וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים. במד"ר ובזוה"ק פָּתְחוּ פָּר' זוֹ בְּפָ' קֵץ שָׂם לְחֹשֶׁךְ וְגוֹ' וְא' במד"ר שכ"ז שֶׁיֵּצֶר הָרַע בָּעוֹלָם אֹפֶל וְצַלְמָוֶת בָּעוֹלָם דְּכ' אֶבֶן אָפֵל וְצַלְמָוֶת נֶעֱקַר יצה"ר מִן הָעוֹלָם אֵין אֹפֶל וְצַלְמָוֶת בָּעוֹלָם ד"א קֵץ שָׂם לְחֹשֶׁךְ זְמַן נָתַן לְיוֹסֵף כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵלָה כו'. הָעִנְיָן שֶׁמִּקֹּדֶם הָיָה יוֹסֵף בַּבּוֹר עֶשֶׂר שָׁנִים (כמ"ש שמו"ר פ' ז) ובכ"מ מִסְפַּר עֶשֶׂר מוֹרֶה עַל מִסְפָּר שָׁלֵם ע"ס. וְהַיְנוּ שֶׁתִּקֵּן בְּחִינָתוֹ בְּכָל הָעֶשֶׂר מִדּוֹת. וְאַחַ"כּ הֵי' עוֹד ב' שְׁנַיִם וְאָמְרוּ בב"ר ע"י שֶׁאָמַר לְשַׂר הַמַּשְׁקִים זְכַרְתַּנִי וְהִזְכַּרְתַּנִי נִתּוֹסַף לוֹ ב' שָׁנִים. וּבְוַדַּאי לֹא בָּטַח יוֹסֵף ח"ו בְּשַׂר הַמַּשְׁקִים וַהֲרֵי דָּרְשׁוּ אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם יהוה מִבְטַחוֹ זֶה יוֹסֵף. רַק מִפְּנֵי שֶׁרָאָה ברוה"ק שֶׁיְּשׁוּעָתוֹ עֲתִידָה לָבֹא ע"י שַׂר הַמַּשְׁקִים וּכְמוֹ שֶׁהָיָה בֶּאֱמֶת בַּסּוֹף ע"כ א"ל כִּי אִם זְכַרְתַּנִי וְגוֹ'. אַךְ זֶהוּ עוֹד נְגִיעָה לְעַצְמוֹ וְזֶהוּ בָּא ע"י עֵטָיו שֶׁל נָחָשׁ שֶׁהִכְנִיס בָּאָדָם לְהַרְגִּישׁ הֲנָאַת הַגּוּף וְזֶה נֶחְשָׁב לְמַדְרֵגַת יוֹסֵף הַצַּדִּיק לְחֵטְא שֶׁבֶּאֱמֶת לְפִי מִדָּתוֹ הָיָה לוֹ לְהַנִּיחַ לְהַשַּׁ"י שֶׁבְּוַדַּאי יִגְמֹר בַּעֲדוֹ לְטוֹבָה בְּלֹא הִשְׁתַּדְּלוּתוֹ וְאִי' (שַׁבָּת נה:) ד' מֵתוּ בְּעֶטְיוֹ שֶׁל נָחָשׁ כו' וְכֻלְּהוּ גְּמָרָא לְבַר מִיִּשַׁי אֲבִי דָּוִד דִּמְפָרַשׁ בֵּהּ קְרָא דְּכ' בַּת נָחָשׁ וְכוּ' בַּת מִי שֶׁמֵּת בְּעֶטְיוֹ שֶׁל נָחָשׁ כו' וְקָרֵי לֵהּ נָחָשׁ וְהוּא עפמ"ש (מד"ר ר"פ תַּזְרִיעַ) הֵן בְּעָווֹן חוֹלַלְתִּי בְּעָווֹן מָלֵא (כ"ה גֵּר' יַלְקוּט תְּהִלִּים) אֲפִי' אִם יִהְיֶה חָסִיד שֶׁבַּחֲסִידִים א"א שֶׁלֹּא יִהְיֶה לוֹ צַד א' מֵעָוֹן כו' וְזֶה עֵטָיו שֶׁל נָחָשׁ שֶׁהִכְנִיס הַנָּחָשׁ באדה"ר שֶׁיַּרְגִּישׁ הֲנָאַת עַצְמוֹ. וע"כ אַחַר שֶׁבֵּרֵר יוֹסֵף הַצַּדִּיק א"ע בְּכָל הַמִּדּוֹת הָיָה לוֹ עֵסֶק עוֹד לְבָרֵר א"ע בְּעִנְיַן עֵטָיו שֶׁל נָחָשׁ וְאַחַר שֶׁבֵּרֵר א"ע בָּב' הַמַּדְרֵגוֹת וְזָכָה לִהְיוֹת קֵץ שָׂם לְחֹשֶׁךְ שֶׁנֶּעֱקַר יצה"ר מִלִּבּוֹ. מ"מ הָיָה לוֹ עוֹד עֵסֶק בָּעוֹלָם שֶׁהֲרֵי חַי אַחַ"כּ פ' שָׁנָה. וְכֹל שֶׁאֵין לוֹ שׁוּם עֵסֶק כְּשֶׁנִּשְׁלַם לְגַמְרֵי אֵין לוֹ חַיִּים בעוה"ז כדש"נ לֹא אוּכַל עוֹד לָצֵאת וְלָבֹא. אֲבָל כֹּל שֶׁיֵּשׁ לוֹ עֵסֶק עוֹד אַף שֶׁחַי שֶׁלֹּא ביצה"ר מ"מ יֵשׁ לוֹ חַיִּים בעוה"ז כְּמוֹ שֶׁמָּצִינוּ בְּיַעֲקֹב אע"ה דְּכ' וַיְחִי יַעֲקֹב וְאִי' (סא"ר פ' ה) שֶׁזָּכָה לְחַיִּים שֶׁלֹּא בְּצַעַר וְשֶׁלֹּא ביצה"ר. וּמְלַמְּדֵנוּ בְּפַר' זוֹ שֶׁעִקַּר עֵסֶק הָאָדָם לִהְיוֹת קֵץ שָׂם לְחֹשֶׁךְ לְשָׁרֵשׁ אֶת היצה"ר מִלִּבּוֹ. וְאַחַ"כּ יֵשׁ לוֹ עוֹד עֵסֶק לְתַקֵּן עֵטָיו שֶׁל נָחָשׁ שֶׁהוּא הַנְּגִיעָה לַהֲנָאַת עַצְמוֹ. וְעִקַּר הַתִּקּוּן ע"י הַתּוֹרָה שֶׁנִּקְרָא עֵץ הַחַיִּים כמ"ש (רֵישׁ סא"ר) אֵין עֵץ הַחַיִּים אֶלָּא תּוֹרָה. ובזוה"ק פ' זוֹ (ר"ב א) דְּהָא לֵית לָךְ מִלָּה לְתָבְרָא יצה"ר אֶלָּא אוֹרָיְתָא. וְהִנֵּה כְּבָר אָמַרְנוּ במ"ש בתקו"ז (תִּקּוּן כֹּד) וְכֵן בְּתִקּוּנֵי זוה"ח בְּעִנְיַן עה"ד טו"ר חַד אָמַר חִטָּה הָיָה וח"א גֶּפֶן וְכֹלָּא קְשֹׁט שֶׁבַע מִינִין אִנּוּן וְכוּ' וְלִכְאוֹרָה הַאֵיךְ יִתָּכֵן שֶׁכֻּלָּם אֱמֶת בְּדָבָר מַחֲלֹקֶת בִּמְצִיאוּת וְאָמַרְנוּ דְּכ' וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע. וְהַיְנוּ שֶׁהַפְּנִימִיּוּת שֶׁבְּכָל עֲצֵי הַגַּן הָיָה עֵץ הַחַיִּים ועה"ד טו"ר וְנִתַּן כֹּחַ זֶה בָּהֶם שֶׁאִם הָיָה טוֹעֵם מֵעֵץ הַחַיִּים תְּחִלָּה הָיָה מַרְגִּישׁ בַּאֲכִילָתוֹ מִכָּל פְּרִי הַגַּן טַעַם עֵץ הַחַיִּים לְכוּ לַחְמוֹ בְּלַחְמִי שֶׁהוּא תּוֹרָה. וְכֵיוָן שֶׁטַּעַם מֵעֵץ הַדַּעַת נַעֲשֶׂה הָעִרְבּוּב וְטַעַם בְּכָל אֲכִילָתוֹ מֵעֵץ הַדַּעַת טו"ר. וְהַיְנוּ מַה שֶׁהִרְגִּישׁ הֲנָאַת עַצְמוֹ שֶׁהוּא עֵטָיו שֶׁל נָחָשׁ. (ונת' בְּרֵאשִׁית מא' ח) וְהִנֵּה אַחַר הַקִּלְקוּל כ' וְעַתָּה פֶּן יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם. וְיֵשׁ לְהָבִין מַה יַזִּיק שֶׁיֹּאכַל מֵעֵץ הַחַיִּים וְיִחְיֶה לְעוֹלָם. וּבִפְרָט לְפִי מ"ש בתדב"א דְּעֵץ הַחַיִּים הוּא תּוֹרָה יֹאכַל מֵהַתּוֹרָה וִיתַקֵּן הַקִּלְקוּל. אַךְ הוּא עפמ"ש (ב"ר פ' כא) וְעַתָּה אֵין וְעַתָּה אֶלָּא תְּשׁוּבָה וְהוּא אוֹמֵר פֶּן וְאֵין פֶּן אֶלָּא לָאו. וְהַיְנוּ שֶׁפָּתַח לוֹ השי"ת פֶּתַח שֶׁל תְּשׁוּבָה וְלֹא רָצָה לָשׁוּב וְאָמַר השי"ת פֶּן בַּהֲסָתַת הַנָּחָשׁ יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים. וע"ד מ"ש בַּס' דִּבְרֵי מְנַחֵם מהרה"ק מֵרוּמְנוֹב עה"פ וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת. שֶׁבְּכָל הַמַּעֲשִׂים שֶׁהָיָה רְצוֹן השי"ת הָיוּ אֲבָרָיו שֶׁל אאע"ה עוֹשִׂין מֵעַצְמָם מֵרֹב הַזָּר זִוַּתְּ וְכֵן הָיָה בְּכָל מַעֲשֵׂה הָעֲקֵדָה זוּלַת בְּמַעֲשֵׂה לְקִיחַת הַמַּאֲכֶלֶת שֶׁלֹּא הָיָה בִּרְצוֹנוֹ יָת' שֶׁלֹּא רָצָה לְשׁוֹחֲטוֹ לָכֵן לֹא רָצוּ יָדָיו שֶׁל אאע"ה לִקַּח. רַק אאע"ה חֲשָׁד א"ע שֶׁמָּא הוּא מֵהֲסָתַת וְעַצְלוּת היצה"ר וע"כ כ' וַיִּשְׁלַח אֶת יָדוֹ בְּכֹחַ לִקַּח אֶת הַמַּאֲכֶלֶת עכ"ד. וְכֵן כָּאן כְּתִיב פֶּן יִשְׁלַח יָדוֹ הַיְנוּ בְּכֹחַ שֶׁלֹּא בִּרְעוּתָא דְּלִבָּא רַק ע"י הֲסָתַת הַנָּחָשׁ והיצה"ר וזש"נ וְלָקַח גַּם מֵעֵץ הַחַיִּים גַּם דַּיְקָא שֶׁלֹּא יַשְׁלִיךְ מַעֲשָׂיו הָרָעִים. וְיִהְיֶה עֵץ הַחַיִּים טָפֵל וְאָז יַזִּיק מַה שֶׁיֹּאכַל מֵעֵץ הַחַיִּים ועדמש"נ וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקָּי וְגוֹ' וּכְשֶׁלּוֹמֵד ד"ת וְאֵינוֹ מְתַקֵּן מַעֲשָׂיו קֹדֶם לִהְיוֹת סוּר מְרַע. ע"י הד"ת מוֹסִיף כֹּחַ בַּקְּלִפָּה וכמ"ש (שַׁבָּת פח:) לְמַשְׂמְאִילִים בָּהּ סַמָּא דְמוֹתָא. וְזֶהוּ כְּשֶׁלּוֹמֵד ע"י הֲסָתַת הַנָּחָשׁ והיצה"ר. וְאַחַר שֶׁזּוֹכֶה לְשָׁרֵשׁ אַחַר היצה"ר יֵשׁ לְהָאָדָם עוֹד עֵסֶק בְּתִקּוּן עֵטָיו שֶׁל נָחָשׁ. וּמִקֵּץ שְׁנָתַיִם יָמִים כְּשֶׁמְּבָרֵר עַצְמוֹ בָּב' בְּחַי' זוֹכֶה לְחַיִּים שֶׁלֹּא ביצה"ר ומ"מ יֵשׁ לוֹ עֵסֶק בעוה"ז. וְהוּא דֹּב' מוֹרֶה שֶׁנַּעֲשָׂה חֲזָקָה דְּבִתְרֵי זִמְנֵי נָמֵי מָצִינוּ בַּתּוֹרָה דְּכ' פֶּן יָמוּת גַּם הוּא כְּאֶחָיו. וְהוּא פְּלֻגְתָּא דְּתַנָּאֵי (יְבָמוֹת סד:) אִי בִּתְרֵי זִמְנֵי הֲוָה חֲזָקָה אוֹ דַּוְקָא בִּתְלָתָא זִמְנֵי. וְאֵלּוּ וְאֵלּוּ דא"ח שֶׁגַּם בָּב' זִמְנֵי אִתַּחְזַק וּכְמוֹ שֶׁמָּצִינוּ (יוֹמָא פו:) כֵּיוָן שֶׁעָבַר אָדָם עֲבֵרָה וְשָׁנָה בָּהּ כו' נַעֲשֵׂית לוֹ כְּהֶתֵּר וּמִדָּה טוֹבָה מְרֻבָּה. וּכְשֶׁמְּבָרֵר א"ע בָּב' בְּחַי' מִקֵּץ שְׁנָתַיִם יָמִים אָז קֵץ שָׂם לְחֹשֶׁךְ שֶׁבָּטוּחַ הוּא מהיצה"ר שֶׁלֹּא יִשְׁלֹט בּוֹ. אַךְ מ"מ יֵשׁ לוֹ עֵסֶק בעוה"ז עַד שֶׁיְּבָרֵר א"ע בִּבְחִינָה ג' וְאָז הֲוָה חֲזָקָה וְהוּא נִשְׁלַם מִכֹּל וָכֹל וְאֵין לוֹ שׁוּם עֵסֶק בעוה"ז כמ"ש לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא. וּמִקֵּץ שְׁנָתַיִם יָמִים מוֹרֶה שֶׁנֶּעֱקַר יצה"ר מִלִּבּוֹ ומ"מ הָיָה לוֹ עֵסֶק בעוה"ז כְּמוֹ שֶׁרָאִינוּ בְּיוֹסֵף שֶׁחַי אַחַ"כּ פ' שָׁנָה. וּכְשֶׁנֶּעֱקָר יצה"ר אֵין אֹפֶל וְצַלְמָוֶת שֶׁזֶּה גָּרַם הַנָּחָשׁ. וַאֲכִילַת שַׁבָּת מִסִּטְרָא דְּעֵץ הַחַיִּים וְהֵם תִּקּוּן לִפְגָם הַנָּחָשׁ שֶׁהָיָה בַּאֲכִילָה. וְהַיּוֹנִים רָצוּ לְהַשְׁכִּיחָם תּוֹרָתֶךָ שֶׁכֵּן אוֹתִיּוֹת החש"ך הוּא שכח"ה ובב"ר נִדְרָשׁ וְחוֹשֵׂךְ זֶה יָוָן שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל שֶׁכָּל הַגְּזֵרוֹת שֶׁלָּהֶם הָיָה לְבַטֵּל ד"ת. וע"י כֹּהֲנֶיךָ הַקְּדוֹשִׁים זָכוּ לְאוֹר שֶׁהוּא בְּחֵי' זָכוּר אֲתַר דְּלֵית לֵהּ שִׁכְחָה וְלָא קַיְמָא בֵּהּ שִׁכְחָה כמ"ש בזה"ק (ח"ב צב ב):
And it was at the end of two full years. In the Midrash Rabbah and in the holy Zohar, they began this portion with the verse, "He setteth an end to darkness" (Job 28:3). And it says in the Midrash Rabbah that as long as the evil inclination is in the world, gloom and darkness are in the world. As it is written, "A land of thick darkness, as darkness itself" (Job 10:22). When the evil inclination is uprooted from the world, there is no gloom and darkness in the world. Another interpretation: "He setteth an end to darkness" - He gave a time to Joseph, how many years he should be in darkness, etc. The matter is that beforehand Joseph was in the pit for ten years (as mentioned in Shemot Rabbah, portion 7), and in many places the number ten indicates a complete number of the ten Sefirot. This means that he rectified his aspect in all the ten attributes. And afterwards, he was there for two more years, and they said in Bereishit Rabbah that because he said to the chief butler, "But have me in thy remembrance…and make mention of me" (Genesis 40:14), two years were added to him. And certainly, Joseph did not rely on the chief butler, God forbid, for have they not taught, "Happy is the man that maketh the Lord his trust" (Psalms 40:5) - this is Joseph. Rather, because he saw with the holy spirit that his salvation was destined to come through the chief butler, and as it truly was in the end, therefore he said to him, "But have me in thy remembrance," etc. However, this is still a touch of self-interest, and this comes through the serpent's venom that entered into man to feel the pleasure of the body. And this is considered for the level of Joseph the righteous as a sin, for truly according to his level, he should have left it to God, who would surely finish it for him for the good without his efforts. And it says (Shabbat 55b), "Four died due to the serpent's venom...and the whole Gemara except for Yishai, the father of David, for whom the verse is interpreted, 'Is he then a serpent (נחש)?'