מַאֲמָר א׳ · בִּתְקוּפוֹת הָעוֹלָם

וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת,

And all the people saw the voices,

וּפֵרְשׁוּ חֲזַ"ל (מְכִילְתָּא) שֶׁהָיוּ רוֹאִים אֶת הַנִּשְׁמָע וְשׁוֹמְעִים אֶת הַנִּרְאֶה,

And Chazal explained (in the Mechilta) that they would see that which is heard and hear that which is seen,

הַשָּׂגָתָם הָיְתָה כָּל כָּךְ גְּדוֹלָה עַד שֶׁלֹּא הִתְפָּרֵד אֶצְלָם הַשֵּׂכֶל מִן הַחוּשׁ,

Their spiritual attainment was so great that, for them, the intellect did not separate from the physical sense,

"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ וּרְאוּ רָאוֹ וְאַל תֵּדָעוּ".

"Hear indeed, but do not understand; and see indeed, but do not perceive."

כִּי יֵשׁ "הֶערֶען" וְ"דֶערְהֶערֶען", "זֶעהְן" וְ"דֶערְזֶעהְן", לְפִי שֶׁאֶצְלֵנוּ הַטֶּבַע מָסָךְ מַבְדִּיל בְּעַד הַשֵּׂכֶל.

For there is "hearing" and "deeply hearing," "seeing" and "deeply seeing," because by us, physical nature is a separating screen before the intellect.

בְּשִׂכְלוֹ יָכוֹל הָאָדָם לְצַיֵּר דֶּרֶךְ שֶׁל אָדָם הַשָּׁלֵם,

With his intellect, a person is able to picture the path of the complete person,

אֲבָל כֵּיוָן שֶׁאֵינוֹ רוֹאֶה אוֹתוֹ בְּחוּשׁ,

But since he does not see it with his physical senses,

נִשְׁאַר אֶצְלוֹ הַצִּיּוּר הַלָּזֶה כְּמוֹ תְּמוּנָה פּוֹטוֹגְרָפִית שֶׁעֵינַיִם לָהּ וְלֹא תִרְאֶה,

there remains with him this mental image like a photographic picture which has eyes but cannot see,

אָזְנַיִם לָהּ וְלֹא תִשְׁמָע.

It has ears, but it does not hear.

וְעוֹד שׁוֹנֶה הוּא מִמֶּנָּה, כִּי הַתְּמוּנָה הַפּוֹטוֹגְרָפִית,

And furthermore, it is different from it, because the photographic image,

אַף שֶׁאֵינֶנָּה תְּמוּנָה חַיָּה, בְּכָל זֹאת,

Even though it is not a living picture, nevertheless,

לְכָל הַפָּחוֹת, הִיא מִתְאַמֶּתֶת לַדָּבָר הַמְּצֻיָּר,

At the very least, it is verified as true according to the thing that is envisioned,

לֹא כֵן צִיּוּר חַיֵּי הַשְּׁלֵמוּת בְּשֵׂכֶל הָאָדָם,

Not so is the picture of the life of perfection in the intellect of man,

שֶׁכֵּיוָן שֶׁמֵּעוֹלָם לֹא חַי חַיֵּי אָדָם הַשָּׁלֵם,

for since he has never lived the life of a complete, whole person,

לָכֵן גַּם הַצִּיּוּר שֶׁמְּצַיֵּר אֵינוֹ נָכוֹן.

Therefore, even the mental picture that he depicts for himself is not correct.

וְזֶהוּ שֶׁאָמַר הַנָּבִיא, כִּי אַף שֶׁשּׁוֹמְעִים אָנוּ,

And this is what the prophet said, that even though we hear,

חָסֵר לָנוּ הַ"דֶּערְהֶערֶען", וְאַף שֶׁרוֹאִים אָנוּ,

We are missing the "derheren" (the deep, inner hearing and absorption), and even though we see,

חָסֵר לָנוּ הַ"דֶערְזֶעהְן".

We are missing the "derzehn"—the deep, inner seeing.

וְסִבַּת הַדָּבָר, כִּי אָדָם שֶׁבְּעַצְמוֹ אֵינוֹ שָׁלֵם וְיֵשׁ לוֹ דָּבָר הַמְּעַכְּבוֹ מִלִּהְיוֹת כָּךְ,

And the reason for the matter is because a person who himself is not complete, and has something that holds him back from being so,

אוֹתוֹ הַמְּעַכֵּב עַצְמוֹ מֵסִיךְ בַּעֲדוֹ,

that very thing which holds him back screens and protects him,

עַד שֶׁאֵינוֹ יָכוֹל לִרְאוֹת וְלִשְׁמֹעַ הֵיטֵב.

until he is not able to see and to hear well.

וְלוּ טָעַם לִחְיוֹת חַיֵּי הַתּוֹרָה בְּמַעֲשֶׂה, אָז הֶחְכִּים אוֹתוֹ הַנִּסָּיוֹן (הַפְּרַקְטִיקָה).

And had he but tasted living the life of the Torah in actual practice, then this experience (the practical application) would have made him wise.

אֲבָל אִם לְהִתְמַכֵּר לִחְיוֹת עַל פִּי הַתּוֹרָה כְּמוֹ שֶׁהִיא אֵינוֹ מַסְכִּים,

But if to dedicate himself to live according to the Torah just as it is, he does not agree,

אֶלָּא רוֹצֶה הוּא לָדַעַת מֵרֹאשׁ מָה כָּתִיב בָּהּ וְהַמִּתְאֲמֶתֶת הִיא לְחֶפְצוֹ אִם לָאו וְתוֹקֵעַ רְצוֹן עַצְמוֹ אֶל הַתּוֹרָה,

Rather, he wants to know in advance what is written in it, and whether it aligns with his own desire or not, and he drives his own will into the Torah,

אָז בְּוַדַּאי כְּמוֹ שֶׁהוּא חָפֵץ כֵּן יִרְאֶה וְלֹא יִרְאֶה הַדָּבָר לַאֲמִתּוֹ כְּמוֹת שֶׁהוּא,

then certainly, just as he desires, so will he see, and he will not see the matter in its true light as it really is,

וּמִמֵּילָא נִפְרֶדֶת אֶצְלוֹ הַתּוֹרָה מִן הַחוּשׁ,

And automatically, the Torah becomes separated in his mind from physical sense-perception,

כִּי לֹא נִסָּה לִחְיוֹת עַל פִּי דַרְכָּהּ בְּחוּשׁ,

for he has not tried to live according to its way in actual, tangible experience,

וְלוּ נִסָּה, כִּי אָז אַחֶרֶת הֵבִין.

