ציטירנדיקער פּירוש אויף ירמיהו 31:19

The discourse of Abraham the author: Behold, I have endeavored to speak. The One, which precedes calculation, is, from one aspect, the cause of all calculation, and from another aspect, it is all the calculation – it neither adds nor subtracts, yet it is the cause of all addition and subtraction. It does not accept multiplication or division, yet it is the cause of both. And this One is the First World relative to the worlds that are after it. This world is not corporeal, and it is called the "likeness of the glory of the LORD" on high [cf. Ezekiel 1:28]. It does not change in essence or configuration, and it has no time or place, and the honored Name is within it. And the Second World, which is the Middle one – there reside souls/forms of truth without bodies [i.e., angels], and also souls in bodies [celestial intelligences?], and their number is beyond us, as are the bodies [celestial spheres/stars]. And all of them are honored [beings], for they have no opposite, or change, or alteration in their essence, but only incidentally in the configuration of their motion. And this world is called the Holy Temple/Palace (Heikhal Ha-Kodesh), and they are the Heavens of Heavens (Shmei Ha-Shamayim). And there is the Throne of Glory (Kissei Ha-Kavod), and there are Michael and Gabriel. Therefore, Jonathan ben Uzziel translated [Isaiah 6:3, “Holy, holy, holy...”] as “Holy in the highest heavens, the house of His Shekhinah...” [Targum Jonathan on Isaiah 6:3]. And this is what [Isaiah] mentioned first: “sitting upon a throne” [Isaiah 6:1], which is the Throne of Glory, “and His train” – meaning the train/hem of the Throne – “filled the Temple” [Isaiah 6:1]. And he said, “Holy upon the earth, the work of His might...” [Targum Jonathan on Isaiah 6:3]. And behold, the two [first declarations of 'Holy'] refer to the hidden [worlds], and afterwards he mentioned “Holy forever and ever” [Targum Jonathan on Isaiah 6:3]. Know that the attribute [of holiness] does not change relative to the places [worlds], therefore the secret of his words is [in the repetition] “And one called...” [Isaiah 6:3]. And behold, the bodies of the Middle World neither begin nor end. And concerning this world it is written: “Praise Him, all His angels; praise Him, all His hosts” [Psalms 148:2], also the ministers [planets] and the two luminaries [sun and moon]. And concerning all, it says: “For He commanded and they were created. And He established them forever and ever; He gave a decree, and it shall not pass away” [Psalms 148:5-6]. Yet there is opposition/variety in their movements: some go from east to west, and the opposite [west to east]; also northward and southward; also along the equator; some are direct in their course, some retrograde, some stationary; some swift, some slow; some ascending, some descending; some visible, some hidden; the ministers [planets] alone have 120 conjunctions, and the higher ones [fixed stars?] are countless. Sometimes [they are] in opposition, sometimes in aspects of love. And I say [despite] all this, there is no [conflict] among them, but rather thus are new events generated in the Lower World, on account of their movement and their changing configurations, sometimes for good, sometimes for ill. And these matters require a lengthy explanation, and one book cannot contain the knowledge of their secret and purpose. And the Third World is beneath the firmament, and it is entirely full of bodies, both subtle and dense. And there are bodies containing souls (neshamot), also spirits (ruchot), also life-forces (nefashot). And Man alone is the secret [centerpiece] of this Lower World, and for his sake it was created, and his soul is bound to the higher souls. And because the speaker is human, and the listener is human, therefore [Scripture speaks of] the higher [realities] and the lower [realities] in human terms. Behold, it attributes majesty to the higher and diminishes them [by using physical terms], for I cannot speak [of them] unless it is done thus, and it elevates the lower [by giving them human-like attributes]. Therefore, the Sages, of blessed memory, said: “The Torah speaks in the language of human beings.” They [Scripture] say: “the top of the earth's soil” [Proverbs 8:26], “covered the eye of the land” [Exodus 10:5], “Give ear, O earth” [Isaiah 1:2], “Incline your ear” [cf. Psalms 45:11], and concerning the stone, that it heard the word of the Lord [Joshua 24:27], “And the earth opened its mouth” [Numbers 16:32], “from the ends of the earth” [Isaiah 41:9], “in the heart of the seas” [Exodus 15:8], “on the lip of the river” [Exodus 2:3], “the hand [bank] of the Jordan” [II Kings 2:7], “a helmet of salvation on His head” [Isaiah 59:17], “eyes of the LORD” [Zechariah 4:10], “in the ears of the LORD” [Numbers 11:1], “for the mouth of the LORD has spoken” [Isaiah 1:20], “by the word of Your lips” [Psalms 17:4], “My own hand founded the earth, and My right hand spread out the heavens” [Isaiah 48:13], “And the LORD said to His heart” [Genesis 8:21], “therefore My inner parts moan for him” [Jeremiah 31:19], “and under His feet” [Exodus 24:10]. And in this manner: “And the anger of the LORD burned” [Numbers 11:1], “the beloved of the LORD” [Deuteronomy 33:12], “And the LORD went” [Exodus 13:21], “The LORD sat enthroned at the Flood” [Psalms 29:10], “Behold, the LORD is riding on a swift cloud” [Isaiah 19:1], “Awake! Why do You sleep?” [Psalms 44:24], “Then the Lord awoke as from sleep” [Psalms 78:65], “I have kept silent from of old, I have been still and restrained Myself” [Isaiah 42:14]. And behold, the Prince of Persia is the one appointed over the large or the middle company/grouping [perhaps referring to a level in the celestial/angelic hierarchy]. And behold, Daniel mentioned the appointed one [Prince of Persia] using the name "angel." And the matter of the additional [statement, Daniel 11:1] confirms this, as it stems from love [mutual support between angels]. And the meaning of the 21 days [of struggle, Daniel 10:13] corresponds to the appointee over Daniel himself, for just as there are appointees over every nation, so there is over every person. And the opposition between this [individual angel] and that [national angel] is the "war" [mentioned in Daniel 10:20]. And behold, this Lower World is the world of opposition and change, in essence, in configuration, and in motion. And the form that Daniel mentioned [the man clothed in linen, Daniel 10:5] appeared to him in prophetic visions. And I have already revealed to you the secret of the holy angels briefly through hints, and there is proof for all this from the words of the Prophets, and also proofs from the external wisdoms [philosophy/science]. And know that the decrees, past and future, come from the heavens, and they are the word of God, and it is written: “Forever, O LORD, Your word stands firm in the heavens” [Psalms 119:89]. And the secret of the configurations [of the heavens] from the beginning of their creation – upon all the configurations of the heavens are the Books [of decree]. Therefore, [this explains] the secret of dreams. And now I will return to explain the words of the angel.

