Lasuach Basadeh (“And Yitzchak went out to converse in the field”). All the produce of the field prayed together with him. (This matter is thoroughly explained in Likutey Moharan II, 1:11, “Sound the Shofar at the New Moon”; see there.)
(א) סִפֵּר לִי אִישׁ אֶחָד מִזְּלַאטִיפָּאלִי שֶׁבִּהְיוֹתוֹ יוֹשֵׁב רַבֵּנוּ ז"ל בִּזְלַאטִיפָּאלִי.
(ב) פַּעַם אַחַת בַּקַּיִץ הִתְפַּלֵּל רַבֵּנוּ ז"ל בַּבֹּקֶר הַשְׁכֵּם וְאַחַר כָּךְ שָׁלַח אֶת בִּתּוֹ הַיַּלְדָּה שָׂרָה תִּחְיֶה וְקָרְאָה אוֹתוֹ. וּבָא לְרַבֵּנוּ ז"ל, וְאָמַר לוֹ רַבֵּנוּ ז"ל: "לֵךְ עִמִּי לְטַיֵּל". וְהָלַךְ עִמּוֹ חוּץ לָעִיר וְהָלַךְ בֵּין הָעֲשָׂבִים.
(ג) עָנָה רַבֵּנוּ ז"ל וְאָמַר: "אִם הָיִיתָ זוֹכֶה לִשְׁמֹעַ אֶת קוֹל הַשִּׁירוֹת וְהַתִּשְׁבָּחוֹת שֶׁל הָעֲשָׂבִים, אֵיךְ כָּל עֵשֶׂב וְעֵשֶׂב אוֹמֵר שִׁירָה לְהַשֵּׁם יִתְבָּרַךְ, בְּלִי פְּנִיָּה וּבְלִי שׁוּם מַחֲשָׁבוֹת זָרוֹת וְאֵינָם מְצַפִּים לְשׁוּם תַּשְׁלוּם גְּמוּל, כַּמָּה יָפֶה וְנָאֶה כְּשֶׁשּׁוֹמְעִין הַשִּׁירָה שֶׁלָּהֶם וְטוֹב מְאֹד בֵּינֵיהֶם לַעֲבֹד אֶת ה' בְּיִרְאָה". (וְאָמַר בִּלְשׁוֹן אַשְׁכְּנַז: עֶס אִיז זֵייעֶר גוּט פְרוּם צוּ זַיין צְוִוישִׁין זֵייא).
(ד) אַחַר כָּךְ הָלְכוּ יוֹתֵר וּבָאוּ סָמוּךְ לְהַר אֶחָד (שֶׁקּוֹרִין מַאגִּילַא) שֶׁהָיָה שָׁם סָמוּךְ לְהָעִיר וְשָׁאַל אוֹתוֹ: "מַה זֹּאת.", וְהֵשִׁיב לוֹ, וְסִפֵּר לוֹ עִנְיַן אוֹתוֹ הַמַּאגִּילַא. וְאָמַר לוֹ שֶׁיֵּלֵךְ עִמּוֹ לְשָׁם, וְנִכְנְסוּ לְשָׁם. וּכְשֶׁנִּכְנְסוּ לְשָׁם, לֹא נִרְאוּ לַחוּץ כְּלָל כִּי הָהָר הַנַּ"ל הָיָה חָלוּל בְּתוֹכוֹ וְעָמֹק קְצָת בְּתוֹכוֹ. וְנִכְנַס לְשָׁם רַבֵּנוּ ז"ל, עִם הָאִישׁ הַנַּ"ל.
(ה) וְיָשַׁב רַבֵּנוּ ז"ל שָׁם עַל הָאָרֶץ וְלָקַח מִבֵּית יָד שֶׁלּוֹ סֵפֶר "שַׁעֲרֵי צִיּוֹן", וְהִתְחִיל לוֹמַר וּבָכָה מְאֹד מְאֹד. וְהָיָה אוֹמֵר לְהַלָּן מִדַּף לְדַף וּבָכָה הַרְבֵּה מְאֹד מְאֹד בְּלִי הֶפְסֵק.
(ו) וְהָאִישׁ עָמַד אֶצְלוֹ וְהֶחֱזִיק הַצּוּבֶּיךְ (בֵּית קִבּוּל הַמִּקְטֶרֶת) שֶׁלּוֹ, וְעָמַד מִשְׁתּוֹמֵם, וְרָאָה בְּכִיָּתוֹ הַגְּדוֹלָה מְאֹד. וְשָׁהָה זְמַן הַרְבֵּה בָּזֶה. וְכַאֲשֶׁר פָּסַק לִבְכּוֹת, צִוָּה עַל הָאִישׁ הַנַּ"ל שֶׁיֵּלֵךְ וְיִסְתַּכֵּל בַּחוּץ הֵיכָן הַיּוֹם עוֹמֵד, וְיָצָא וְרָאָה שֶׁכְּבָר פָּנָה הַיּוֹם וְהַשֶּׁמֶשׁ נוֹטָה לִשְׁקֹעַ. וְכָל כָּךְ הִתְמַהְמַהּ בִּבְכִיָּתוֹ קָרוֹב לְיוֹם שָׁלֵם בַּקַּיִץ בְּלִי הֶפְסֵק.