And had he but tried, then he would have understood differently.

שֶׁמִּשּׁוּם שֶׁהִקְדִּימוּ "נַעֲשֶׂה" לְ"נִשְׁמַע" וּמָסְרוּ אֶת עַצְמָם לִחְיוֹת חַיֵּי הַתּוֹרָה בְּחוּשׁ,

that because they preceded "we will do" to "we will hear" and surrendered themselves to live the life of the Torah in a tangible, felt way,

הִגִּיעוּ לְהַשָּׂגָה כָּל כָּךְ בְּרוּרָה שֶׁהָיוּ רוֹאִים אֶת הַנִּשְׁמָע.

They reached an attainment so clear that they would actually see that which is heard.

דְּהַיְנוּ, שֶׁמְּחִצַּת הַמִּדּוֹת וְכָל דָּבָר הַחוֹצֵץ בְּעַד הָרְאִיָּה,

That is to say, that the barrier of the middos and everything that separates and blocks the vision,

לֹא חָצַץ לָהֶם כְּלָל, כְּמוֹ שֶׁכּוֹתֶל וְשׁוּם מְחִיצָה אֵינָהּ מַפְסֶקֶת בְּעַד הַשְּׁמִיעָה,

it did not intervene for them at all, just as a wall or any barrier does not block hearing,

וְשִׁמְעוּ אֶת הַנִּרְאֶה, כִּי לִפְעָמִים יִזְדַּמֵּן לָאָדָם אֶבֶן סַפִּיר וְהוּא רוֹאֶה אוֹתוֹ,

And hear that which is seen, for sometimes a sapphire stone will come to a person's hand and he sees it,

אֲבָל כֵּיוָן שֶׁלֹּא שָׁמַע מֵעוֹלָם כִּי הוּא דָּבָר יָקָר,

But since he has never heard that it is a precious thing,

לֹא יָחוּס עָלָיו, אֲבָל הֵם שָׁמְעוּ אֶת הַנִּרְאֶה,

he will not have pity on him, but they heard only that which was apparent,

וְלֹא חָסֵר לָהֶם שׁוּם מֻשָּׂג בָּעוֹלָם כְּמוֹ לְאָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא,

and they did not lack any understanding in the world, just like Adam HaRishon before the sin,

שֶׁלֹּא הָיְתָה לוֹ שׁוּם מְחִיצָה מַפְסֶקֶת.

that he had no separating partition whatsoever.

כִּי הֲלֹא יָדוּעַ שֶׁהָיָה עֵרֶב רַב בֵּינֵיהֶם,

For is it not known that there was a mixed multitude among them,

וְאִם נְעַיֵּן בַּדָּבָר נִמְצָא שֶׁאֵין כָּאן מָקוֹם לִתְמֹהַּ,

And if we look deeply into the matter, we will find that there is no room here to wonder,

כִּי הֲלֹא הַתּוֹרָה מְעִידָה שֶׁרָאוּ שֶׁבּוֹשֵׁשׁ מֹשֶׁה וּפֵרְשׁוּ חֲזַ"ל (שַׁבָּת פ"ט) "בָּא שֵׁשׁ וְטָעוּ בְּמִנְיַן הַיָּמִים" וְעוֹד דְּאָמְרוּ עַל "כִּי זֶה מֹשֶׁה הָאִישׁ",

For does not the Torah itself testify that they saw that Moshe delayed, and Chazal explained (Shabbos 89a), "The sixth hour came and they erred in the count of the days," and furthermore, what they said regarding the words, "for this man Moshe,"

שֶׁרָאוּ מֹשֶׁה מוּטָל מֵת בַּמִּטָּה,

that they saw Moshe lying dead in the bed,

וּמָה נוּכַל לְהַטִּיל עֲלֵיהֶם אַשְׁמָה,

And how can we cast guilt upon them,

כִּי מֶה הָיָה לָהֶם לַעֲשׂוֹת מֵאַחֲרֵי שֶׁטָּעוּ?

For what was there for them to do after they had already erred?

וְעַל עֶצֶם הָעֵגֶל גַּם כֵּן לֹא נוּכַל לְחַיְּבָם, שֶׁהֲרֵי עָשׂוּ אוֹתוֹ רַק לְמַנְהִיג כְּמוֹ שֶׁכָּתוּב הַכָּתוּב "וְיֵלֵךְ לְפָנֵינוּ".

And regarding the actual calf itself, we also cannot find them guilty, for they only made it to be a leader, just as the verse says, "and let it go before us."

וּבֶאֱמֶת הָיָה לָהֶם מָקוֹם לִטְעוֹת, יַעַן כִּי מֹשֶׁה מֵת, וּמִי יוֹדֵעַ מֶה הָיָה אִתּוֹ עַד הֵנָּה?

And in truth they had room to err, because Moshe died, and who knows what happened with him until now?

הַיְנוּ, שֶׁאֵין לָרַע בֵּית אֲחִיזָה וְהוּא רַק אֲחִיזַת עֵינַיִם,

That is to say, that the evil has no real foothold, and it is nothing but an illusion,

הַנִּקְרָא "פָאקוּס", שֶׁבּוֹ מְרַמִּים בְּנֵי אָדָם וְלוֹקְחִים מֵהֶם מָמוֹנָם.

which is called "hocus-pocus", with which they deceive people and take their money from them.

