**"*Tehillah l'David* (A psalm of David): I will exalt You, my Lord, the King; and I will bless Your name for ever and ever."**
**(Psalms 145:1)**
## [*Neshikin*]
**T**his that we see that, generally, the learned oppose the tzaddikim and "speak arrogant words, proudly and contemptuously, against the righteous" (cf. Psalms 31:19) - this is precisely the way God intends it.
For there are the aspects of Yaakov and Lavan. Yaakov is the tzaddik who originates Torah insights and studies Torah *lishmah* (purely for its own sake). The good which is his is stored, guarded and hidden away for the Future, as our Sages taught: ...tomorrow, to receive their reward (*Eruvin* 22a). It is because his reward comes at the end that he is called *yaAKoV*, which connotes *AKeV* (heel) and end. His reward comes at the end.
But Lavan is a scholar-demon. He studies Torah in order to show off and criticize. And such a Torah scholar, "a carcass is better than he." (*Vayikra Rabbah* 1:15).
It is common knowledge that a person is only called a scholar [when versed] in the Oral Law. Someone who knows how to study the Five Books of the Torah is not called a scholar; only one who is knowledgeable in the Talmud and Codifiers. When such a person studies Torah without *daat*, <i.e., not *lishmah*,> he is called Lavan - because of the cunning which he acquires. He despises and persecutes the tzaddikim: the upper tzaddik and the lower tzaddik. As is written in the *Zohar* (I, 153b): The Divine Presence resides between two tzaddikim, as in (Psalms 37:29), "Tzaddikim will inherit the earth" - [the plural,] tzaddikim, indicating two. These are the two tzaddikim: the tzaddik who originated this teaching of Oral Law is the upper tzaddik, and the lower tzaddik is the one who studies these original insights.
And Oral Law is the Divine Presence. As <Eliyahu taught>: *Malkhut* (Kingship) is *peh* (mouth) - she is called *Torah shebe'al peh* (Oral Law) (*Tikkuney Zohar*, Introduction). When the Divine Presence, which is known as the Oral Law, comes into the scholar-demon, it is referred to as the Divine Presence in exile. <From this> [the scholar] has the mouth to "speak arrogant words, proudly and contemptuously, against the tzaddik."
But when, with holiness and purity, a person studies some law or legal decision which a *Tanna* or some other tzaddik originated, this brings about the aspect of *neshikin* (kisses). *Neshikin* is the binding of spirit with spirit. For this legal decision was spoken by the *Tanna*, and speech is the life-force, as is written (Genesis 2:7), "[Man] became a living soul," which Onkelos renders: "a speaking spirit."
Now, the "speaking spirit" - the "living soul" - comes from the Oral Law, as is written (Genesis 1:24), "Let the earth bring forth a living soul." Consequently, when the *Tanna* originates some insight and verbalizes this insight, the speaking itself is an aspect of Oral Law which he originated. For that is where he drew it from, as in, "Let the earth bring forth a living soul." So that now, when one studies this insight and brings the learning and insight into his mouth, the result is with the "speaking spirit" - with the words of the one who is now studying the insight. This binding fo spirit with spirit is called *neshikin*.
We find that when a peson studies <*lishmah*> a law which the *Tannaim* instituted, through this the spirit of the *Tanna* binds itself with the spirit of the one studying. It is as if he exchanges kisses with the *Tanna*. However, of the scholar-demon who studies the Talmud or a legal decision it is written (Proverbs 27:6), "The kisses of an enemy are profuse." This is because the *Tanna* cannot tolerate the kissing of a scholar demon. For who could stomach exchanging kisses with a carcass, especially when "a carcass is beter than he"?
And even tzaddikim who have already passed away, by studying their teachings, their spirit becomes bound with ours <in the aspect of *neshikin*>. As our Sages taught: [When a person quotes the sages in this world,] their lips move in the grave (*Yemamot* 97a). This is a result of the aspect of *neshikin*.
