Yeshayahu chapter 26. On that day this song will be sung in the land of Yehudah: We have a strong city, He sets salvation as walls and rampart. The Malbim says: this is either a prophecy about the future, or one that was fulfilled in the days of Chizkiyahu. That is, there are two ways to understand this prophecy. Either it is a prophecy destined to be fulfilled in the future, or it is a prophecy fulfilled in the time of Chizkiyahu, because essentially we are speaking here about salvation. And salvation will also be in the future, and salvation also occurred in the days of Chizkiyahu. On that day this song will be sung. This song, when the salvation comes: when the salvation comes they will sing this song. Who? Those who return from exile in the days of Chizkiyahu. As is known, in the days of Chizkiyahu, following the salvation, the ten tribes returned from exile. And then they will sing this song, and they will say in the land of Yehudah, We have a strong city. The meaning is: we have Yerushalayim, and this Yerushalayim is a strong city. Strong (עז) means from the language of force, from the language of might. But so that you should not think that its strength and force will come from the power of the physical walls, from the power of the stone walls, rather He sets salvation as walls and rampart. Do you know from where its strength will come? Its strength will come from the salvation that Hashem sets. The meaning is that the salvation that the Holy One, blessed be He, will bestow, that is what will be the wall and the rampart. Wall is the high wall, rampart is the lower wall. That is, the salvation of the Holy One, blessed be He, will be the stronghold. If until now we needed to take refuge in stone walls, when the redemption comes the walls will be His, blessed be He. The Holy One, blessed be He, will be the One who shields us. We will not need an Iron Dome. We will have the supreme spiritual dome that will protect us. As one of the great ones of Yisrael said: when all of Yisrael go with a kippah, we will no longer need an Iron Dome. The moment we have fear of Hashem, then all the defenses are unnecessary. Then they will sing this song. What is our strength? What thing makes the city into a place of might for us, a place of refuge? He sets salvation. Hashem is the One who will set salvation for us, and this will be in place of the walls and the rampart.
Open the gates, that a righteous nation, keeper of faith, may enter. Open the gates means: they will ask the gatekeepers to open the gate and let the people enter the city. Why? Because until now the gates were closed. And why were the gates closed? For what reason were the gates closed? Because the ten tribes were idol worshippers. And this is what caused them to be exiled. This is what caused it to be impossible for them to come here to the land. They were separated from the people of Yehudah. But now, that a righteous nation may enter. The moment they now keep the commandments of Hashem, now a righteous nation, then one can open the gates for them. The gates that until now were closed will now open. Open the gates, that a righteous nation may enter. A second matter: keeper of faith. They rebelled against the kingdom of the house of David. The ten tribes, after all, did not accept upon themselves the kingdom of the house of David; they went and crowned Yeravam over themselves. But now they are already keepers of faith. To whom do they keep faith? To the kingdom of the house of David. So therefore one can bring them in. Open the gates, that a righteous nation may enter. Now one can bring in that nation which until now was wicked and has already become righteous, a keeper of faith.
A steadfast inclination You will guard in peace, peace, for it trusts in You. Now, as it were, in this song he turns to peace. He says to it: you, peace, a steadfast inclination You will guard. The meaning is: the inclination of the thoughts of a person's heart, when a person leans in his strength and his faith upon Hashem, blessed be He, you will guard him, you the peace. The one whose thoughts of his heart are steadfast and trusting in Hashem, then you, the peace, will guard him so that he will have true peace. That this peace will be a secure peace. For it trusts in You. Through his trusting in the peace, no evil will befall him. In you he trusts that no harm will come to him.
But trust in Hashem forever and ever, for in Kah, Hashem, is the Rock of worlds. They answer them: do not rely on the peace. Do not trust in the peace. Do not ask the peace to guard. Rather, who shall guard? Trust in Hashem forever and ever. Trust; your trust should be forever and ever. Trust that will endure eternally. In whom? Only in Hashem, blessed be He. Why? For in Kah, Hashem, is the Rock of worlds. That is, a thing you want to trust in, in order that you can truly trust in it, you need two conditions. First, that it be able to fulfill your request. That is, if for example I have a financial problem and I say to you, I trust so-and-so to pull me out of the mud, first of all he must have financial ability. But if he is penniless, then what is there for you to trust in him? So first he must have the ability. Second, this ability must be constant. Because if for one moment, for the briefest time, he happens to have some money in his pocket, then what are you relying on him for? Perhaps this very money is now going to pay some debt or fine or something that... it is not something that can guarantee you forever. What then? He must, first, have the ability, and second, that it be eternal. That is, that these abilities be forever, not something that changes. Otherwise, how will you trust in him? Both these things are found only with Hashem, blessed be He. On the one hand the power of ability, and on the other hand without interruption, forever. And this is what he says. Trust in Hashem forever and ever. How can you trust in Hashem forever and ever? For in Kah, Hashem. The Holy One, blessed be He, is Y-H-V-H. He was, He is, He will be. His existence is constant. For in Kah, Hashem. A second matter, the Rock of worlds. He is the strength upon which all the worlds lean. The entire existence of all the worlds, all of them, comes from Him, blessed be He. So without any doubt He has the power. So here there are the two things. First, that He is constant, for in Kah, Hashem, He was, is, and will be. Second, that He is the Rock, holding up all the worlds, all of them. So He also has the power that one can rely upon, that from Him the salvation will come.