…'Is he then one who died due to the serpent's venom?'…and he is called a serpent." And this is according to what is written (Midrash Rabbah, beginning of Parshat Tazria), "'For in iniquity was I brought forth' (Psalms 51:7) - in iniquity is written fully (as opposed to the expected defective spelling). Even if he is the most pious of the pious, it is impossible that he should not have one aspect of iniquity, etc." And this is the serpent's venom that the serpent injected into Adam that he should feel his own pleasure. And therefore, after Joseph the righteous clarified himself in all attributes, he had to further clarify himself regarding the matter of the serpent's venom. And after he clarified himself in these two levels and merited to be "He setteth an end to darkness," that the evil inclination was uprooted from his heart, he still had business in the world, for he lived afterwards for eighty years. And anyone who has no business at all, when he is completely finished, has no life in this world, as it is written, "I can no more go out and come in" (Deuteronomy 31:2). But as long as he still has business, even though he lives without the evil inclination, he still has life in this world, as we find with Jacob our forefather, for it is written, "And Jacob lived" (Genesis 47:28), and it says (Seder Olam Rabbah, chapter 5) that he merited life without suffering and without the evil inclination. And it teaches us in this portion that the main business of man is to be "He setteth an end to darkness," to uproot the evil inclination from his heart. And afterwards, he still has business to rectify the serpent's venom, which is the touch of self-pleasure. And the main rectification is through the Torah, which is called the Tree of Life, as it says (beginning of Seder Olam Rabbah), "There is no Tree of Life other than the Torah." And in the holy Zohar, this portion (202a), "For there is no word to break the evil inclination other than the Torah." And behold, we have already said in what is written in the Tikunei Zohar (Tikun 24), and also in the Tikunei Zohar Chadash, regarding the Tree of Knowledge, one said it was wheat, and another said it was a grapevine, and all is true, the seven species are, etc. And seemingly, how is it possible that they are all true in a matter of dispute about reality? And we said that it is written, "And the tree of life in the midst of the garden, and the tree of knowledge of good and evil" (Genesis 2:9). And this means that the inner essence of all the trees of the garden was the Tree of Life and the Tree of Knowledge of Good and Evil, and this power was given to them that if he had tasted from the Tree of Life first, he would have felt in his eating from every fruit of the garden the taste of the Tree of Life, "Come, eat of my bread" (Proverbs 9:5), which is Torah. And since he tasted from the Tree of Knowledge, the mixture was made, and he tasted in all his eating from the Tree of Knowledge of Good and Evil. And this is what he felt of his own pleasure, which is the serpent's venom. (And it is explained in Genesis, from verse 8). And behold, after the sin, it is written, "And now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever" (Genesis 3:22). And one must understand, what harm would it be if he would eat from the Tree of Life and live forever? And especially according to what is written in the Tanna Devei Eliyahu that the Tree of Life is Torah, let him eat from the Torah and rectify the sin. However, it is according to what is written (Bereishit Rabbah, chapter 21), "And now - there is no 'and now' other than repentance, and he says 'lest' - and there is no 'lest' other than a prohibition." And this means that God opened for him a gate of repentance, and he did not want to repent, and God said "lest" through the serpent's incitement he will "put forth his hand, and take also of the tree of life." And in the manner of what is written in the book Divrei Menachem from the holy Rabbi of Rimanov on the verse, "And Abraham stretched forth his hand, and took the knife" (Genesis 22:10), that in all the deeds that were the will of God, the limbs of Abraham our forefather would do them on their own from the great enthusiasm, and so it was in every deed of the binding, except for the deed of taking the knife, which was not in His will, may He be blessed, for He did not want to slaughter him, therefore the hands of Abraham our forefather did not want to take it. Only Abraham our forefather suspected himself that perhaps it is from the incitement and laziness of the evil inclination, and therefore it is written, "And he stretched forth his hand" by force to take the knife, end of quote. And similarly here it is written, "lest he put forth his hand," that is, by force, not with the desire of the heart, only through the serpent's and the evil inclination's incitement. And this is what is written, "and take also of the tree of life" - "also" specifically, that he will not cast away his evil deeds. And the Tree of Life will be secondary, and then it will harm what he eats from the Tree of Life, and to what is written, "But unto the wicked God saith: 'What hast thou to do to declare My statutes'" (Psalms 50:16), etc., and when he learns words of Torah and does not rectify his deeds first to be "turn away from evil" (Psalms 34:15). Through the words of Torah, he adds power to the shell, as it is written (Shabbat 88b), "To those who place it on their left hand, it is a deadly poison." And this is when he learns through the serpent's and the evil inclination's incitement. And after he merits to uproot the evil inclination, man has further business in rectifying the serpent's venom. And "at the end of two years," when he clarifies himself in these two aspects, he merits life without the evil inclination, and nevertheless, he has business in this world. And it is that two indicates that it has become a presumption, for in two times we also find in the Torah that it is written, "Lest he die also, as his brother did" (Genesis 38:11). And it is a dispute of the Tannaim (Yevamot 64b) whether in two times it is a presumption or specifically in three times. And these and these are the words of the living God, that also in two times it is strengthened, as we find (Yoma 86b), "Once a man has committed a transgression and repeated it…it becomes to him as if it were permitted." And good deeds are even greater. And when he clarifies himself in these two aspects, "at the end of two years," then "He setteth an end to darkness," that he is secure from the evil inclination that it will not rule over him. However, he still has business in this world until he clarifies himself in the third aspect, and then it is a presumption, and he is complete in every way, and he has no business at all in this world, as it is written, "I can no more go out and come in." And "at the end of two years" indicates that the evil inclination was uprooted from his heart, and nevertheless, he had business in this world, as we see with Joseph, who lived afterwards for eighty years. And when the evil inclination is uprooted, there is no gloom and darkness, which the serpent caused. And the eating of Shabbat is from the side of the Tree of Life, and they are a rectification for the serpent's blemish, which was in eating. And the Greeks wanted to make them forget Your Torah, for the letters of "darkness" (חש"ך) are "forgetfulness" (שכח"ה), and in Bereishit Rabbah it is expounded, "And darkness - this is Greece, which darkened the eyes of Israel," for all their decrees were to nullify the words of Torah. And through Your holy priests, they merited light, which is the aspect of "remember," a place where there is no forgetting and forgetting does not exist in it, as it is written in the holy Zohar (Part 2, 92b).