{**"Yaakov kissed Rachel and he wept aloud. Yaakov told Rachel that he was her father's relative, that he was Rivkah's son. She ran and told her father. When Lavan heard the name of Yaakov, his sister's son, he ran to greet him. He embraced and kissed him, and brought him into his home. And *yesaper* ([Yaakov] told) Lavan all that had happened. Lavan said to him, 'Yes, indeed, you are my own flesh and blood.' And he *yeshev* (dwelled) with him for *chodesh yamim* (a month's time). Lavan then said to Yaakov, 'You are my brother...' "** (Genesis 29:11-15).}
This corresponds to "Yaakov kissed Rachel and wept aloud." Rashi explains: "he foresaw with the holy spirit that she would not be buried with him." "Rachel" alludes to the Oral Law, <for she corresponds to speech, to the Divine Presence>. She is "as a *rachel* (lamb) before her shearers" (Isaiah 53:7). Everyone shears and extracts laws from her (*Tikkuney Zohar* #21, p.46b). [The laws] become garments, as is written (Proverbs 27:26), "Sheep shall provide your garments," and as in (Isaiah 3:6), "You have garments, you will be our leader." When a virtuous individual studies the *Tanna's* teaching, the *Tanna* kisses him. And he kisses the *Tanna* and brings the *Tanna* great delight, as in, "his lips move in the grave."
This is the meaning of "Yaakov kissed" - he is the *Tanna*; "Rachel" - she is the Oral Law which he originated. He kissed and bound his spirit with the holy spirit in the Divine Presence. "And he wept" - He foresaw with his holy spirit, which he took from his mouth and put into the Oral Law, and saw that in this exile the learned are generally unworthy people. Consequently, the studying in which they engage causes the holy spirit of Rachel / Oral Law not to enter the grave. For [the *Tanna's*] lips do not move in the grave from the wicked man's studying. And because of this, "he wept" over his exile.
Furthermore, there are even times when the learned individual will teach an original insight in his own name instead of crediting the *Tanna*. As a result, he does not enter the grave with the *Tanna*. For he does not say it in the name of the one who [first] said it.
## [Cunning]
Should you wonder: Why isn't it that as soon as the learned individual studies the tzaddik's insight, he repents? And how is it that the Oral Law allows the learned individual to continue with his wickedness? The answer is: "He told her he was her father's relative, that he was Rivkah's son." This means that when the tzaddik said the Oral Law, he said it in the aspect of (Hosea 14:10), "Tzaddikim will walk in them, but sinners will stumble in them."
And this is, "that he was her father's relative" - in deceit. This is the aspect of "but sinners will stumble in them." "That he was Rivkah's son"- the virtuous one. This is the aspect of "Tzaddikim will walk in them."
Not only this, but, "She ran and told her father." In other words, this aspect of "but sinners will stumble in them" comes to him more easily. As our Sages taught (Proverbs 8:12), "I, wisdom, dwell with cunning" - <once a> person studies Torah, he acquires cunning (*Sotah* 21b). And this is, "She ran" - it is like a person who runs swiftly and easily, "and told her father" - for the Torah teaches cunning to the learned. And so, "She ran and told her father" - cunning comes more easily and swiftly to a person. This is because holiness requires [waiting for] assistance from Above, as our Sages taught: Someone who comes to purify himself, he receives assistance (*Shabbat* 104a). But cunning is made open - it has many openings (ibid. *Tosafot s.v. iss d'garsy*) and comes to him easily.
## [The *Tanna*]
And should you wonder: If the *Tanna* was a perfect tzaddik, how is it possible that he teaches Torah capable of carrying a double entendre - a positive connotation, that the "tzaddikim will walk in them," and an opposite connotation, that "sinners will stumble in them"?
But know! the *Tanna* was a perfect tzaddik. His Torah was pure, without deficiency. That it appears to have in it this sense of cunning, this is [only] because all people receive <livelihood from the left side>. As it is written (Proverbs 3:16), "[Length of days in her right hand,] and in her left hand are riches and glory." This is why the *Tanna* lapsed into some minute and minuscule oversight - corresponding to the left - while relating his teaching; so that <he would be able to bring down blessing> for the world and draw riches and glory to them. As is written, from "her left hand are riches and glory." However, from the *Tanna's* side, there is no crookedness and perversion <whatsoever>.
