English translation — ויצא ג

A.

In connection with the blessing that manifested in Laban's livestock through the merit of Jacob — who was his "shepherd" — the Zohar brings

two opinions as to how much Laban's livestock increased

The first opinion is,

that Laban "found through Jacob's merit a hundred ewes each month and a hundred rams and a hundred goats more than his ewes,"

and "Rabbi Abba said: Jacob would bring a thousand ewes and a thousand rams and a thousand goats extra each month,"

and he brings a proof for his words from what Jacob said

"And the Lord blessed you at my footstep,

and a blessing from above is not less than a thousand"

It is understood,

that also according to the first interpretation it was the blessing of G‑d,

as it is explicit in the verse⁵

(upon which he relies)

(until that even Lavan admitted to it)

: „<b>And G‑d blessed me</b> because of you”.

And in order not to increase their dispute, it can be said that that which he holds that the blessing was only

in number <b>one hundred</b> — is not because he does not hold of the principle that „the blessing from above is not less than a thousand”,

but because the blessing from the Supernal One can be drawn down in two ways:

A)

The effusion is in a manner that even descending downward, it is evident in it <b>openly</b> that it is “blessing <b>from above</b>”,

which then brings about an exceedingly great multitude

(from אלף)

also in plain sense.

B)

The effusion and descent of the blessing from the Above to below is different in this,

that <b>below</b> it is not noticeable <b>openly</b> that it is “blessing from above” in all its force,

it <b>descends</b> from אלף — to the number מאה.

It is however not understood:

Since that also according to the first opinion this was &lt;b&gt;blessing of Hashem&lt;/b&gt;,

what is the proof to say that it &lt;b&gt;changed&lt;/b&gt;,

and became in number one hundred?

Also one must understand:

a)

From this that R. Abba brings a proof for his words from the verse "And Hashem blessed you because of me"

(and is not satisfied with the verse "I divined and Hashem blessed me because of you",

which is already brought earlier in opinion alef and is before it⁶),

it is implied,

that specifically from <b>this</b>

(second)

verse is a proof that it was "a blessing from above".

It is not understood: How is from the verse "And Hashem blessed you" more of a proof than from "And blessed me <b>Hashem</b>"?

b)

What is the reason for the change,

that by the first teaching it says "והוה אשכח בגיני׳ דיעקב מאה" — which emphasizes how &lt;b&gt;Lavan &lt;/b&gt; &lt;b&gt;received &lt;/b&gt;a blessing

("בגיני׳ דיעקב")

: and R. Abba says "אלף כו׳ הוה מייתי לי׳ &lt;b&gt;יעקב&lt;/b&gt;" — how &lt;b&gt;Yaakov &lt;/b&gt; &lt;b&gt;brought &lt;/b&gt;a blessing?

Further: if R. Abba wants to emphasize how Yaakov brought the blessing,

he should have brought the verse

(brought in the first opinion)

"ויברכני ה׳ &lt;b&gt;בגללך&lt;/b&gt;",

which ostensibly emphasizes how the blessing comes from Yaakov,

&lt;b&gt;more &lt;/b&gt;than the wording "ויברך ה׳ אותך &lt;b&gt;לרגלי&lt;/b&gt;".

2.

And one can say the point of the explanation in this:

It is known⁷,

that the concept of a blessing

(in general)

is,

that one brings down and draws down an influence from his

(the blessed one's)

root and source,

i.e.,

that is,

that the blessing has initially a connection to him from the aspect of his root and source,

and one needs it

(only)

to draw down <b>below</b>,

and in the language of the verse⁸

: "A man who <b>according to his blessing</b> he blessed them."

And this is the content of the difference between the two interpretations — it depends on from whose side the root and source of the blessing was drawn down:

According to the first opinion,

this was a blessing to which <b>Lavan</b> was worthy⁹

from the side of <b>his root and source</b> of Lavan,

only it was drawn down below through a cause

(external)

because of you, in the merit of Yaakov; and therefore the blessing was in the number <b>one hundred</b> —

Because the perfection of Lavan is connected only with the number <b>hundred</b>

(as follows section ten)

But Rabbi Abba holds,

that the blessing <b>Yaakov brought</b> upon his coming,

<b>because of</b>,

coming of his feet¹⁰

; he brought it to Lavan,

but it is <b>Yaakov's</b> and according to his level — it was drawn to Yaakov from <b>his</b> root and source,

and he brought the blessing to Lavan.