(ז) אַחַר כָּךְ צִוָּה לוֹ לְהוֹצִיא אֵשׁ וְעִשֵּׁן הַלּוּלְקֶע (מִקְטֶרֶת) וְיָשַׁב מְעַט וְיָצְאוּ לַחוּץ.
(ח) וְאָמַר לוֹ: שֶׁיִּהְיֶה זְמַן שֶׁיִּהְיֶה קָשֶׁה מְאֹד לְהִתְקָרֵב אֵלָיו. "אַךְ אֲנִי עַכְשָׁו בְּיֶדְכֶם. וְאַתֶּם וְרַבִּי יַעֲקֹב יוֹסֵף (מזלטיפולי מחותן רבנו) אִם תִּרְצוּ אֲנִי יָכוֹל לַעֲשׂוֹת מִכֶּם צַדִּיקִים כָּמוֹנִי בְּעַצְמִי".
(1) One of the Rebbe’s followers from Zlatipolia related the following:
(2) One summer day in Zlatipolia, the Rebbe prayed very early. He sent his daughter, Sarah, to call me. When I came to him, he suggested that we take a stroll together. We soon left the city and found ourselves walking in a grassy meadow.
(3) The Rebbe spoke. “If only you could be worthy to hear the song of this grass. Each blade sings out to God without any ulterior motive, not expecting any reward. It is most wonderful to hear their song and serve God in their midst. Es is zehr gut frum tzu zein tzivishen zei – It is very good to be religious among them.”
(4) We walked a bit farther and came to a mogila, a small mountain, near the city. I asked why we were going there and the Rebbe told me the secret of that mogila. He asked me to come with him. The mountain was hollowed-out like a cave and when we entered it, we could not be seen from the outside.
(5) As soon as we entered the hollow, the Rebbe took a copy of Sha'arey Tzion271"Gates of Zion,” a book of devotional prayers compiled by the Kabbalist Rabbi Nathan Nata Hanover, first published in 1662. out of his pocket and began to read. He read it page by page, weeping bitterly all the while.
(6) I was standing there holding the Rebbe’s coat and was amazed at the extent of his weeping. He stayed there for a very long time. When the Rebbe finished, he asked me to go out and check the time. When I looked, the day was almost over and the sun was beginning to set. The Rebbe had been weeping in prayer for an entire long summer day without stopping.
(7) The Rebbe asked me for a light and smoked his pipe for a while. He sat there for some time and then went outside.
(8) The Rebbe said, “A time will come when it will be very difficult to approach me. But now I am in your hands. If you and R' Y.Y.272R' Yaakov Yosef of Zlatipolia. His son, Reb Zalman, later married the Rebbe's daughter, Chayah (Yemey Moharnat #84) and they had one child, named after Rebbe Nachman, who was known as Reb Nachman Chayeles. Reb Zalman passed away young and Chayah remarried to Reb Aharon Zaslavsaki, the grandson of Rabbi Shneur Zalman of Liadi (founder of the Chabad-Lubavitch movement). desired it, I could make you into tzaddikim just like myself.”
זה כלל גדול: בכל מה שיש בעולם יש ניצוצים הקדושים אין דבר ריק מהניצוצים אפי' עצים ואבנים אפי' בכל המעשים שאדם עושה אפי' עבירה שאדם עושה יש בה ניצוצות השבירה. ומה הוא ניצוצות השבירה היא התשובה. ובשעה שעושה תשובה על העבירה מעלה הניצוצות שהיו בה לעולם העליון. וזה שאמר נושא עון פירו' נושא עון נושא ומעלה העון למעלה. וזהו גדול עוני מנשוא להרימו ולהעלותו לעולם העליון:
It is a very important principle to know that everything that exists in the world possesses sparks of Holiness. There is nothing devoid of these sparks. Even trees and stones possess them, as well as all the deeds that a person does. Even when a person sins, God forbid, therein are sparks of holiness that fell into impurity with the shattering of the vessel (Shevirah). You might ask, what are the sparks of holiness in sin? The answer is repentance. That is, sin carries within it the potential to repent. When a person repents for his sins, he elevates the sparks of holiness that were imprisoned in the sin and returns them to the Supernal World. It is in this respect that the verse states, “He bears iniquity (Nos’e Avon-נושא עון).” The term “Nos’e-נושא” also means “uplifts,” indicating that HaShem, “uplifts iniquity” to the Supernal World above. This is also the meaning of the verse, “My sin is too great to bear-מנשא,” meaning, “too great to elevate and uplift to the Supernal World.”
