English translation — חה"ש ג

A.

It is known,

that at the Giving of the Torah¹

— although that also before the Giving of the Torah they studied Torah,

and as it is explained²

"the study hall" of Shem "and the study hall" of Ever,

and

(beginning from Adam the first)

they were commanded with several commandments³,

and moreover the Patriarchs fulfilled the entire Torah before it was given⁴

<b>It was renewed</b> that Jews were then <b>commanded</b> regarding <b>all</b> 613 commandments and it is

(<b>given</b>)

<b>declared</b> <b>the entire Torah</b> to each and every one of Israel,

and also that — the commandments were <b>given</b> from “<b>Anochi</b>⁵

(Hashem your God)

”; in a manner

(as the Gemara⁶

says,

from “Anochi”,

which “Anochi” is an acronym)

“Ana nafshi ketavit yehavit” — the Supreme One <b>Himself</b> “inscribed” and “gave Himself” into the Torah.

And since⁷

that Torah is <b>His soul</b>

(in the language of Chassidus — essential⁸

will)

of the Supreme One,

it is understood

(which is a fundamental of our faith),

that “this Torah will not be exchanged”,

and in the language of the Rambam “a clear matter

And it is explicit in the Torah that it is a mitzvah that stands forever and for all eternity, it has no change nor diminution nor addition”⁹,

“This Torah, its statutes and judgments are never changed forever and for all eternity”¹⁰.

The commandments and instructions from before the Giving of the Torah had in them essential additions etc.,

as it was by Noach relative to Adam,

Avraham relative to Noach etc.¹¹,

And it could be said

(in a possible way)

that by them

(main)

their matter was for the sake of the benefit and utility of man — and consequently¹²,

that there were changes

(ascents etc.)

in the man,

there were also changes in the commandments

(from the Most High,

as it were)

to the man.

But this is not the case by the Giving of the Torah¹³,

when the Most High “<b>My soul </b>I wrote and gave” in the Torah,

it is understood,

that the commandments of the Torah are

(not only a “means” for receiving

reward,

or "to refine through them the creations"¹⁴

or to reach the level and elevation of "a treasure, etc., a kingdom of priests and a holy nation"¹⁵,

(so that then it is possible to say that when there is a change in the performers of the commandments, there is a change in the commandments themselves),

but also,

mainly)

the <b>intent and purpose</b>,

because they are "My soul" of the Above.

And consequently,

just as¹⁶

as it is not possible any change in the soul, heaven forbid,

so it is not possible any change in Torah and commandments¹⁷,

and as explained elsewhere at length¹⁸.

2.

Since the matter of the eternality of Torah is connected with that which it is "My soul" as "I gave" and was enclothed in "His wisdom and will of the Holy One, blessed be He"¹⁹

it is understood simply,

that the matter of the eternality in Torah is not only in the Written Torah,

but also in the Oral Torah²⁰

(that "all the commandments that were given to him to Moses at Sinai

(that the beginning of the giving — "I am")

with their explanation were given"²¹)

and in all its parts²²,

because "Scripture²³

Mishnah, Talmud, and Aggadah²⁴

Even what a veteran student will teach²⁵

before his master was already said to Moses at Sinai,”

“Words of Torah are all one”²⁶.

It turns out,

that also all the topics in the Talmud which are connected with human nature,

remedies²⁷

and the like,

since they are a part of the Oral Torah,

are also they²⁸

in the category²⁹

of the eternity of the Torah,

which is not changed*²⁹.

Based on this, one must understand what one finds regarding several segulos and even refuos that are in the Torah

(oral tradition)

it is said,

that in this time they are different

As in those days

(in the time of the Shas etc.)

because the natures changed³⁰?

Granted, matters whose prohibition the sages explained is because of a specific danger —

For example: the law of uncovered water which "the sages prohibited, lest a snake drink from them and inject its venom into them"³¹

— is understood,

that this is as if the Torah explicitly says that the prohibition is in that place and time when snakes are prevalent³²

— and therefore "now that snakes are not prevalent among us — it is permitted"³¹.

And so too in other matters.

And in the manner that there is no contradiction to the eternity of the Torah in that which one finds several commandments and laws whose obligation applies only in a specific time and place — like commandments dependent on the day,

in the time when the Holy Temple stood,

those dependent on the Land and the like — because <b>the Torah itself</b> originally established them in a specific time and place,

this is the definition of the commandment

(<b>and in the manner</b> — a positive commandment whose time causes [it]).

But the matters of healing and segulah in the Torah,

which the Torah <b>did not</b> connect with the definitions and conditions of time and place,

rather they are stated in an unconditional manner — that when

If one conducts oneself in a certain way, it is a danger,

and if the matter is a matter of medicine etc. — how can one say that they are not eternal matters and are not applicable in this time

(until,

as it is stated,

that one &lt;b&gt;may &lt;/b&gt;not use the medicines of the Talmud),

because nishtanu ha-tivim (natures have changed)?

indeed say regarding several matters,

that since their prohibition is from a halakha le-Moshe mi-Sinai, there cannot be in them any change due to change of times etc.,

because "the word of our God shall stand forever"].