For He has brought down those who dwell on high, the lofty city He lays low; He lays it low to the earth, brings it to the dust. So we have no reason to fear that someone will come and rise up against us. That some nation will trouble us. He says: behold you have seen, He has brought down those who dwell on high. They sat in the heavens in the greatness of their force, their strength. Those who dwell on high. And not only they, but the lofty city. City (קריה), if you recall we explained, as distinct from a city (עיר), is a place that has a wall. A lofty city, which is a place with a fortified wall where one can take refuge, meaning to hide, to be saved there. Even such high places, those who dwell on high, the lofty city, what did Hashem do? He brought down. What is He brought down? He brought down is the language of lowering. And not only that, but He lays it low even more. He lowers it more and more. How far does He lower it? He lays it low to the earth. The lowest degradation. How far does He lower it? He brings it to the dust. To the point that no trace of it remains, but it will be level with the dust. It will not be evident that there was once something here, not even a mound will remain of that mighty nation. So then, when this time comes we can be steadfast and trusting in Hashem, blessed be He. We have nothing to worry about, nothing to fear. If so, the Holy One, blessed be He, will lower all the high and lofty and exalted nations that we feared, and the Holy One, blessed be He, will lower and bring down and lay low, degradation after degradation, then we have nothing to fear, we can be steadfast and trusting in Hashem.
The Malbim explains: what is the difference between "brought down" (השח) and "laid low" (השפיל)? After all, "brought down" is also from the language of "they bowed down," meaning to lower. And to lay low is also to lower. The Malbim says: what is the difference between them? The Malbim says: "brought down" is a lowering in terms of quantity. If for example I had a full glass and now I have a quarter glass, then I say the amount of drink in the glass has gone down. What is the meaning of "brought down"? It was high and now it has been lowered, gone down. So "brought down" means a decrease in terms of quantity. In contrast, "laid low" means to lower the thing from its place. If for example now I take the glass and lower it down, I will not say it "went down" quantitatively, I will say it "was laid low." At first when I lowered it in terms of quantity it "went down." Afterwards when I lowered it down it "was laid low." So this actually expresses two types. Only that "brought down" means to shift, meaning to lower its quantity, and "laid low" is from the language of shifting it from its place. To where? He brought down to the earth. And it says He brings it to the dust. What is the difference between earth and dust? For seemingly they are the same thing. The Malbim says: the term earth is an inclusive term. In contrast, the term dust speaks only of the upper layer. That is the dust. No one, for example, would call the center of the globe dust. Dust we call the upper part of the globe, that is called dust. In contrast, earth is a more inclusive term. Earth includes everything. Now, when one wants to say earth and dust, what is meant? The Malbim says: it depends on how the expression is used. If they come together, earth and dust, both in synonymous expressions, then usually the meaning is that earth is what is inside the ground, the inner part, and dust is the outer shell. That is called dust. What is earth? Earth is the inner part. As, for example, it is written: "If its root grows old in the earth and its stem dies in the dust." "Its root in the earth" means: deep inside the earth the root grows old. The stem, after all, is already above the earth, so of the stem it says "in the dust its stem dies," because the dust is higher up. Its root in the earth and its stem in the dust. So the earth is more internal and the dust is more upper. But in contrast, if I speak of the earth as opposed to the heavens. I say there are heavens, earth, and dust. Then know that the dust is lower. And why? Because when I meant earth, I meant earth as opposed to heavens. Heavens is above, earth is on the ground. What is dust? That is already really the very bottom, meaning really what one steps on. So earth, I say it is on the ground. A person can sit on a chair and I say he is on the earth. But if I say dust, that already means literally the dust of the ground. So sometimes, pay attention, dust expresses the interior of the globe, and sometimes dust expresses a somewhat higher place. It depends on what we related it to. Whether we related it to the heavens or related it as opposed to the dust. So he says here, where it is written He lays it low to the earth, the meaning is: from the heavens, as we said "those who dwell on high," to the earth, which is low. And afterwards, from the earth even lower, to the very dust, meaning literally the dust of the ground.