א. "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם יהוה מִבְטַחוֹ' (תְּהִלִּים מ, ג), זֶה יוֹסֵף, 'וְלֹא פָּנָה אֶל רְהָבִים' (שָׁם), ע"י שֶׁאָמַר לְשַׂר הַמַּשְׁקִים: 'זְכַרְתַּנִי... וְהִזְכַּרְתַּנִי', נִתְוַסֵּף לוֹ שְׁתֵּי שָׁנִים" (בר"ר פט, ג).
Happy is the man who makes the Lord his trust" (Psalms 40:5), this refers to Joseph,
And did not turn to the arrogant ones'
because he said to the chief cupbearer, 'Remember me... and make mention of me,' two years were added to him.
ב. "כִּי אִם זְכַרְתַּנִי אִתֵּךְ כַּאֲשֶׁר יִיטַב לָךְ וְעָשִׂיתָ נָּא עִמָּדִי חָסֶד וְהִזְבַּרְתַּנִי אֶל פַּרְעֹה וְהוֹצֵאתַנִי מִן הַבַּיִת הַזֶּה" (בְּרֵאשִׁית מ, יד
But if you have me in mind when it goes well with you, and please do me the kindness to mention me to Pharaoh
and get me out of this house.
ג. רְאֵה מַה שֶׁהִסְבִּיר רַבֵּינוּ (וָאֵרֶא, אוֹת ד ד"ה וּדְבַר שְׂפָתַיִם): "אַף שֶׁבֶּאֱמֶת הָיָה יְצִיאָתוֹ מִבֵּית הָאֲסוּרִין עַל יְדֵי שַׂר הַמַּשְׁקִים, וְיוֹסֵף הִרְגִּישׁ מִזֶּה, וְאִיתָא (סִפְרֵי רָאָה, ע)... 'בְּכָל אֲשֶׁר תַּעֲשֶׂה' (דְּבָרִים טו, יח), שֶׁצָּרִיךְ הָאָדָם לְבַקֵּשׁ סִבּוֹת. וּבִפְרָט יוֹסֵף הַצַּדִּיק, שֶׁבִּקֵּשׁ הַסִּבָּה עַל יְדֵי שַׂר הַמַּשְׁקִים לְשֵׁם שָׁמַיִם, שֶׁיִּהְיֶה חָפְשִׁי וְיוּכַל לַעֲבֹד אֶת יהוה יִתְבָּרֵךְ בְּיוֹתֵר... אַךְ לְפִי הָאָמוּר, בֶּאֱמֶת אִם לֹא הָיָה יוֹסֵף אִישׁ אֲשֶׁר שָׂם בָּהּ' מִבְטַחוֹ, לֹא הָיָה נֶחְשָׁב אֲמִירָתוֹ לְשַׂר הַמַּשְׁקִים לְחֵטְא, כִּי סְתָם אָדָם צָרִיךְ לַעֲשׂוֹת אֵיזוֹ סִבָּה, כְּמוֹ שֶׁנֶּאֱמַר: 'בְּכָל אֲשֶׁר תַּעֲשֶׂה'. רַק כֵּיוָן שֶׁיּוֹסֵף בֶּאֱמֶת הָיָה הַגֶּבֶר אֲשֶׁר שָׂם בָּהּ' מִבְטַחוֹ, לְאִישׁ צַדִּיק כָּזֶה לֹא הָיָה רָאוּי לַעֲשׂוֹת שׁוּם פְּעֻלָּה".
See what our Rabbi explained (in Va'era, section 4, starting with the words "Udvar Sefasayim"): "Even though, in truth, his exit from the prison was facilitated by the chief cupbearer, and Joseph sensed this, and it is stated (Sifrei Re'eh, 70)... 'in all that you do' (Deuteronomy 15:18), that a person needs to seek out causes. And especially Joseph the Righteous, who sought the cause through the chief cupbearer for the sake of Heaven, so that he would be free and be able to serve the Lord, may He be blessed, more fully... However, according to what has been said, in truth, if Joseph were not a man who placed his trust in God, his statement to the chief cupbearer would not have been considered a sin, because an ordinary person needs to make some effort, as it is said: 'in all that you do.' Only since Joseph was truly the man who placed his trust in God, for a righteous man such as this it was not fitting to perform any action [to secure his own release].
א. בַּמִּדְרָשׁ: 'וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים', 'קֵץ שָׂם לְחֹשֶׁךְ', זְמַן נָתַן לְעוֹלָם כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵלָה, וּמַאי טַעַם 'קֵץ שָׂם לְחֹשֶׁךְ', שֶׁכָּל זְמַן שֶׁיֵּצֶר הָרַע בָּעוֹלָם אֹפֶל וְצַלְמָוֶת בָּעוֹלָם, דִּכְתִיב 'אֶבֶן אֹפֶל וְצַלְמָוֶת', נֶעֱקַר יֵצֶר הָרַע מִן הָעוֹלָם אֵין 'אֹפֶל וְצַלְמָוֶת' בָּעוֹלָם. דָּבָר אַחֵר, 'קֵץ שָׂם לְחֹשֶׁךְ', זְמַן נָתַן לְיוֹסֵף כַּמָּה שָׁנִים יַעֲשֶׂה בַּאֲפֵלָה בְּבֵית הָאֲסוּרִים, כֵּיוָן שֶׁהִגִּיעַ הַקֵּץ חָלַם פַּרְעֹה חֲלוֹם.
וּבַזֹּהַר: 'וַיְהִי מִקֵּץ', רַבִּי חַיָּא פָּתַח וְאָמַר, 'קֵץ שָׂם לַחֹשֶׁךְ וּלְכָל תַּכְלִית הוּא חוֹקֵר אֶבֶן אֹפֶל וְצַלְמָוֶת', הַאי קְרָא אִתְּמַר, 'קֵץ שָׂם לְחֹשֶׁךְ', דָּא אִיהוּ קֵץ דִּשְׂמָאלָא, דְּאִיהוּ שָׂאטָס בְּעָלְמָא וְשָׁאֵט לְעֵלָּא וְקָיְמָא קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא וְאַסְּטֵי וְקִטְרֵג עַל עָלְמָא, וְהָא אִתְּמַר. 'וּלְכָל תַּכְלִית הוּא חֹקֵר', דְּהָא כָּל עוּבְדוֹי לָאו אִנּוּן לְטָב, אֶלָּא לְשֶׁיָּצְאָה תָּדִיר וּלְמֶעְבַּד כְּלָיָה בְּעָלְמָא. 'אֶבֶן אָפֵל וְצַלְמָוֶת', דָּא אֶבֶן נֶגֶף דְּבָהּ כְּשָׁלְיָן חַיָּבִין וְכוּ' [-'וַיְהִי מִקֵּץ', רַבִּי חַיָּא פָּתַח וְאָמַר, 'קֵץ שָׂם לַחֹשֶׁךְ וּלְכָל תַּכְלִית הוּא חוֹקֵר אֶבֶן אֹפֶל וְצַלְמָוֶת', הַפָּסוּק הַזֶּה נִתְבָּאֵר, 'קֵץ שָׁם לְחֹשֶׁךְ' זֶהוּ הַקֵּץ שֶׁל הַשְּׂמֹאל הַשָּׂטָן הַנִּקְרָא 'קֵץ', שֶׁהוּא מְשׁוֹטֵט בָּעוֹלָם וּמְשׁוֹטֵט לְמַעְלָה, וְעוֹמֵד לִפְנֵי הקב"ה וּמַסְטִין וּמְקַטְרֵג עַל הָעוֹלָם, וַהֲרֵי נִתְבָּאֵר. 'וּלְכָל תַּכְלִית הוּא חוֹקֵר', שֶׁהֲרֵי כָּל מַעֲשָׂיו אֵינָם לְטוֹב, אֶלָּא תָּמִיד לְכַלּוֹת וְלַעֲשׂוֹת כְּלָיָה בָּעוֹלָם. 'אֶבֶן אָפֵל וְצַלְמָוֶת',זוֹ אֶבֶן נֶגֶף הַיְנוּ הַשָּׂטָן שֶׁבָּהּ נִכְשָׁלִים הָרְשָׁעִים וְכוּ'].
"And it came to pass at the end of two full years" - "He sets an end to darkness" - He gave a time to the world, how many years it would spend in darkness. And what is the reason for "He sets an end to darkness"? Because as long as the evil inclination is in the world, there is darkness and deep darkness in the world, as it is written, "a stone of darkness and deep darkness." When the evil inclination is uprooted from the world, there is no "darkness and deep darkness" in the world. Another explanation: "He sets an end to darkness" - He gave a time to Joseph, how many years he would spend in darkness in the prison. When the end arrived, Pharaoh dreamed a dream.
And it came to pass at the end" - Rabbi Chiyya began and said, "He sets an end to darkness, and to every limit he searches out a stone of darkness and deep darkness." This verse has already been explained. "He sets an end to darkness" - this is the "end" of the left side, which is Satan who roams the world and roams above, and stands before the Holy One, blessed be He, and incites and accuses against the world, and this has already been explained. "And to every limit he searches out" - for all his deeds are not for good, but rather to continually destroy and bring annihilation to the world. "A stone of darkness and deep darkness" - this is the stumbling block by which the wicked stumble, etc.