(V’afilu) “Even if we are wise ... .it is a commandment to tell the story of the Exodus from Egypt:” For this story is not like the stories of Roman wars or other wars which took place around the world. It is forbidden to incline one’s ear to listen to them since they are vain matters. It is a commandment to speak of the war which God waged against Egypt so that it will remain in one’s consciousness as a matter to contemplate.
When one thinks about the Exodus, one wonders, how is it possible that Pharaoh was so lacking in common sense that he rebelled against God and was so stubborn in his denial of God so many times? And how could God forgo His honor, sending Pharaoh the message, “Let My people go,” when he could have told Moses, “Gather the Jews who are in Egypt and take them out?” And if a person wished to show God’s power, there are many ways that he could have done so! Similar to these questions, a person could derive from these supernal matters and discussions that there are many new ideas to be derived. Also, one would see how Pharaoh in his wisdom could do these things as we shall explain, with the help of God. Pharoah should have concluded that God is faithful to His covenant and keeps His word. Pharaoh’s error was that he thought, ‘God already said to Abraham, “They shall be enslaved and afflicted for four hundred years.” (He reasoned),’ It is impossible that they already began (this count) from the Covenant of the Pieces⁵⁹According to the Torah, the Covenant of the Pieces or Covenant Between the Parts in Genesis, Chapter 15 was an event in which God revealed himself to Abraham and made a covenant with him. God announced to Abraham that his descendants would be enslaved in Egypt but would eventually inherit the Land of Israel.
for thirty years would pass before the birth of Isaac.⁶⁰If I understand this correctly, the Brit bein habetarim, the Covenant of the Pieces was made thirty years before the birth of Isaac. Some people count the four hundred years from Isaac’s birth. However the Covenant predicts that the people would be enslaved and afflicted by another people for four hundred years - so the count could not be until the Israelites went down to Egypt with Jacob. That would mean that they were only in Egypt 215 years. Pharaoh erred in thinking that they had not completed the full four hundred years and so he was not obligated to free them. The Covenant of the Pieces also had to refer to a time when they were enslaved and afflicted. Therefore, Pharaoh didn’t believe Moses and stubbornly refused to free Israel. Pharaoh said: ‘Joseph said to his brothers, “God sent me before you…”⁶¹Genesis 45:7 God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance. Your God sent you to be enslaved by me, and now you are coming to me and saying in the name of your God that I should send you forth? You haven’t completed the four hundred years of slavery, yet!’
(U’b’emet) Actually Pharaoh was correct (in his calculations) but the outcry of the people of Israel caused God to subvert the original judgment. There are other reasons which we shall mention. That is why we are obligated to tell the story of the Exodus. Even if one offers nothing new in telling the story, this should not prevent one from doing so because whenever one mentions God’s wonders it arouses God’s supernal power above and renews goodness. This is the implication of the expression, kol hamarbeh lisaper, instead of saying kol hamoseef, or kol hamisaper bitziyat mitzrayim, ⁶²Kol hamarbeh lisaper - one who speaks at length, as opposed to kol hamoseef, - one who adds, or, kol hamisaper bitziyat mitzrayim - one who tells the story of the Exodus from Egypt. implying that even if his words seem excessive and repetitive, it should not prevent him from this effort. This is what the sages state in Midrash Tehilim (Tilin), Ps. 70 say: “(For the leader. Of David, Lehazkir. Hasten O Lord to save me!”⁶³See Psalm 70:1-2 The meaning of the word Lihazkir in this context is not clear. In the 1917 JPS translation “To make a memorial. The parenthesis at the beginning of this quote does not appear in Rabbi Foa’s quotation but it does appear in the Midrash.) That which is stated in Scripture, “For though I sowed them among the nations, (in distant places they shall remember me)...”⁶⁴Note that he quotes the verse from Zechariah incorrectly that is, as a reward for remembering me, I shall remember them. And for every time you remember me, my heart yearns for you, as is stated in Scripture, “That is why My heart yearns for him.” (Jer. 31:20) He appointed Levites to minister before the Ark of Adonai, to invoke (to remember), to praise…” (I Chr. 16:4) What did they remember? It is a remembrance of the wonders that God performed for them at all times. God only redeemed me to save me so that I could recall His wonders. David said, ‘If so “I remember him, as it states, “For the leader Of David, lehazkir.’” Thus, they decreed remembering the Exodus each day; possibly God will have mercy on us and redeem us.” (Zech. 10:9)⁶⁵See Midrash Tehillim Psalm 70 which Foa quotes at length - however it appears that his version of the text is incorrect - I have based the translation on the original version of the text in MT. למנצח לדוד להזכיר. אלקים להצילני. זה שאמר הכתוב (זכריה י ט) ואזרעם בעמים. ובשכר שמזכירים אותי בכל פעם אני מזכיר אותם בכל זמן שאתם מזכירים אותי מעי הומים עליכם שנאמר (ירמיה לא יט) הבן יקיר לי אפרים וגו' המו מעי לו. (דברי הימים-א טז ד) ויתן לפני ארון ברית ה' וגו' להזכיר ולהודות. ומה היו מזכירין (שם יב) זכרו נפלאותיו אשר עשה זכרו נפלאותיו שעשה עמכם בכל עת ולא גאל את ישראל ועשה עמהם אלא בשביל שיהיו מזכירים נפלאותיו. אמר דוד אם כן אני מזכירו למנצח לדוד להזכיר אלקים להצילני. This is especially true during this season. We arouse God’s compassion since, “In Nissan Israel was redeemed and in Nissan they will be redeemed. By adding to the memories of wonders it is as if we are adding to the power of God’s might (koah gevurotav) above. Thus, it is written in the Zohar, Parshat Bo, “Thus we have established: a people who speaks about the Exodus from Egypt, and rejoices in that story - in the future they will rejoice in the Shechinah in the world to come, which is the greatest joy of all. For they are like a person who rejoices in his/her Master, and the Holy One of Blessing rejoices in this story. At that time [when the story of the Exodus is told], the Holy One gathers together all of the heavenly hosts and says to them: "Go and listen to the telling of My praises, for right now my children are speaking and rejoicing in My salvation." Immediately, they all gather and unite themselves with the people of Israel, and listen to their story of praise. For when [Israel] rejoices in the joy of their Master's salvation, the [heavenly hosts] give thanks to the Holy One of blessing for all of these miracles and feats, and they give thanks to God for the holy nation that God has on the earth who rejoice in the joy of their Master's salvation. At that time, strength and power are increased on high; and in their telling of the story, Israel grants strength to their Master.`` ⁶⁶ Zohar Volume 2, Parshat Bo 42b Translation taken from Sefaria

