English translation — תבא ב

A.

Already spoken many times¹,

that although Rashi comes to explain according to the simple meaning of the verses,

his commentary nevertheless contains also the wine of the Torah,

the inner dimensions and secrets of the Torah,

as the well-known word of the old Rebbe²,

whose birthday is the week of Parshas Kumi Ori, Chai Elul,

and it is known³

the word of the Baal Shem Tov about this

(regarding the birth of the old Rebbe - on the aforementioned day),

that his birthday is on the day of Chai Elul

And so it is regarding Rashi's commentaries in our parshah on the words of rebuke.

And one can say that,

it is even more regarding Rashi's commentary on the admonition,

according to the explanation of the old Rebbe in Likkutei Torah⁴

regarding the words of admonition themselves: although that outwardly their content is the opposite of blessing,

but "in truth they are nothing but blessings"⁵.

Torah has within it hidden and revealed,

and the hidden and inwardness and soul⁶

of the curses is a matter of most elevated blessings⁷

(in the manner of

one finds in the Gemara⁸

"all these are blessings")⁹

In an example of this it is regarding the commentaries of Rashi on the rebuke: the simple meaning of Rashi comes to bring out the greatness of the non-good according to the plain sense of Scripture; but according to the wine of Torah of Rashi,

the same words of Rashi come to bring out the inner dimension and add emphasis in the sublime blessings of the rebuke.

B.

At the conclusion of the rebuke¹⁰

the verse says: "And Hashem will bring you back to Egypt in ships, by the way of which I said to you, you shall no longer see it again; and there you will sell yourselves to your enemies as slaves and maidservants, but no one will buy."

In simple terms it is understood,

that since the verse is at the end and conclusion of the rebuke,

it comes to bring out a great opposite of the good — it is not understood: what is the terrible calamity of that Jews will return to Egypt etc.¹¹

and no one will want to buy them¹²

as slaves and maidservants?

Rashi explains this: "Baniyos" means "in ships as captives" — i.e.,

they will come to Egypt as captives¹³

; and on "and no buyer" Rashi says "for they will decree upon you killing and destruction."

; and on "and no buyer" Rashi says "for they will decree upon you killing and destruction."

Learning at first glance it turns out,

that in this verse there are two calamities

(mainly)

: a)

Jews will come to Egypt "in captivity"; b)

"they will decree upon you killing and destruction",

and the remaining words in the verse

("in ships on the way which I said to you you shall no longer see it and you will sell yourselves there to your enemies as slaves and as maidservants")

are only details in the two above.

One can however say,

that Rashi,

through the precision of his language and his interpretation,

makes understood how each detail in the verse adds a thing opposite the good for itself

(as follows)

; and likewise in the wine of Torah - how each word and matter comes to add in the greatness of the elevation and blessing that will be for Jews.

3.

One will understand this by first explaining what the verse emphasizes "and He will bring you back [to Egypt] by the way which I said to you, you shall no longer see it" - at first glance: what is the practical difference and what is this relevant in the rebuke?

And one does not find,

at first glance,

that Rashi should answer this in his commentary.

Commentators say¹⁴,

that with this the verse explains why the "and He will bring you back" is specifically "in ships": because the Almighty said "you shall no longer see it" - in that way

("not

you will not again return on this way still”<sup>15</sup>)

-it cannot be that Jews will come to Egypt “on this way” - by dry land,

therefore the verse emphasizes “and He will bring you back in ships etc.”

But it is difficult to learn thus in the plain meaning of Scripture

(according to Rashi on the Torah),

because - what is the practical difference in the rebuke to ensure that the “and Hashem will bring you back to Egypt” is not contradictory to “you will not again see it”?

And especially since,

at first glance,

it should not have stood “on the way which I said to you you will not again see it” - for this also is not relevant,

at first glance,

in the rebuke - and consequently the assurance “in ships”<sup>16</sup> would also not have been necessary.

4.

Seemingly one could say — as it stands in the Midrash Lekach Tov¹⁷

— that the verse wants thereby to emphasize to what the sins are liable to lead: although the Most High promised "you shall not continue to see it again",

the sins can cause,

that the Most High should nullify the promise¹⁸.

But also this is not smooth according to the plain sense of Scripture.

For to know the matter — that a sin

(and especially great sins)

can cause the nullification of the promise of the Most High — one need not come to the greatest curses

(and especially after the conclusion)

of the rebuke,

because one already learned this earlier by Jacob¹⁹.

Furthermore: what is this relevant specifically

(and therefore it is specifically)

in the matter of the return to Egypt?