ב. בַּמִּדְרָשׁ: אַתָּה מוֹצֵא לֹא הָיָה יוֹסֵף רָאוּי לִנָּתֵן בְּבֵית הָאֲסוּרִין אֶלָּא עֶשֶׂר שָׁנִים מִפְּנֵי שֶׁהוֹצִיא דִּבָּה עַל עֲשָׂרָה אֶחָיו, וְעַל יְדֵי שֶׁאָמַר לְשַׂר הַמַּשְׁקִים 'כִּי אִם זְכַרְתַּנִי אִתְּךָ וְהִזְכַּרְתַּנִי אֶל פַּרְעֹה' נִתְוַסֵּף לוֹ עוֹד שְׁתֵּי שָׁנִים, שֶׁנֶּאֱמַר 'וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים'.
You find that Joseph was only deserving to be placed in prison for ten years because he brought evil reports about his ten brothers. But because he said to the chief cupbearer, "Remember me to yourself... and mention me to Pharaoh," two more years were added to him, as it says, "And it came to pass at the end of two full years
ג. רְאֵה מַה שֶׁכָּתַב רַבֵּינוּ בְּשִׂיחַת מַלְאֲכֵי הַשָּׁרֵת (פֶּרֶק ג): וְיָדוּעַ שֶׁבַּמְּסַפְּרִים הַמִּסְפָּר עֲשָׂרָה הוּא מִסְפָּר שָׁלֵם, וְכָךְ סוֹפְרִים יְחִידוּת עֲשָׂרוֹת מֵאוֹת אֲלָפִים וּרְבָבוֹת לְעוֹלָם עֲשָׂרוֹת עֲשָׂרוֹת. וְכֵן נָהֲגוּ חֲזַ"ל בְּכַמָּה מְקוֹמוֹת לַחְשֹׁב עֲשָׂרָה לְמִסְפָּר שָׁלֵם, כְּמוֹ 'אֵין עֵדָה פָּחוֹת מֵעֲשָׂרָה' (בְּרָכוֹת כא:), 'כֹּל בֵּי עַשְׂרָה שְׁכִינְתָּא שָׁרְיָא' (סַנְהֶדְרִין לט.) וְכָהֵנָּה הַרְבֵּה. וּבְדוֹבֵר צֶדֶק (אוֹת ח ד"ה יָם שֶׁעָשָׂה שְׁלֹמֹה ח.): וְהַטַּעַם כִּי עֲשָׂרָה הוּא מִסְפָּר שָׁלֵם שֶׁכֵּן כָּל הַמִּסְפָּרִים הֵם הוֹלְכִים עֲשָׂרוֹת עֲשָׂרוֹת, וְכֵן כָּל עִנְיְנֵי עוֹלָם חֲלוּקִים לַעֲשָׂרָה כַּנּוֹדָע מִטַּעַם חַכְמֵי הָאֱמֶת בְּסוֹד בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם (אָבוֹת ה א), וַעֲשָׂרָה הוּא קוֹמָה שְׁלֵמָה.
רְאֵה גַּם בִּקְדֻשַּׁת שַׁבָּת (אוֹת ז) וּלְעֵיל חַיֵּי שָׂרָה (אוֹת ב) לְהַלָּן לָ"ג בָּעֹמֶר (אוֹת ו) וּלְהַלָּן פָּרָשַׁת נִצָּבִים (אוֹת טז).
Sichas Malachei Hashareis (Chapter 3):
And it is known that in numbers, the number ten is a complete number, and thus one counts units, tens, hundreds, thousands, and myriads, always in tens. And so the Sages (Chazal) were accustomed in several places to consider ten as a complete number, such as "A congregation is not less than ten" (Berachot 21b), "Wherever there are ten, the Shechinah rests" (Sanhedrin 39a), and many more like this. And in Dover Tzedek (Letter 8, starting with the words "Yam She'asah Shlomo"): "And the reason is that ten is a complete number, since all numbers proceed in tens, and similarly all the matters of the world are divided into ten, as is known from the reason of the Kabbalists regarding the secret of 'with ten utterances the world was created' (Avot 5:1), and ten is a complete stature."
See also in Kedushas Shabbos (Letter 7), and above in Chayei Sarah (Letter 2), below in Lag Ba'Omer (Letter 6), and below in Parshat Nitzavim (Letter 16).
The Gemara (Talmud - Shabbat 55b):
אַרְבָּעָה מֵתוּ בְּעֶטְיוֹ שֶׁל נָחָשׁ, וְאֵלּוּ הֵן, בִּנְיָמִין בֶּן יַעֲקֹב, וְעַמְרָם אֲבִי מֹשֶׁה, וְיִשַׁי אֲבִי דָּוִד, וְכִלְאָב בֶּן דָּוִד. וְכוּלְּהוּ גְּמָרָא, לְבַר מִיִּשַׁי אֲבִי דָּוִד דִּמְפָרַשׁ בֵּהּ קְרָא, דִּכְתִיב (שְׁמוּאֵל ב' יז כֹּה) 'וְאֶת עֲמָשָׂא שָׂם אַבְשָׁלֹם תַּחַת יוֹאָב עַל הַצָּבָא וַעֲמָשָׂא בֶן אִישׁ וּשְׁמוֹ יִתְרָא הַיִּשְׂרְאֵלִי אֲשֶׁר בָּא אֶל אֲבִיגַיִל בַּת נָחָשׁ אֲחוֹת צְרוּיָה אֵם יוֹאָב', וְכִי 'בַּת נָחָשׁ' הֲוַאי, וַהֲלֹא בַּת יִשַׁי הֲוַאי, דִּכְתִיב (דה"י א' ב טז) 'וְאַחְיוֹתֵיהֶן צְרוּיָה וַאֲבִיגַיִל', אֶלָּא בַּת מִי שֶׁמֵּת בְּעֶטְיוֹ שֶׁל נָחָשׁ.
Translation:
Four died because of the serpent's machinations (בְּעֶטְיוֹ שֶׁל נָחָשׁ), and they are: Benjamin the son of Jacob, Amram the father of Moses, Jesse the father of David, and Kil'av the son of David. And all of these are [known through] tradition, except for Jesse the father of David, about whom there is an explicit verse, as it is written (2 Samuel 17:25): "And Absalom put Amasa in place of Joab over the army, and Amasa was the son of a man whose name was Ithra the Israelite who had gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab's mother." But was she the "daughter of Nahash"? Was she not the daughter of Jesse, as it is written (1 Chronicles 2:16), "And their sisters were Zeruiah and Abigail"? Rather, [she was called] the daughter of one who died because of the serpent's machinations.
Rashi's Commentary:
בְּעֶטְיוֹ שֶׁל נָחָשׁ, בַּעֲצָתוֹ שֶׁל נָחָשׁ שֶׁהִשִּׂיא לְחַוָּה, וְלֹא בְּחֵטְא אַחֵר, שֶׁלֹּא חָטְאוּ, בְּעֶטְיוֹ כְּמוֹ עֵטָא וְטַעַם (דָּנִיֵּאל ב' יָד')
Translation of Rashi:
"Because of the serpent's machinations" - because of the serpent's advice that he gave to Eve, and not because of any other sin, for they did not sin. "Because of his machinations" is like "counsel and reason" (Daniel 2:14).
The Midrash (according to Yalkut Shimoni's version):
'הֵן בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי' (תְּהִלִּים נא ז), רַבִּי אֲחָא אָמַר 'בְּעָווֹן' מָלֵא, אֲפִלּוּ חָסִיד שֶׁבַּחֲסִידִים אִי אֶפְשָׁר שֶׁלֹּא יִהְיֶה לוֹ צַד אֶחָד מֵעָווֹן. אָמַר דָּוִד לִפְנֵי הקב"ה, רִבּוֹן הָעוֹלָמִים, כְּלוּם נִתְכַּוֵּן אַבָּא יִשַׁי לְהַעֲמִידֵנִי וַהֲלֹא לֹא נִתְכַּוֵּן אֶלָּא לַהֲנָאָתוֹ וְכוּ'. ע"כ.
"Behold, I was brought forth in iniquity, and in sin did my mother conceive me" (Psalms 51:7). Rabbi Acha said: "'In iniquity' (בְּעָווֹן) is written fully [with a 'vav'], even the most pious of the pious, it is impossible that he will not have some aspect of iniquity. David said before the Holy One, blessed be He: "Master of the Universe, did my father Jesse intend to beget me? Did he not intend only for his own pleasure, etc."
let's examine this passage from Rabbi Zadok HaKohen's writings, this time from Parshat Lech Lecha (Letter 6), and analyze its meaning.
The Passage from Lech Lecha (Letter 6):
The Passage from Tanna Devei Eliyahu:
וּמִפְּנֵי מָה זָכָה יַעֲקֹב לְחַיִּים שֶׁלֹּא בְּצַעַר וְשֶׁלֹּא בְּיֵצֶר הָרַע בעוה"ז מִמַּה שֶׁעָתִיד הקב"ה לִתֵּן אֶל הַצַּדִּיקִים לֶעָתִיד לָבוֹא, מִפְּנֵי שֶׁהָיָה יוֹשֵׁב בְּבֵית הַמִּדְרָשׁ מִקַּטְנוּתוֹ וְעַד זִקְנוּתוֹ וְהָיָה בָּקִי בַּמִּקְרָא וּבַמִּשְׁנָה בַּהֲלָכוֹת וּבְאַגָּדוֹת וְכוּ', וְנָתַן לְיַעֲקֹב שְׁבַע עֶשְׂרֵה שָׁנָה סָמוּךְ לְזִקְנוּתוֹ טוֹבִים מֵעֵין עוה"ב וְכוּ'.
Translation:
And why did Jacob merit a life without suffering and without the evil inclination in this world, from that which the Holy One, blessed be He, will give to the righteous in the future to come? Because he sat in the house of study from his youth until his old age and was proficient in Scripture, Mishnah, Halachot, and Aggadot, etc. And He gave to Jacob, near his old age, seventeen good years, a taste of the World to Come, etc.
The Verse (Deuteronomy 31:2):
וַיֹּאמֶר אֲלֵהֶם בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא וַיהוה אָמַר אֵלַי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה
Translation:
And he said to them, "I am a hundred and twenty years old today; I can no longer go out and come in, and the Lord has said to me, 'You shall not go over this Jordan.'"
Mei HaShiloach (Vayeilech, s.v. "Lo Uchal"):
כִּי בַיּוֹם הַזֶּה נִשְׁלַם מֹשֶׁה רַבֵּינוּ בִּשְׁלֵמוּת הָאֲמִתִּי, וָהּ' יִתְבָּרֵךְ חָתַם שְׁמוֹ עָלָיו... וְזֶה שֶׁאָמַר מֹשֶׁה רַבֵּינוּ ע"ה: "לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא', לָצֵאת, הַיְנוּ שֶׁהוּא נִשְׁלַם... וְלָבוֹא, הַיְנוּ שֶׁלֹּא יוּכַל לְהַשִּׂיג עוֹד
Translation:
For on this day, Moses our teacher was completed in true perfection, and the Lord, may He be blessed, sealed His name upon him... And this is what Moses our teacher, peace be upon him, said: "I can no longer go out and come in." "To go out" means that he was completed... and "to come in" means that he could no longer attain more.