(א) הָאֵל הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה מִצְוָה לְאָהֳבוֹ וּלְיִרְאָה אוֹתוֹ שֶׁנֶּאֱמַר (דברים ו ה) "וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ". וְנֶאֱמַר (דברים ו יג) "אֶת ה' אֱלֹהֶיךָ תִּירָא": (ב) וְהֵיאַךְ הִיא הַדֶּרֶךְ לְאַהֲבָתוֹ וְיִרְאָתוֹ. בְּשָׁעָה שֶׁיִּתְבּוֹנֵן הָאָדָם בְּמַעֲשָׂיו וּבְרוּאָיו הַנִּפְלָאִים הַגְּדוֹלִים וְיִרְאֶה מֵהֶן חָכְמָתוֹ שֶׁאֵין לָהּ עֵרֶךְ וְלֹא קֵץ מִיָּד הוּא אוֹהֵב וּמְשַׁבֵּחַ וּמְפָאֵר וּמִתְאַוֶּה תַּאֲוָה גְּדוֹלָה לֵידַע הַשֵּׁם הַגָּדוֹל. כְּמוֹ שֶׁאָמַר דָּוִד (תהילים מב ג) "צָמְאָה נַפְשִׁי לֵאלֹהִים לְאֵל חָי". וּכְשֶׁמְּחַשֵּׁב בַּדְּבָרִים הָאֵלּוּ עַצְמָן מִיָּד הוּא נִרְתָּע לַאֲחוֹרָיו וִיפַחֵד וְיוֹדֵעַ שֶׁהוּא בְּרִיָּה קְטַנָּה שְׁפָלָה אֲפֵלָה עוֹמֶדֶת בְּדַעַת קַלָּה מְעוּטָה לִפְנֵי תְּמִים דֵּעוֹת. כְּמוֹ שֶׁאָמַר דָּוִד (תהילים ח ד) "כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ" (תהילים ח ה) "מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ". וּלְפִי הַדְּבָרִים הָאֵלּוּ אֲנִי מְבָאֵר כְּלָלִים גְּדוֹלִים מִמַּעֲשֵׂה רִבּוֹן הָעוֹלָמִים כְּדֵי שֶׁיִּהְיוּ פֶּתַח לַמֵּבִין לֶאֱהֹב אֶת הַשֵּׁם. כְּמוֹ שֶׁאָמְרוּ חֲכָמִים בְּעִנְיַן אַהֲבָה שֶׁמִּתּוֹךְ כָּךְ אַתָּה מַכִּיר אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם:...
It is a mitzvah to love and fear this glorious and awesome God, as [Deuteronomy 6:5] states: "And you shall love God, your Lord" and, as [Deuteronomy 6:13] states: "Fear God, your Lord." What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name, as David stated: "My soul thirsts for the Lord, for the living God" [Psalms 42:3].
When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge, as David stated: "When I see Your heavens, the work of Your fingers... [I wonder] what is man that You should recall Him" [Psalms 8:4-5].
Based on these concepts, I will explain important principles regarding the deeds of the Master of the worlds to provide a foothold for a person of understanding to [develop] love for God, as our Sages said regarding love: "In this manner, you will recognize He who spoke and [thus,] brought the world into being."
When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge, as David stated: "When I see Your heavens, the work of Your fingers... [I wonder] what is man that You should recall Him" [Psalms 8:4-5].
Based on these concepts, I will explain important principles regarding the deeds of the Master of the worlds to provide a foothold for a person of understanding to [develop] love for God, as our Sages said regarding love: "In this manner, you will recognize He who spoke and [thus,] brought the world into being."
בְּבֵאוּר אָפְנֵי הַבְּחִינָה בַּבְּרוּאִים וְרַב טוּב הָאֱלֹהִים עֲלֵיהֶם. וְזֶה פֶּתַח הַשַּׁעַר:
אָמַר הַמְחַבֵּר מִפְּנֵי שֶׁהִקְדַּמְנוּ בַּשַּׁעַר הָרִאשׁוֹן אָפְנֵי יִחוּד הָאֱלֹהִים בְּלֵב שָׁלֵם וְהָיְתָה הַבְּחִינָה בַּחָכְמָה הַנִּרְאֵית בִּבְרִיאַת הַבּוֹרֵא יִתְעַלֶּה הַדֶּרֶךְ הַקְּרוֹבָה אֶל בֵּרוּר מְצִיאוּתוֹ וְהַנְּתִיב הַסָּלוּל לָדַעַת אֲמִתָּתוֹ הִתְחַיַּבְנוּ לְהַדְבִּיקוֹ אֵלָיו כְּדֵי לִסְמֹךְ כָּל שַׁעַר אֶל מָה שֶׁהוּא דּוֹמֶה לוֹ מִן הַשְּׁעָרִים וּלְהָבִיא אַחַר כָּל עִנְיַן מָה שֶׁיֵּאוֹת לוֹ מִן הָעִנְיָנִים אֲשֶׁר בָּהֶם נִתְחַיֵּב בַּעֲבוֹדַת הָאֵל יִתְעַלֶּה אֲשֶׁר בְּרָאָנוּ לָהּ כמ״ש הֶחָכָם (קהלת ג) וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו.