And it is simple that it has no place - according to the simple meaning of the verse - to learn²⁰,

that although it was a command of G-d not to return "by that way" to Egypt,

the sin causes that the Supreme One does not reckon with this and brings them also to transgress the command - because what connection to the rebuke does this have,

that sins bring to transgress yet another command against their will²¹?

5.

It will be understood with an introduction of an additional explanation in Rashi's commentary on "in ships" - "in ships in captivity".

It is perplexing: the translation,

that Jews will go to Egypt "in captivity",

is relevant

(not to the word "in ships",

but)

to the word "and He will bring you back"

(that the Supreme One will return them there as captives)

- so Rashi should have explained it by "and He will bring you back" and not in this

The speech where he translates the word "oniyot"?

The Baalei HaTosafot²²

learn one,

that "oniyot" adds in the captivity - "that if they were leading them on foot they would not return only the adults who are able to go on foot",

but through the ships "they would return children and women".

From this, but that Rashi says "in ships" plainly,

without adding any explanation,

it is understood,

that according to Rashi the point is not in that the ships will encompass everyone

(also women and children),

but in the very matter that their coming there in ships will be "in ships".

6.

The explanation in this: Rashi explains,

that all the details that stand in the verse,

are

(not mere details of one general rebuke that they will return the Jews to Egypt,

but),

each one of them,

adds

(also)

a separate rebuke.

And therefore Rashi teaches,

that that which the verse elaborates "on ships on the way which I said etc." is this an additional matter: in addition to the rebuke that in the very returning to Egypt,

will also the way there be in a most inferior manner; and in two details:

(a)

"on ships" - "in captivity",

i.

e.

besides this that in Egypt they will be in captivity,

will they also the way to Egypt traverse as captives on ships; which this is connected with much pain and suffering - much more than the

Sorrow of going into captivity through the dry land<sup>23</sup>,

because “in ships” they are more and stronger under the dominion of those who captured them,

as one sees it simply.

(In addition to that which in simple sense also children and women can go on foot

(at least a slow walk)<sup>24</sup>,

and as it was at the Exodus from Egypt - is)

According to their explanation it turns out,

that not the very returning “in ships” is a reproof in itself,

but it only adds to the general reproof of “and He will bring you back ..

Egypt”,

that this includes everyone,

and according to this, initially it should have stood “and Hashem will bring back all of you etc.” and the like

(but not to add it as a new matter)].

(b)

"By the way of which I said to you, you shall no longer see it" - that they will return to Egypt through the way that they had already passed before - through the great and terrible wilderness, a serpent, a fiery

serpent and scorpion and thirst, where there is no water²⁵

(And of course,

simply,

without the miracles and kindnesses of the first journey in the wilderness)

for which the Almighty had promised that in this "way" - "you shall no longer see it"; the greatness of the rebuke in the journey through this "way" is understood²⁶.

that "one is not afraid of a thing except that which he fears from it",

and just as the very returning to Egypt, so also the "way" to Egypt is for the Jews a "thing that he fears from it"].

7.

Based on this one will also understand the continuation in Rashi on the subsequent words in the same verse "and you will be sold there to your enemies" - "you seek to be sold to them as slaves and maidservants",

which means

(not "by other sellers",

but)

that you yourselves want to sell yourselves,

as Rashi explains

(in the discourse later).

At first glance it is perplexing: this is after all in contradiction to that which he explained that they are led to Egypt "in captivity",

and consequently not in a situation to

sell themselves,

but specifically through "other sellers"?

Also it is not understood: why is the verse specifically precise "והתמכרתם"

(not through "other sellers")

- since the outcome is that "ואין קונה" because of that which "they will decree upon you murder and destruction",

is there then already entirely no difference who their seller is?

But the explanation in this: since that every detail adds in the rebuke a matter unto itself,

as above,

therefore Rashi²⁸ teaches,

that the verse does not speak about a sale through those who lead the Jews into captivity

(which is not such a great rebuke,

and not any new matter unto itself),

but that the situation in captivity becomes so bad,

until that

(a)

"you will seek to be sold to them for slaves and for maidservants" - you will

(want,

and consequently -)

seek yourselves to sell yourselves as slaves and maidservants

(by requesting this and influencing those who have taken you into captivity)

; and

(b)

even more,

to whom - "to your enemies"!

