Chassidut sobre Isaías 55:10

Deuteronomy 29:9: It appears to me to say the following about this verse: it says earlier in the Torah [in the previous chapter] that "...until this day, Hashem did not give you a heart to know, ear to hear, eye to see" [Deuteronomy 29:3]. [This means that] the entire service of Moshe Rabbeinu was for the Jewish people to hear all mitzvot from his mouth; his intent was to imbue their hearts with the power of holiness of Hashem with his holy words. The Shechina would speak from his throat, and the goal was that the Jewish people would not be able to transgress anything in the Torah. It says in the Torah, "just like snow comes from heaven and never returns... so, too, My words will not return empty-handed [Isaiah 55:10]. This was the level that Moshe spoke [to Hashem], and Hashem answered him [directly] with a voice and He wanted to place a holiness within him so that [listening to Moshe's words would] be equal to hearing them from Hashem. This is the meaning of the previous verse, "Hashem did not give you a heart to know...": The Jewish people were lifted up to a very lofty level after 4o years [of being in the desert], and it says "...on this day, you've become a people for G-d" [Deuteronomy 27:9]. [This means that] at the end [of the Jewish people's journey], when Moshe Rabbainu would speak, the experience was that of Mount Sinai (--of G-d speaking--) and thus the Torah would never be removed from their mouth. This is also explains the verse: "I heard the voice of my G-d and did according to all that was commanded me" [Deuteronomy 26:14]. "I heard to voice..." means that I did what G-d commanded and I'm listening now just like I did at Mount Sinai; I did all that I'm commanded and I haven't missed anything. [Moses] successfully elevated you so that you can stand before Hashem without any separation. Moshe Rabbainu expresses this covenant with everyone, not just the generation of the desert [Deuteronomy 29:14]. In the future of the generation, the tzaddik of the generation will also be speaking. This is [literally as if] Moshe Rabbainu [is speaking to you], which, [in turn, is as if] you're hearing it from G-d. As it says in the original verse, all will stand before G-d [meaning] in every future generation through the tzaddik.

And in that day, a great ram’s horn shall be sounded (Isaiah 27:13) etc. and shall prostrate themselves to H' on the holy mountain etc. (Isaiah 27:13 conclusion of verse). Behold the 12 months that are 6 months of winter and 6 months of summer are compared to/symbolized by the 6 attributes of "male" and 6 attributes of "female". In the winter they are in the mode of "male" that is the "influence/giving in abundance" to the "female" and she absorbs/accepts his influence and the "fetus" is created within her from the abundance of the "male" as the "female" conceives by him. By this we see that in the winter the land receives the abundance of the rains and the snow from the heavens, and we call the "days of rain" and that makes the land fertile. "For as the rain or snow drops from heaven" (Isaiah 55:10) and saturates the land and it "gives birth" and growth and she/it receives it within her/it in the mode of "pregnancy from the male" that is the preparation for the "birth". In the summer all the seeds will flourish and the land will bring forth its' fruit. This is the birth resulting from the "pregnancy" as it says "And makes it bring forth vegetation" (Isaiah 55:10) and reveals the "influence/emanation". And so says the Ari'sal (R. Yitzchak Luria) regarding the dissension re the world having been created in Tishrei or in Nissan, these as well as those are the words of the Living Elokim. That in Tishrei was the thought/plan that is like pregnancy as preparation for the birth as it says in the Gemarah Rosh haShana: "today is the conception of the world." in the aspect/view that the "male" as stated above/alternate translation: so it seems to me (כנ"ל) caused the "female to conceive". And in the point of view that the "birth" was in Nissan it became apparent that this pregnancy was due to the "male aspect" giving abundance, like e.g. that due to the birth of the baby it was made known to all and revealed to all that a union/private meeting of "male and female aspect" had taken place and from this came the birth of the child and so this particular "union" was revealed. And behold, as it says to start with "in the beginning Elokim created the Heavens and the earth" (Bereshit 1"1) that the heavens preceded (the earth) and then it says: these are the generations/history (translations vary greatly in the wording) etc."in the day that the Lord G--d made the earth and the heavens (Koren translation)". For the start is the mode of "pregnancy" that in Tishrei the heavens preceded which is the "male aspect" (as mentioned above/alternate translation: so it seems to me, כנ"ל) and on the day of "making/doing" which is the "birth" כנ"ל which is in Nissan and the land came first as the birth is from the "female aspect". Like the land gives birth/brings forth everything, כנ"ל. Therefore the 6 months of summer have the "aspect of female" as during (those months) the "birth" was revealed, כנ"ל. And behold it is written in the "section"? that the 6 months of summer and winter are compared to the 7 "gates/openings" in the head that are called the 7 entrance points in the skull: ears, eyes, nose/nostrils and they are in the aspect of male and also in the aspect of female. These are compared to the 6 months of summer and six months of winter; and the mouth (the seventh opening, explanation by the translator). As far as the aspect of either male or female is concerned it is hidden as no month can be assigned to it. And so in Nissan and in Tishrei that are the beginning of the male and female aspects, in regards to the mouth we find the revelation of the "voice" (קול) and the speech (דיבור). The "voice" being the manifestation of thought and the "speech" serves as the exposure of the voice/sound. As it is said in the parasha of Nitzavim in this context that the voice is the generalization of speech and the speech is "hidden' within it. For from a simple sound speech can be assembled at will using any letters. In Nissan "speech" was revealed as it says in the section (?) that the aspect of speech was in exile and went down to Egypt compelled by the "dibbur"(command) and afterwards speech was revealed and was called Pessach from the words Pe (mouth) Sach (clean, pure) in speaking as well as in the sounding of the Shofar that is also a manifestation of "mouth" by way of voice/sound alone and allows for the thought to be understood from the sound and the "speech" has yet to be revealed. The shofar blower lifts the "mouth" of the horn against his own "mouth" and the "voice" is heard and in spite of all that - it is still "hidden". As it says in the midrash "And G-d roars aloud" (Joel 2:11) etc. For the matter of scripture in the section of the gmarah Rosh haShana is still hidden and following this by way of "from the seal the writing is revealed" (meaning uncertain). And so we have found by the giving of the Torah that it is written: " Moshe speaks, and G-d answers him by a voice (Exodus 19:19)" and it is written: "And all the people perceived the thunderings (Exodus 20:15)". And we find that what they heard is called the Written Torah, and that it is still in the aspect of "hiddenness" until the scholars that are the commentators/interpreters of the Written Torah revealed the hidden (meaning) of the Written Torah and explained it and these/their words is called the Oral Torah which is the proclamation for the scripture is in the aspect of "hidden" כנ"ל. Only this is revelation in the aspect of "thought" for the thought has been revealed but it has not yet reached the aspect of "birth" כנ"ל, only the revealing of the thought. And so the vapor that ascends from the mouth of the blower to the "mouth" of the shofar causes an illumination from the 370 glows (ש"ע נהורין) and a perfection of the 10 attributes that are contained within it. And some interpret the word vapor (hevel) to have the numerical value 370 and that these (שע"נ) are in the aspect of "thought" for they originate from the two words/meanings of the word/name "(K)el"; the aleph and the lamed that are the name mentioned by the "13 attributes of mercy" (י"ג מדה"ר) that Moshe cited: "(The LORD passed before him and proclaimed: “The LORD! the LORD! G-d compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; Exodus/Shmot 34:6) and the "13 attributes of mercy" (י"ג מדה"ר) that Micha said: "Who is a G-d like Thee, who pardons iniquity" (Micha 7:18). The Aleph and the Lamed combine to the numerical value of ש"ע which is the aspect of "thought" which is the basis of the "13 attributes of mercy". So we find that in Nissan there is a revelation of the "speech" from the point of view of the "mouth that is hidden", כנ"ל from the view of "voice uncovering thought" and in Nissan and Tishrei it is the revelation of voice and speech from the point of "mouth in male/female aspect" and, behold, through these are made apparent various benefits that are contained within the 10 utterances with which the world was created, as cited above, that in Nissan and Tishrei the creation was in conception and giving birth and H', may His name be blessed, (שית"ש), sealed with His "signet ring" both Heavens and Earth (Aramaic) the capital letters of את השמים ואת הארץ (א ה ו ה). The sum of these letters (aleph, heh, vav, heh) is טוב (or the numeric equivalent 17{translator})