וְכָל כֹּחוֹ שֶׁל אֲחִיזַת עֵינַיִם אֵינוֹ אֶלָּא בִּמְהִירוּתוֹ,

And the entire power of an optical illusion is nothing other than in its speed,

שֶׁמְּמַהֲרִים כָּל כָּךְ לַעֲשׂוֹת אֶת הַפַּאקוּס,

that they are in such a hurry to make the focus,

עַד שֶׁאֵין הָאָדָם יָכוֹל לְהִסְתַּכֵּל בּוֹ כָּרָאוּי,

to the point that a person is not able to look at it properly,

וְלוּ הִבִּיט בִּרְאִיָּה חַדָּה, אָז הִכִּיר וַדַּאי אֶת הַשֶּׁקֶר וְהַזִּיּוּף שֶׁבּוֹ,

And if he would only look with a sharp vision, then he would certainly recognize the falsehood and the forgery that is within it,

וְרַק הַמְּהִירוּת הַנִּפְלָאָה גּוֹרֶמֶת לְהַטְעוֹת אֶת הַחוּשׁ.

And only the wondrous speed causes the sense to be deceived.

וְכֵן מַמָּשׁ עִם דַּרְכֵי הַיֵּצֶר, כִּי אֵינוֹ יָכוֹל הַשָּׂטָן לְהַרְאוֹת אֶת הָעֲבֵירָה בְּצוּרַת דָּבָר טוֹב,

And just so, literally, with the ways of the yetzer, for the Satan is not able to show the aveirah in the form of a good thing,

וְכָל כֹּחוֹ הוּא לְמַהֵר בַּהֲלִיכָתוֹ כָּל כָּךְ, עַד שֶׁבְּשָׁעָה שֶׁהָאָדָם מַתְחִיל לְהַבִּיט וְלַחְשֹׁב אוֹדוֹתָיו, כְּבָר גָּמַר מַעֲשֵׂהוּ, וְהָאָדָם מוֹצֵא שֶׁהוּא עוֹמֵד אַחַר הַמַּעֲשֶׂה עִם מַחֲשַׁבְתּוֹ.

And his entire strength is to hasten in his path so much, until at the very moment that a person begins to look and think about him, he has already finished his deed, and the person finds that he is standing after the deed together with his thought.

וְלָכֵן אֵין פּוֹרְשִׁים רְשָׁעִים מִדַּרְכָּם,

And therefore, the wicked do not withdraw from their path,

אַף כִּי יוֹדְעִים הֵם כִּי רַע וּמַר הוּא,

Even though they know that it is bad and bitter,

יַעַן כִּי הַיֵּצֶר מְמַהֵר בַּהֲלִיכָתוֹ וְהוּא מִתְנַהֵג בִּכְבֵדוּת לְעֻמָּתוֹ,

Because the yetzer hara is swift in its movement, while he conducts himself with heaviness in contrast to it,

לָכֵן הוּא מוֹצֵא תָּמִיד אֶת עַצְמוֹ מְנֻצָּח.

Therefore, he always finds himself defeated.

גַּם בְּמַעֲשֵׂה הָעֵגֶל לֹא הָיְתָה יְכֹלֶת בִּידֵי הַשָּׂטָן לְהַרְאוֹת בְּצוּרָה בּוֹלֶטֶת שֶׁמֹּשֶׁה מֵת וּמַלְאָכִים נוֹשְׂאִים אוֹתוֹ,

Even by the episode of the Golden Calf, the Satan did not have the power to show in a prominent, tangible way that Moshe had died and that angels were carrying him,

יַעַן כִּי בַּמְּצִיאוּת אֵין הַדָּבָר כֵּן,

Because in reality, the matter is not so,

וְהַרְאָתוֹ הָיְתָה רַק אֲחִיזַת עֵינַיִם,

and his showing was only an optical illusion,

שֶׁמִּהֵר לְהַטְעוֹתָם וּלְרַמּוֹתָם.

that he hastened to mislead them and to deceive them.

וְלוּ הִסְתַּכְּלוּ בְּהִסְתַּכְּלוּת חַדָּה, לֹא הָיוּ רוֹאִים מַה שֶּׁרָאוּ.

And had they looked with a sharp, penetrating look, they would not have seen what they saw.

וּרְאָיָה לַדָּבָר, שֶׁשֵּׁבֶט לֵוִי נִמְצָא שָׁלֵם כְּשֶׁצָּוַח מֹשֶׁה "מִי לַה' אֵלָי",

And a proof to the matter is that the tribe of Levi was found complete when Moshe cried out, "Whoever is for Hashem, come to me!"

וְאִם הָיָה הַמַּרְאֶה נִכָּר לַכֹּל בְּלִי שׁוּם זִיּוּף,

And if the appearance were recognizable to everyone without any forgery,

מַדּוּעַ לֹא חָשַׁשׁ גַּם שֵׁבֶט לֵוִי עָלָיו,

Why did the tribe of Levi also not worry about it,

אֶלָּא שֶׁעַל כָּרְחֲךָ אֲחִיזַת עֵינַיִם הָיָה וּמִי שֶׁרָצָה לִטְעוֹת טָעָה,

Rather, perforce it was a mere optical illusion, and whoever wanted to err, erred,

וְשֵׁבֶט לֵוִי שֶׁלֹּא רָצָה לִטְעוֹת לֹא טָעָה.

And the tribe of Levi, who did not want to err, did not err.

וְזֹאת הִיא אַשְׁמָתָם שֶׁלֹּא הִבִּיטוּ כָּרָאוּי וְעוֹד צֵרְפוּ לָזֶה טָעוּת הַשֵּׁשׁ שָׁעוֹת, וְשֵׁבֶט לֵוִי לְפִי שֶׁלֹּא טָעָה בְּמֹשֶׁה מֵת.

