NOAM ELIMELECH REMEZ & SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI
COMMENT' 1
יְחִידוּת לימוד
1
אלה פקודי המשכן כו׳. הנה התורה [י"ל] לכמה פנים, ונראה לפרש דהנה גדולה מעשה הצדקה, הנותן צדקה לצדיק השלם שעושה יחוד במדות העליונות, כידוע שיש שני מדות צדיק וצדק, וע"י הצדיק המקבל את הצדקה הוא מעלה את הה׳ אחרונה שהיא איתנו בגלותינו למדת צדק ונעשה צדקה,
1
These are the orders of the Mishkan, etc. Here this is referring to the Torah of the Sparks of holiness, that could be expressed in several ways, and this is seemingly interpreted in a great and acceptable way, with regards to the act of Tzedakah (charity). Which goes to say that whoever gives Tzedakah (charity) to the perfect Tzadik (the righteous man) who himself is connected to the divine in the loftiest and elevated Midot (virtues), as it is known that there are two types of Midot (virtues) in that regard; the Midah of the Tzadik and the Midah of Tzedek (Justice or righteousness). The Midah of Tzedek is performed by the Tzadik who receives the Tzedakah; and then he exalts or elevates the last or distant (sparks of) Godliness which were exiled with us in our Galut (exile), he brings them up to the Midah of righteousness and by this avodah we do justice with Tzedakah.
2
ואז העולם מלא ושבע כל טוב שפע וברכה ורחמים וחיים ובני ומזוני ושלום עד אין קץ ותכלית הנשפע ע"י הצדיק המקבל את הצדקה, וע"י הולכת ההשפעה לכל העולם לכל אחד ואחד די מחסורו והצטרכותו. וזה מרומז בפסוק "ונתנו איש כופר כו׳", מלת ונתנו האותיות למפרע הוא ג"כ ונתנו כנ"ל, שע"י הצדקה בא צדקה לעולם:
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And then the world becomes full and satiated with all types of good things; which comes in the form of abundance and blessing, mercy and life, children, Parnassah (sustenance) and peace to no end. And this is a purpose that is affected by the Tzaddik (righteous one) who receives the Tzedakah (charity), and by this effect reaching the whole world, everyone has enough for his lack and need. And this is implied in the verse "And each person shall give a ransom for his Nefesh (soul), etc. [Shemot 30:12]. And the word used here is “Ve’Natnu” (shall give). And you may also notice how it is spelled in the Holy language; it would still be pronounced “Ve’Natnu”, even if it is spelled backward, as you might be able to verify it above; which in essence means that it is by means of Tzedakah that righteousness and justice comes to the world:
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והנה יש שלש מדרגות צדיקים. יש צדיק שאינו משגיח לחשוב בקבלתו הצדקה לטובת והנאת עצמו, אלא כל כוונתו הוא כדי שיושפע עי"ז שפע טובה לכל ישראל, ותמיד נפשו ורצונו הטוב משתוקק לראות בשמחת ישראל שלא יחסר להם כל טוב, אבל מה שנוגע לו להצטרכותו אינו משגיח כלל וכלל והכל בעיניו כאילו ביתו מלא ומוכן כל טוב,
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And you may notice here that there are three righteous steps. First of all, there should be a Tzaddik who doesn’t care to even think about receiving Tzedakah (charity) for his own benefit and pleasure, but his whole Kavanah (intention) should be so that the Almighty would affect the abundance of good for the entire Klal Israel, and his soul and his good should always be the yearning to see the joy of Israel that they will not lack any good, but in regards to his own personal needs, he doesn’t really care at all and everything in his eyes should be, as if his house was already full and ready with all good things,
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וזה הצדיק נקרא בשם דוכרא אף שהוא מקבל, כי כל כוונתו ובקשתו אינו אלא כדי להשפיע, וזה הוא הזיווג הידוע שיש זיווג מיניה וביה.
ויש צדיק המקבל צדקה וכוונתו ג"כ להנאת עצמו כדי מזונותיו ופרנסתו, וזה נקרא בשם נוקבא מחמת שכוונתו ג"כ לקבל.
והצדיק הזה ג"כ עושה יחוד להשני מידות הנ"ל ע"י קבלה לידו הצדקה.
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And such a Tzaddik is called by the name Dukra (Male), even though he receives, because his whole Kavanah (intention) and request is nothing but to influence or favor the good to fall upon the Jewish people, and this is the well-known pairing (Zivug) that causes an immediate flow of Shefah to come down, This is what is call “Zivug Mineh U’Beh” in the Aramaec Language. In essence, it is that perfect Kavanah of the Tzaddik that operates as a Zivug or perfect pairing, when it comes in contact with the Tzedakah, it affects or arouses an immediate result, that is so to speak, similar to the ecstasy reach when male and female organs join together in their acts of intimacy. Which is the best way to explain what happens in the state that the soul reaches in its mystical union with God, a similar ecstasy is experienced.