The Passage from Sha'arei Kedusha (Part 1, Gate 1):
וְדַע כִּי אַחַר שֶׁחָטָא אָדָם הָרִאשׁוֹן וְאָכַל מֵעֵץ הַדַּעַת טוֹב וְרַע, חוֹבְרוֹ נַפְשׁוֹ וְגוּפוֹ גַּם הֵם כָּל אֶחָד מִטּוֹב וְרַע, וְזוֹ הִיא עִנְיַן זֻהֲמַת הַנָּחָשׁ שֶׁהֵטִיל בְּחַוָּה וּבְאָדָם וְכוּ'. ע"כ.
Translation:
And know that after Adam, the first man, sinned and ate from the Tree of Knowledge of Good and Evil, his soul and his body were also joined, each one, from good and evil. And this is the matter of the impurity of the serpent that he cast into Eve and into Adam, etc.
This is another insightful passage from Rabbi Zadok HaKohen, this time elaborating on the concept of "the advice of the serpent" (etzei shel nachash). Let's analyze it piece by piece.
The Passage:
אַךְ עִנְיַן עֵטָיו שֶׁל נָחָשׁ הוּא שֶׁהַנָּחָשׁ הִכְנִיס בְּלִבּוֹ שֶׁיַּרְגִּישׁ הֲנָאַת הַגּוּף. וּכְתִיב וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע.
וְאָמַרְנוּ שֶׁהָיָה כֹּחַ זֶה שֶׁל עֵץ הַחַיִּים וְעֵץ הַדַּעַת טוֹב וָרָע בְּכָל עֲצֵי הַגַּן. וְאִם הָיָה טוֹעֵם מֵעֵץ הַחַיִּים הַיְנוּ שֶׁלֹּא בַּהֲנָאַת הַגּוּף אָז הָיָה מַרְגִּישׁ בְּכָל אֲכִילָתוֹ מִכָּל הָעֵץ שֶׁהָיָה אוֹכֵל קְדֻשַּׁת עֵץ הַחַיִּים וְהַיְנוּ אֲכִילָה בִּקְדֻשָּׁה כְּמוֹ שֶׁנֶּאֱמַר 'לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מַסַּכְתֵי' וְכוּ'. אֲבָל כֵּיוָן שֶׁאָכַל מֵעֵץ הַדַּעַת הַיְנוּ שֶׁהִרְגִּישׁ הֲנָאַת הַגּוּף בַּאֲכִילָה, עַל יְדֵי זֶה נַעֲשֶׂה עִרְבּוּב וְכָל אֲכִילוֹת שֶׁאָכַל הִרְגִּישׁ מֵעֵץ הַדַּעַת טוֹב וְרַע הֲנָאַת הַגּוּף וְזֶה עִנְיַן עֵטָיו שֶׁל נָחָשׁ. ע"כ.
רְאֵה גַּם לְעֵיל לֵךְ לְךָ (אוֹת ו): לְכוּ לַחְמוֹ בְּלַחֲמִי נַהְמָא דְּאוֹרָיְתָא דְּבִכְתָב, וּמֹשֶׁה רַבֵּינוּ שֹׁרֶשׁ תּוֹרָה שֶׁבִּכְתָב וּבוֹ טָעֲמוּ כָּל הַמַּאֲכָלִים שֶׁהוּא שֹׁרֶשׁ כָּל הָאֲכִילוֹת. ע"כ.
וּרְאֵה לְעֵיל פָּרָשַׁת תּוֹלְדוֹת (אוֹת ז) שֶׁמְּבָאֵר שֶׁבַּאֲכִילָה נֶהֱנֶה מִדִּבְרֵי תּוֹרָה שֶׁבַּמַּאֲכָל: וּכְתִיב (דְּבָרִים ח ג) 'כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל כָּל מוֹצָא פִי ה" וְגוֹ' וְהַיְנוּ הַדָּבְרֵי תּוֹרָה שֶׁבּוֹ וְהוּא תּוֹרָה שֶׁבִּכְתָב.
וּכְמוֹ שֶׁמּוּבָא (זֹהַר ח"ג רעא:) לְכוּ לַחְמוֹ בְּלַחֲמִי, נַהְמָא דְּאוֹרָיְתָא דְּבִכְתָב.
Translation:
But the matter of the serpent's advice was that the serpent instilled in his heart to feel physical pleasure. And it is written, "And the Tree of Life in the midst of the garden, and the Tree of Knowledge of Good and Evil."
And we have said that this power of the Tree of Life and the Tree of Knowledge of Good and Evil was in all the trees of the garden. And if he had tasted from the Tree of Life, that is, without physical pleasure, then he would have felt in all his eating, from every tree that he ate, the holiness of the Tree of Life, and this is eating in holiness, as it is said, "Come, eat of my bread and drink of the wine I have mixed," etc. (Proverbs 9:5). But since he ate from the Tree of Knowledge, that is, he felt physical pleasure in eating, through this there was a mixing, and in all the eating he did he felt from the Tree of Knowledge of Good and Evil, physical pleasure. And this is the matter of the serpent's advice.
See also above in Lech Lecha (Letter 6): "Come, eat of my bread" - the bread of the Written Torah, and Moses our teacher is the root of the Written Torah, and in him all foods are tasted, for he is the root of all eating.
And see above in Parshat Toldot (Letter 7), where he explains that through eating one benefits from the words of Torah that are in the food: And it is written (Deuteronomy 8:3), "For not on bread alone does man live, but on all that proceeds from the mouth of the Lord, etc.", and this is the words of Torah that are in it, and this is the Written Torah.
And as it is brought (Zohar, Part 3, 271a): "Come, eat of my bread" - the bread of the Written Torah.
The Problem of the Tree of Life
This section raises a fundamental question: Why did God need to prevent Adam from eating from the Tree of Life after the sin?
אָמְנָם רְאֵה בִּמְפָרְשֵׁי הַפְּשָׁט שֶׁכַּוָּנַת השי"ת כְּדֵי שֶׁתִּתְקַיֵּם גְּזֵרַת הַמִּיתָה. אָמְנָם מְבֹאָר יוֹתֵר לְעֵיל בְּפָרָשַׁת בְּרֵאשִׁית (אוֹת ז) וְזַ"ל: גַּם עִקַּר הָאוֹר אִיתָא (ב"ר ג ד) שֶׁנִּתְעַטֵּף בָּהּ הקב"ה כְּשַׂלְמָה וְהִבְהִיק זִיו הֲדַרוּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְכוּ' וְאִם כֵּן אִם יֵהָנוּ הָרְשָׁעִים מִמֶּנּוּ וְיִזְכּוּ לְאוֹרוֹ שֶׁל הקב"ה שׁוּב לֹא יִהְיֶה רְשָׁעִים. וּכְשֶׁיִּהְיֶה רְשָׁעִים בְּוַדַּאי לֹא יֵהָנוּ מִמֶּנּוּ וּמִמַּה נַפְשָׁךְ לָמָּה נִגְנַז. אַךְ בֶּאֱמֶת קָשֶׁה כְּעֵין קֻשְׁיָא זוֹ בַּמֶּה שֶׁנֶּאֱמַר 'וְעַתָּה פֶּן יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם' וְקָשֶׁה אִם הָיָה אֲכִילַת עֵץ הַחַיִּים גּוֹרֵם דֶּרֶךְ סְגֻלָּה לִהְיוֹת חַי לְעוֹלָם, בְּוַדַּאי הָיָה בְּיַד הקב"ה לְשַׁנּוֹת טִבְעוֹ, יֹאכַל וְלֹא יִחְיֶה. וּבְתַנָּא דְּבֵי אֵלִיָּהוּ (פֶּרֶק א) אִיתָא וְאֵין עֵץ חַיִּים אֶלָּא תּוֹרָה, ובזוה"ק (ח"ב ס:) וְאֵין עֵץ אֶלָּא תּוֹרָה וְאֵין עֵץ אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא, וְאִם כֵּן תִּקְשֶׁה נָמֵי יֹאכַל וְיִחְיֶה לְעוֹלָם.
Translation and Explanation:
Indeed, see in the literalist commentators that the intention of God was so that the decree of death would be fulfilled. However, it is explained more above in Parshat Bereishit (Letter 7) and this is its language: Also, the essence of the light, it is stated (Bereishit Rabbah 3:4) that the Holy One, blessed be He, wrapped Himself in it as in a garment, and the splendor of His glory shone from one end of the world to the other, etc. And if so, if the wicked were to benefit from it and merit the light of the Holy One, blessed be He, they would no longer be wicked. And when they are wicked, they will certainly not benefit from it. So either way, why was it hidden? But in truth, a similar question is difficult regarding what is said, "And now, lest he put forth his hand and take also from the Tree of Life, and eat, and live forever" (Genesis 3:22). And it is difficult: if eating from the Tree of Life caused, as a special property, one to live forever, certainly it was in the power of the Holy One, blessed be He, to change its nature, that he should eat and not live. And in Tanna Devei Eliyahu (Chapter 1) it is stated: And the Tree of Life is nothing but Torah. And in the holy Zohar (Part 2, 60b): And the tree is nothing but Torah, and the tree is nothing but the Holy One, blessed be He. And if so, it is also difficult: let him eat and live forever!
יח. Midrashic Resolution
This section presents a Midrashic interpretation that offers a solution to the dilemma.
בַּמִּדְרָשׁ: 'וְעַתָּה פֶּן יִשְׁלַח יָדוֹ', א"ר אַבָּא בַּר כָּהֲנָא מְלַמֵּד שֶׁפָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא פָּתַח שֶׁל תְּשׁוּבָה. 'וְעַתָּה', אֵין 'וְעַתָּה' אֶלָּא תְּשׁוּבָה, שֶׁנֶּאֱמַר (דְּבָרִים י יב) 'וְעַתָּה יִשְׂרָאֵל מָה יהוה אֱלֹהֶיךָ' וְגוֹ', וְהוּא אוֹמֵר 'פֶּן', וְאֵין 'פֶּן' אֶלָּא לָאו.
Translation and Explanation:
In the Midrash: "'And now, lest he put forth his hand' - Rabbi Abba bar Kahana said: This teaches that the Holy One, blessed be He, opened for him a door of repentance. 'And now' - 'And now' is nothing but repentance, as it is said (Deuteronomy 10:12), 'And now, Israel, what does the Lord your God [ask of you...]' etc., and he says 'lest,' and 'lest' is nothing but a 'no'.