We should contemplate about the idea of TuBiShevat, why we do not say the supplicational prayers (Tachanun). Is not its being the new year of trees something natural? That most of the year’s rains have fallen, such that the sap has risen in the trees; and from then on, the fruits emerge! If so, what is the idea of not saying the supplicational prayers on it? For it has no holiness and no commandment; no miracle happened on it, nor anything [else] that relates to the Jewish people. About the 15th of Av, [the Sages,] may their memory be blessed, spoke at the end of Taanit in the Talmud about some of the reasons [for it], that there were things that occurred on it that related to the Jewish people. But what is the novelty of Tu BiShevat? And it appears [to me as follows]: That behold it is written (Isaiah 55:10-11), "For as the rain or snow drops from heaven and returns not there, but soaks the earth and makes it bring forth vegetation, etc. So is the word that issues from My mouth, etc." Behold the prophet compared the word of God to the rains that bring things forth [produce]. So it appears that the idea of a tree is something that connects the fruit to the ground; and it is what is in the middle between the fruit and the ground and has the power of connection. And it appears that it carries a hint in its numerical equivalent (gematria). Ilan (tree) is 91, the numerical equivalent of the names of the Existence and Lordship of God, to which the Heavens and Earth relate. So it is the connection of the Heavens and the Earth. And we can learn from the essence of the physical about the spiritual; and this is why man is compared to [a tree], as it is written (Deuteronomy 20:19), "for are the trees of the field human beings." For the form of man is to connect the upper realm and the lower realm, in that he has a soul from the upper realm and a body, which bears the soul, from the lower realm. And [the Sages,] may their memory be blessed, said about the reason for the beheaded calf (being killed in its prime, is that it is symbolic), that he (the man murdered) was not allowed to make fruits. What are fruits [here? The fulfillment of] commandments. For the commandments are comparable to the fruit that grows on trees. As in the fruit, it has the spiritual power to sustain and give life to man. This is as per the explanation of the Ari, may his memory be blessed, to the verse (Deuteronomy 8:3), "not by bread alone does man live, but rather by all that issues from the mouth of the Lord does man live" - meaning by that which issues from the mouth of the Lord that is in the bread. And the body of the fruit is what bears the spirituality that is in it. So too are commandments the 248 limbs of the King. and the body of the commandments are what bears the spirituality in the commandment. And when a person does a commandment - since he has the power to connect the higher realm and the lower realm, it therefore comes out that there is the power in the act of the commandment that he does to connect and attach the higher realm and the lower realm, the act of the commandment from the lower realm and the spirituality in it from the higher realm. This is comparable to a tree that has the power to connect, and issues fruit that connects, as mentioned above. And this is so even though there are fruits of the ground (that grow straight from the ground and not from trees) and they have spirituality and that which issues from the mouth of the Lord in them, and it is nevertheless not made by way of an intermediary. And that is like there is also, among places in the world, the place of the Temple, that was always a connection for the upper realm and the lower realm, as per the Midrash, even without man as an intermediary. However the holiness in the commandments is [always] with man as an intermediary.