3.

Regarding this is the difficulty in the words of the Rambam: In Hilchos De'os the Rambam writes an entire chapter³⁵

how a person should conduct himself in matters of eating and drinking etc. "since having a healthy and whole body is from the ways of G-d"³⁶.

From the fact that the Rambam included this in his book Yad HaChazakah,

a book of "halachos of halachos"³⁷,

it is understood that these instructions are

(not in the manner of the instructions of a doctor,

which the patient must obey by virtue of "and you shall guard yourselves very much for your souls"³⁸

and the like,

but the words of the doctor are not words of Torah³⁹

— rather that they themselves are)

a part⁴⁰

of halachos⁴¹

and words of Torah⁴².

And in particular, that the Rambam is not satisfied with saying "since the body being healthy and whole is from the ways of Hashem, for behold etc. therefore a person must distance himself from things that destroy the body and conduct himself with things that strengthen and heal",

and concludes that one should study in the books of natural sciences and books of medicine etc. which things are destructive

(and see how he writes at the end of that same chapter⁴³

that a sick person needs different conduct "as will be explained in the books of medicines").

From that which he enumerates in detail how and what one must eat etc.⁴⁴,

it is understood that the details are "halachos, halachos",

words of Torah like the other topics in the Book of the Hand;

And another practical difference — when a Jew studies in Hilchos De'os these particular matters that speak about how one should conduct oneself in eating and drinking etc., he fulfills the mitzvah of Talmud Torah and is obligated for this to recite Birkas HaTorah

(in chapter 3 and

(most)

chapter 4 of Hilchos Yesodei HaTorah)

which speak about the stars and angels etc.,

and all the more so the many chapters of astronomy in Hilchos Kiddush HaChodesh&lt;sup&gt;45&lt;/sup&gt;,

and the like].

It is not understood: The Rambam in Sefer HaYad did not include laws that are relevant only until a specific time,

but specifically those that are practiced for generations&lt;sup&gt;46&lt;/sup&gt;

— and among the aforementioned Hilchos De'os there are several laws — like the order of eating etc. — that are not applicable in this time because the natures have changed; since the matters and natures of the body are dependent and change from place to place and from time to time

(as the natures changed from the time of the Talmud to the time of the Rambam — for which reason the Rambam does not bring many matters of medicine &lt;b&gt;that are explained &lt;/b&gt;in the Talmud&lt;sup&gt;47&lt;/sup&gt;)

— he,

apparently,

should not have included them in his book HaYad.

Rather, state the general directive,

that a person must distance himself etc.,

and in every time and place one will conduct himself as is then appropriate according to the ways of nature

(and medicine).

that this brings out the importance and preciousness of a Jew’s health — that in order to safeguard the health of Jews,

even when the benefit from it is only for a limited number of generations or years,

the Rambam includes the instructions together with all other matters of halachos].

It requires, however, explanation: after all, the Rambam should have safeguarded that the matters in the ways of health are only written according to the natures of his generation — and not to state them unconditionally as permanent halachos for generations.

4.

And this needs to be explained — that this is in the manner of how the Rambam himself explains

(in his Sefer HaMitzvos⁴⁸)

the reason why he counts among the mitzvos also the mitzvah of destroying the seven nations — even though at first glance this is not a mitzvah that is applicable for generations

(which such mitzvos are not counted in the count of the mitzvos)

— and this is his language⁴⁹

: The matter that is concluded in the attainment of its purpose without that thing being dependent on a specific time, we do not say about it that it is not applicable for generations,

because it is applicable in every generation in which the possibility of that thing exists...

In short, you need to understand and contemplate the difference between the mitzvah and the thing about which one was commanded,

for sometimes it is applicable for generations,

except that the thing about which one was commanded is already absent in some generation, etc.

And in a similar manner, one could seemingly say regarding our subject⁵⁰

: That which one sees that the

The nature of people in this time has changed

(and therefore the remedies etc. of the time of the Talmud do not help, and similarly several instructions in the ways of health in the Rambam),

this has nothing to do with the fact that the matter or the halacha

(in the Talmud and also in the Rambam)

is an instruction <b>for generations</b>,

a part of the <b>eternal</b> Torah — because the <b>instruction</b> in this is eternal,

rather the "thing that was commanded upon" is "absent"

(has changed)

— it is not the body which was at the time of the commandment.

that what he promises "I am a guarantor for him" that "one who conducts himself in these ways ...

will not come to illness all his days" is not valid for one whose "body was bad from the beginning of his creation or etc."