Divrei Menachem:
בַּפָּסוּק 'וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת'
כּוּ' וְנִרְאֶה עפ"י שֶׁאָמְרוּ חֲזַ"ל (פְּסָחִים ד.) עַל פָּסוּק 'וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר', מִכָּאן לָמַדְנוּ הַזְּרִיזוּת שֶׁל אַבְרָהָם, שֶׁהָיָה זָרִיז גָּדוֹל בַּעֲבוֹדַת השי"ת. וְהַיְנוּ לְפִי שֶׁהָיָה דָּבוּק תָּמִיד לְהַבּוֹרֵא ית"ש בְּאַהֲבָה גְּדוֹלָה וַעֲצוּמָה עַד אֵין סוֹף וְכוּ' וְלָכֵן תֵּכֶף כְּשֶׁשָּׁמַע מִפִּי הַגְּבוּרָה 'קַח נָא אֶת בִּנְךָ כו' וְהֶעֱלָהוּ שָׁם לְעֹלָה' נִזְדַּרְרֵז כ"כ לְקַיֵּם הַמִּצְוָה בְּאַהֲבָה וּבִדְבֵקוּת גָּדוֹל, עַד שֶׁמִּגּוּדָל דְּבֵקוּתוֹ לֹא הִרְגִּישׁ תְּנוּעוֹת הָאֵבָרִים כְּלָל.
רַק אַחַר שֶׁקִּיֵּם מִצְוַת בּוֹרְאוֹ 'וְהֶעֱלָהוּ לְעֹלָה' אָז נִתְרַשְּׁלוּ אֲבָרָיו מֵחֲמַת שֶׁכְּבָר קִיֵּם הַמִּצְוָה שֶׁשָּׁמַע, כִּי עַל הַשְּׁחִיטָה לֹא נִצְטַוָּה כְּלָל בְּפֵרוּשׁ וְכוּ' וְאַחַ"כּ כְּשֶׁרָצָה לִשְׁחֹט לֹא הָיָה עוֹד זְרִיזוּת בְּהַיָּד, עַד שֶׁהֻצְרַךְ לַעֲשׂוֹת בְּכֹחַ. וְזֶה שֶׁנֶּאֱמַר 'וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וְיִקַּח', ר"ל שֶׁהֻצְרַךְ לְשַׁלַּח אֶת הַיָּד בְּכֹחַ לִקַּח 'אֶת הַמַּאֲכֶלֶת' וְכוּ'. ע"כ.
Translation:
On the verse, "And Abraham stretched forth his hand, and took the knife" (Genesis 22:10)... And it seems according to what the Sages said (Pesachim 4a) on the verse, "And Abraham rose up early in the morning" (Genesis 22:3), from here we learn the zerizut (alacrity/zeal) of Abraham, that he was very zealous in the service of God. And this is because he was always attached to the Creator, may His name be blessed, with great and immense love without end, etc. And therefore, as soon as he heard from the Almighty, "Take now your son... and offer him there for a burnt offering," he was so zealous to fulfill the commandment with love and great attachment, that from the greatness of his attachment he did not feel the movements of his limbs at all.
Only after he fulfilled the commandment of his Creator, "and offer him for a burnt offering," then his limbs relaxed because he had already fulfilled the commandment that he heard, for regarding the slaughtering he was not explicitly commanded, etc. And afterwards, when he wanted to slaughter, there was no longer zeal in his hand, until he was forced to do it with force. And this is what is said, "And Abraham stretched forth his hand, and took," meaning that he had to stretch forth his hand with force to take "the knife," etc.
רְאֵה בְּסֵפֶר הַלִּקּוּטִים לְהָאֲרִ"י (תְּהִלִּים שָׁם): 'וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקֵּי' וְגוֹ'. דַּע כִּי כָּל הַמַּעֲשִׂים טוֹבִים שֶׁהָאָדָם עוֹשֶׂה בְּעוֹדוֹ רָשָׁע, אוֹ הַתּוֹרָה שֶׁלּוֹמֵד, אֵין צָרִיךְ לוֹמַר שֶׁאֵינוֹ נוֹתֵן כֹּחַ בִּקְדֻשָּׁה, אֶלָּא אַדְּרַבָּה מוֹסִיף כֹּחַ בַּקְּלִפָּה, וְעָלָיו נֶאֱמַר 'וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקֵּי', כְּלוֹמַר, שֶׁאַתָּה מַכְנִיס דִּבְרֵי קְדֻשָּׁה בְּתוֹךְ הַקְּלִפָּה, וּבָזֶה מוֹסִיף עַל חַטָּאתוֹ פֶּשַׁע וְגָדוֹל עֲוֹנוֹ מִנָּשׂוֹא. וּכְשֶׁחוֹזֵר בִּתְשׁוּבָה, מוֹצִיא אוֹתוֹ הַכֹּחַ שֶׁנּוֹתֵן בְּתוֹךְ הַקְּלִפָּה וּמַכְנִיסוֹ בִּקְדֻשָּׁה, וְעַל זֶה נֶאֱמַר (אִיּוֹב כ טו) 'חַיִל בָּלַע וִיקִיאֵנוּ'. וְלָזֶה נִקְרֵאת תְּשׁוּבָה, שֶׁתָּשׁוּב דִּבְרֵי הַקְּדֻשָּׁה לִמְקוֹמָהּ. וּשְׂכָרוֹ כָּפוּל וּמְכֻפָּל, שֶׁמַּכְנִיעַ הַקְּלִפּוֹת בְּהוֹצִיאוֹ אֶת הַקְּדֻשָּׁה מִתּוֹכָהּ, וְנוֹתֵן כֹּחַ אֶל הַקְּדֻשָּׁה בְּהִכְנִיסוּ לְתוֹכָהּ. וּבָזֶה יוּבַן מַה שֶׁאָמְרוּ רז"ל (יוֹמָא פו:) זְדוֹנוֹת נַעֲשִׂין לוֹ כִּזְכוּיוֹת. ע"כ.
But to the wicked, God says: 'What right have you to recite My statutes?' etc." (Psalms 50:16). Know that all the good deeds that a person does while he is wicked, or the Torah that he learns, not only does he not give strength to holiness, but on the contrary, he adds strength to the klippah (forces of impurity). And concerning him it is said, "But to the wicked, God says: 'What right have you to recite My statutes?'" meaning, that you are bringing words of holiness into the klippah, and by this, he adds transgression upon his sin, and his iniquity is too great to bear. And when he repents, he removes that strength that he gave to the klippah and brings it into holiness. And concerning this it is said (Job 20:15), "He has swallowed down riches, and he shall vomit them up again." And this is why it is called teshuvah (return), for the words of holiness return to their place. And his reward is doubled and redoubled, for he subdues the klippot by removing the holiness from within them, and he gives strength to holiness by bringing it into it. And with this, it can be understood what our Sages, of blessed memory, said (Yoma 86b): "Intentional sins are transformed into merits for him.
כִּוְרִיד שֶׁפַע וְאוֹר מִלְמַעְלָה. אָמְנָם אוֹתוֹ הַשֶּׁפַע הַקְּלִפָּה חוֹטַפְתּוֹ, כִּי אָמְרָה אִישׁ זֶה שֶׁעָשָׂה מִצְוֹת אֵלּוּ, עַבְדִּי הוּא וּמֵאַנְשֵׁי עֲצָתִי, וּמַה שֶּׁקָּנָה עֶבֶד קָנָה רַבּוֹ. נִמְצָא, שֶׁאוֹתוֹ הַשֶּׁפַע שֶׁל הַחוֹטֵא חוֹטְפוֹ הַחִיצוֹנִים, וְזֶה בִּלְתִּי רְצוֹן השי"ת. וְזֶה סוֹד מַה שֶּׁאָמַר הַכָּתוּב וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקֵּי' וְגוֹ', וְכִי הקב"ה מוֹנֵעַ הַקּוֹרֵא בַּתּוֹרָה. אָמְנָם הָעִנְיָן הוּא, שֶׁכָּל עוֹד שֶׁעוֹמֵד בְּחֶטְאוֹ, כָּל אוֹתָהּ תּוֹרָה שֶׁלּוֹ וְהַמִּצְוֹת שֶׁעוֹשֶׂה נֶהֱנִים מֵהֶם הַחִיצוֹנִים כַּנִּזְכָּר לְעֵיל, אֲבָל כְּשֶׁשָּׁב בִּתְשׁוּבָה שְׁלֵמָה, מוֹצִיא בְּלָעוֹ שֶׁל הַקְּלִפָּה מִפִּיו, בְּסוֹד 'חַיִל בָּלַע וִיקִיאֵנוּ'. וְזֶהוּ פֵּרוּשׁ תְּשׁוּבָה, שֶׁתָּשׁוּב הַמִּצְוָה וְהַתּוֹרָה לְאֵיתָנָהּ לִמְקוֹמָהּ הָרִאשׁוֹן. וְזֶהוּ שֶׁנֶּאֱמַר יוֹשְׁבֵית שִׁבְיוֹ', כְּלוֹמַר, מַה שֶׁשָּׁבָה מִצִּדְּךָ הַחִיצוֹנִי, עַכְשָׁו בִּיצִיאָתְךָ לַמִּלְחָמָה עָלָיו וְחָזַרְתָּ בִּתְשׁוּבָה, תָּשׁוּב לָקַחַת הַשִּׁבְיָה אֲשֶׁר שָׁבָה מִכָּךְ, זֶהוּ יוֹשְׁבֵית שִׁבְיוֹ'. ע"כ.
Translation:
And that which is said (Deuteronomy 21:10), "and you take its captive," this is because the commandments that the sinner does, and the Torah that he engages in, are like a conduit for abundance and light from above. However, that abundance, the klippah snatches it, for it says: This man who did these commandments is my servant and one of my followers, and whatever a servant acquires, his master acquires. Consequently, that abundance of the sinner is snatched by the external forces, and this is against the will of God. And this is the secret of what the verse says: "But to the wicked, God says: 'What right have you to recite My statutes?' etc." Does God prevent one who reads the Torah? However, the matter is that as long as he remains in his sin, all that Torah of his and the commandments that he does, the external forces benefit from them, as mentioned above. But when he returns in complete repentance, he removes the swallowed [holiness] of the klippah from its mouth, in the secret of "He has swallowed down riches, and he shall vomit them up again." And this is the meaning of teshuvah, that the commandment and the Torah return to their strength, to their original place. And this is what is said, "and you take its captive," meaning, what was captured from you by the external force, now, in your going out to war against it and you repented, you will return to take the captivity that it captured from you; this is "and you take its captive."
The Mishnah (Yevamot 64a):
נָשָׂא אִשָּׁה וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה אֵינוֹ רַשַׁאי לְבַטֵּל, גֵּרְשָׁהּ מֻתֶּרֶת לִינָּשֵׂא לְאַחֵר, וְרַשַׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ י' שָׁנִים.
Translation:
If a man married a woman and lived with her for ten years and she did not give birth, he is not allowed to abstain [from having children, by remaining married to her and not marrying another]. If he divorced her, she is permitted to marry another, and the second [husband] is permitted to live with her for ten years.
The Gemara's Inference:
שֵׁנִי אֵין, שְׁלִישִׁי לֹא [- שֶׁהוּחְזְקָה עֲקָרָה (רַשִׁ"י)], מַתְנִיתִין מַנִי, רַבִּי הִיא, דְּתַנְיָא, מָלָה [- בְּנָהּ] הָרִאשׁוֹן וּמֵת, שֵׁנִי וּמֵת, שְׁלִישִׁי לֹא תָּמוּל [- הֲרֵי הוּחְזְקָה שֶׁבָּנֶיהָ מֵתִים מֵחֲמַת מִילָה (יוֹ"ד רסג ב)], דִּבְרֵי רַבִּי, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁלִישִׁי תָּמוּל, רְבִיעִי לֹא תָּמוּל.
