Hasidut untuk Amsal 8:14

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

And the Torah scholars who have Da’at always, due to their great level, are therefore called “Shabbat” constantly, as is known. But the holiness of Shabbat extends to everyone, allowing each person to attain Da’at, even to the point that our Sages said: “Even an unlearned person has fear of Shabbat,” to the extent that he is afraid to lie on Shabbat. And therefore, “whoever delights in the Shabbat is given a heritage without boundaries,” because he comes out from Egypt, which is the place of judgments, to a heritage without boundaries, which is the world of delight, as mentioned. As it is said (Isaiah 58:14): “And I will cause you to ride upon the heights of the earth,” meaning the elevation of Da’at upward, “and I will feed you with the heritage of Jacob your father”—this refers to the secret of Da’at. And what is this Da’at? It is that “the mouth of the Lord has spoken it”, as mentioned earlier—when one possesses this knowledge and faith, that “the mouth of the Lord spoke through him.” Therefore, it is written regarding Shabbat (Numbers 28:10): “The burnt offering of Shabbat on its Shabbat, in addition to the continual offering,” because the elevation of Shabbat on its Shabbat is beyond the elevation of the regular weekday burnt offering, for in truth, all the Da’at one has during the weekdays is influenced by the Shabbat during the six weekdays, as is known. And were it not for Shabbat, Israel would not be able to exist among the nations even for a short time, due to the overpowering of judgments, which would prevail since they would not know or attain the broad Da’at, and would serve with small-mindedness, which brings about judgments, God forbid. And this is what our Sages meant when they said: “Rebbi wanted to abolish the fast of the Ninth of Av when it falls on Shabbat,” because Shabbat sweetens the judgments, and through that, the redemption is brought closer. And therefore Scripture says (Malachi 3:20): “And the sun of righteousness shall shine for you who fear My Name, and healing will be in its wings,” and our Sages interpreted “The sun” refers to Shabbat, and “righteousness” to charity for the poor, etc. Because the sun is the light of Da’at, hidden in the mouth of the King, as mentioned. And through Shabbat, the shining of the sun is elevated, meaning Da’at is drawn forth, and it reaches even those who were in smallness and narrowness, those who are like “poor in Da’at.” And this is the meaning of: “And it shall shine for you who fear My Name,” meaning those who have awe, which is the gateway, as previously stated. Through that awe, the hidden light—the sun of righteousness—will shine for you. This is righteousness for the poor, who were in spiritual poverty, in lowly levels, until they come to broad Da’at, and exit the narrowness and the judgments, and enter and unite with the world of delight. And a unification is made between awe and delight. “And healing in its wings”—because through the sweetening of the judgments at their root, from the great holiness and delight of Shabbat, which is the world of delight, healing comes. As it is written: “Shabbat is a time not to cry out, and healing is close to come,” because when the judgments are sweetened, healing is near. And our Sages said: “It can cause mercy”—this too relates to this concept: that through entering the world of delight, mercy is aroused, unlike when one is in small-minded Da’at, where the judgments reside. And also through Torah, the judgments are sweetened, and Da’at is expanded, as it says (Proverbs 8:14): “I am understanding; strength is mine”—for through Torah, the attribute of Gevurah (strength) is united with Binah (understanding), which is the world of delight, through the Da’at drawn down from the Torah. And therefore, at the giving of the Torah, it was a freedom from the nations’ kingship, and from subjugation of foreign kingdoms, because of the abundance of Da’at, as mentioned above, which is the hidden light in the Torah, as it says: “Hidden in the mouth of the King”—meaning it is the speech of the Creator, as is known.

In the same manner Binah [gives rise to] Gevurah, as stated,⁶Proverbs 8:14 “I am Binah, Gevurah is mine.”