Chasidut su Esodo 22:78

“Orientation” at the source, is of course a two-way street, i.e. ‎the creatures recharging their batteries do so in order to return ‎‎“down” to “earth,” i.e. their respective habitats in the various ‎parts of the universe, in order to put their newly charged ‎‎“batteries” to good use there. When the Torah describes the ‎elders in our verse above as “seeing” something resembling a ‎brick made of sapphire under the feet of G’d’s throne, this is ‎merely an illustration of the process we have just described, ‎spiritual batteries having been recharged by these elders in ‎preparation for the revelation to occur on the following day. ‎‎

The Noam Elimelech, parshas Vayishlach, comments on the verse, “and I stayed there until now,”⁹⁰Bereshis, 32:5 by saying, ‘I spent a long time doing this avodah, day after day, year after year. This is as I had said, and I had already entreated Hashem, and He heard my voice. This is in order to show that am man has to cry out for such a long time, ‘please God, help me to serve You in truth,’ and then God hears his prayer. But it doesn’t happen after a few days.” Rav Aharon haGadol of Stolin addresses this matter in explaining the verse (Shemos, 22:22), “if he cries out to me, I will surely hear his cry,” “why does the verse repeat the language (for the doubles the word for crying, “tsaok yista’k – shall surely cry”)? It is to say, how many thousands of times you have to cry out on every matter in order not to be deceived. [Meaning, he should not think that if he truly cries, he then cries no more.] Every prayer needs to be repeated many times to reach the point when he is truly praying from the depth of his heart.”

I have seen those with expressions of consternation coming before me, and in their interpretations turn the sacred into profane to such an extent that they explain the names of idols as holy. I refer you to what the Shaar Efraim writes in his responsa (siman 64-65) concerning those who interpret the sacred as profane, and all the more so those who interpret the profane as sacred, that it is tantamount to brining idols into the Holy Temple God forbid. We even find in the Talmud (Chaggigah, 14a) that in response to his interpretation, Rabbi Yossi haGalili says to Rabbi Akiva, “Akiva! For how long will you make the Shekhina profane!” It is written in the Zohar (Pinchas, 234b), “Since there are elohim acherim (false gods) on this it is said (Shemot, 22:19), ‘he who offers sacrifices to any god, save Hashem alone, will be utterly destroyed.’ This is in order not to mix up Elohim Chayiim (The living God) with elohim acherim (false gods).” It is said in the Talmud (Sanhedrin, 38b), “(Shemot, 24:21) al tamer bo (do not provoke Him), and read this as, ‘al tamireini bo (do not exchange Me for him.).” On this it is written in the Sefer Chasisdim (siman 936), “Do not change the Name into something mundane, for we are taught that you may not make an exact scale replica of the any part of the Hoy Temple.” The legal authorities discuss the law if a ritual scribe errs, and while writing, inadvertently sanctifies a mundane name. They equate this with dedicating a blemished animal to the altar. In the Midrash Tanchuma (Terumah, 3), we find Turnusrufus asking Rabbi Akiva why he called his dogs in the name of Turnusrufus and his wife. Rabbi Akiva answered, “What is the difference between you and my dogs? You take sticks and stones and call them by the name of the Holy One, blessed be He.” This blunder is a result of not adequately receiving the knowledge of our Rabbis, and to such an extent that they have built altars to themselves and their forms, for they assume that their own ideas represent the teachings of the Torah.