And in this regard, prior to his studying the learned individual must know that when he sits down to study, the tzaddik, who is in the Garden of Eden, pays heed to his voice. As it is written (Song of Songs 8:13), "You who dwell in the gardens, companions hearken to your voice."
This is, "When Lavan heard the name of Yaakov, his sister's son..." In other words, this is when the learned individual knows of Yaakov's name - that Yaakov is "his sister's son," the aspect of virtuousness - because he <studies> this teaching with virtue and for its own sake. Thus Yaakov - i.e., the *Tanna* - pays heed to his voice.
And "he ran to greet him," embracing and kissing him. That is, through his <proper> studying, the spirit of the *Tanna* becomes bound with his spirit. This is the aspect of *neshikin*. "And brought him into his home" - he brings the spirit of the *Tanna* into the Torah he is now studying. For that is where his home is, as in, "Let the earth bring forth a living soul."
And "*yeSaPeR* (he told) Lavan." This is similar to *SaPiR* (shining) and light. The spirit of the *Tanna* shines to the learned individual and enlightens him on "all that had happened." Rashi explains that [Yaakov told Lavan that] he had not come [bearing gifts] but after having been robbed by his brother who had taken away his money. The meaning is: The *Tanna's* spirit informs the learned individual that the *Tanna* comes to this aspect whereby his teaching carries a sense of cunning only after having been robbed by his brother who had taken his money. This is so that "in her left hand are riches and glory" - in order to draw upon them material blessing.
When the learned individual knows all this, [then] Lavan says "Yes, indeed, you are my own flesh and blood" - i.e., so that the learned individual should bind himself to the *Tanna* with a very strong attachment.
"And he *yeSheV* (dwelled) with him for a *ChoDeSh YaMim* (month's time)." He *yityaSheV* (dwelled) on the matter with the spirit of the *Tanna*, [to determine] how to repent <and> *ChaDeSh YaMav* (renew his days) spent in darkness. This corresponds to (Psalms 103:5), "Your youth is renewed like that of the eagle."
But the scholar-demon does not see all this and does not hear of the name of "his sister's son."
He said to him, "You are my brother." Lavan thinks and says that the *Tanna* also only delivers his teaching with craftiness, and that it hasn't any virtuous aspect. He thinks that [the *Tanna*] is "his brother" in deceit, that everything is deception, God forbid. He does not want to repent and "speaks arrogant words, proudly and contemptuously against the tzaddik."
## [Learned Individual]
And know! this is precisely as God intends it. The Holy One causes some great tzaddik to fall into the mouth of the learned individual - i.e., the learned individual speaks wickedly of the tzaddik. This is so the tzaddik can then free the Oral Law, the Divine Presence, from being exiled in the mouth of the learned. He then elevates her to her Source, from level to level: first to the aspect of *chibuk* (embracing), afterwards to the aspect of *neshuk* (kissing), and finally to the aspect of *zivvug* (intimacy).
As it is written (Song of Songs 2:1), "I am the rose of Sharon" - at first she is green like a rose (*Zohar* I, 221a). As [our Sages] taught: Esther was of a greenish complexion (*Megillah* 13).
For joy comes from the heart, as is written (Psalms 4:8), "You put joy in my heart." And the heart is *Binah* (understanding) (*Tikkuney Zohar* Introduction). There, [one finds] the wine of joy (*Zohar* III, 127a) - the hidden world - corresponding to (Psalms 104:15), "Wine that makes the heart rejoice."
Now, this tzaddik, [although] he has fallen into the mouth of the learned individual who speaks arrogantly against him, he understands that the things which the learned individual says of him are really permutations of the letters of the Oral Law. He also understands from which particular laws these words originate He accepts [the scholar-demons arrogant words] joyously and with love, as our Sages taught: Those who are insulted... rejoice in their suffering and act out of love (*Shabbat* 88b).