More precious than me (Esther 6:6) — God has granted me favor, for I have a treasure house of precious interpretations and expositions, both new and old, which I have stored up for those who fear God and contemplate His name, who love truth and acknowledge it. They comfort me from my labor’s sorrow, and daily they seek me, saying “Arise, for this matter falls upon you,” because in our sins, day by day, the Torah of truth diminishes and hearts grow smaller, truth becomes scarce, and the wise men of the generation — whose least is greater than I — sit in lowliness. And you shall be as one of them, and you shall not withhold the utterance of your lips that is good from its owners, when your intellect has the power to produce refined wine from the grapes of your understanding. Therefore, I will stand at my watch as before, to compose on the Torah a precious commentary, from it comes the cornerstone, from it the peg upon which everything hangs, for it contains explanations of many obscure and sealed matters which most commentators came to gather but found no sufficient explanation and satisfactory reasons. It also includes many words of moral instruction for those who love rebuke and accept reproach. The benefit of this composition will be very precious to those who acknowledge the truth, which is why I called it Kli Yakar [Precious Vessel], for everyone who reads it will respond and say, Is Ephraim not my precious son? (Jeremiah 31:19)

the yearning of Your heart [Lit. the stirring of Your innards,] that were wont to stir concerning us, like the matter that was stated (Jer. 31:19), “Therefore, My heart yearns for him.” And the stirring of your first mercies toward us have been restrained now. They have been restrained from stirring over us as from then.

הפכי means I OVERTHROW, just as (48:5) “until I come (בואי) , and (16:13) “after I have seen (רואי)” and (Jeremiah 31:19) “whenever I speak (דברי) of him)”.