The foot tramples it, the feet of the poor, the steps of the destitute. And since it was destroyed, as we said, He has brought down those who dwell on high, the lofty city Hashem lays low, it will reach such a state that the foot tramples it. Passersby will pass and trample it. Which foot, you ask? Of some mighty one? Of some strong one? He says no, the feet of the poor. Even a person who is not mighty, even a person who is poor, can trample it with his foot. That is, as I explained earlier, there was something great here, and this great thing reached the heavens, and the Holy One, blessed be He, brought down and laid low and lowered it to the dust, until even a poor person walking by will step on it as if without noticing that there was once something here. The Malbim says: what is the difference between "foot" (רגל) and "steps" (פעמי)? What is the difference between "poor" (עני) and "destitute" (דלים)? The Malbim says: "poor" usually symbolizes poverty of soul. In contrast, "destitute" indicates lack of money. Poverty of soul can be whether he has money or does not have money, but he is still considered poor. Therefore he says: always see, David the King always says "I am poor." He always mentions about himself an expression of poor. He never mentions about himself the expression destitute. Because David the King was a king, and as a king there is no destitution for a king. There is no relevance to poverty in a financial sense. Rather only in terms of his soul, so he says I am considered poor. That is, not pursuing lust, not pursuing honor, for poor is like lowly, poor, as we explained, without connection to money, but poverty of soul. So he says at the beginning the feet of the poor trample it. And afterwards, which is as we explained a person who has lowliness of spirit, and afterwards even the steps of the destitute. Even the destitute who does not have a penny, who is considered destitute and low, even he will be able to trample it. This means fall after fall. He says there is also a difference between "foot" and "steps." Steps, after all, we know, means "pace"; a step. "The steps of our feet." Yes, from this comes the expression "beats." Yes, it means a step. So what is the difference between "foot" and "steps"? Foot includes the whole foot. "Step" means only the place of the stride. So he says that at the beginning the foot tramples it, the feet of the poor. Afterwards it will reach the stage where nothing remains of it, that even with the steps, even just with a stride, one does not need the whole foot to trample it, but even just the heel, just a little, just the tread of the sole of the foot will already trample it. That is, nothing will remain of it. For the way of the poet is always to go step by step. He never says, for example, he does not have a shekel and not even a million shekels. No, he always goes in stages. He says he does not have a million shekels, and also not a thousand shekels, and also not a hundred shekels, and not even a shekel. This is always the way of the poet, to go from the more severe to the lesser. And therefore he always says, if there was a fall then he says there is a fall and afterwards bowed down and afterwards lower and afterwards laid low and afterwards earth, literally nothing will remain. So here too, it will trample it, at the beginning he says it will be foot, afterwards the foot will become steps. And at the beginning it will be the foot of the poor, that the poor, as we explained, could still be a man of means, but only poor in a spiritual sense. And afterwards it will be even steps, meaning the heel, and even of the destitute who literally has nothing at all. To say that of those great nations, in the end nothing will remain.
Up to here, the Malbim says, this is the words of the song that they will sing in the future. From here onward it is essentially like the beginning of a new chapter. From here onward, the Malbim says, a new topic begins, and the new topic that we will now speak about is the question of the righteous who suffers and the wicked who prospers. And it is known that many have wrestled with this question. And it is known that it is already written in the book of Tehillim, and other prophets also asked about this matter. And we saw that Chavakuk asked and sought answers, and Iyov, whoever wishes can listen to the chapters in the book of Iyov that we already have on discs, where this subject of the righteous who suffers and the wicked who prospers is treated at length. So among those who touch on this matter is also Yeshayahu, here in our chapter 26, in verse 7.