And <this> love, that the tzaddik accepts humiliation with love, is the aspect of *chibuk*: "His right hand embraces me. By means of the joy that results from his rejoicing in the suffering, he elevates [the Divine Presence], the aspect of "I am the rose of Sharon," to the aspect of heart, as in, "You put joy in my heart.' Then he is in the aspect of "rock of my heart" (Psalms 73:26), corresponding to the Oral Law, which is called a rock. As is brought in the *Tikkuney Zohar* (#21, p.43a): Had Moshe Rabbeinu, of blessed memory, not hit the rock, we would not have to labor so hard in the Oral Law.
This also corresponds to (Genesis 14:14), "And [Avraham] *yarek* (called out) *et chanikhav* (his trained servants)." Avraham is the aspect of right, corresponding to *chibuk*. The word "*YaReK*" alludes to the line of *YaRoK* (green) which is drawn from *Binah* and encircles the entire world (cf. *Chagigah* 12a). "*ChaNiKhav*" alludes to benevolences, as the Midrash comments: It is similar to *ChaNiKhato* (his surname) in that all of them were named Avraham after him (*Bereishit Rabbah* 43:2). In other words, this green line, which corresponds to "the rose of Sharon" / "Esther was of a greenish complexion," is the elevation which the Divine Presence has through *chibuk* from the right.
{**"In any case, she really is my sister; the daughter of my father, but not the daughter of my mother. She [later] became my wife"** (Genesis 20:12).}
Now, [the Divine Presence] is essentially built up through *Chokhmah* (wisdom). Then, she is suitable for *zivvug*, as is written, "In any case, she really is my sister; the daughter of my father, but not the daughter of my mother." And then, "she became my wife" = for then [the Divine Presence] is suitable for intimacy. {As is brought in the *Zohar* (III, 100b): Rabbi Abba sent to Rabbi Shimon, saying, "When is the *zivvug* of Knesset Yisrael with the Holy King?" His reply was, "In any case, she really is my sister..."}
We also find in a commentary to *Sifra De'Tzniuta* that *neshikin* is the result of *Chokhmah*. When the upper lips, which are the upper *Netzach* (Victory) and *Hod* (Splendor), are roused to the aspect of *zivvug* - to the binding of spirit with spirit - then the lower *Netzach* and *Hod* are roused to *zivvug* - to binding body with body.
Consequently, whent the tzaddik applies his wisdom and determines from which sets of letters of the Oral Law these <words> which the learned individual speaks against him originate, and the tzaddik studies these letter permutations of law which they had been <previously, before> they were corrupted; then, when [the tzaddik] has this wisdom, this wisdom causes the Divine Presence to be int he aspect of "the rose of the valleys" (Song of Songs 2:1). This is the aspect of *neshikin*, as in (Songs 5:13), "his lips like roses." It is the binding of spirit with spirit, which then gives rise to a *zivvug* of body with body.
For "the Divine Presence resides between two tzaddikim": between the upper tzaddik - the *Tanna* who originated this teaching and now [continues to] fill it with an influx, and the lower tzaddik - who studies this teaching and raises <[the Divine Presence] in order to bring > feminine waters so that she will bind herself [with the Holy King].
And this is the meaning of "his lips like roses" - through the aspect of *neshikin*; "they drip flowing myrrh" (Song of Songs 5:13) - [flowing] from side to side. In other words, a pleasant fragrance drips on the Divine Presence from both sides, from the upper tzaddik and from the lower tzaddik. And thus, "the *DuDa'im* (mandrakes) gave fragrance" (Songs 7:14). The two *DoDim* (beloveds), i.e., the two tzaddikim, "gave fragrance" [to the Divine Presence].
## [Permutations of Law]
**This is what Rabbah bar bar Chanah recounted: I myself saw Hurmiz, the son of Lilit. He was running along the top of the wall of Machoza. A *parasha* (cavalryman) moving swiftly on a horse down below could not overtake him. Once, two mules were saddled for him. They stood on two bridges of the Donag. He leaped back and forth from one to the other, holding two cups of wine in his hands. And he *morek* (poured) from one cup to the other, without dripping any of it on the ground, though it was a day of "rising up to the sky and going down to the deeps." The *malkhut* (government) heard about this and put him to death** (*Bava Batra* 73a).