And this was their guilt, that they did not look properly, and furthermore they joined to this the mistake of the six hours, whereas the tribe of Levi, because they did not err regarding 'Moshe is dead,' did not sin.

לֹא דָּחֲקוּ אוֹתָם גַּם הַשֵּׁשׁ שָׁעוֹת לַעֲשׂוֹת עֵגֶל, כִּי חִכּוּ שֶׁמָּא יָבוֹא.

Even the six hours did not press them to make a calf, because they waited, thinking perhaps he would come.

וּמִמַּעֲשֵׂה הָעֵגֶל נוּכַל לָדוּן,

And from the incident of the Golden Calf we are able to judge,

שֶׁדַּרְכֵי הַיֵּצֶר הֵם אֲחִיזַת עֵינַיִם וְכָל כֹּחוֹ בָּזֶה שֶׁמְּמַהֵר מַעֲשֵׂהוּ,

for the ways of the yetzer hara are optical illusion, and its entire strength lies in this, that it rushes its action,

אוּלָם הַבְּחִירָה בְּיָדֵינוּ וְשֵׁבֶט לֵוִי מְחַיֵּב אֶת הַטּוֹעִים.

However, the choice is in our hands, and the tribe of Levi obligates those who err.

וְגַם מִזֶּה נוּכַל לְהָבִין שֶׁהַחֵטְא לֹא הָיָה פָּשׁוּט כָּל כָּךְ,

And also from this we are able to understand that the sin was not so simple,

כִּי הֲלֹא גַּם אַחַר מַעֲשֵׂה הָעֵגֶל,

For is it not so, that even after the incident of the Golden Calf,

לֹא יָרְדוּ מִמַּדְרֵגָתָם לְגַמְרֵי.

They did not descend from their level completely.

וּכְמוֹ שֶׁפֵּרֵשׁ הָרַמְבַּ"ן זַ"ל אֶת הַפָּסוּק "וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו",

And just as the Ramban, of blessed memory, explained the verse, "and no man put his ornament upon him,"

שֶׁהַכָּרַת עַוָּתָתָם הָיְתָה אֶצְלָם כָּל כָּךְ חֲזָקָה,

that the recognition of their crookedness was so strong by them,

עַד שֶׁנָּתְנוּ הַחַיִּים הַנִּצְחִיִּים שֶׁהִשִּׂיגוּ בִּשְׁעַת מַתַּן תּוֹרָה,

until they gave up the eternal life that they had attained at the time of the giving of the Torah,

כְּדֵי שֶׁיִּמָּחֲלוּ לָהֶם חֲטֵא הָעֵגֶל.

In order that the sin of the Golden Calf should be forgiven to them.

יָּשַׁב מֹשֶׁה לְבַדּוֹ לִשְׁפֹּט אֶת הָעָם,

Moshe sat alone to judge the nation,

״כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֶת אֱלֹקִים״,

"Because the people come to me to seek Hashem,"

הַיְנוּ שֶׁהַדִּינֵי-תוֹרוֹת הַבָּאִים אֵלַי אֵינָם כִּסְתָם דִּינֵי-תוֹרוֹת שֶׁזֶּה אוֹמֵר שֶׁלִּי וְזֶה אוֹמֵר שֶׁלִּי,

That is to say, that the Torah-lawsuits that come before me are not like ordinary Torah-lawsuits where this one says 'it is mine' and that one says 'it is mine,'

אֶלָּא שֶׁכָּל אֶחָד בָּא לִדְרֹשׁ אֶת דְּבַר ד',

Rather, each and every one comes to seek the word of Hashem,

אֶפְשָׁר שֶׁלְּךָ וְאֶפְשָׁר שֶׁלִּי, כְּמוֹ שְׁאֵלַת אִסּוּר וְהֶתֵּר (וְאַעַ

perhaps it is yours and perhaps it is mine, just like a question of prohibition and permission (and even though Chazal said, "its judgment is for the morning of justice",

זֶה הָיָה אוֹמֵר עַבְדִּי גָּנַבְתָּ וְכוּ׳,

This one would say, "You stole my servant," etc.,

הָיָה הַמָּן מְבָרֵר", אַעַפִּ"כְּ רוֹב הַדִּינֵי-תוֹרוֹת הָיוּ רַק לִשְׁאֹל בִּדְבַר ה').

the manna would clarify [the truth], nevertheless, most of the Torah-lawsuits were only to ask regarding the word of Hashem.)

וְעוֹד צָרִיךְ אֲנִי לְהוֹדִיעַ לָהֶם אֶת חֻקֵּי הָאֱלֹקִים וְתוֹרֹתָיו, הַיְנוּ, לְבָרֵר לְכָל אֶחָד וְאֶחָד אֶת הַדֶּרֶךְ יֵלֶךְ בָּהּ.

And furthermore, I must make known to them the statutes of God and His teachings, meaning, to clarify for each and every one the path in which he should walk.

לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה.

The thing that you are doing is not good.