אָמַר הַמְחַבֵּר מִפְּנֵי שֶׁהִקְדַּמְנוּ בַּשַּׁעַר הָרִאשׁוֹן אָפְנֵי יִחוּד הָאֱלֹהִים בְּלֵב שָׁלֵם וְהָיְתָה הַבְּחִינָה בַּחָכְמָה הַנִּרְאֵית בִּבְרִיאַת הַבּוֹרֵא יִתְעַלֶּה הַדֶּרֶךְ הַקְּרוֹבָה אֶל בֵּרוּר מְצִיאוּתוֹ וְהַנְּתִיב הַסָּלוּל לָדַעַת אֲמִתָּתוֹ הִתְחַיַּבְנוּ לְהַדְבִּיקוֹ אֵלָיו כְּדֵי לִסְמֹךְ כָּל שַׁעַר אֶל מָה שֶׁהוּא דּוֹמֶה לוֹ מִן הַשְּׁעָרִים וּלְהָבִיא אַחַר כָּל עִנְיַן מָה שֶׁיֵּאוֹת לוֹ מִן הָעִנְיָנִים אֲשֶׁר בָּהֶם נִתְחַיֵּב בַּעֲבוֹדַת הָאֵל יִתְעַלֶּה אֲשֶׁר בְּרָאָנוּ לָהּ כמ״ש הֶחָכָם (קהלת ג) וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו.
The author says: Since we began in the previous treatise, with the various ways in which the Unity of G-d can be demonstrated so that it shall be wholeheartedly acknowledged, and we found that the examination of the wisdom manifested in the universe is the nearest way to clarify His existence and the clearest path to know His reality. [Therefore] we deem it our duty to deal with this theme, so that to each treatise, the one most nearly resembling it should be joined, and each topic should be followed by the most appropriate topic - this being among the subjects which we have to deal with in regard to the Almighty's service, the purpose for which we were created, as the wise man said (Kohelet 3:14) "And G-d has so made it that man should fear before Him".
וְהַשֵּׁנִי מִצַּד סִימָנֵי הַחָכְמָה הַנִּרְאִים בְּכָל הָעוֹלָם הַזֶּה עֶלְיוֹנוֹ וְתַחְתּוֹנוֹ קְפָאָיו וּצְמָחָיו וּבַעֲלֵי חַיִּים אֲשֶׁר בּוֹ, וְכַאֲשֶׁר נִשְׂתַּכֵּל בּוֹ יוֹרֵנוּ כִּי כֻלּוֹ מַחְשֶׁבֶת חוֹשֵׁב אֶחָד וּמְלֶאכֶת בּוֹרֵא אֶחָד וְהוּא שֶׁאָנוּ מוֹצְאִים אוֹתוֹ עַל מַחְלְקוֹתָיו בְּשָׁרָשָׁיו וִיסוֹדוֹתָיו מִתְדַּמֶּה בְּתוֹלְדוֹתָיו וְשָׁוֶה בַּחֲלָקָיו וְאוֹתוֹת חָכְמַת הַבּוֹרֵא יִתְעַלֶּה נִרְאוֹת בִּקְטַנֵּי הַיְּצִירוֹת וּגְדוֹלֵיהֶן מְעִידוֹת כִּי הֵם לְבוֹרֵא א׳ חָכָם וְאִלּוּ הָיָה לָעוֹלָם יוֹתֵר מִבּוֹרֵא אֶחָד הָיְתָה צוּרַת הַחָכְמָה מִתְחַלֶּפֶת בְּחֶלְקֵי הָעוֹלָם וּמִשְׁתַּנֵּית בִּכְלָלָיו וּבַחֲלָקָיו. וְעוֹד כִּי אֲנַחְנוּ מוֹצְאִים אוֹתוֹ כִּי הוּא צָרִיךְ בְּקִיּוּמוֹ וְתִקּוּנוֹ קְצָתוֹ אֶל קְצָתוֹ וְאֵין חֵלֶק מִמֶּנּוּ נִגְמַר אֶלָּא בְּחֵלֶק אַחֵר כְּצֹרֶךְ קַשְׂקַשֵּׂי הַשִּׁרְיוֹן וְחֶלְקֵי הַמִּטָּה וְאֶבְרֵי גּוּף הָאָדָם וּשְׁאָר הַמְחֻבָּרִים קְצָתָם אֶל קְצָתָם בְּתִקּוּנָם וְהַשְׁלָמָתָם. הֲלֹא תִּרְאֶה צֹרֶךְ הַיָּרֵחַ וְהַכּוֹכָבִים אֶל אוֹר הַשֶּׁמֶשׁ וְצֹרֶךְ הָאָרֶץ אֶל הַשָּׁמַיִם וְאֶל הַמַּיִם וְצֹרֶךְ בַּעֲלֵי חַיִּים קְצָתָם אֶל קְצָתָם כִּי מִקְצָת מִינֵיהֶם אוֹכֵל מִקְצָתָם כַּדּוֹרֵס מִן הָעוֹפוֹת וְהַדָּגִים וְחַיּוֹת הַשָּׂדֶה וְצֹרֶךְ הָאָדָם אֶל הַכֹּל וְתַקָּנַת הַכֹּל בָּאָדָם וְצֹרֶךְ הָאֲרָצוֹת וְהַפְּלָכִים וְהַחָכְמוֹת וְהַמְּלָאכוֹת קְצָתָם אֶל קְצָתָם, וְהַחָכְמָה נִרְאֵית בִּקְטַנֵּי הַיְּצִירוֹת וּגְדוֹלֵיהֶם. כִּי כֹּחַ הַחָכְמָה הַנִּרְאֵית בִּיצִירַת הַפִּיל לְפִי גֹּדֶל גּוּפוֹ אֵינֶנּוּ יוֹתֵר נִפְלָא מִכֹּחַ הַחָכְמָה הַנִּרְאֵית בִּיצִירַת הַנְּמָלָה לְפִי קַטְנוּתָהּ. אַךְ כָּל אֲשֶׁר תִּקְטַן הַיְּצִירָה יִהְיֶה כֹּחַ הַחָכְמָה וְהַיְּכֹלֶת נִרְאֶה בָּהּ יוֹתֵר וְתִקּוּן הַבּוֹרֵא יוֹתֵר נִפְלָא. וְנִרְאֶה מִמֶּנָּה, וְזֶה יוֹרֶה כִּי כֻלָּם מַחְשְׁבוֹת חוֹשֵׁב אֶחָד וּבוֹרֵא אֶחָד מִפְּנֵי שֶׁהֵם מִתְדַּמִּים וְשָׁוִים וּנְכוֹנִים לְהַשְׁלָמַת סֵדֶר הָעוֹלָם וְהַעֲמָדָתוֹ כֻּלּוֹ בְּכָל חֲלָקָיו וְאִלּוּ הָיָה לוֹ יוֹתֵר מִבּוֹרֵא אֶחָד הָיְתָה צוּרַת הַחָכְמָה מִתְחַלֶּפֶת בִּקְצָת חֲלָקָיו וְלֹא הָיָה צָרִיךְ קְצָתוֹ אֶל