♦
*Rashbam:*
**Hurmiz** - a demon. As is taught in *Sanhedrin* (39a), From your waist down deep belongs to Hurmiz: **along the top of the wall** - on the edge of the wall. This incident points to God's righteousness, He has mercy on His creations. He does not allow these demons to do harm and advises against traveling on the road alone: **a cavalryman moving swiftly** - he did so unintentionally: **could not overtake him** - because the demon ran much faster; though the cavalrman was not thinking about this: **were saddled** - a saddle and strap had been placed on the mules: **on two bridges of the Donag** - this was the name of the river. The bridges were distant from each other, yet the demon would leap from one mule to the other: **two cups of wine** - both were filled with wine: **And he poured** - both of them at once, one into the other, while leaping. Yet, not even a single drop spilled, despite the fact that on that day it was so stormy that anyone who was travelling by ship was tossed up to the sky and then down to the depths by the strong winds. Even so, not a drop fell to the ground: **rising up to the sky** - this verse appears in Psalms (107:26), in relation to seafarers: **The government heard about this and put him to death** - this refers to the king of the demons. It is not the way of demons to reveal themselves to humans, and he was executed for having revealed their secret. Another interpretation is that "the government" refers to the king, who feared that Hurmiz might usurp the throne. This was because this particular demon was fathered by a human who had had relations with a female demon, and he lived amongst humans:
♦
**I myself saw Hurmiz** - Rashbam explains that his is a demon.
**the son of Lilit** - A reference to the scholar-demon. This is the meaning of **the son of Lilit**. As the Midrash comments: When Moshe was in heaven, how did he differentiate between day and night? <The answer is> that when he was taught the Oral Law, he knew it was *LayLah* (night) (*Shochar Tov* 19). Hence he is **the son of Lilit**. For, essentially, a person is called a scholar due to [his knowledge of] the Oral Law.
**He was running along the top of the wall** - This alludes to the tzaddik of the generation. The scholar-demon persecutes the tzaddik of the generation, who is likened to a wall, as our Sages taught: A [true] Torah scholar needs no protection (*Bava Batra* 7b). See there.
**A *parasha* (cavalryman) moving swiftly** - Rashbam explains that he did so unintentionally. This *PaRaSha* is the *Tanna* who originated the teaching and *PeRShah* (explained) it <with his lips>. He clarified its obscurities. He, too, is persecuted, though unintentionally. For the scholar-demon does not intend to run after the *Tanna*. This persecution happens automatically.
**mounted on a horse down below** - By studying the *Tanna's* teaching, the learned individual causes the *Tanna's* soul to return to his body. This return of soul to body is similar to one's being mounted on a horse: the horse is secondary to <the rider>. And this is the aspect of down below. Through their studying, those from below cause the *Tanna's* soul to mount upon his horse - his body, as in, "His lips move in the grave." But:
**could not overtake him** - For the *Tanna* canot take his kisses, because "A carcass is better than he," and, "The kisses of an enemy are profuse." Thus, the *Tanna* runs away from him. And should you wonder: How is it that the *Tanna's* teaching not only fails to bring the learned individual to repent, but on the contrary, he becomes even more haughty? And how does it happen that from the holy teaching of the *Tanna*, the learned individual is able to stumble? The answer is:
**Once, two mules were saddled for him** - There are times when the *Tanna* lapses into some extremely minor oversight so that through it he can draw a twofold life-force to the world.