And therefore the blessing was in the number <b>thousand</b> — because the perfection of Yaakov is connected with thousand

(as follows there).

And based on this, the differences in language of the two opinions are also understood:

The first opinion says and emphasizes that Laban <b>caused to forget</b>,

<b>Laban </b>had <b>found his </b>blessing,

but the finding is "because of Jacob" — and therefore he brings the verse that <b>Laban </b>said "I have learned by divination

(<b>He </b>revealed it from himself,

that)

<b>and the Lord has blessed me </b>

(but the reason was)

because of you";

R' Abba emphasizes that "Behold, <b>Yaakov brought to him</b>",

the blessing was the blessing of Yaakov,

and he brought it to Lavan and therefore he brings the verse that <b>Yaakov</b> said "And Hashem blessed you <b>at my coming</b>" <b>at the coming</b> of my feet.

3.

Clearer to understand the matter,

one must preface the explanation in that which

(the property of)

Lavan was blessed in the merit of Yaakov,

how this is so regarding tzaddikim in general,

"Every place where the tzaddikim go, blessing is sent forth"¹¹

The world was created for the sake of

the Torah and for the sake of Israel¹².

And since this is the purpose of the creation, it is understood,

that during

(the matters of the)

world are "serving" and assisting a Jew

(that he should be able to do what he needs to do,

I was created to serve my Creator¹³),

they attain their purpose and

(thus their)

perfection¹⁴.

And this is the reason that "every place where the righteous go — blessing is sent forth,"

because when a "place" becomes a location where righteous people come and are there serving their Creator,

engaging in the service of G‑d,

the place and its matters become "assisting" to Israel and Torah.

And therefore it achieves its purpose and the goal of its creation

(and consequently — it becomes a place of blessing

("blessing is sent forth")).

And based on this, one may say,

that the two opinions mentioned above in the Zohar,

regarding the blessing of Laban in the merit of Jacob,

are dependent on the two manners of "for the sake of Torah and for the sake of Israel,"

as will be explained below.

4.

There is a dispute of Tannaim¹⁵

whether accessories of a mitzvah override Shabbat.

Rabbi Eliezer holds,

that accessories of a mitzvah override Shabbat,

but the halacha is¹⁶

like the opinion that they do <b>not</b> override Shabbat.

The explanation of the dispute is — whether the preparation and qualification for an action has the importance of the action itself¹⁷

Rabbi Eliezer holds,

that since one cannot do the action without the preparation and qualification,

the preparation receives the level of importance of the action itself — and therefore the implements of a mitzvah override Shabbat just like the mitzvah itself.

However, other Tannaim hold,

that although one must arrive at the preparation,

since, however, that ultimately it is only a <b>preparation</b>,

it is not in the level of importance of the action itself — and therefore the implements of a mitzvah do <b>not</b> override Shabbat.

Even though regarding the pushing off of Shabbos the halacha is not like R. Eliezer,

and accessories of a mitzvah do not have the importance of the mitzvah itself — nevertheless

(also according to the halacha)

there are certain matters where they say that the accessory

(apparently of)

the mitzvah receives the importance of the mitzvah.

For example — the well-known words of the Ran¹⁸,

that although a woman is not commanded in the mitzvah of being fruitful and multiplying,

"nevertheless she has a <b>mitzvah</b> because she <b>assists</b> her husband to fulfill his mitzvah"; and in this very thing one can learn in two ways

(as discussed once at length¹⁹)

: a)

"She has a mitzvah

(<b>plain</b>)

" — since she is an assistant to a matter of mitzvah she has a mitzvah — plain,

that is, but not in the specific category of the mitzvah of being fruitful and multiplying; b)

since she is "assisting her husband" to fulfill the mitzvah of being fruitful and multiplying,

her mitzvah is in the category of the <b>great</b> mitzvah²⁰

of being fruitful and multiplying.