קְצָתוֹ וּמִפְּנֵי שֶׁהוּא חָלוּק בְּשָׁרָשָׁיו וִיסוֹדוֹתָיו שָׁוֶה בְּתוֹלְדוֹתָיו וּמַחְבְּרוֹתָיו תִּרְאֶה כִּי מְחַדְּשׁוֹ וּמְחַבְּרוֹ וּמַנְהִיגוֹ וְחוֹשְׁבוֹ אֶחָד. וְאָמַר הַפִילוֹסוֹף אֵין בַּמֶּה שֶׁבָּרָא הָאֱלֹהִים יוֹתֵר נִפְלָא מִמָּה שֶׁבָּרָא וְרָצָה לוֹמַר כִּי הַחָכְמָה בַּקָּטָן וּבַגָּדוֹל מֵחֶלְקֵי הָעוֹלָם מִתְדַּמָּה וְשָׁוָה כְּמוֹ שֶׁאָמַר דָּוִד עָלָיו הַשָּׁלוֹם בְּסִפְרוֹ מִינֵי עִנְיְנֵי הָעוֹלָם וּתְכוּנַת יִשּׁוּבוֹ (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶיךָ וְאָמַר (שם צב) מַה גָּדְלוּ מַעֲשֶׂיךָ ה׳ מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ:
THE SECOND ARGUMENT FOR THE UNITY OF G-D
The second argument is drawn from the perspective of the signs of wisdom manifested in the universe, whether above or below, in the inanimate, plants, and animals on it. When we contemplate the world, it will become apparent that - it is the design of one Thinker, and the work of one Creator. We find its roots and foundations to be similar in its derivatives and uniform in its parts. The signs of wisdom manifested in the smallest of the creatures as well as the biggest testify that they are the work of one wise Creator. If this world had more than one Creator, the form of wisdom would exhibit different forms in the different parts of the world, and vary in its general character and divisions. Furthermore, we find that it is interdependent for its maintenance and welfare, no part is completed without the help of another part, like the links in a coat of armor, the parts of a bed, the limbs of the human body, or other things which have interdependent parts for their functioning. Can you see that the moon and the planets need the light of the sun, and the earth needs the sky and the water, and that the animals need each other, and some species feed on other species, such as predatory birds, fish, and beasts of the forest all need each other? And Man's need for everything, and the rectification of everything through man (man gives a higher purpose to everything). Countries, towns, sciences and trades are interdependent. And the Divine wisdom appears in the tiny creatures as well as the large ones, because the wisdom manifested in the formation of an elephant, despite its huge body, is no more wondrous than the wisdom manifested in the formation of a tiny ant. On the contrary, the smaller the creature the more wisdom and power it appears to reflect, and the more it testifies to the wondrous ability of the Creator. This teaches that they are all the design of one Designer and Creator, since they are similar and alike in furthering and completing the natural order and maintenance of the world in all of its parts. If there were more than one Creator, the form of wisdom exhibited would be different in some of its parts, and things would not be interdependent. Since the world, despite its being different in its roots and foundations, it is equal in its derivatives and compounds, one can see that its Creator who put it together, its Governor, and Designer is one. A philosopher once said: "no part of what G-d created is more wondrous than another part". Which means the wisdom in a tiny creature of this world is similar and equal to that in a large one, as David, peace be unto him, said: "O L-ord, how manifold are Your works! with wisdom have You made them all: the earth is full of Your possessions" (Ps. 104:24), and "O L-ord, how great are Your works! Your thoughts are exceedingly deep" (Ps. 92:6).