נָבֹל תִּבֹּל גַּם אַתָּה גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ

You will surely wear yourself out, both you and this people that is with you

כִּי לוּ הָיוּ בָּאִים אֵלֶיךָ לִשְׁאֹל דִּינֵי גְּזֵלָה וְכַדּוֹמֶה בִּלְבַד,

For if they were coming to you to ask only the dinim of theft and the like,

יָכֹלְתָּ לַעֲשׂוֹת הַדָּבָר לְבַדֶּךָ, אֲבָל הֲלֹא צָרִיךְ אַתָּה לְהוֹדִיעַ לָהֶם "אֶת הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ בָהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן" לְכָל אֶחָד לְפִי טִבְעוֹ וּתְכוּנוֹתָיו וּמִדּוֹתָיו,

You could have done the thing by yourself, but behold, do you not need to make known to them "the path in which they shall walk and the deed that they shall do," for each and every one according to his nature, his traits, and his middos,

וְרָאוּי שֶׁתַּכִּיר אֶת כָּל אֶחָד וְשֶׁיִּתְבָּרֵר לְךָ רוּחוֹ שֶׁל כָּל אֶחָד וְאֶחָד,

And it is proper that you recognize each one, and that the spirit of each and every one becomes clarified to you,

אֶת זֶה לֹא תוּכַל לַעֲשׂוֹת לְבַדֶּךָ,

This, you will not be able to do by yourself,

כִּי נָחוּץ זְמַן רַב וְטִרְדָּה גְדוֹלָה לְסַדֵּר וּלְבָרֵר לְכָל אֶחָד אֶת מַצָּבוֹ הַפְּרָטִי,

For much time and great exertion are necessary to arrange and to clarify for each and every one his own private situation,

לָכֵן צָרִיךְ אַתָּה לִבְחֹר בַּמְּצֻיָּנִים שֶׁבָּהֶם וְתִלְמַד אוֹתָם אֵיךְ שֶׁיְּבָרְרוּ הַדֶּרֶךְ לָעָם "וְשַׂמְתָּ שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת" אַתָּה לֹא תְלַמֵּד לָהֶם אֵיךְ לְבָרֵר אֶת דֶּרֶךְ ד',

Therefore, you must choose the most outstanding among them and teach them how they should clarify the path for the nation, "and you shall place over them leaders of thousands and leaders of hundreds" you will not teach them how to clarify the path of Hashem,

מָה יַעֲשׂוּ אַחַר מִיתָתְךָ בְּשָׁעָה שֶׁכְּבָר לֹא תוּכַל לְהַרְאוֹת לָהֶם אֶת הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ בָהּ,

What will they do after your death, at the hour when you will no longer be able to show them the path in which they should walk,

וְכֹה עָשָׂה, בָּחַר הַמְּצֻיָּנִים וְלִמֵּד אוֹתָם וְאֵלּוּ יְלַמְּדוּ לַאֲחֵרִים וַאֲחֵרִים לַאֲחֵרִים.

And so he did, he chose the outstanding ones and taught them, and these would teach others, and the others would teach others.

וְנִמְצָא שֶׁכָּל אֶחָד הָיָה מְלַמֵּד לַחֲבֵרוֹ וַחֲבֵרוֹ מְלַמֵּד לוֹ,

And it turns out that each one would teach his fellow, and his fellow would teach him,

כָּל אֶחָד הִשְׁפִּיעַ עַל חֲבֵרוֹ וְהֻשְׁפַּע מִמֶּנּוּ, וְהָיוּ מְלַמְּדִים וּמִתְלַמְּדִים כְּאֶחָת.

Each one influenced his fellow and was influenced by him, and they were teachers and learners as one.

כֹּה הָיָה נִמְשָׁךְ הַדָּבָר עַד תְּקוּפַת הַנְּבִיאִים.

Thus did the matter continue until the era of the Prophets.

כְּמַה שֶׁכָּתַב הַגְּרָ"א, שֶׁהַנָּבִיא הָיָה מַגִּיד לְכָל אֶחָד וְאֶחָד חֶסְרוֹנוֹ וְתִקּוּנוֹ.

As the Gra wrote, that the prophet would tell each and every individual his deficiency and his rectification.

אוּלָם הַדּוֹר שֶׁל הַנָּבִיא הָיָה שׁוֹנֶה הַרְבֵּה מִדּוֹרוֹ שֶׁל מֹשֶׁה רַבֵּנוּ,

However, the generation of the prophet was very different from the generation of Moshe Rabbeinu,

כִּי בְּדוֹרוֹ שֶׁל מֹשֶׁה הִכִּירוּ כֻּלָּם אֶת רוּחַ הַתּוֹרָה וְכָל אֶחָד רָצָה לְהִתְלַמֵּד מִפִּי מֹשֶׁה וְהַשָּׂרִים אֲשֶׁר הֶעֱמִיד,

For in the generation of Moshe, everyone recognized the spirit of the Torah, and each one wanted to learn from the mouth of Moshe and the officers whom he had set up,

לֹא כֵן בַּדּוֹרוֹת שֶׁל הַנְּבִיאִים,

Not so in the generations of the prophets,

הָיוּ נִמְצָאִים כָּאֵלֶּה, שֶׁחָסְרָה לָהֶם הַהַכָּרָה הַגְּבוֹהָה,

There were to be found those who lacked this lofty recognition,

עַד שֶׁהָיָה שָׁוֶה לָהֶם לִקְרֹא לִפְעָמִים אֶת הַנָּבִיא בְּשֵׁם "מְשֻׁגָּע אִישׁ הָרוּחַ".

To the point that it was worth it to them to sometimes call the navi by the name 'madman, man of the spirit.'

אָמְנָם אִם שֶׁנִּמְצְאוּ כָאֵלֶּה שֶׁמָּאֲסוּ לְהִתְלַמֵּד מִפִּי הַנָּבִיא,

However, even if there were found those who despised learning from the mouth of the prophet,

בְּכָל זֹאת לֹא הָיוּ בְּנֵי הָעֲלִיָּה מוּעָטִים וּמִי שֶׁרָצָה לְהִתְלַמֵּד הוֹרָה לוֹ הַנָּבִיא דֶּרֶךְ ד' בְּהַכָּרָה מְאִירָה.

Even so, the Bnei Aliyah (men of spiritual ascent) were not few, and whoever wanted to train himself, the prophet would instruct him in the way of Hashem with an illuminating understanding.