ה.

The difference between the aforementioned accessories of a mitzvah

(which are not overriding Shabbos)

and

The case of “one who assists” by a woman is understood simply²¹

By the aforementioned vessels of a mitzvah, the preparation and the mitzvah are two separate actions,

done at separate times etc.; the first action is indeed a necessity,

but only <b>for the sake of</b> the second action.

And for this reason the preparatory action does not receive the

(boundaries and)

importance of the mitzvah itself.

However, by the aforementioned mitzvah of procreation,

the assistance of the wife is in a manner that it becomes a part of the husband's mitzvah; it is only that the <b>obligation</b> of the mitzvah is upon the husband;

And therefore the assistance from the woman receives the importance of the mitzvah itself.

6.

Regarding the aforementioned distinction between preparation and assistance — whether it is merely secondary,

or it receives a

(kind of the)

importance of the main thing — there is place to investigate regarding the creation,

which was created "for the sake of the Torah and for the sake of Israel":

One can say,

that the creation is only a preparation and secondary,

not in the category of importance

(and superiority)

of Torah and Israel; or — since Torah and Israel must come to the creation,

it is an assistance

(and partner)

in the fulfillment of Torah and mitzvos,

the creation receives a kind of importance from Torah and Israel²².

And it can be said that this depends on the manner in which one “looks” at the creation:

When one takes on,

or one feels that the creation is a reality for itself,

only its purpose is to be a means and preparation "for the sake of the Torah and for the sake of Israel",

then the creation itself has no <b>connection</b> to the virtue of Torah and Israel — in the manner of the vessels of a mitzvah mentioned above

(ibid.),

which do not override Shabbos,

since they are not a part of the

(action of G‑d)

mitzvah;

But when one "sees" the creation that its <b>entire</b> existence consists in that it is "for the sake of the Torah and for the sake of Israel",

until that the creation is as if a "detail" of Torah and Israel; and in the language of our sages — its existence is "to serve Me" — so that a Jew should serve his Creator¹³,

<b>assist</b> Jews in the service of Torah and mitzvos — then the virtue of Torah and Israel is heard in the creation itself.

that a woman has a portion in the mitzvah of &lt;b&gt;Pru U'rvu&lt;/b&gt;,

since she is "assisting" in the action of the mitzvah].

7.

With this one can also explain the dispute between the Rambam and the Ra'avad&lt;sup&gt;23&lt;/sup&gt;

regarding the law of slaughtering by a non-Jew:

The Rambam rules: "The slaughter of an idolater is a neveila and imparts impurity through carrying ...

<b>from the words of the Sages</b> for the impurity of idolatry and the impurity of its offering is from their words."

The Ra'avad objects to this and says: "Idolaters are like animals and do not impart impurity and are not susceptible to impurity with the donkey-like ones; they are gentiles like Mar Madlai, and a wind will carry them all away, and he who considers them something gathers wind in his fist."

The Rogatchover explains²⁴

the

The attainment of the Ra'avad: When is slaughtering a spoiler

(and makes it a neveilah)

— specifically if the slaughterer is a &lt;b&gt;reality &lt;/b&gt;

(Torah-wise — )

according to halachah,

but an idolater is "spirit",

absence,

and therefore their slaughter cannot effect

(a Torah action and consequently — )

the law of neveilah to defile

&lt;b&gt;and consequently &lt;/b&gt;it is neveilah like a "dead &lt;b&gt;by itself&lt;/b&gt;"]

But the Rambam says that "the slaughter of an idolater is neveilah and defiles etc. by rabbinic decree",

because&lt;sup&gt;24&lt;/sup&gt;

he holds that an idolater is a reality according to halachah.