And there is a type of Tzaddik (righteous man) who receives Tzedakah (charity), but because his whole Kavanah (intention) is to please himself, or to obtain Parnassah for his food and livelihood; therefore this Tzadik is called by the name of Nukva (Female), because his whole intention or Kavanah is to receive, which is contrary to the previous one, who does everything for the good of the people and to elevate the sparks of holiness.
However this Tzaddik also affects the joining of the two Midot as mentioned above by accepting the Tzedakah (charity) that are given to him.
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וזהו "וכל איש אשר נמצא אתו תכלת וארגמן", דהיינו הצדיק הנקרא בשם דוכרא כנ"ל שכל הצטרכותו כאילו נמצא אצלו הכל מוכן, "תכלת וארגמן" רמז לכל מיני טובה, ואין כוונתו רק להשפיע:
"הביאו" ר"ל צדיקים כאלו הם מביאים תמיד שפע רב כל טוב לעולם. "וכל אשה" ר"ל הצדיק השני הנקרא בשם נוקבא כנ"ל, רק שהוא "חכמת לב" היינו בעבודת הבורא ית׳ ובתורתו הקדושה לעשות נחת רוח ליוצרו.
"בידיה טוו" ר"ל ע"י ידיה שמקבל הצדק לידו הוא ג"כ ממשיך השפעה, "ויביאו מטוה" היינו השפעה. "תכלת וארגמן" רמז לכל מיני השפעות.
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And that’s the secret of what is written in Parashat Vayakhel 35:23 that says: "and every man with whom we find blue (Techelet) and purple (Argaman)".. Etc.This is referring to the Tzaddik who is called by the name of Dukra, which is a reference to a Male who provides; just as mentioned above, he is the one that lives without caring for himself or for his own needs. He lives as if everything is already in his possession (as in the word “Nimtzah Itoh” in the mentioned verse 23 above in Hebrew). Furthermore "Techelet blue and Argaman purple" alludes to wealth (Parnassah) and all kinds of favors and good things, and his Kavanah (intention) is not a concentration in only influencing people to give:
And the word: "Heviyu (Brought them)" actually means that a Tzaddik such as them always brings great abundance and all good things to the world. And the word: “Kol Ishah” (all the women) " is really a reference to the second type of Tzaddik, that is called by the name of Nukva as mentioned above, only that he is Chochmat Lev "(wisdom of the heart)"; which means that he is engage in the service of the Creator, Blessed Be He, and in his holy Torah to bring Nachas (pleasure) to the spirit of his Maker .
And the word: Be Yadeiha Tavu ("By her hands"), Really means by using the hands to receive the Tzedakah donated to him, this Tzaddik also allows the flow of Shefa to continue, influenced by this action. Furthermore, the phrase: "and they will bring forth", that means they will influence the Shefa to continue coming. And the expression: “Techelet blue and Argaman purple" is a hint to the provision of all kinds of goods influenced by the work of their hands.
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ג׳ "וכל הנשים אשר נשא לבן אותנה בחכמה", ר"ל הצדיק שיש לו נשיאת לב בחכמה עליונה, אף שכוונתו לקבל ונקרא ג"כ בשם נוקבא, "טוו את העיזים" ר"ל רמז כצמר ששורשו הוא מן העיזים כך הצדיק הזה מושך השפעה מהשורש:
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(2) The third thing is the sentence: "And all the women whose hearts were stirred up, they took with wisdom", Really means the Tzaddik who has a heart carried by superior wisdom, even though his Kavanah ( intention) is to receive and that is also known as Nukva; and the word: "Spun the Goats" Really means a hinting at the Tzemer, which is a type of wool or fleece that originates from goat’s hair, likewise this Tzaddik pulls down the Shefa from its root:
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וזהו "ואלה פקודי המשכן" רמז לשלש צדיקים הנ"ל, "פקודי" פי׳ מה שהצדיק פוקד את כל אדם בהשפעה טובה יש בהם שלש מדרגות, א׳ "המשכן" הוא מלשון המשכה שממשיך השפעה ע"י קבלת הצדקה לידו ועושה יחוד בשני מדות הנ"ל וזהו המשכן בה"א.
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“Ve’Ele Pikukei Ha’Mishkan” - And this expression that says: "and these are the precepts of the Mishkan (the Tabernacle)", is an allusion to the above - mentioned three types of Tzaddikim (righteous men), and the word Pekudei ("Precepts") is also understood as The “Pi” stands for “Mah She Ha’Tzaddik Poked”, it means what the Tzaddik touches affects every person with a good flow of Shefa, and there are three level (Madregot) in them;
(1) the first one is alluded to by the word “Mishkan” (Sanctuary), which means from the root of the word “Moshecha”, the one who causes the flow of goods to continue coming down via the Tzedakah that he receives for himself, and with that he makes the connection to the two Midot mentioned above; and that’s what the word Mishkan is alluding to in the Secrets of the Torah .
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ב׳ "משכן" רמז לצדיק השלם והגמור כנ"ל זה נקרא בשם דוכרא כנ"ל, ונקרא בלשון סתום ונעלם מחמת שאינו משגיח על עצמו כאילו אינו בעולם ועושה יחוד מיניה וביה,
"העדות אשר פוקד על פי משה ואהרן" שהיו משתוקקים תמיד להשפיע לישראל ולא היה כוונתם והשגחתם על עצמם.