With this comes also an additional explanation in Rashi's commentary on "And no acquisition — for they will decree upon you killing and destruction":

According to the above, there would be a place to learn,

that "And no acquisition" is only the

Fulfillment of the previous rebuke "And you will sell yourselves there"

that you want to sell yourselves

(because of the bitter situation)

to "your enemies",

and "and there is no buyer",

they do not want to buy

(and consequently you will remain in the previous situation)

Rashi therefore warns,

that also in this there is

(not only the bad result of "And you will sell yourselves there",

but)

also a separate additional rebuke

(which is not connected with "And you will sell yourselves there"),

that "and there is no buyer" is because "they will decree upon you killing and destruction" — a rebuke to the utmost

(and therefore this is the conclusion of the entire rebuke).

8.

as discussed earlier

(see above)

Rashi hints,

the essence of Torah,

that the words of rebuke are in their innermost aspects very lofty matters²⁹.

The intention of the rebuke is indeed that through it Jews should come to the elevation of teshuvah,

as the verse³⁰

says "And it will be, when all these things come upon you, the blessing and the curse etc., and you will take it to heart etc., and you will return to the L-rd your G-d etc."

And one could say,

that therefore, in the conclusion and seal of the rebuke, this matter is hinted at — the intention of the rebuke

(and the elevation that is achieved through it —)

teshuvah.

The advantage of teshuvah is,

as the Gemara³¹

says "Great is teshuvah that intentional sins become for him as merits,"

- he has a special and additional type of merits,

which even a completely righteous person does not have.

And in the inner aspect of the matter: also the sparks of holiness,

which "fall down" through the

Intentional sins in the three impure klipot,

become transformed into merits; but not so a tzaddik in his service can only refine the sparks that are in the permitted things,

which come from the klipah of nogah³².

Since the sparks of holiness that are found in the three impure klipot have fallen very low,

very far down,

from this itself it is understood that their root in holiness is very high,

higher than the root of the sparks that fell into the klipot of nogah

(as the well-known rule³³

whatever is higher falls lower).

And therefore when one refines and transforms these sparks to holiness, a higher light is drawn down³².

And this is the inner explanation in the verse "And Hashem will bring you back to Egypt etc.",

that the intention in all these words of rebuke,

is hinted at in their conclusion and seal - "And He will bring you back"

(word of teshuvah),

to bring to the elevation of teshuvah,

which the elevation is hinted at in the continuation of the verse:

(a)

"And you will be sold there to your enemies as slaves and as maidservants" - that from the aspect of "there",

place of the husks³⁴

- "your enemies" - one refines the sparks of holiness.

(b)

And through this it becomes "and no one buys"

(like the two explanations³⁵

in "there is no mazal for Israel")

- "there is no" is "buys",

the drawing down and revelation of the aspect of "there is no"*³⁵

which is higher than the aspect of

"buys"; and as known that buys is in the world of Atzilut

(as known in the explanation of "Blessed is your Creator")³⁶,

and "there is no" higher than Atzilut,

And all of this is accomplished through the service of teshuvah³⁷.

T.

In this, Rashi — the understanding of the Torah — adds yet a more inner matter: Since Jews are truly a part of G-d above³⁸,

one cannot say that the entire intention of the descent of the rebuke is only for the sake of the elevation that is accomplished in the sparks,

but it is also

(and primarily)

— for the sake of the elevation that is accomplished in the Jews themselves³⁹.

And as is known,

that teshuvah effects an elevation beyond measure not only in the cheftza

(the holy sparks),

but also in the gavra⁴⁰.

And the details of the elevation Rashi explains in his commentary on "and you will be sold etc." and "and no one buys":

"And you will be sold there to your enemies as slaves and maidservants - you seek to be sold" - the elevation in the service of teshuvah is that through this the Jew becomes a servant of G-d,

and the virtue of a servant consists in that "you seek to be sold etc.",

it is service with one's own power; this⁴¹

is not like the service of the aspect of "sons"

(the service of the righteous)

whose service and connection to G-dliness is a nature in their soul,

because that which by them is heard as G-dliness,

and they draw themselves to G-dliness in their service,

comes primarily not from their effort and service,

but from G-dliness,

from above;

But the work of the baal-teshuvah,

who openly was distant from G-dliness⁴²,

the service is not from the aspect of revelation from above,

from the aspect of G-dliness,

because he feels in it a taste and it draws him to do the service; on the contrary, this is entirely opposite his nature now — rather he overcame himself by his own power⁴³

and from his own side he draws himself to G-dliness — "You seek to be sold."