And according to the above one can say the explanation of the dispute: according to the opinion of the Ra'avad,

although the existence of the children of Noah is "for the sake of Israel etc.",

this is however in a manner that they remain a matter of secondary importance and do not receive any Torah importance,

consequently they are not considered an existence according to halacha; unlike the Rambam holds,

that that which they are for the sake of Israel etc. is in a manner that they receive a connection to the importance of Torah and Israel,

until that they become in the category of existence according to halacha.

8.

Based on this one can say,

that the Rambam follows here his own view in the matter of the seven commandments of the children of Noah,

where he states the law²⁵,

that in the category of "pious ones of the nations of the world" are only those who fulfill the seven commandments of the children of Noah specifically "because the Holy One, blessed be He, commanded them <b>in the Torah</b> and made known to us through Moses our teacher",

"but if they performed them because of rational conclusion, this one is not a resident alien and is not among the pious ones of the nations of the world" —

At first glance this is perplexing: since "Moshe Rabbeinu did not bequeath the Torah and the commandments except to Yisrael"²⁶

— what connection does <b>the Giving of the Torah</b> have to Bnei Noach,

to the extent of saying that after the Giving of the Torah they must fulfill their commandments specifically "because the Holy One, blessed be He, commanded them <b>in the Torah</b>"²⁷?

And the explanation of this is as follows:

already spoken several times²⁸,

that the 7 Noachide commandments are not a matter and purpose <b>for themselves</b>

(because of them alone),

rather this is for the sake of Israel and for the sake of the Torah — because of the fulfillment of Torah and commandments of Jews: so that Jews should be able to fulfill Torah and commandments,

the world needs to be in a state of "to dwell"²⁹

— fitting and prepared for the service of Jews,

and this is accomplished through the 7 Noachide commandments,

which establish an order of <b>settlement</b> of the world.

and therefore the Rambam holds that they must fulfill the 7 commandments "because the Holy One, blessed be He, commanded them <b>in the Torah</b>": just as this is regarding their own essence,

that because their creation is for the sake of Israel,

therefore they are an existence according to

Halacha,

is so also regarding their &lt;b&gt;mitzvos&lt;/b&gt;: since that their matter is “for the sake of the Torah,”

therefore must also in them be felt their purpose,

“for the sake of the Torah,”

and consequently they are related to the giving of the Torah.

9.

According to this explanation in the words of the Rambam,

one will also understand the difference between the versions that exist in the Rambam in this halacha:

The version &lt;b&gt;widespread &lt;/b&gt;in the Rambam is — "But if he performed them

(the seven commandments)

because of rational conviction, this is not a ger toshav and he is not from the pious ones of the nations of the world &lt;b&gt;nor &lt;/b&gt;from their wise men";

But in several early authorities&lt;sup&gt;30&lt;/sup&gt;

(and in Yemenite manuscripts)

the version is "and he is not from the pious ones of the nations of the world &lt;b&gt;but &lt;/b&gt;from their wise men".

At first glance, specifically the widespread version mentioned above is perplexing: Why should one say,

that the one who fulfills the seven commandments "because of &lt;b&gt;intellectual reasoning&lt;/b&gt;",

is &lt;b&gt;not&lt;/b&gt; "from their wise men"?

On the contrary,

they are indeed commandments &lt;b&gt;rational&lt;/b&gt;.

And according to the above, one can say: that the two versions in the Rambam,

are two ways in which one can learn the opinion of the Rambam regarding the connection that the nations of the world have to Torah:

According to the version "but from their sages",

is: even though that one demands from Bnei Noach to fulfill the seven commandments "because the Holy One, blessed be He, commanded them in the Torah",

because the matter of Torah

(which is the purpose of their creation)

can be sensed also by them —

Nevertheless,

since that their "for the sake of the Torah",

their connection to Torah is only

As a preparation and secondary,

the matter of Torah by them can be heard only from the side of “Chassidus”,

in a way that it does not take hold and is not received in their

(existence,

their)

wisdom and intellect; and therefore one cannot <b>demand</b> that <b>their wisdom must</b> receive a matter of “He commanded them in the Torah”.

And therefore — although that he does not receive it, he is “from their wise men” — from the side of <b>their</b> wisdom the seven commandments are “because of the compelling of reason”.