The path of the righteous is straight; You, upright One, make level the way of the righteous. Even before the prophet begins to complain about the fact that there is a state of tranquility for the wicked, that this tranquility of the wicked is really infuriating. How can there be no justice? How can it be that the Holy One, blessed be He, does not exact retribution from them? And afterwards he will seemingly ask: why does he not also ask about the fact that the righteous suffer? Why does he ask about the fact that the wicked have it good here? Seemingly one could equally ask, just as you ask about the wicked who has it good, one could also ask about the righteous who suffers. He will explain to us later that this is less of a difficulty. The harder difficulty is the wicked who has it good. But even before he asks the question, The path of the righteous is straight. The Malbim says: always, when one comes to ask and deal with the question of the righteous who suffers and the wicked who prospers, one must preface it with an introduction. And the introduction is like an apology, the Malbim says. That, heaven forbid, I do not come as one complaining about the ways of Hashem, or as one doubting the conduct of Hashem, whether it is upright or not upright, heaven forbid. Rather, The path of the righteous is straight. I know and it is clear to me that the judgments of Hashem are true, righteous altogether. But I come to ask and request that the Holy One, blessed be He, reveal His ways. That the Holy One, blessed be He, reveal His conduct. And all the seers, the Malbim says, when they asked this question, always prefaced with this introduction. We have no doubts, we have no qualms that the Holy One, blessed be He, is truth and His way is truth and His conduct is upright, and everything the Holy One, blessed be He, does is according to justice. Only what? Since the conduct is not recognizable as upright conduct and arouses wonderings and puzzlement, this causes people to distance themselves from the service of Hashem. This causes people to raise difficulties and consequently not to accept faith. So what really is the request? That, Master of the Universe, explain the conduct. Or at least make the conduct such that it will be clear even to the eyes of flesh and blood, even to the eyes of the observer and not only to the eyes of the believer. But also to the eyes of the observer, who will be able to see how the wicked is punished and how the righteous has it good. And through this there will be no difficulties in the conduct of Hashem. But I myself, certainly my faith is pure and complete and wholehearted that the Holy One, blessed be He, His conduct is with righteousness and uprightness. The Malbim says: see that also in Tehillim chapter 73, when Asaf asks this question, there he prefaces and says: "Surely Elokim is good to Yisrael, to the pure of heart. But as for me, my feet had almost slipped." The meaning is: I know that Elokim is good to Yisrael. Even the attribute of judgment that strikes the righteous person is good for Yisrael. There is no room to doubt His conduct, the pure of heart. People whose heart is upright know that the conduct of Hashem is upright. But the question is: as for me, my feet had almost slipped. The meaning is: one could, heaven forbid, come to the loss of faith because of not seeing the righteousness and uprightness that should be recognizable also to the eyes of flesh and blood. Similarly also Yirmiyahu, when he comes to ask this question, he too prefaced with this introduction. What did Yirmiyahu say? "You are righteous, Hashem, that I should contend with You." That is, I know that on Your part, Master of the Universe, there is no injustice in the conduct. It is clear to me that if the wicked are at ease, traitors raise their heads, I have no doubt in this that there is in it wisdom, uprightness, justice that are hidden from the understanding of the human intellect. But with all this, "I would speak judgments with You. Why does the way of the wicked prosper?" Why do we see "You have planted them, they have also taken root, they go on and also bear fruit"? You see that the moment they succeed, then what understanding do they receive? That their conduct is upright. Behold you see, I do wickedness and things go well for me. What conclusion does he reach? It is good to do wickedness. No, this is contrary to the will of the Creator, blessed be He. So this is my difficulty. That, Master of the Universe, the moment You give such a situation, through this "You have planted them, they have also taken root, they go on and also bear fruit." So he bears fruit in his success. He also causes others to sin and also causes more people to follow after him. Whoever knows about that time, the period of the founding of the state and a bit after it, the state of the observant of the commandments was very bowed down, truly at a great low. From this very reason. Because they saw how "You have planted them, they have also taken root, they go on and also bear fruit." All the evildoers of the covenant succeeded. They saw that everything they did succeeded. And those who were observant of the commandments went and became impoverished, went and declined, people lost their children, abandoned religion, lost their families. There was a state of a very, very great decline, a state of a very great low. Because when you see the wicked succeed, it causes on some level a desire to join the successful. It also causes on some level a desire, or perhaps even shame, at the very fact that I am not part of them. I am perceived as something old, something archaic, you still serve Hashem? Behold, come, there is already something new. And then upon this is his difficulty. It is clear to me that the conduct is truth. But when You give success to the wicked, You cause through this difficulties for the righteous, for a person who wants to serve Hashem there are difficulties, and the wicked also receives reinforcement: behold you see that we succeed, a sign that our way is the right one.