עַד שֶׁהָיוּ יְכוֹלִים לְפַשֵּׁט הָעַקְמוּמִיּוּת שֶׁבַּלֵּב,

until they were able to straighten out the crookedness that is in the heart,

בְּהַכָּרָתָם הַחוּשִׁית, בְּכֹחָם הָיָה לְהַפְרִישׁ לָאָדָם מִן הַמִּינוּת וְלֹא יָמוּת,

With their sensory recognition, it was in their power to separate a person from heresy so that he would not die,

כִּי כָּל הַטַּעַם שֶׁאָמְרוּ חֲזַ"ל (ע"ז י"ז) דְּפָרֵישׁ מִמִּינוּת מָיֵית,

For the entire reason that Chazal said (Avodah Zarah 17a) that one who separates from heresy dies,

מִפְּנֵי שֶׁהַכָּרַת חוּשׁוֹ מוֹשַׁכְתּוֹ מִן ד' וְהוּא מוּכְרָח לְהִתְעַקֵּשׁ נֶגֶד טִבְעוֹ וְלָשׁוּב אֶל ד',

Because the recognition of his physical senses pulls him away from Hashem, and he is forced to stubbornly resist his own nature and return to Hashem,

וּמֵהַפְּרִישׁוּת הַבָּאָה בְּעַל כָּרְחוֹ שֶׁיָּמוּת.

And from the separation that comes against his will, when he dies.

אוּלָם עוֹבְדֵי הַבַּעַל, שֶׁהֱשִׁיבָם אֵלִיָּהוּ הַנָּבִיא אֶל ד' וְצָוְחוּ כֻּלָּם "ד' הוּא הָאֱלֹקִים" לֹא מֵתוּ,

However, the worshippers of Baal, whom Eliyahu HaNavi brought back to Hashem and they all cried out, "Hashem is Elokim!" did not die,

מִפְּנֵי שֶׁלֹּא הוּצְרְכוּ לְהִתְעַקֵּשׁ וְלָשׁוּב,

because they did not need to stubbornly persist and return,

כִּי הַנָּבִיא הֵאִיר לָהֶם בְּהַכָּרָה כָּל כָּךְ חֲזָקָה וְחוּשִׁית עַד שֶׁכָּל אֶחָד רָאָה הַנִּדּוֹן כְּמוֹת שֶׁהוּא וּמִמֵּילָא נִפְרַשׁ מִן הַטָּעוּת וְהַטֶּבַע,

For the navi illuminated for them with an awareness so strong and sensory, until each one saw the subject exactly as it is, and automatically separated himself from the error and from nature,

וְשָׁבוּ מֵאַהֲבַת הָאֱמֶת, לָכֵן נִשְׁאֲרוּ בַּחַיִּים.

And they returned out of love for the truth, therefore they remained alive.

וּמִשֶּׁמֵּתוּ חַגַּי, זְכַרְיָה וּמַלְאָכִי פָּסְקָה רוּחַ הַקֹּדֶשׁ,

And from the time that Chaggai, Zechariah, and Malachi died, Ruach HaKodesh ceased,

שֶׁבָּהּ הָיָה כָּל אֶחָד מַשִּׂיג חֶסְרוֹנוֹ וּתְרוּפָתוֹ בְּהַכָּרָה חוּשִׁית מֵאַהֲבַת הָאֱמֶת,

in which every single person would grasp his deficiency and its remedy with a sensory recognition out of love of the truth,

וּמֵאָז וָאֵילָךְ מַתְחֶלֶת תְּקוּפַת הַיְשִׁיבוֹת.

And from then and onward, the era of the yeshivos begins.

נִפְתְּחוּ מַעְיְנוֹת חַיִּים חֲדָשִׁים,

new wells of life were opened up,

הֲלֹא הֵמָּה הַיְשִׁיבוֹת, כְּמוֹ יְשִׁיבוֹת סוּרָא וּפֻמְבְּדִיתָא וְכַדּוֹמֶה.

Are these not the yeshivos, like the yeshivos of Sura and Pumbedita and the like?

וְהַיְּשִׁיבוֹת הָאֵלּוּ הֵרִימוּ אֶת הַמַּצָּב הָרוּחָנִי בְּכָל תְּפוּצוֹת יִשְׂרָאֵל לְמַעְלָה רֹאשׁ.

And these yeshivos raised the spiritual state in all the exiles of Israel to the very top.

וּמִשּׁוּם מֶה?

And for what reason?

מִשּׁוּם שֶׁהָיָה קֶשֶׁר פְּנִימִי בֵּין הַיְּשִׁיבוֹת וּבֵין הָעָם וְהָיוּ מְסַיְּעִים זֶה לָזֶה.

Because there was an inner connection between the yeshivos and the people, and they would assist one another.

הָעָם הִכִּיר, כִּי מְקוֹר הָאֱמֶת הוּא רַק בַּיְשִׁיבוֹת וְזוּלָתָן הַכֹּל רַק הֶבֶל וְשָׁוְא נִתְעֶה,

The people recognized that the source of truth is only in the yeshivos, and besides them, everything is only vanity and a stray falsehood,

וְהִבִּיטוּ עַל הַיְּשִׁיבוֹת כְּמוֹ עַל מוֹרֵה-שָׁעוֹת מְתֻקָּן עִם מְכוֹנָה-פְּנִימִית אֲמִתִּית וְקַוִּים-מוֹרִים מְדֻיָּקִים עַל נָכוֹן,

And they looked upon the yeshivos as upon a well-repaired timepiece with a true internal mechanism and precise indicator-lines set aright,

שֶׁהַכֹּל מְדַיְּקִים אֶת מוֹרֵי-הַשָּׁעוֹת שֶׁלָּהֶם עַל פִּיו,

that everyone aligns their clocks according to it,

וְכָל מִי שֶׁהָיָה מִשְׁתּוֹקֵק אֶל דֶּרֶךְ ה' הָיָה דּוֹרֵשׁ וּמְבַקֵּשׁ שָׁמָּה.