And this is the primary manner of serving G-d — in the likeness of a servant who does his work not from the feeling of the master that is perceived by him; on the contrary, it is opposite his nature — rather he gives himself over to serve the master with his own power and acceptance of the yoke⁴⁴.

Yud.

Before this, Rashi reveals in the explanation of "And there is no acquisition — for they will decree upon you murder and destruction",

a matter more elevated that is in Jews through the service of teshuvah⁴⁵.

The inner explanation of "killing and destruction" is,

that being alive in this physical world he stands in a movement of "killing"

(regarding his desires and his past,

a movement)

of leaving the world,

and with a "destruction",

My soul longs*<sup>45</sup>

my soul,

with a longing of the soul for G-dliness; i.

e.

that while he finds himself in this world,

a soul in a body,

he reaches such a level to which the soul is elevated when it departs from the body.

in the teaching of the Mishnah<sup>47</sup>

"One who is a hundred

(years)

is as if he has died and passed away and is nullified from the world",

that when a Jew reaches the level of a hundred years - he

(has all one hundred different levels),

has refined all ten powers of the soul

(each of which is comprised of ten)

- he is "passed away and nullified from the world": he is entirely above the world and consequently he is "as if he has died"*<sup>47</sup>,

so that even here below he can see G-dliness.

For although "No man shall see Me and live" - in their life they do not see, but in their death they see<sup>48</sup>,

since however he is "as if

Dead and passed and nullified from the world,

"Sees" he also during life,

his soul in his body,

that which "in their death they see"].

Yes.

The truth is indeed,

that not only the rebuke itself is for the sake of the elevation of teshuvah,

but also the reason that caused the rebuke is for the sake of the purpose of teshuvah.

4.

5.

Although overtly this is from the sins that Jews commit in their free choice,

but in inwardness,

this very thing is also a matter that comes from Above: the Supreme One brings Jews into this state so that they should attain the elevation of teshuvah⁴⁹.

And this is also hinted in the beginning of the verse "And Hashem your God will bring you back etc. on the way which I said to you, you shall no longer see it" — also that which Jews go in the forbidden way,

in the way that the Supreme One commanded "you shall no longer see it",

is in inwardness connected with the conduct from Above — "And Hashem your God will bring you back",

with the intention to elevate

(afterwards)

the Jews to teshuvah.

And this is also what Rashi explains "ships ..

In captivity" - that the descent of a Jew into "Mitzrayim",

the constraints and boundaries and concealment and hiding,

is not by the will of the Jew,

but it is "in captivity",

the Almighty leads him against his will with the intention to bring him to the elevation of teshuvah.

12.

According to the above one will also understand that which Rashi explains "Baniyot - in ships" - that this is

Not only an interpretation of the word “aniyot”⁵⁰,

but with this Rashi also hints,

that according to the inner content of the verse

(which Rashi brings out in the “between the lines of the Torah”)

there is relevant here the matter of “aniyot” as it is translated “ships”.

The explanation in this: “aniyot” is their function to protect people when they need to pass through the waters of a sea or river.

And so too is it in spiritual matters: at the time a soul comes down below,

into the “troublesome waters” of this world,

it needs to have a protective thing so that it should not become drowned,

G-d forbid,

in them — and this is through “ships” — the service of Torah and mitzvot

(as explained in many places⁵¹).

In this there are two levels: a)

"Aniyot" -

(the name of the thing that defends)

in the holy tongue,

i.

e.

the service of Torah and mitzvot as it is done in the world of holiness.

b)

"Sefinot" -

(the name in the language of)

Targum,

i.

e.

as it comes down into the world of "Targum" - of the seventy nations,

which one must clarify and transform to holiness⁵²,

which is the service of repentance that the intentional sins should become merits.

Rashi says,

that since here it speaks about rectifying a situation of descent due to sins etc. - "by the way which I said to you you shall no longer see it" - therefore one must here arrive at such an order of service and defense that consists not

(only)

of "Aniyot",

but

(also)

of "Sefinot".

13.

May it be His will,

that through the study of the wine of Torah and the inner dimension of the Torah of the words of rebuke, the innermost good of the words of rebuke should be revealed very soon,

in the revealed and manifest good,

that each one should see it with fleshly eyes in the revealed and manifest good in children, life, and ample sustenance,

and all the rebukes should come "upon

Your enemies and those who pursued you"⁵³,

and every Jew,

within the community of Israel,

is written and sealed for a good and sweet year in the revealed and manifest good,

up to the general blessing — the coming of our righteous Mashiach speedily in our days, literally.

(From the sicha of Shabbos Parshas Tavo 5734)