So too here. He says: I know the path of the righteous is straight. Yeshayahu says: it is clear to me that the path that it is fitting for the righteous to walk is straight. The meaning is: that the righteous should not ask, should not doubt, should not complain about the way of Hashem, should believe that everything is with righteousness and uprightness. Thus it is clear to me, the path of the righteous is straight. This is the way the righteous must walk, without pondering wonderings and doubting doubts. But he says: nevertheless, You upright One, meaning, Master of the Universe, You, Hashem, You make level the way of the righteous. When You see that the righteous deviates from the path. What is the path (אורח)? The path is the main road. When You see him that he does not walk on the main road, but the righteous deviates from the path and walks on a roundabout way (מעגל). You make level the righteous. The meaning is: the Malbim says thus. There are two ways to reach the destination. In the book of Mishlei he elaborates at length on this. Whoever wishes can listen to our lessons on Mishlei, there is the entire discussion. There the Malbim repeats this many times. On the idea and the principle that the path (אורח) is the straight way to get from point to point. In contrast, the expression "make level a roundabout way" (מעגל תפלס) means: when I cannot arrive by a straight way, I have no choice but to make myself a way by means of a roundabout route. By making a detour with the goal of ultimately reaching that same point I wanted to reach. Because the straight way is really a blocked way. "Make level" (תפלס) means to straighten the roundabout way and ensure that it really reaches the point it needs to reach. Because when I walk on the path, then the chance is clear that I will reach the destination I need to. But when I level and want to make a roundabout, when, excuse me, I make a roundabout, there is a chance that I will not ultimately reach the point I wanted to reach. Therefore upon this it says You make level. What is the meaning of You make level? "Make level" (תפלס) is from the language of pelles, straightness. Ensure that even though he is going around in a roundabout way and his goal is to reach the point of truth, You make level. Ensure that he reaches it by the straight way and ultimately truly arrives at the right place. So here too, he says, Master of the Universe, when I ask questions, the righteous is essentially walking on a roundabout way. He comes with difficulties, he has wonderings, he does not walk on the straight way of wholeheartedness of accepting the way of Hashem, but rather he wonders wonderings about the way of Hashem. Do not consider this to him, Master of the Universe, as a sin. Do not consider this to him as one who, heaven forbid, has misgivings about the conduct of Hashem. As if he has objections to the conduct of Hashem. Rather, You, Master of the Universe, this circular roundabout, You make level and weigh it on the scales of righteousness, and You will know that his heart is truly not, heaven forbid, as one who comes to deny the conduct of Hashem, but as one who believes with complete faith, and only wants to receive explanations. Only wants to understand so that the matters will settle more upon his heart. And the goal is essentially, Master of the Universe, to make level, meaning to straighten the matters and to know them in the right way. And if I now come and ask questions, let the thing not be considered to me as heresy. After this introduction he essentially comes and approaches what he wants to say. Yes, only he wants to say that it is not even a thought. What he wants to say is not even a thought. That is, I do not have here even a mistaken thought, because everything I am now saying, Master of the Universe, is only so that the matter should not appear as conduct that is not fitting. We explained that the moment You, Master of the Universe, carry out conduct that is not understood by everyone, to You it is understood and I believe with complete faith that it is righteousness, but the moment it is not understood by everyone, it can encourage people to heresy. And encourage the heretic in his heresy as well, because he sees that he succeeds. Upon this essentially is his question. Regarding what? Yes, fine, clear, then already we will see eye to eye. And then there is no longer the test. All the trial and difficulty are in this world. But then everything will already be clear, so then there is no longer... yes, but he asks about now. Master of the Universe, carry out such conduct that there will be no difficulties. Understand that already now there should be such conduct. Yes. Let us proceed.