The second argument is drawn from the perspective of the signs of wisdom manifested in the universe, whether above or below, in the inanimate, plants, and animals on it. When we contemplate the world, it will become apparent that - it is the design of one Thinker, and the work of one Creator. We find its roots and foundations to be similar in its derivatives and uniform in its parts. The signs of wisdom manifested in the smallest of the creatures as well as the biggest testify that they are the work of one wise Creator. If this world had more than one Creator, the form of wisdom would exhibit different forms in the different parts of the world, and vary in its general character and divisions. Furthermore, we find that it is interdependent for its maintenance and welfare, no part is completed without the help of another part, like the links in a coat of armor, the parts of a bed, the limbs of the human body, or other things which have interdependent parts for their functioning. Can you see that the moon and the planets need the light of the sun, and the earth needs the sky and the water, and that the animals need each other, and some species feed on other species, such as predatory birds, fish, and beasts of the forest all need each other? And Man's need for everything, and the rectification of everything through man (man gives a higher purpose to everything). Countries, towns, sciences and trades are interdependent. And the Divine wisdom appears in the tiny creatures as well as the large ones, because the wisdom manifested in the formation of an elephant, despite its huge body, is no more wondrous than the wisdom manifested in the formation of a tiny ant. On the contrary, the smaller the creature the more wisdom and power it appears to reflect, and the more it testifies to the wondrous ability of the Creator. This teaches that they are all the design of one Designer and Creator, since they are similar and alike in furthering and completing the natural order and maintenance of the world in all of its parts. If there were more than one Creator, the form of wisdom exhibited would be different in some of its parts, and things would not be interdependent. Since the world, despite its being different in its roots and foundations, it is equal in its derivatives and compounds, one can see that its Creator who put it together, its Governor, and Designer is one. A philosopher once said: "no part of what G-d created is more wondrous than another part". Which means the wisdom in a tiny creature of this world is similar and equal to that in a large one, as David, peace be unto him, said: "O L-ord, how manifold are Your works! with wisdom have You made them all: the earth is full of Your possessions" (Ps. 104:24), and "O L-ord, how great are Your works! Your thoughts are exceedingly deep" (Ps. 92:6).
אָמַר רַב יְהוּדָה: הַאי מַאן דְּנָפֵיק בְּיוֹמֵי נִיסָן וְחָזֵי אִילָנֵי דְּקָא מְלַבְלְבִי, אוֹמֵר: ״בָּרוּךְ שֶׁלֹּא חִיסֵּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת לְהִתְנָאוֹת בָּהֶן בְּנֵי אָדָם״. אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: מִנַּיִן שֶׁמְּבָרְכִין עַל הָרֵיחַ? — שֶׁנֶּאֱמַר: ״כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ״. אֵיזֶהוּ דָּבָר שֶׁהַנְּשָׁמָה נֶהֱנֵית מִמֶּנּוּ וְאֵין הַגּוּף נֶהֱנֶה מִמֶּנּוּ? — הֱוֵי אוֹמֵר: זֶה הָרֵיחַ.