And this is (Ex. 1), “And it came to pass, when the midwives feared God, and He made them houses.” This is the aspect of the housings of the tefillin. For the midwives are the aspect of the children's mother, drawing the light of tefillin, which are the aspect of mother, upon the son, who are the aspect of giving birth to the brains, the aspect of (ibid. 13), “Sanctify to Me all the male firstborns, whatsoever opens any womb” as mentioned. And this is, “And it happened, when they feared” specifically. For tefillin are the aspect of fear, as written, “And all the people of the land shall see that Hashem's name is called upon you, and they will fear you.” And our Rabbis z”l explained these are the head tefillin. For the midwives are the mother of Aharon and Moshe. And Miriam their sister was the second midwife, from whom royalty issued, as Rashi explained there. For Moshe and Aharon are the essence of the tefillin. Aharon the Kohen Gadol is the aspect of the Eight Tiqunei Diqna of the Kohen Gadol, which are the aspect of the eight elders, the aspect of the eight head and arm tefillin passages as mentioned. Moshe Rabbeinu is the aspect of the Supernal Elder, who boasted that he is extremely old and yet is young and suckling entirely etc. and the whole world does not amount to him so much as an eyeblink etc. This is the aspect of Moshe Rabbeinu a”h who is the aspect of (ibid. 2), “And behold, a crying youth,” that even tough he reach what he reached, the perfect aspect of the Elder in Holiness, still he was entirely in the aspect of youth and suckling, in the aspect of (Ps. 37), “I have been young and also old,” that even though I have become so much an elder, still I am entirely young and suckling, which this is the aspect of the boasting of the foremost level elder who is the Blind One as mentioned. And therefore Moshe attained that it was written of him (Deut. 34), “His eye was not dim and his natural force was not abated” — even after death. For no oldness jumped upon him at all, even when dying at 120 years age. For he attained the ultimate elderliness, yet remained entirely suckling, as if he still had not begin living at all, as written (ibid. 3:24), “You have begun to show” etc.; that is, he still did not grasp at all; Hashem Yithbarakh only began showing him his greatness etc. Which, all this is the above aspect, always beginning anew as mentioned. For Moshe is the aspect of “MaN/Manna,” as is known, of which it says (Ex. 17:15), “For they did not know MaH/what it is.” It is impossible to at all know what he is, that someone born of a woman should attain what he attained. And this is the letters of MoSheH being Shin MaH — Shin, the three fathers who are the entirety of the brains, entirety of the tefillin; but everything is drawn from the aspect of MaH, the aspect of, “For they did not know what it is,” which this is the essence of the aspect of Moshe, who is the aspect of the aforementioned elder, who was elder and suckling etc. as mentioned, who is the root of everything and above everything as mentioned. As written (Num. 12), “And the man, Moshe, was extremely humble” etc., which is the aspect of (Ps. 131), “Like a weaned child with his mother; my soul is with me like a weaned child,” which David said. And this is that it is written in the Zohar, regarding Moshe, that amongst the Sabas/Supernal Elders he is the Elder, and amongst the sucklings he is the suckling, that is, as mentioned, that he is old and suckling etc. as mentioned. And this is his saying (Deut. 31), “I am one hundred and twenty years old today” — today my days and years are filled, for he can longer go, as our Rabbis z”l said (Sotah 13b), “this teaches that [the gates of wisdom] were closed to him. For he needed to live the aforementioned long life, going each time further and further, and when he cannot go further he was forced to pass away, as discerned in the holy talks of Rabbeinu z”l. And therefore (ibid. 34), “And no man knew his burial-chamber,” for they did not know what he is, as mentioned. Hence Moshe is the aspect of the aforementioned Supernal Elder, who is the root of tefillin, which are the aspect of the face's skin beaming, which Moshe attain, which are the aspect of the light of tefillin, as Rabbeinu z”l said in the torah, “Markevoth Par`oh..” (LM #38), from the aspect of that Elder. And Aharon is the aspect of the eight Tiqunei Diqna, which are the aspect of the eight tefillin passages that are drawn from Moshe's aspect, from the aspect of that Elder. And this is, “And He made them houses” — houses of priesthood and royalty (Sh”R 1). Houses of priesthood are the aspect of tefillin, which are the aspect of the priesthood's sanctity as mentioned, the aspect of the sanctity of the firstborn, to give him to the Kohen as mentioned. And houses of royalty are the aspect of kingship of David Mashiach, the aspect of Emunah, which all this is the aspect of tefillin as mentioned. And the essence of tefillin's sanctity is the aspect of grasping