Yea, in the path of Your judgments, Hashem, we have hoped for You; for Your name and Your remembrance is the longing of the soul. He says: Master of the Universe, about the sufferings of the righteous I will not ask. Why? Also in the book of Iyov, Iyov essentially makes this claim, and his friends also make it. About the sufferings of the righteous one cannot ask. And the reason is simple. Because in order to establish that a righteous person is suffering, I am firstly obligated to confirm and verify the initial axiom that he is righteous. For after all you say, behold a righteous one, the question is why he suffers. Let us approach the initial assertion, righteous. Who said he is righteous? Now, that he is righteous, I can say for many reasons. Who said he is righteous? First, perhaps it is only outward. Perhaps he really is not righteous. That is one thing. A second matter, I can say: no, no, he really is righteous even in his inner self. But perhaps he is not righteous as required of him. As the Gemara says there regarding Nakdimon ben Gurion, they gave charity, but not as they should have done according to their abilities. A third thing I can say: who said he is righteous? For perhaps now he appears to you righteous, but in a previous incarnation he has iniquities. So there are several reasons that I am not certain of the initial assertion that you establish, that he is righteous, before you come and ask why he suffers. Let us first establish that he is righteous. So regarding the assertion that he is righteous, there is no way to establish it, so consequently what room is there to ask why he suffers? So regarding the righteous I understand, Master of the Universe, that essentially the answer is that one cannot ask the question why a righteous person suffers. Because it is not clear that he is righteous. But what will you answer about the wicked who has it good? Here it really is a great question. Why does the way of the wicked prosper? That is, after all, regarding the wicked, what will you tell me? No, know that he is righteous in his heart. True, you see him driving on Shabbat, and you see that he smokes, and you see him here harming this one and there stealing and here... but in his heart he is righteous. Now, will you say such a thing? How can one say such a thing? One who is wicked and does a wicked deed, one cannot say that he is righteous in his heart, one cannot try to find such excuses. About a righteous person you can say perhaps in secret his intention is not for the sake of Heaven. You can say perhaps in secret he sins. But what will you say about a wicked person who in secret does commandments? Say the wicked one in secret does commandments. How does he drive now on Shabbat? How does he commit transgressions? For this he does not deserve punishment? Certainly he deserves punishment. So this is already a sufficient reason to ask why the wicked has it good here in this world. Certainly for these severe transgressions that we see him committing, even were it to be imagined that in secret he is righteous, still I see him committing severe transgressions. This is already a reason to ask why he has it good.
So this is what he says here too. He says: Yea, in the path of Your judgments, Hashem, we have hoped for You. Thus I, when You conduct Yourself with us in the path of judgment, say: nevertheless we have hoped for You. We still await You. We are still certain that everything is from You and everything is with uprightness. But for Your name and Your remembrance we have hoped, You, Hashem, that You are the longing of the soul. The meaning is: through the judgment that You carry out, Your name is magnified in the world. Through this the world knows that there is a Creator of the world. When You exact retribution from the wicked. And if You do not exact retribution from the wicked, then as it were this shows, heaven forbid, weakness of power. Upon this is essentially my difficulty. For Your name and Your remembrance is the longing of every soul. What is Your name? What is Your remembrance? The Malbim says: the honor of Hashem is recognized in two things. First, through looking at the creation, one sees that everything is the work of His hands. A second matter, through looking at the aspects that are renewed in each and every generation. The meaning is: miracles, signs, wonders that the Holy One, blessed be He, performs. There is what is called the regular conduct in which one already sees the hand of Hashem. We already see how each and every thing, as we spoke in previous lessons, even in a clementine one can see Divinity. And there are the revealed miracles in which Hashem is recognized in a much clearer and more revealed way, each thing according to its matter. And the intention is according to what is fitting for that generation. And this is what is written: "This is My name forever, and this is My remembrance for all generations." The Malbim explains in the book of Shemot in chapter 3, he explains what is the meaning of "This is My name forever, and this is My remembrance for all generations"? He says there is a difference between name and remembrance. Name indicates the essential name. The remembrance shows the attributes that describe Hashem according to His actions. The essential name, as it were, is the name of existence (Havayah). And this is what one always says: this is the name of His essence, blessed be He. The name of His essence, blessed be He, is Y-H-V-H. All the rest are attributes. Pay attention that all the other names by which we call Hashem, blessed be He, I describe an action of the Holy One, blessed be He. Shaddai, who said to His world "enough." Tzevaot, that all the hosts are His, all the hosts are His. Elokim, the meaning is mighty and possessor of ability and possessor of all the powers, for El is power and Elokim is powers. Hashem is the ruler over all the powers. But in contrast Y-H-V-H, the name itself, is essentially the name of His essence, blessed be He. And we explained the name of the essence means: after the sefirot emanated. For before that the Holy One, blessed be He, no thought can grasp Him at all. Even thought there is none, all the more so no name, and even Ein Sof is not an attribute of His. But after the sefirot emanated, what is the name of the essence that Hashem was formed with? This is the name Y-H-V-H. This is My name forever. The name Y-H-V-H is the name that is always the fixed conduct that does not change. This is what is called: the Holy One, blessed be He, is recognized from within nature. As we said, in every thing that a person observes, even in a small fingernail, he can see Y-H-V-H, he can see the existence which is His name, blessed be He. But this is My remembrance, My remembrance shows that the Holy One, blessed be He, connects with the righteous according to their level, the Holy One, blessed be He, performs miracles to save the people of Yisrael according to their needs. The Holy One, blessed be He, says: this is not fixed, this is My remembrance for all generations. Each generation according to what is fitting for it. In the generation of the exodus from Mitzrayim, the remembrance of Hashem was recognized more through miracles and signs and wonders by which He overturned nature. And in every generation the Holy One, blessed be He, performs miracles and wonders according to what is needed for the generation. So this is not like the name, which is Y-H-V-H, which is the fixed conduct that is forever. Rather My remembrance, which is the name Elokim and the name Tzevaot and so on, by which the Holy One, blessed be He, overturns the systems of nature, this is according to the generation, each generation the Holy One, blessed be He, does according to what is needed for that generation. And this is what he says: for Your name and Your remembrance is the longing of the soul. We, for Your name and Your remembrance our soul longs, to see the conduct of Hashem, how the Holy One, blessed be He, exacts retribution from the wicked and then He essentially shows His kingship. Behold, this is also in the category, as we said, not only of name but also in the category of remembrance, that the Holy One, blessed be He, exacts retribution from the wicked to give him according to his deeds.