On a related topic, the Gemara cites that Rav Yehuda said: One who goes out during Nisan and sees trees that are blossoming recites: Blessed…who has withheld nothing from His world, and has created in it beautiful creatures and trees for human beings to enjoy. Rav Zutra bar Toviya said that Rav said: From where is it derived that one recites a blessing over scent? As it is stated: “Let every soul praise the Lord” (Psalms 150:6). He explains the verse: What is it from which the soul derives benefit and the body does not derive benefit from it? You must say: That is scent. Even over items from which only the soul derives benefit, one must recite a blessing and praise God.
רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע.
The Rabbis say: Even matters that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, and through all of them the Holy One blessed be He executes His missions – even by means of a serpent, even by means of a gnat, even by means of a frog. Rabbi Tanḥuma said it in the name of Rabbi Menaḥma, Rabbi Berekhya in the name of Rabbi Ḥelbo: Rabbi Aḥa would relate this incident: A certain man was standing on the river bank. He saw a frog carrying a scorpion and transporting it across the river. After it [the scorpion] performed its mission, it [the frog] took it back to its place.
Rabbi Pinḥas said in the name of Rabbi Ḥanan of Tzippori: There was an incident involving a certain man who was standing to reap his crop in the Bei Tarfa valley. He saw a stalk of a certain herb, picked it, and crafted it into a wreath for his head. A serpent came and he struck it, killing it. Another man came and stood there to look at the snake. He said: ‘I wonder, who was it who killed this serpent?’ That man said: ‘I killed it.’ He lifted his eyes and saw the stalk of herb that had been crafted into a wreath on his head. He said: ‘Did you really kill it?’ He said: ‘Yes.’ He said: ‘Can you remove that herb from your head?’ He said: ‘Yes.’ Once he removed it he said to him: ‘Can you come over here and lift this serpent with this staff?’ He said: ‘Yes.’ When he approached that serpent, immediately his limbs fell.
Rabbi Yanai was sitting and expounding at the entrance to his city. He saw a serpent slithering and approaching. When he chased it away from one side, it returned at the other side, and when he chased it away from that side, it returned from the other side. He said: This one is on his way to perform a mission. Thereafter, a sound was heard in the city: So-and-so son of so-and-so was bitten by a serpent and died.
Rabbi Elazar was sitting, paying a visit to the latrine. A Roman came and expelled him, entered in his place and sat himself down. He [Rabbi Elazar] said: This did not occur for naught. Immediately, a serpent emerged and struck him [the Roman], killing him. He applied to him the verse: “I placed a man [adam] in your stead” (Isaiah 43:4) – I placed Edom in your stead.
Rabbi Yitzḥak ben Elazar was standing and strolling along the shore of the Sea of Caesarea and saw a certain thighbone that was rolling along. He kept pushing it away out of sight, but it kept rolling back. He said: This one is prepared to perform a mission. Several days later, a certain courier passed by, and he stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea.
The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege. He took all the Temple vessels and wrapped them up in a big bundle. He again began to speak out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison between one who wages war with the king in the wilderness and defeats him, and one who wages war with the king in his own palace and defeats him there.’ He went down to his ship. When he set sail, a large wave struck him in the sea. He said: ‘It appears that the God of this nation has power only in the water. He exacted retribution against the generation of Enosh only with water, He exacted retribution against the generation of the Flood only with water, He exacted retribution against Pharaoh and his army only with water. I, too, when I was in His House and His domain He was unable to stand up against me, and now He has confronted me here. He believes that He will kill me in the water.’ The Holy One blessed be He said [an oath] to him: ‘Wicked one, by your life, I will exact retribution from this wicked one [Titus] with a creature that is the smallest of all the creatures I created during the six days of Creation.’ Thereupon, the Holy One blessed be He signaled to the angel of the sea and it calmed from its raging.
When he reached Rome, all the residents of Rome emerged and lauded him. When he ascended to Rome [the city], he entered the bathhouse. When he emerged, they poured him a vial of a post-bath elixir with wine to drink. A gnat entered into his nose and began to continuously gnaw at his brain, until it was as large as a two-pound fowl. He [Titus] issued a command, saying: ‘Open up the brain of this man to ascertain through what instrument the God of the Jews has exacted retribution from this man.’ Thereupon, they called the surgeons, they opened up his brain and removed what was like a two-pound fowl. Rabbi Elazar bar Rabbi Yosei said: ‘I saw in Rome that [they placed] a weight of two pounds on one side [of a balance] and the bird-like growth [of Titus] on the other side, and they were equal in weight. They took it and placed it in a bowl. As it [the growth] withered, he [Titus] withered along with it. [When it returned to its natural size,] the gnat flew away and the soul of the evil Titus flew away [as well].’