Godliness, which the true tzaddiqim, who are from the aspect of Moshe, draw upon us, through many constrictions, which this is the main thing, that they manage to attain such a high and enormous perception, that they can constrict and clothe the perception in many constrictions and vestments until we too can manage to grasp Godliness as mentioned. And this is the aspect of tefillin housings, for it is impossible for us to receive the light of the passages themselves except by way of the housings and straps, which are the aspect of limitations and vessels of `Olam haTiqun, to receive the light by degree and measure. For they are able to enter the aspect of the “Empty Space" and reveal His Godliness there, and thereby make holy vessels. For the essence of these vessels' genesis is by means of repair of the Empty Space which is the beginning of the limitation, which is the root of all the vessels and masks generated from the coarsening of the light and its becoming distant from the Emanator. For if there was no Empty Space then the coarsening of the light and its distancing would be irrelevant etc., as explained and discerned in the Writings. Hence the essence of the vessels' genesis derives from the aspect of the Empty Space. But by means of Adam haRishon's failure he was seized in his vessels, the essence of which is in the aspect of the skin, which is the ultimate vessel, the exterior of the exterior; and that is where he was seized the most as mentioned, which this is the aspect of the “Serpent's bite,” from whence is the grip of all the Qelipoth/Husks, God forbid. And therefore the main repair is by means of purifying and processing the hide in sanctity, which is the aspect of repair of the imagination, repair of the Empty Space, which the aforementioned great Tzaddiqim attain repairing, to the point that from it, specifically, they make the aspect of holy vessels to receive the light in degree and measure. Which, this is the aspect of the hide of a pure beast, insofar as the essence of writing the Torah and tefillin is on the hide specifically, and as mentioned. And this is the aspect of the housings made of hide. For we need to receive the light through limitations and vessels that are made by the repair of the Empty Space which is the aspect of repairing the imagination, which is the aspect of hide, as mentioned. And this is the aspect of (Gen. 3), “And Hashem-God made Adam and his wife garments of skin and clothed them” — garments of skin specifically, for the main repair is repairing the skin etc. as mentioned. For, the garments of skin are the aspect of Tallith and Tefillin, which come from skin and from the hair that grows on the skin, as explained in the Etz Chayim. Which, this is the aspect of (Ex. 22:26), “ki hu kesutho levaddah/for that is his only covering” — this is tzitzith; “hi simlatho le`oro/it is his garment for his skin” — this is tefillin (Tiqqunim #69), which are more internal and lofty than tzitzith, as written there. And all this is the aspect of repair of the imagination, which is repair of the Empty Space, as the essence of the repair is by means of Emunah as mentioned. And this is, “And it came to pass, as the midwives feared God” — feared specifically. For holy piety is the aspect of repair of the constriction and stricture of the Empty Space, which is sweetened at it root by means of holy piety, which is the aspect of a “holy decree,” as is known. Therefore by the aspect of piety are made housings, which are the aspect of fixing the vessels and limitations to receive the tefillin's light by degree and measure as mentioned. And this is, “And it came to pass, as they feared... [God] made them housings” as mentioned.

(216) And he said: "many or few" - and this can also be explained through the aspect of knowing oneself, even if one is humble - this is "a fat tail with thorn" (Rosh Hashanah 17a) because there are two aspects of humility as explained in the first chapter of Rosh Hashanah: "'for the remnant of His inheritance,' (Micah 7:18) but not for all His inheritance, for one who regards oneself as a remainder" (Rosh Hashanah 17b). And the explanation of the Rif is that 'one who is lenient [with others] and thinks of oneself as nothing, to that person others are lenient. But regarding one who says that according to their thoughts it is not appropriate to answer, to that one others are not lenient, see there. And this is why the text says "are they small?", meaning, one who is small due to one's humility, one who is lenient and does not answer back to their denigrator, in any instance such a person should check themselves to see IF they actually think of themselves as great, similar to 'IF you lend money' (Exodus 22:24, and see Rashi there), which is an expression of THAT - in this case one's smallness comes from the fact that one actually sees oneself as great, and thinks that one should not answer [to the detractor] and this is not a good characteristic, rather, one should really think of oneself as nothing.