With my soul I have longed for You in the night, yea, with my spirit within me I seek You at dawn; for when Your judgments come to the earth, the inhabitants of the world learn righteousness. My soul, the meaning is: You, Hashem, who are my soul, You give life, move, guide me, just as the soul gives life, moves, guides the body. You, Hashem, are my soul, You give me life like my soul, I have longed for You in the night. The meaning is: even when there is darkness, there is trouble, when there is hiding of the face, His kingship, blessed be He, is not recognized, I have longed, I long only for You, even if there are sufferings, which are essentially an expression of darkness, a state in which I do not see the shining of His face, blessed be He. He says I have longed for You in the night, even then I rejoice in the sufferings, I know that through this Your name is magnified in the world. Yea, with my spirit within me I seek You at dawn. You, Hashem, who are the spirit within me, I seek You. The meaning is: also at the time when the dawn rises, also at the time when the night dissipates and the day begins to shine, You are the One who at dawn rolls away darkness before light. And the hint here is, as it were, at night at the time of sleep, after all, what remains to a person? Only the nefesh. The rest goes up above to give an account and reckoning. When he awakens at dawn, the spirit comes to him. And therefore he says: with my soul I have longed for You in the night. At the time of night it is the aspect of the nefesh. With my spirit within me I seek You at dawn. When does the spirit come to me? It is at the time of dawn when he awakens. And then he as it were says: You, Hashem, do good also at the time of trouble, also when there appears to us hiding of the face, also when it is an aspect of night, and You also awaken me at the time of dawn, at the time of salvation when the spirit of Hashem appears upon us. And through this, when Your judgments come to the earth, when Your judgments come to the earth, through this the inhabitants of the world learn to do righteousness. The inhabitants of the world learn righteousness. For behold they see, there is Elokim here in the earth and Hashem judges and exacts retribution from the wicked. And upon this is my question: If favor is shown to the wicked he does not learn righteousness; in a land of uprightness he acts unjustly and does not see the majesty of Hashem. My question: why is favor shown to the wicked? Why does the wicked have pardon? Why does the wicked succeed? Why does he have favor? Favor is shown to the wicked. For after all, for two reasons it is fitting that the wicked be punished. First, because if the wicked does not receive according to his wickedness, he goes on and adds wickedness. So if he had immediately received a slap, he would have been stopped. But the moment he sees that things go well for him, then he adds more wickedness and more wickedness and more wickedness. And upon this he says: after all, favor is shown to the wicked, for if not, why does he merit a state of favor being shown to the wicked? For he does not learn righteousness. Through You giving him favor and pardon, he does not learn righteousness. He does not learn to act with righteousness. He continues in his corrupt way. So why is favor shown to the wicked? This after all corrupts him. A further matter, through his succeeding, as we said, others see the success of the wicked, they want to imitate him. Others learn from him. Others act wickedly like him. And upon this he says: he does not learn righteousness, in a land of uprightness he acts unjustly. In a land of uprightness, a land where they used to walk facing Hashem. A land where they used to conduct themselves in the fear of Hashem, a land of uprightness. What does he do? He acts unjustly. He causes them to commit injustice. He causes injustice to others. He causes others to commit injustice. That others should say: behold the wicked one does wickedness and succeeds, I will do so too. He causes the multitude to sin. And he does not see the majesty of Hashem. Why, Master of the Universe, do You not show him the majesty of Hashem? Show him the power of Hashem. Exact retribution from him, show him that there is a Judge in the earth who does evil to the wicked according to his wickedness. Why, Master of the Universe, do You leave the wicked so that he can continue and do wickedness as he wishes, and by this, first, he does not learn righteousness, second, he also causes others to commit injustice and causes others to be drawn after him. Up to here. Rabbi Chananya ben Akashya says: the Holy One, blessed be He, wished to grant merit to Yisrael, therefore He gave them Torah and mitzvot in abundance...