And anyone who was yearning for the way of Hashem would seek and search there.

יוֹדְעִים אֶת הָאֱלֹקִים וְחֻקָּיו וְתוֹרָתוֹ,

They know Elokim, His statutes, and His Torah,

בַּעֲלֵי לֵב יָשָׁר, שֶׁכָּל פְּנִיָּתָם וּתְשׁוּקָתָם הִיא לְבַקֵּשׁ אֶת הַנְּקֻדָּה הָאֲמִתִּית בְּכָל מַעֲשֵׂיהֶם אֲשֶׁר הֵמָּה עוֹשִׂים,

Those of upright heart, whose entire focus and desire is to seek the true point in all of their deeds that they do,

וּגְבּוֹרִים בְּרוּחָם, שֶׁכָּל רוּחוֹת שֶׁבָּעוֹלָם אֵינָן מְזִיזוֹת אוֹתָם מִמְּקוֹמָם.

And they are mighty in their spirit, such that all the winds in the world cannot move them from their place.

הָיוּ מְקַדְּשִׁים שֵׁם שָׁמַיִם בְּכָל מָקוֹם שֶׁבָּאוּ שָׁמָּה וְהָיוּ לְמוֹפֵת חַי לְמַעֲלַת חַיֵּי הַשְּׁלֵמוּת.

They would sanctify the Name of Heaven in every place that they came there, and they were a living example of the high level of a life of perfection.

וְנִמְצָא, כִּי הָעוֹלָם מִלֵּא אֶת הַיְּשִׁיבוֹת בִּכְמוּת הַתַּלְמִידִים וְהַיְּשִׁיבוֹת מִלְּאוּ אֶת הָעוֹלָם בְּאֵיכוּת הַתַּלְמִידִים,

And it turns out, that the world filled the yeshivos with the quantity of the talmidim, and the yeshivos filled the world with the quality of the talmidim,

וְכָכָה הָיָה נִמְשָׁךְ דּוֹר אַחַר דּוֹר,

And in this way it would continue, generation after generation,

וּבִרְבוֹת הַזְּמַן נִתְרַבּוּ הַכַּמּוּת וְהָאֵיכוּת בַּיְּשִׁיבוֹת וְנִתְרַבּוּ בָּעוֹלָם.

And as time went on, the quantity and the quality in the yeshivos increased, and they multiplied in the world.

הָעוֹלָם וְהַיְּשִׁיבוֹת לֹא הָיוּ אָז שְׁנֵי דְּבָרִים נִפְרָדִים וְהָפְכִּיִּים זֶה לָזֶה,

The world and the yeshivos were not then two separate things, opposite to one another,

אֶלָּא, אַדְּרַבָּא, הָיוּ יוֹנְקִים זֶה מִזֶּה וּמְסַיְּעִים זֶה לָזֶה וְרוּחַ אַחַת וְדֵעָה אַחַת הָיוּ לִשְׁנֵיהֶם.

Rather, on the contrary, they would draw sustenance from one another and assist one another, and one spirit and one mind belonged to both of them.

כֻּלָּם הָיוּ מְבַקְשִׁים דַּעַת אֱלֹקִים וּמָצְאוּ אוֹתוֹ בַּיְּשִׁיבוֹת.

They were all seeking the knowledge of Elokim, and they found it in the yeshivos.

בֶּן-הַתּוֹרָה לֹא הָיָה צָרִיךְ לְהִלָּחֵם עִם עַצְמוֹ בִּהְיוֹתוֹ בַּיְּשִׁיבָה וְלֹא הֻכְרַח לְהַכְנִיעַ אֶת נְטִיּוֹתָיו הַטִּבְעִיּוֹת הַמּוֹשְׁכוֹת אוֹתוֹ חוּצָה לָּהּ,

The ben Torah did not need to battle with himself while he was in the yeshiva, and he was not forced to subdue his natural inclinations that pull him outside of it,

אֶלָּא, אַדְרַבָּה, רוֹב הָעוֹלָם דָּחַף אוֹתוֹ אֶל הַיְּשִׁיבָה,

Rather, on the contrary, the majority of the world pushed him toward the yeshiva,

בְּמַצָּב כָּזֶה הָיוּ הַמְבַקְשִׁים מִתְרַבִּים,

In such a state, those who seek Hashem would multiply,

נִבְרְאוּ הַרְבֵּה מֻשְׁפָּעִים וּמַשְׁפִּיעִים.

There were created many recipients of influence and influencers.

הִגִּיעָה הָעֵת וְשֹׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה נָפַל בָּעוֹלָם,

The time has arrived, and a root producing gall and wormwood has fallen into the world,

הֲלֹא הִיא הַהַשְׂכָּלָה הָאֲרוּרָה,

Is this not the accursed Haskalah (Enlightenment),

אֲשֶׁר רַבִּים חֲלָלִים הִפִּילָה וְטִמְטְמָה אֶת לֵב הָעָם וְהֵבִיא לִידֵי כָּךְ,

which has cast down many victims and dulled the heart of the nation, and brought about this state,

שֶׁהִתְחִילוּ מוֹאֲסִים בִּדְבַר ה' וּבְנוֹשְׂאָיו,

that they began to despise the word of Hashem and those who carry it,

וּכְאָן נִבְעָה פֶּרֶץ בֵּין הַיְּשִׁיבוֹת וְהָעוֹלָם וְנִפְתַּח תְּהוֹם בֵּינֵיהֶם,

And here a breach burst open between the yeshivos and the world, and a chasm opened up between them,

וּמִכֵּיוָן שֶׁהִרְגִּישׁוּ שֶׁחַיֵּי הָעוֹלָם וְחַיֵּי הַשְּׁלֵמוּת הֵם שְׁנֵי הֲפָכִים שׁוֹנִים שֶׁאֵינָם מַתְאִימִים זֶה לָזֶה וְאִי אֶפְשָׁר לְפַשֵּׁר בֵּינֵיהֶם,