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(2) The second thing is that the word "Mishkan" also alludes to the complete and perfect Tzaddik (righteous person) as mentioned above. And who is also called by the name of Dukra as written above, and it is called in a closed tongue and disappears because he does not watch over himself as if he is not in the world and makes a single person of his kind and his life.
Moshe and Aaron were perfect Tzaddikim: "The testimony which He commands through Moses and Aaron" ; both of them were always eager to influence the flow of provision for Israel and they never had any intention and oversight of themselves.
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וזהו "ויאמר ה׳ אל משה פסל לך", ודרשו חז"ל הפסולת יהיה שלך כו׳, ויש לכוון פי׳ הגמרא שהשי"ת אמר למשה כל מה שנוגע לך לפרנסתך להצטרכותך יהיה בעיניך כפסולת המאכל הנדחה מן הגוף, שלא תשגיח על הנוגע לך:
מכאן נתעשר משה, פי׳ שמשה רבינו ע"ה עשה כאשר אמר לו השי"ת והיה כל כוונתו שיהיו מלאים ושבעים כל טוב, וזה היה כל עושרו שראה בעושרם וטובתם: ג׳ "עבודת הלוים" היינו הצדיקים הקטנים הנלווים אל ה׳ לעבודתו, גם הם משפיעים שפע ברכה וחיים לעולם ולכל ישראל.
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What do we understand by the phrase “Fesal Lecha (Carve for yourself)” in the first verse of Shemot 34:1? And it goes like this: "And HaShem said to Moses carve for yourself", and the secret is, according to our Sages, that Moses was to carve the tablets from the precious stones HaShem showed him, and all the leftover waste of the valuable stones were to be his; as implied by the word “Carve for yourself”, etc., and it should be pointed out according to the Gemara that Ha’Kadosh, Baruch Hu said to Moshe everything that concerns you for your sustenance and your needs will be in your eyes like the food waste rejected from the body, given that you do not care to watch over what concerns you:
From this Moses became very rich, because Moshe obeyed and did everything HaShem Yitbarach asked him to do, his whole Kavanah (intention) was, that they would always be full and satisfied with all types of good things, and from this came all his wealth, because he only looked after their wellbeing, wealth and goodness: Number 3 “Avodat Ha’Levi’im” ; this is referring to the small Tzaddikim, Those who attend the work of God, they also influence the flow of Shefa, abundance, blessing, and life coming down for the world and for all of Israel.
NOAM ELIMELECH REMEZ & SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI
COMMENT II
1
ויעש למזבח מכבר כו׳ , ומתחילה נפרש הפסוק "ויאמר ד׳ אל משה עשה לך שרף ויעש משה נחש הנחושת", והנה זה צריך ביאור להבין למה שינה משה:
And he made for the altar a grating of network of brass, etc. and from the beginning this verse is interpreted, "And God said to Moses, Make resin for yourself, (Ba’Midbar 21:8) And HaShem said to Moses: 'Make for yourself Saraf (a fiery serpent), and Moses made a copper snake Ba’Midbar 21:9", and here this needs an explanation to understand why Moses changed:
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ואקדים לך לפרש במה שדקדקו קמאי בראשית ברא וכו׳ מתחילה עלה במחשבה לבראו במדת הדין כו׳, וחלילה לנו לחשוב על הקב"ה האחד האמתי הפשוט שיהא חלילה איזה שינוי אצלו.
And I will preface you with interpreting what Kamai spelled out in the beginning of the creation, etc. It begins with thinking about the creation having to exist and survive in the measure of the judgment called Midat Ha’Din, etc, and God forbid, we are thinking about the one true and Mighty God, God forbid that there would be any change in Him.
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אך העיקר הוא כך, באמת שצריך האדם לעבוד את הבורא בכל אופני אופנים לבלתי יחטא לפניו חלילה בשום עבירה ונדנוד חטא, והקלה שבקלות יהיה בעיניו כחמורות, וזה הצדיק היה יכול להתקיים אף ע"י מדת הדין,
But the main thing is that, the humans really need to worship their Creator in all kinds of ways, so that he does not sin before Him, God forbid if he commits any transgression or sin, but with the Midat Ha’Din, no one would be able to survive, because even the most simple and easy things would be in his eyes as serious as death penalty with the Severity of Judgment. Only the perfect Tzadik (righteous person) could exist and live by the Midat Ha’Din (Severity of the Heavenly Court) or Stringency of the law,
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וזה שורת הדין נותן שיהא האדם כך, אבל בני עליה המה מועטים שיהיו יכולים לעמוד נגד שורת הדין, ולכן היה צריך לשתף מדת הרחמים, ובאמת בתחילה ראה הקב"ה באחד השני מדריגות, היינו צדיק מעיקרא ומדרגות בעל תשובה, וזהו מתחילה עלה במחשבה כו׳,