(according to several conditions)].

But also according to this explanation it is not smooth: regarding the command on destruction of the seven nations or on obliteration of Amalek,

the Torah says in this command and specifies the "matter that he was commanded about"

(the seven nations,

Amalek),

this is a part of the command,

But not in our case: in the language of the Talmud and the Rambam there are no conditions,

conditions of nature

(of man,

of the medicinal ingredients etc.).

5.

And one must say the explanation of this — and with an introduction of a general matter regarding Torah and commandments:

It is known the principle in Chazal⁵²

that "the Torah

speaks essentially about the supernal and hints⁵³

secondarily about the lower"

(and the

The Shelah elaborates on this⁵⁴)

; this means: not that the matters that are in the Torah become primarily

("intrinsically")

intended as they are below in physicality and there is only a hint in them to the matters as they are in spirituality

("the text will speak of lower things and hint at higher things"⁵⁵),

but the opposite: Torah speaks <b>intrinsically</b> of "higher things" — as the matters are in spirituality and it is thereby

(only)

hinting at the matters as they are "in lower things",

in physicality.

— That

is

certainly "the verse does not depart from its plain meaning"⁵⁶

and one cannot say that the verse means <b>only</b> as the matter is in spirituality⁵⁷

; there is always the plain meaning of the verse,

as it is interpreted "in lower things" — but intrinsically the Torah speaks of higher things —

Thus it is regarding mitzvos: mitzvos are in the lower realms — the action of the mitzvah in its simple sense,

and in the upper realms — the spiritual content of the mitzvah

; the explanation of this: it is not that in addition to the mitzvah as one fulfills it simply does the mitzvah also have a spiritual content,

but rather: when Torah speaks about mitzvos, “essentially” what is meant is the mitzvos as they are “in the upper realms”

(in spirituality),

and the mitzvos as one fulfills them in physicality are a continuation and result of their essence in spirituality.

And as is explicit from Chazal

on the verse

He declares His words to Yaakov ..

The Holy One, blessed be He ..

what He does He tells Yisrael to do and to keep.

It is no contradiction to the principle that &lt;b&gt;the deed &lt;/b&gt;is the main thing&lt;sup&gt;61&lt;/sup&gt;,

and likewise regarding Torah the principle&lt;sup&gt;62&lt;/sup&gt;

that "Torah &lt;b&gt;is not &lt;/b&gt;in heaven"&lt;sup&gt;63&lt;/sup&gt;

— because the supernal will is that

(the main thing)

the fulfillment of the commandment is specifically &lt;b&gt;down here below &lt;/b&gt;and in its simple sense

(and likewise also the &lt;b&gt;ruling &lt;/b&gt;of the law from Torah is specifically down below,

"it is not in heaven"&lt;sup&gt;64&lt;/sup&gt;)

But regarding Torah and commandments &lt;b&gt;in their own essence&lt;/b&gt;,

it is on the contrary: the source and beginning of Torah and commandments is above in spirituality

(as it is said&lt;sup&gt;65&lt;/sup&gt;

and I was &lt;b&gt;with Him &lt;/b&gt;etc. delights etc. as the saying of our sages&lt;sup&gt;66&lt;/sup&gt;

: a hidden treasure that is hidden for You,

and more),

and from spirituality they are afterwards drawn down

(as it is written&lt;sup&gt;67&lt;/sup&gt;

&lt;b&gt;from the heavens &lt;/b&gt;I spoke with you; from the heavens He made you hear His voice etc. and on the earth etc.)

and descended below and in materiality&lt;sup&gt;68&lt;/sup&gt;.

And therefore,

all matters that are in the Torah,

their interpretation "in essence" — is as they are in the supernal realms in spirituality&lt;sup&gt;69&lt;/sup&gt;.

6.

Based on this, one will also understand in our subject,

regarding the matters of medicine etc.:

When Torah speaks about instructions regarding matters of medicine and segulos etc.,

it "speaks essentially about the supernal [beings]",

i.e.,

that is,

essentially and first of all they are intended as they are in spirituality,

and only afterwards

(as a result of the essence and an extension from it)

they are drawn down and come down below into physicality — "and are hinted at secondarily in the lower [beings]".

And as the matters are <b>in spirituality</b>,

they are eternal⁷⁰

and from the aspect of their spiritual root, their benefit and healing exist always.

And simply: the matters of the body — its eating,

its healing etc. — are drawn down from the <b>same</b> matters as they are in him in his soul; so regarding the “eating” and “health” of the soul,

the remedies and segulos as they are in the upper realms,

in spirituality — have an eternal force,

in which there is no change.

But as the matters come down in a chain of descent below into physicality,

there can be a difference: in a time

from the years of their proper order,

the matters also have down here the same content as being above,

and consequently — the remedies and segulos help also simply.