And since they felt that the life of this world and the life of perfection are two different opposites that do not fit with one another, and it is impossible to compromise between them,

הִתְחִילוּ לַעֲזֹב אֶת הַיְּשִׁיבוֹת וְהִתְקָרְבוּ אֶל מַדְרִיכִים חֲדָשִׁים,

They began to abandon the yeshivos and drew close to new guides,

מַדִּיחִים וּמַסִּיתִים מִדֶּרֶךְ הָאֱמֶת,

misleading and inciting away from the path of truth,

וְתַחַת הַשְׁפָּעַת הָרֹב הַחֲדָשָׁה,

And under the influence of the new majority,

הָיָה הָרֹב גַּם בַּיְשִׁיבוֹת עַצְמוֹ הוֹלֵךְ וּפוֹשֵׁר,

the majority, even within the yeshivos themselves, was becoming increasingly lukewarm,

הוֹלֵךְ וּמִצְטַנֵּן, עַד כִּי גַּם הַמְּעַטִּים שֶׁנִּשְׁאֲרוּ,

he goes on and cools off, until even the few that remained,

הָיוּ לַפּוֹסְחִים עַל שְׁתֵּי הַסְּעִפִּים.

They became like those who hop between two branches.

סָעִיף זֶה מוֹשֵׁךְ לְכָאן וְסָעִיף זֶה לְכָאן,

this branch pulls to here, and this branch pulls to there,

וּכְשֶׁנִּשְׁאֲרוּ בְּאֵין אוֹנִים מִמִּלְחָמָה פְּנִימִית זוֹ,

And when they were left helpless from this internal war,

הִתְחִילוּ, כְּדֵי לָצֵאת יְדֵי כָּל הַדֵּעוֹת,

They began, in order to fulfill their obligation according to all the opinions,

לְפַשֵּׁר בֵּין שְׁנֵי הַהֲפָכִים וְנִתְעָרְבוּ אֶצְלָם הַטּוֹב וְהָרָע,

to compromise between the two opposites, and so the good and the bad became mixed together by them,

שֶׁהִתְחִילוּ מְשַׁמְּשִׁים אֶצְלָם בְּעִרְבּוּבְיָא,

that they began to function within them in confusion,

וְנִבְרָא מִין חָדָשׁ לְגַמְרֵי, שֶׁחֲסֵרָה לוֹ הַהַכָּרָה הַבְּרוּרָה וְהַמְּסִירוּת הַגְּדוֹלָה,

and a completely new kind of person was created, who lacks the clear recognition and the great self-sacrifice,

וְהוּא כְּמוֹ מוֹרַת שָׁעוֹת שֶׁנִּתְקַלְקְלָה מְכוֹנָתוֹ הַפְּנִימִית,

And he is like a clock whose internal mechanism has become ruined,

שֶׁפַּעַם הוּא מְמַהֵר וּפַעַם מְאַחֵר וְצָרִיךְ לִדְחִיפַת-הַיָּד כְּדֵי לְהַעֲמִיד קַו-הַמּוֹרֶה עַל הַשָּׁעָה הָאֲמִתִּית.

that sometimes it runs fast and sometimes it runs slow, and it requires the push of a hand in order to set the pointer to the true hour.

וְכֵן הָיָה הָרוּחַ בִּפְנִימִיּוּתָם הַנְּגוּעָה מִשִּׁבּוּשֵׁי הַזְּמַן.

And so was the spirit in their inner essence, which was infected by the confusions of the times.

פְּנִימָה הָיוּ נְבוֹכִים בְּדַרְכֵּי הַחַיִּים וְרַק עַל יְדֵי דְּחִיפַת הַ"שֶּׁלֹּא לִשְׁמָהּ" הַגָּרוּעַ הָיָה מִתְנַעְנֵעַ הָרֹב.

Inwardly they were bewildered in the ways of life, and only by means of the push of the worst kind of "shelo lishmah" was the majority moved to action.

גַּם הַמַּצָּב הַזֶּה לֹא הִצְלִיחַ לְהִתְקַיֵּם בִּתְמִידוּת וּבְאֵיזֶה מְקוֹמוֹת כְּבָר נֶהֶרְסָה כָּל הַמְּכוֹנָה הַפְּנִימִית וְלֹא נִשְׁאַר כִּי אִם דַּף עִם קַוִּים-מוֹרִים לְבַד,

Even this state did not succeed in enduring continuously, and in some places the entire internal machine has already been destroyed, and nothing remained except a page with pointer-lines alone,

הֶעָשׂוּי לְהִתָּלוֹת בְּבֵית־הַמִּדְרָשׁ לְהַרְאוֹת זְמַן הַהַדְלָקָה,

which is made to be hung in the Beis Medrash to show the time of the lighting,

וּבְבוֹא זְמַן הַהַדְלָקָה טוֹעֶה הָאָדָם וְסוֹבֵר,

And when the time of lighting arrives, a person errs and thinks,

כִּי מוֹרֵה-שָׁעוֹת אֲמִתִּי הוּא וְהָרְאָיָה,

For it is a true timepiece, and the proof is,

כִּי הוּא מַרְאֶה אֶת הָעֵת בְּדִיּוּק,

for it shows the time with exactness,

וְאוּלָם בֶּאֱמֶת טָעוּת הוּא, כִּי רַק בְּדֶרֶךְ מִקְרֶה הוּא עוֹמֵד כָּרָאוּי וְלֹא הוּא מְסַבֵּב אֶת הַשָּׁעָה,

But in truth it is a mistake, because it is only by way of happenstance that he stands as is proper, and he is not the one who is causing the hour,

וּבְעֶצֶם הוּא דְּבַר תֹּהוּ בְּלִי מְכוֹנָה פְּנִימִית כְּלָל.

And in reality, it is a thing of emptiness, without any inner foundation at all.