Rabbi Pinḥas said in the name of Rabbi Ḥanan of Tzippori: There was an incident involving a certain man who was standing to reap his crop in the Bei Tarfa valley. He saw a stalk of a certain herb, picked it, and crafted it into a wreath for his head. A serpent came and he struck it, killing it. Another man came and stood there to look at the snake. He said: ‘I wonder, who was it who killed this serpent?’ That man said: ‘I killed it.’ He lifted his eyes and saw the stalk of herb that had been crafted into a wreath on his head. He said: ‘Did you really kill it?’ He said: ‘Yes.’ He said: ‘Can you remove that herb from your head?’ He said: ‘Yes.’ Once he removed it he said to him: ‘Can you come over here and lift this serpent with this staff?’ He said: ‘Yes.’ When he approached that serpent, immediately his limbs fell.
Rabbi Yanai was sitting and expounding at the entrance to his city. He saw a serpent slithering and approaching. When he chased it away from one side, it returned at the other side, and when he chased it away from that side, it returned from the other side. He said: This one is on his way to perform a mission. Thereafter, a sound was heard in the city: So-and-so son of so-and-so was bitten by a serpent and died.
Rabbi Elazar was sitting, paying a visit to the latrine. A Roman came and expelled him, entered in his place and sat himself down. He [Rabbi Elazar] said: This did not occur for naught. Immediately, a serpent emerged and struck him [the Roman], killing him. He applied to him the verse: “I placed a man [adam] in your stead” (Isaiah 43:4) – I placed Edom in your stead.
Rabbi Yitzḥak ben Elazar was standing and strolling along the shore of the Sea of Caesarea and saw a certain thighbone that was rolling along. He kept pushing it away out of sight, but it kept rolling back. He said: This one is prepared to perform a mission. Several days later, a certain courier passed by, and he stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea.
The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege. He took all the Temple vessels and wrapped them up in a big bundle. He again began to speak out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison between one who wages war with the king in the wilderness and defeats him, and one who wages war with the king in his own palace and defeats him there.’ He went down to his ship. When he set sail, a large wave struck him in the sea. He said: ‘It appears that the God of this nation has power only in the water. He exacted retribution against the generation of Enosh only with water, He exacted retribution against the generation of the Flood only with water, He exacted retribution against Pharaoh and his army only with water. I, too, when I was in His House and His domain He was unable to stand up against me, and now He has confronted me here. He believes that He will kill me in the water.’ The Holy One blessed be He said [an oath] to him: ‘Wicked one, by your life, I will exact retribution from this wicked one [Titus] with a creature that is the smallest of all the creatures I created during the six days of Creation.’ Thereupon, the Holy One blessed be He signaled to the angel of the sea and it calmed from its raging.
When he reached Rome, all the residents of Rome emerged and lauded him. When he ascended to Rome [the city], he entered the bathhouse. When he emerged, they poured him a vial of a post-bath elixir with wine to drink. A gnat entered into his nose and began to continuously gnaw at his brain, until it was as large as a two-pound fowl. He [Titus] issued a command, saying: ‘Open up the brain of this man to ascertain through what instrument the God of the Jews has exacted retribution from this man.’ Thereupon, they called the surgeons, they opened up his brain and removed what was like a two-pound fowl. Rabbi Elazar bar Rabbi Yosei said: ‘I saw in Rome that [they placed] a weight of two pounds on one side [of a balance] and the bird-like growth [of Titus] on the other side, and they were equal in weight. They took it and placed it in a bowl. As it [the growth] withered, he [Titus] withered along with it. [When it returned to its natural size,] the gnat flew away and the soul of the evil Titus flew away [as well].’
וְהָאָמַר רַב: שְׁמוֹנָה עָשָׂר חֳדָשִׁים גָּדַלְתִּי אֵצֶל רוֹעֵה בְהֵמָה, לֵידַע אֵיזֶה מוּם קָבוּעַ וְאֵיזֶה מוּם עוֹבֵר? אֶלָּא, לְחַלֵּק לוֹ כָּבוֹד לְרַבָּה בַּר חָנָה.
The Gemara rejects this answer. But didn’t Rav say: I apprenticed with a shepherd for eighteen months in order to be able to know which blemish is a permanent blemish, and which is a temporary blemish? Evidently, he had a high level of practical expertise in this matter. The Gemara explains: Rather, it was in order to bestow honor upon Rabba bar Ḥana. Rabbi Yehuda HaNasi wanted to ensure that Rabba bar Ḥana would be treated with respect, so he made sure that there was an area of halakha with regard to which the people would not be able to consult with Rav and would need to consult with Rabba bar Ḥana instead.