But not so when there is a change

(and descent)

&lt;b&gt;in the world &lt;/b&gt;— then the spiritual matters cannot come down below with the entire perfection&lt;sup&gt;71&lt;/sup&gt;,

therefore there is a change regarding their effect as a healing of the body — and the aforementioned instructions remain only in spirituality&lt;sup&gt;72&lt;/sup&gt;.

And it may be said, an example for this — as we find regarding the matter of "healing"

(spiritual)

which exists by certain commandments: at the time when the Holy Temple existed and they would offer sacrifices there,

is through bringing a sacrifice

(physical)

a Jew had an atonement,

and he shall be healed⁷³

a healing for the sin; when the nature and situation changed "and because of our sins we were exiled from our land" and "the Temple was destroyed" — in <b>this </b>situation the aforementioned "healing" does not help,

the offering of a sacrifice

(and on the contrary — one may not bring a sacrifice),

but one receives the healing and atonement through the offering of the sacrifice <b>spiritually </b>— prayer,

repentance etc.⁷⁴

7.

Regarding this, it may be explained also concerning the chapter of the Laws of Dispositions etc. in the Rambam:

It is known what the Tummim&lt;sup&gt;75&lt;/sup&gt;

writes about the language of the Beis Yosef and Rema,

that "everything in writing from the hand of Hashem, He gave insight ..

the spirit of Hashem was stirred within them that their tongue should be directed to the halacha without the intention of the writer, and the desire of Hashem in their hand succeeded"&lt;sup&gt;76&lt;/sup&gt;.

From this it is understood,

that when the Rambam wrote these halachos — practices that ensure that the body should be healthy and whole — "the spirit of Hashem was stirred within him" to direct him to the halacha,

including — for the eternity of the Torah.

That is,

that even when a time comes,

when not all of his stated practices in matters of eating etc. cause that the &lt;b&gt;physical &lt;/b&gt;body should be healthy and whole

(because the &lt;b&gt;nature &lt;/b&gt;of the body has changed due to the state of the world as mentioned above),

then his instructions are eternal and they accomplish their effect through eating, drinking etc. &lt;b&gt;spiritually&lt;/b&gt;&lt;sup&gt;77&lt;/sup&gt;,

&lt;b&gt;in the soul &lt;/b&gt;of the person — and the spiritual content,

is the "essence",

the truth of the matter,

although that in the revealed and external the Rambam speaks about the health of the body in physicality.

8.

The matter mentioned above

(Section 5)

— that the Torah speaks essentially about the supernal ones etc. — pertains also to the <b>study</b> of Torah that is through man:

There is the study of Torah as it is in the lower realms,

the revealed part of Torah,

and there is how the study of Torah is in the supernal realms,

the inner dimension of Torah

(which is the main occupation of the souls in Gan Eden⁷⁸)

— both the study of the inner aspects of the matters of the halachot in the revealed [Torah], "the inner dimension of the mitzvah and their hidden reasons"⁷⁹,

and both the knowledge and study of the order of the chain of descent and the unity of G‑d etc. —

One says about this,

that although the halachic ruling is learned specifically from the subjects as they are studied in the revealed aspect of the Torah

(through a soul in a body below⁸⁰),

however the Torah speaks essentially about the supernal ones,

the essence of the Torah is like a Jew here below studies it in the inwardness of the subjects,

and this also effects a light and vitality in the Torah as it is "alludes in the secondaries in the lower ones",

in the study of the revealed aspect of the Torah,

until simply that this helps him

(in addition to what this is with him in simple faith,

also)

to hear and feel in his study of the revealed aspect of the Torah as it is studied here below

("was clothed in physical matters and matters of this world"⁸¹)

— that it is His wisdom and will of the Holy One, blessed be He⁸².

And by adding in both types,

both in the inner dimension of Torah and in the revealed dimension of Torah,

one merits the revelation of the Torah of Moshiach,

which then will be in a manner that "the occupation with Torah and mitzvos will not be to refine clarifications, but rather to effect higher unifications etc., and all through the inner dimension of Torah to fulfill the mitzvos with supernal intentions etc., and therefore the main occupation with Torah will also be in the inner dimension of the mitzvos and their hidden reasons"⁷⁹,

And in the language of the Rambam⁸³

— in his book,

which is "<b>Halachos Halachos</b>",

regarding the study of Torah in the days of Moshiach: The sages and prophets yearned for the days of Moshiach etc. in order that they be free for Torah and its wisdom etc. It will be

Business of the entire world⁸⁴

<b>But </b>to know God alone and therefore Israel will be great wise ones and know things <b>that are hidden</b>⁸⁵

And they will attain knowledge of their Creator according to the capacity of man etc.

With the coming of our righteous Messiah,

Speedily in our days, literally.

(From sichos of Chag HaShavuos 5725; 4 Iyar 5743)