Translation:
[The Gemara infers from the Mishnah:] The second [husband] yes [may remain with her for ten years], the third [husband] no [may not remain with her for ten years] - because she is presumed to be barren (Rashi). Whose opinion is our Mishnah? It is [the opinion of] Rabbi [Yehudah HaNasi]. For it was taught in a Baraita: If she circumcised her first [son] and he died, a second [son] and he died, she should not circumcise a third [son] - this is established that her sons die because of circumcision (Yoreh De'ah 263:2) - these are the words of Rabbi. Rabban Shimon ben Gamliel says: She should circumcise the third, she should not circumcise the fourth.
(Kiddushin 40a):
אָמַר רַב הוּנָא, כֵּיוָן שֶׁעָבַר אָדָם עֲבֵרָה וְשָׁנָה בָּהּ, הֻתְּרָה לוֹ. הֻתְּרָה לוֹ סָלְקָא דַּעְתָּךְ, אֶלָּא אֵימָא נַעֲשֵׂית לוֹ כְּהֶתֵּר.
Translation:
Rav Huna said: Once a person has committed a transgression and repeated it, it becomes permitted to him. Can it enter your mind that it becomes permitted to him?! Rather, say: It becomes as if permitted to him.
You're quoting a key passage from the Talmud that discusses the relative magnitude of God's attribute of mercy ( midah tovah) compared to His attribute of punishment (midat pur'anut). Let's analyze it.
The Gemara (Yoma 76a):
וְכִי אֵי זֶה מִדָּה מְרֻבָּה, מִדָּה טוֹבָה אוֹ מִדַּת פֻּרְעָנוּת, הֱוֵי אוֹמֵר, מִדָּה טוֹבָה מִמִּדַּת פֻּרְעָנוּת.
Translation:
And which measure is greater: the measure of good or the measure of punishment? You must say, the measure of good [is greater] than the measure of punishment.
Rashi's Commentary:
מְרֻבָּה, רַבָּה עַל חֲבֶרְתָּהּ, מִדָּה טוֹבָה מְרֻבָּה עַל הָרָעָה חֲמֵשׁ מֵאוֹת בָּהּ, שֶׁבְּמִדָּה טוֹבָה נֶאֱמַר (שְׁמוֹת לד ז) 'נוֹצֵר חֶסֶד לַאֲלָפִים' וּבְמִדַּת פֻּרְעָנוּת הוּא אוֹמֵר (שָׁם) 'עַל שְׁלֹשִׁים וְעַל רְבָעִים' וְכוּ'. וְכֵן פֵּרֵשׁ בְּמַכּוֹת (כג. ד"ה עַל אַחַת).
Translation of Rashi:
"Greater" - greater than its counterpart. The measure of good is five hundred [times] greater than the [measure of] evil. For regarding the measure of good it is said (Exodus 34:7), "Preserving kindness for thousands," and regarding the measure of punishment He says (ibid.), "for the third and for the fourth [generations]," etc. And similarly, he explained in Makkot (23b, s.v. "Al Achat").
Mikdash Melech, Parshat Vayakhel (218a):
וְלָכֵן כָּל מַה שֶׁאוֹכֵל אָדָם בְּחוֹל יוֹתֵר מִקִּיּוּם נַפְשׁוֹ כְּמוֹ שֶׁאָמַר הַכָּתוּב 'צַדִּיק אוֹכֵל לְשֹׂבַע נַפְשׁוֹ', הַמֻּתָּר נִקְרָא 'פֵּרֵשׁ חַגֵּיכֶם' וּמוֹסִיף כֹּחַ בַּחִיצוֹנִים וּמַה שֶׁאוֹכֵל בְּשַׁבָּת וְיוֹם טוֹב הַכֹּל הוּא רוּחָנִיּוֹת וְנִבְלָע בָּאֵבָרִים. ע"כ.
Translation:
And therefore, all that a person eats during the week beyond the sustenance of his soul, as the verse says, "The righteous eats to satisfy his soul" (Proverbs 13:25), the excess is called "the refuse of your festivals" (Malachi 2:3) and adds strength to the external forces (chitzonim). But what one eats on Shabbat and holidays is all spirituality and is absorbed into the limbs.
Sefer HaLikutim, Parshat Behar:
וְזֶה סוֹד הַטַּעַם שֶׁאֵין בּוֹרְרִין אֹכֶל מִתּוֹךְ פְּסֹלֶת בְּיוֹם הַשַּׁבָּת, כִּי אֵין בְּיוֹם שַׁבָּת בֵּרוּר מִתּוֹךְ פְּסֹלֶת, שֶׁהוּא הַז' מְלָכִים, כִּי הַכֹּל הוּא אֹכֶל גָּמוּר, נְשָׁמוֹת חֲדָשׁוֹת בִּלְתִּי פְּסֹלֶת.
Translation:
And this is the secret of the reason why one does not separate food from waste on the day of Shabbat, for on the day of Shabbat there is no separation from waste, which is the seven kings, for everything is complete food, new souls without waste.
הָעִנְיָן דְּהַיֵּצֶר הָרַע עִקַּר עִסְקוֹ לְהַשְׁכִּיחַ אֶת הָאָדָם, כְּמוֹ שֶׁנֶּאֱמַר (דְּבָרִים ח יט) וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח וְגוֹ', וְהַרְבֵּה כַּיּוֹצֵא בָּזֶה בַּכְּתוּבִים. וּבַגְּמָרָא (נְדָרִים לב:) דְּבִשְׁעַת יֵצֶר הָרַע [- שֶׁהוּא מִתְגַּבֵּר עַל הָאָדָם] לֵית דְּמִדְּכַר לֵהּ לְיֵצֶר טוֹב - אֵין מִי שֶׁמַּזְכִּיר לְיֵצֶר טוֹב] וְאוֹתִיּוֹת הַחֹשֶׁךְ הֵם שִׁכְחָה.
Translation:
The matter is that the evil inclination's main business is to make a person forget, as it is said (Deuteronomy 8:19), "And it will be, if you surely forget, etc.," and many similar [verses] in the Scriptures. And in the Gemara (Nedarim 32b), that at the time of the evil inclination [when it overpowers a person] there is none who remembers the good inclination. And the letters of darkness (חשֶׁךְ) are forgetfulness (שִׁכְחָה).
(B'nei Yissaschar):
This section connects the concept of forgetfulness to Amalek and the Greeks, and highlights the power of Torah to combat it.
וּבִבְנֵי יִשָּׂשכָר (כִּסְלֵו טֵבֵת ג): הַיּוֹנִים הַנִּקְרָאִים חֹשֶׁךְ (ב"ר ב ד), רָצוּ לְהַשְׁכִּיחַ (חש"ך שכ"ח) חָכְמַת הַתּוֹרָה וּלְהַגְבִּיר חָכְמוֹת יְוָנִית הַחִיצוֹנִיּוֹת הִיא כְּסִילוּת, 'כְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ' (קֹהֶלֶת ב יד)].
וּלְהַלָּן שָׁם (ד): מַלְכוּת יָוָן כָּל כֹּחָם וּמֶמְשַׁלְתָּם הוּא בִּבְחִינַת חֹשֶׁךְ וְהוּא שִׁכְחַת הַתּוֹרָה, כְּמוֹ שֶׁאָמְרוּ לְהַהוּא תַּנָּא מִפְּנֵי מָה שֶׁמְּעֻתָּתֶיהָ דְּמַר וְכוּ' וְאָמַר דִּימָמָא אִנּוּן בִּבְחִינַת אוֹר, מַה שֶׁאֵין כֵּן בִּבְחִינַת חֹשֶׁךְ הִנֵּה יַגִּיעַ הַשִּׁכְחָה, חש"ך שכ"ח אַתָּוָן דְּדִין כְּאִתְוַוָּן דְּדִין, וְעַל כֵּן תָּבִין הֵיטֵב מַה שֶׁתִּקְּנוּ בְּנֻסַּח הַהוֹדָאָה בּוֹ בִּלְשׁוֹן כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה (שֶׁהִיא חֹשֶׁךְ) לְהַשְׁכִּיחָם תּוֹרָתֶךָ, עַל כֵּן 'וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר' (לְעֵיל א ג) בַּמְּנוֹרָה בַּדָּרוֹם וּבְשֶׁמֶן הָרָמוּז לַחָכְמָה.
Translation:
And in B'nei Yissaschar (Kislev-Tevet 3): The Greeks, who are called darkness (Bereishit Rabbah 2:4), wanted to cause the forgetting (חש"ך שכ"ח) of the wisdom of the Torah and to promote Greek wisdom, which is external and foolishness, "A fool walks in darkness" (Ecclesiastes 2:14).
And further on there (4): The kingdom of Greece, all their strength and dominion is in the aspect of darkness, and it is the forgetting of Torah, as they said to that Tanna: "Why are you so astute?"... and he said that in the daytime, they are in the aspect of light, but in the aspect of darkness, behold, forgetfulness comes. חש"ך שכ"ח the letters of one are like the letters of the other. Therefore, understand well what they instituted in the text of the thanksgiving prayer in the same language: "When the wicked kingdom of Greece (which is darkness) stood up against them to make them forget Your Torah." Therefore, "And God said, 'Let there be light'" (above, 1:3) in the Menorah in the south, and with oil, which alludes to wisdom.
The Midrash (Bereishit Rabbah 2:4):
'וְחוֹשֵךְ' זֶה גָּלוּת יָוָן שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בֵּאלֹהֵי יִשְׂרָאֵל. בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל
Translation:
"And darkness" - this is the exile of Greece, who darkened the eyes of Israel with regard to the God of Israel with their decrees, for they would say to them, "Write on the horn of an ox that you have no portion in the God of Israel."
The Zohar (Portion Terumah, 161b):
'זָכוֹר' (שְׁמוֹת כ ח), אֲתַר דְּלֵית לֵהּ שִׁכְחָה, וְלָא קַיְמָא בֵּהּ שִׁכְחָה דְּהָא לֵית שִׁכְחָה בַּאֲתַר דִּבְרִית עִלָּאָה, וְכָל שֶׁכֵּן לְעֵלָּא. וּלְתַתָּא, אִית שִׁכְחָה וְכוּ' וּלְתַתָּא, אִצְטְרִיךְ לְאִתְקַדָּשָׁא, וּבְמַה אֶתְקַדֵּשׁ, ב'זָכוֹר', דְּהָא מִנֵּהּ נָטִיל כָּל קִדּוּשַׁן וְכָל בִּרְכָאָן. וְדָא, כַּד מִתְעַטְּרֵי מַעֲלֵי שַׁבְּתָא, עַל עַמָּא קַדִּישָׁא כִּדְקָא יָאוּת, בְּצִלּוּתִין וּבְבִעוּתִין וּבְסִדּוּרָה דְּחֶדְוָה
Translation:
"Remember" (Exodus 20:8) - a place where there is no forgetfulness, and forgetfulness does not abide in it, for there is no forgetfulness in the place of the supernal covenant, and certainly not above. And below, there is forgetfulness, etc. And below, it needs to be sanctified. And with what is it sanctified? With "Remember," for from it, it takes all sanctifications and all blessings. And this is when the eve of Shabbat is crowned upon the holy people, as is fitting, with prayers, supplications, and the order of joy.