For there are two types of life-force: spiritual life-force, which is "Length of days in her right hand"; and material life-force, which is "in her left hand are riches and glory." The *Tanna*, because of his resolute cleaving to the spiritual life-force, does not, God forbid, detach himself from the spiritual vitality. But, as a result of his lapsing into <an aspect of oversight> for material life-force:
**They stood on two bridges of the *Donag* (wax). He leaped back and forth from one to the other** - He is like a man standing on a bridge made of wax. It is impossible for him to remain there. He leaps over to the second bridge. But, because the second bridge is also made of wax, he has to leap to the first one - leaping back and forth. So, too, the *Tanna*. Primarily, his study is always for its own sake. However, because it is up to him to draw material life-force to the world, he is made to lapse into study that is not purely for its own sake. The aspect of lishmah is <taken> from him, and he leaps from purely-to-not-purely-for-its-own-sake. Yet, due to his holiness, <he cannot bear the non-*lishmah* and so again> jumps to *lishmah*. This is because, for him, the aspect [not-purely-for-its-own-sake] is like the bridge of *donag*, which cannot be stood upon. So he leaps into purely-for-its-own-sake, <but> because there is a need to benefit the world he leaps from this bridge, which for him - at that particular moment - is like a bridge of wax. And **he leaped back and forth from one to the other**. As a result, his teachings have the aspect of "but the sinners will stumble in them." [This leaping back and forth is thus] the rectification for all the above.
**holding two cups of wine in his hands** - There are two aspects of wine: the aspect of Oral Law, which is "wine of *Malkhut* in abundance" (Esther 1:7); and the aspect of *Binah* / heart, the joy of the heart - "wine that makes the heart rejoice."
**And he *moReK* (poured) from one cup to the other** - He should draw out the line of *YaRoK* from <the aspect of *Binah*> ..., as in, "And he *YaReK* his trained servants." This is *chibuk* - accepting the persecution with love and rejoicing in the suffering. As a result, the Divine Presence / the Oral Law in in the aspect of *chibuk*, corresponding to, "I am the rose" - "*YaRuKah* (green) like a rose." The *chibuk* is thus complete. And this is:
**without dripping any of it on the ground, though it was a day of rising up to the sky and going down to the deeps** - This alludes to the Divine Presence residing between the two tzaddikim. The upper tzaddik corresponds to **rising up to the sky**; <the lower tzaddik corresponds to **going down to the deeps**>. This is the aspect of *neshikin*, corresponding to, "they drip flowing myrrh." How is *neshikin* / "they drip flowing myrrh" achieved? Through *Chokhmah*, as mentioned above. And thus:
**The malkhut (government) heard about this and put him to death** - In other words, he will comprehend and hear the Oral Law - known as "*Malkhut peh*" - acquiring wisdom from the letter permutations coming from the scholar-demon. <That is, he will make permutations out of the abuse and insults, and turn them back into the permutations of law which they had previously been.> As a result:
**put him to death** - For the main life-force of the evil forces and demons comes only from the sparks of the Divine Presence. As long as she is incomplete and has some lack, then they have life-force. <But,> when she is elevated to the aspect of *Chokhmah* - which is primarily where she is built up - and she is built up completely, through this the scholar-demon is **put to death**.
## [*Chokhmah* ♦ Wisdom]
And this is the explanation [of the opening verse]:
**"*Tehillah l'David* (A psalm of David): [I will exalt You, *ELohai* (my Lord), *haMelekh* (the King); and I will bless Your name for ever and ever]."**
***TeHiLlaH*** - This connotes confusion and mixture, as in (Job 4:18), "And in His angels He places *T'HoLlaH* (confusion)."
**David** - <He> corresponds to the Oral Law, <to "*Malkhut peh*">. In other words, when the Oral Law falls and becomes confused and mixed into other letter-permutations...
**I will exalt You, *ELohai, haMelekh*** - [The Oral Law / *Malkhut*] is exalted through *ELohai*, as in (Psalms 52:3), "The lovingkindness of *El* (the Omnipotent One) is always."
***haMelekh*** - [She is exalted and elevated] to *Binah* / heart, for "the heart in the soul is like a *melekh* (king) engaged in battle" (*Sefer Yetzirah*, chap.6).
**and I will bless Your name** - That is, afterwards, he elevates the Oral Law to the aspect of *Chokhmah* (Wisdom), which is called "blessed" due to its abundance of blessings. For *Chokhmah* is the source of blessing.