According to the common version,

that “if he performed them because of the compelling of reason” he is “not from their wise men” — since the entire existence of Bnei Noach is “for the sake of the Torah”,

the matter of the Torah must also penetrate the <b>wisdom</b> of theirs; if not — there is lacking at the time of action the existence of wisdom,

because its vitality is lacking³¹,

the “for the sake of the Torah”.

Yud.

And this is also the explanation in the two opinions in the Zohar regarding the blessing in the acquisition of Lavan in the merit of Yaakov:

The difference between the number one hundred and the number one thousand is:

"hundred"

(ten times ten)

is the perfection of blessing

(and the multiplicity)

that from the aspect of <b>nature</b>

that their perfection is in the number hundred,

for example — "one hundred years old is as if he has died and passed and been nullified from <b>the world</b>"³²

; the perfection of "one who repeats his chapter" according to his <b>nature </b>and habit is "a hundred times"³³.

And more]

But not so “alef” indicates a completeness that is above nature.

And as known³⁴

that “alef” is the letters of “pela” (wonder).

Until that one uses in many places³⁵

the number “alef” as a loan for an exceedingly great multitude etc.³⁶

It is explained in many places³⁷,

that the nations of the world

(from their own side)

have a connection only to natural conduct; but not so Jews

(from their own side)

are above the world,

and the One Above leads them with a miraculous conduct³⁸.

And in this consists the difference between the two opinions in the Zohar:

According to the first opinion, the nations of the world have no connection to the virtue of Jews; and therefore it is also nullified when they carry out their function

(of “to serve Me”)

and assist the Jews in their service — then there is drawn to them only the completeness of blessing as it is from the side of nature — “one hundred.”

But not according to the view of R. Abba,

the entire existence of the nations of the world is "for the sake of the Torah and for the sake of Israel",

and consequently they have a connection to the superiority of Israel; and therefore,

when they fulfill their role to assist Jews,

they receive

a taste of the importance of Jews,

which in the blessing is expressed by the number thousand — above the measures and limitations of nature³⁹.

11.

Based on the above,

one can also learn a directive in the relationship of Jews to the nations of the world in our time now:

The Most High has set up the order in the world thus,

that in the time of exile the condition of Jews is dependent to a certain degree on the condition of the nations of the world and on their relationship to Jews,

"For in its peace shall be peace for you"⁴⁰.

must however a Jew always remember,

that through that which the non-Jew helps him out and is "serving" the Jew,

the Jew thereby causes that he,

the non-Jew,

should in him be revealed his vitality — the "for the sake of Israel",

and he should be blessed.

He may not be,

G-d forbid,

fallen before him: in addition to this that the non-Jew is like an axe in the hand of the one who hews with it,

the Name — he receives through the help and assistance his vitality and blessing.

(author of the redemption of the 10th of Kislev)

explains⁴¹,

that we see "in every generation and in every time,

that a nation under which Israel is in exile rises above all the nations"; and as one saw this in our last generation,

that as long as the majority of the number and building of the children of Israel was found only in "that" country,

it was in exaltation and cast fear upon the entire world; and at that time

the last one,

when the majority of the minyan and building of the people of Israel passes over to the United States,

she became the strongest country in the world,

which has the power to cast terror and fear upon the entire world,

and even upon that country].

And moreover: not only a Jew knows this,

but also the mazal of the non-Jew hears this,

until the mazal says "and Hashem blessed me because of you" and consequently "and a great terror fell"⁴²

upon all the nations of the earth —

he also says and announces and proclaims "I have divined and Hashem has blessed me because of you" and asks explicitly "specify your wages for me and I will give",

And in any case from their mazal]

And consequently the nations of the world assist Jews with joy and vitality,

as one does a thing that brings with it blessing,

until that "And kings shall be your foster fathers and their queens your nursing mothers" even in the time of exile⁴³.

And Jews have their needs in abundance,

and prepare themselves for the time when "For then I will turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one accord"⁴⁴,

in the true and complete redemption through our righteous Messiah.

2nd day of Rosh Chodesh Menachem Av 5740)