רְאֵה לְהַלָּן בְּפָרָשַׁת בָּא (אוֹת י) שֶׁמְּבָאֵר רַבֵּינוּ לְפִי זֶה עִנְיַן הַחִלּוּק בֵּין 'זָכוֹר' בַּלּוּחוֹת הָרִאשׁוֹנוֹת לְ'שָׁמוֹר' בַּלּוּחוֹת הָאַחֲרוֹנוֹת וְזַ"ל: וְהַיְנוּ דְּחִדּוּשׁ מַעֲשֵׂה בְּרֵאשִׁית בְּכָל יוֹם הוּא עַל יְדֵי הִתְחַדְּשׁוּת דִבְרֵי תוֹרָה בְּכָל יוֹם, וְקֹדֶם מַתַּן תּוֹרָה הָיָה השי"ת הַמְחַדֵּשׁ, וּמִשֶּׁנִּתְּנָה תּוֹרָה 'לֹא בְּשָׂמִים הִיא' וּמָסַר זֶה לְיִשְׂרָאֵל, דְּעַל כֵּן נִקְרְאוּ תַּלְמִידֵי חֲכָמִים 'בּוֹנֶיךָ' בְּסוֹף בְּרָכוֹת (סד.) וְכוּ' שֶׁעוֹסְקִין בְּבִנְיָנוֹ שֶׁל עוֹלָם וְכוּ' דְּעַל יְדֵי הִתְחַדְּשׁוּת דִבְרֵי תוֹרָה שֶׁלָּהֶם הוּא הִתְחַדְּשׁוּת דְּמַעֲשֵׂה בְּרֵאשִׁית וְכוּ' זֶהוּ מִדֻּגְמָא הָעֶלְיוֹנָה דִּבְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה עֲמֵלִים בַּתּוֹרָה וְעוֹסְקִים בְּבִנְיָנוֹ שֶׁל עוֹלָם וְנַיְחָא שֶׁלָּהֶם בְּשַׁבָּת לְהִתְעַנֵּג עַל יהוה וְזֶהוּ 'זִכָּרוֹן לְמַעֲשֵׂה בְּרֵאשִׁית' שֶׁהוּא דֻּגְמַת שַׁבָּת דְּמַעֲשֵׂה בְּרֵאשִׁית. וְזֶהוּ בְּדִבְּרוֹת רִאשׁוֹנוֹת שֶׁבְּדִבּוּר אָנֹכִי נִתְקַע תַּלְמוּד תּוֹרָה בְּלִבָּם וּבְדִבּוּר לֹא יִהְיֶה נֶעֱקַר יֵצֶר הָרַע מִלִּבָּם (שיהש"ר א טו) וְעַל יְדֵי זֶה הָיוּ חֵרוּת מִיֵּצֶר הָרַע וּמִשִּׁעְבּוּד וְלֹא הָיָה לָהֶם עֹל דֶּרֶךְ אֶרֶץ כְּמוֹ שֶׁהָיוּ בַּמִּדְבָּר אוֹכְלֵי מָן וְשִׂמְלָתָם לֹא בִּלְתָּהּ כְּדֵי שֶׁיַּעַסְקוּ בַּתּוֹרָה וְשַׁבָּת דִּידְהוּ 'זֵכֶר לְמַעֲשֵׂה בְּרֵאשִׁית'. וְלוּחוֹת אַחֲרוֹנוֹת אַחַר הַחֵטְא וְהֻצְרְכוּ לִיגִיעָה דְּעוֹלָם הַזֶּה וְשַׁבָּת הוּא הַנַּיְחָא מֵעֲמַל צָרְכֵי גּוּפוֹ וְאָז בְּשַׁבָּת יַעֲסֹק בַּתּוֹרָה וְזֶהוּ הַנַּיְחָא שֶׁלּוֹ. וְעַל כֵּן נֶאֱמַר שָׁם 'שָׁמוֹר' שֶׁהוּא הַשְּׁמִירָה בַּלֵּב כְּמוֹ שֶׁאָמְרוּ בְּתוֹרַת כֹּהֲנִים (בְּחֻקּוֹתַי א) שֶׁהוּא מִי שֶׁיִּגַּע בִּימֵי הַמַּעֲשֶׂה בְּצָרְכֵי גּוּפוֹ וְיוּכַל לִשְׁכֹּחַ בְּשַׁבָּת לַעֲשׂוֹת אֵיזֶה דָּבָר הָאָסוּר וְצָרִיךְ שְׁמִירָה, וְדִבְּרוֹת רִאשׁוֹנוֹת זָכוּר שֶׁמּוּבָא
Translation of Rabbi Zadok HaKohen's Commentary (Parshat Bo, Letter 10):
And this is that the renewal of the work of creation each day is through the renewal of words of Torah each day. And before the giving of the Torah, the Holy One, blessed be He, was the one who renewed. And after the Torah was given, "It is not in Heaven" (Deuteronomy 30:12), and He handed this over to Israel. Therefore, Torah scholars are called "your builders" at the end of Berachot (64a), etc., who are engaged in the building of the world, etc. For through the renewal of their words of Torah is the renewal of the work of creation, etc. This is from the supernal model, that in the six days of creation they toil in Torah and are engaged in the building of the world, and their rest is on Shabbat, to delight in God. And this is "a remembrance of the work of creation," which is the model of the Shabbat of the work of creation. And this is in the first tablets, that in the commandment of "I am" the study of Torah was implanted in their hearts, and in the commandment of "There shall not be" the evil inclination was uprooted from their hearts (Shir HaShirim Rabbah 1:15). And through this, they were free from the evil inclination and from servitude, and they had no burden of worldly matters, as they were in the desert, eating manna, and their clothes did not wear out, so that they could engage in Torah. And their Shabbat was "a remembrance of the work of creation." And the latter tablets, after the sin, they were required to toil in this world, and Shabbat is the rest from the toil of the needs of his body. And then, on Shabbat, he will engage in Torah, and this is his rest. And therefore, it says there "Guard" (shamor), which is the guarding in the heart, as they said in Torat Kohanim (Bechukotai 1), that it is one who toils in the days of action in the needs of his body and might forget on Shabbat to do something that is forbidden, and he needs guarding. And the first tablets, "Remember" (zachor), which is as it is brought, "that it is a place where there is no forgetfulness, and forgetfulness does not abide in it."
טז (16): "'וְלָרָשָׁע אָמַר וְגוֹ' מַה לְךָ לְסַפֵּר חֻקֵּי', שֶׁאַתָּה מַכְנִיס דָּבָר שֶׁבִּקְדֻשָּׁה בְּתוֹךְ הַקְּלִפָּה, וּבָזֶה מוֹסִיף חֵטְא עַל רָשָׁע, וְגָדוֹל עֲוֹנוֹ מִנְּשׂוּא" (שַׁעַר הַיִּחוּדִים, תִּקּוּנֵי עֲווֹנוֹת פ"י א)
Translation: "And to the wicked one He said, etc. 'What is it to you to recount My laws,' for you are bringing something holy into the 'kelipah' (the realm of impurity), and by doing so you add sin upon the wicked one, and his iniquity is greater than he can bear" (Sha'ar HaYichudim, Tikkunei Avonot 11:1).
יָד (14): "וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי כִּי אָמַר פֶּן יָמוּת גַּם הוּא כְּאֶחָיו וַתֵּלֶךְ תָּמָר וַתֵּשֶׁב בֵּית אָבִיהָ" (בְּרֵאשִׁית לח, יא)
Translation: "And Judah said to Tamar his daughter-in-law, 'Remain a widow in your father's house until my son Shelah grows up, for he thought, 'Lest he also die like his brothers.'1 And Tamar went and lived in her father's house" (Genesis 38:11).
טו (15): וְכֵן מַסְקְנַת הַסֻּגְיָא בִּיבָמוֹת (סד, ב), שֶׁיֵּשׁ דִּינִים שֶׁבָּהֶם תְּרֵי זִמְנֵי הָוֵי חֲזָקָה, וְיֵשׁ דִּינִים שֶׁבָּהֶם תְּלָתָא זִמְנֵי הָוֵי חֲזָקָה.
Translation: "And similarly, the conclusion of the discussion in Yevamot (64b) is that there are laws in which two times constitutes 'chazakah' (presumption), and there are laws in which three times constitutes 'chazakah.'"
יח (18): וּכְפִי שֶׁכָּתַב רַבֵּינוּ (תּוֹלְדוֹת, אוֹת ז ד"ה וַאֲכִילַת): "וַאֲכִילַת שַׁבָּת תָּמִיד בִּקְדֻשָּׁה, וּכְמוֹ שֶׁכָּתַב הָאֲרִיזָ"ל, שֶׁאַף אִם מְכַוֵּן בַּאֲכִילוֹת שַׁבָּת לְעַנֵּג גּוּפוֹ, גַּם כֵּן בִּקְדֻשָּׁה, וַאֲכִילָה כָּזוֹ לֹא יַזִּיק כְּלָל, וְלֹא יָבוֹא מִזֶּה קִטְרוּג הַיֵּצֶר הָרַע".
Translation: "And as our Rabbi wrote (Toldot, letter 7, s.v. 'Va'akhilat'): 'And the eating of Shabbat is always in holiness, and as the Arizal wrote, that even if one intends in the eating of Shabbat to satisfy his body, it is also in holiness, and such eating will not harm at all, and no accusation will come from this from the evil inclination.'"
יט (19): רְאֵה לְעֵיל (נֹחַ, אוֹת ד ד"ה וְשַׁבָּת הוּא): "וְשַׁבָּת הוּא הַזְּמַן לְתַקֵּן כָּל קִלְקוּל אָדָם הָרִאשׁוֹן, שֶׁתְּחִלַּת פְּגַם הַנָּחָשׁ הָיָה בַּאֲכִילָה. וַאֲכִילָה דְּשַׁבָּת שֶׁהוּא בִּקְדֻשָּׁה, בָּא לְתַקֵּן זֶה, וּכְמוֹ שֶׁאָמְרוּ (סַנְהֶדְרִין לח, א) אָדָם נִבְרָא בְּעֶרֶב שַׁבָּת וְכוּ', כְּדֵי שֶׁיִּכָּנֵס לַסְּעוּדָה מִיָּד... וְהַיְנוּ כְּדֵי לְתַקֵּן הַקִּלְקוּל".
Translation: "See above (Noach, letter 4, s.v. 'VeShabbat Hu'): 'And Shabbat is the time to rectify all the damage of Adam HaRishon (the first man), that the beginning of the serpent's blemish was in eating. And the eating of Shabbat, which is in holiness, comes to rectify this, and as they said (Sanhedrin 38a), Adam was created on the eve of Shabbat, etc., so that he would enter the meal immediately... and this is in order to rectify the damage.'"