Attributes that describe Hashem according to His actions. The essential name, as it were, is the name of existence (Havayah), and this is what one always says: this is the name of His essence, blessed be He. The name of His essence, blessed be He, is Y-H-V-H. All the rest are attributes. Pay attention that all the other names by which we call Hashem, blessed be He, I describe an action of the Holy One, blessed be He. Shaddai, who said to His world "enough." Tzevaot, that all the hosts are His, all the hosts are His. Elokim, the meaning is mighty and possessor of ability and possessor of all the powers, for El is power and Elokim is powers, Hashem is the ruler over all the powers. But in contrast Y-H-V-H, the name itself, is essentially the name of His essence, blessed be He. And we explained the name of the essence means: after the sefirot emanated, for before that the Holy One, blessed be He, no thought can grasp at all, even thought there is none, all the more so no name, and even Ein Sof is not an attribute of His. But after the sefirot emanated, what is the name of the essence that Hashem desired for Himself? This is the name Y-H-V-H.
This is My name forever. The name Y-H-V-H is the name that is always fixed conduct that does not change. This is what is called: the Holy One, blessed be He, is recognized from within nature. As we said, in every thing that a person observes, even in a small fingernail, he can see Y-H-V-H, he can see the existence which is His name, blessed be He. But this is My remembrance, My remembrance shows that the Holy One, blessed be He, connects with the righteous according to their level, the Holy One, blessed be He, performs miracles to save the people of Yisrael according to their needs. The Holy One, blessed be He, says: this is not fixed, this is My remembrance for all generations. Each generation according to what is fitting for it. In the generation of the exodus from Mitzrayim, the remembrance of Hashem was recognized more through miracles and signs and wonders by which He overturned nature. And in every generation the Holy One, blessed be He, performs miracles and wonders according to what is needed for the generation. So this is not like the name, which is Y-H-V-H, which is the fixed conduct that is forever. Rather My remembrance, which is the name Elokim and the name Tzevaot and so on, by which the Holy One, blessed be He, overturns the systems of nature, this is according to the generation, each generation the Holy One, blessed be He, does according to what is needed for that generation. And this is what he says: for Your name and Your remembrance is the longing of the soul.
We, for Your name and Your remembrance our soul longs, to see the conduct of Hashem, how the Holy One, blessed be He, exacts retribution from the wicked and then He essentially shows His kingship. Behold, this is also in the category, as we said, not only of name but also in the category of remembrance, that the Holy One, blessed be He, exacts retribution from the wicked to give him according to his deeds.
With my soul I have longed for You in the night, yea, with my spirit within me I seek You at dawn, for when Your judgments come to the earth the inhabitants of the world learn righteousness. My soul, the meaning is: You, Hashem, who are my soul, You give life, move, guide me, just as the soul gives life, moves, guides the body. You, Hashem, are my soul, You give me life like my soul, I have longed for You in the night. The meaning is: even when there is darkness, there is trouble, when there is hiding of the face, His kingship, blessed be He, is not recognized, I have longed, I long only for You, even if there are sufferings, which are essentially an expression of darkness, a state in which I do not see the shining of His face, blessed be He. He says I have longed for You in the night, even then I rejoice in the sufferings, I know that through this Your name is magnified in the world.
Yea, with my spirit within me I seek You at dawn. You, Hashem, who are the spirit within me, I seek You. The meaning is: also at the time when the dawn rises, also at the time when the night dissipates and the day begins to shine, You are the One who at dawn rolls away darkness before light. And the hint here is, as it were, at night at the time of sleep, what remains to a person? Only the nefesh. The rest goes up above to give an account and reckoning. When he awakens at dawn, the spirit comes to him. And therefore he says: with my soul I have longed for You in the night. At the time of night it is the aspect of the nefesh. With my spirit within me I seek You at dawn, when does the spirit come to me? It is at the time of dawn when he awakens. And then he as it were says: You, Hashem, do good also at the time of trouble, also when there appears to us hiding of the face, also when it is an aspect of night, and You also awaken me at the time of dawn at the time of salvation when the spirit of Hashem appears upon us.
And through this, when Your judgments come to the earth, when Your judgments come to the earth, through this the inhabitants of the world learn to do righteousness. The inhabitants of the world learn righteousness. For behold they see, there is Elokim who arises in the earth and Hashem judges and exacts retribution from the wicked.