יסודות החסידות בספר דגל מחנה אפרים -פרשת נח - צהר תעשה לתיבה

יסודות החסידות בספר דגל מחנה אפרים - פרשת נח - צהר תעשה לתיבה

(ג) ופתח התיבה בצידה תשים: תחלה נבאר מה שאמרו בגמרא בכל מקום שפקרו המינין תשובתן בצידן וכו' ויש להבין זה ע"פ הקדמה זו דאי אפשר לחושך בלא אור ולרע בלא טוב כי האור יוצא וניכר מתוך החושך וכן הטוב יוצא מן הרע אך שהוא מכוסה ובהעלם שם וצריך לברר הטוב שיהיה הרע נדחה והטוב עולה למעלה ועפ"ז תבין מ"ש בספרים הקדושים של הרב הגאון מוה' יעקב יוסף הכהן בשם אא"ז נ"ע על משנה במסכת אבות ארבע מדות בהולכי לבה"מד וכו' עיי"ש וכן הוא בתפלה כשלפעמים בא לאדם מ"ז לכסות ממנו אור תורה ועבודה ח"ו אבל מן שהוא חכם עיניו בראשו ויבין כי יש אור גדול מכוסה ונעלם בתוך אותו החושך כי לית אתר פנוי מיניה וכאשר יבין זה ומאמין זה באמונה שלימה אז יתחזק בעבודתו ובאור החיים והטוב ובזה הוא מזכך ומברר הטוב מהרע שהרע נדחה היינו העכירות והפסולת ממש נדחה ונופל והטוב עולה למעלה וזהו סוד ר"ה והג' ספרים הנפתחין בר"ה והבן וכן הוא בכל דבר ודבר וזה י"ל כוונת מאמר חז"ל בכל מקום שפקרו המינים היינו שהביאו ראיה מן התורה על מינות ר"ל תשובתן בצדן היינו בצד החושך שלהם שם יש אור גדול בהעלם שמורה בהיפוך על אמונת הש"י ב"ה רק שהוא נתכסה ואינו נגלה מחמת שהחושך מכסה אותו

Degel Machaneh Ephraim, Noach

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סנהדרין ל״ח ב

א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי (דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם

Sanhedrin 38b

his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia. Rabbi Yoḥanan bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night. Rami bar Ḥama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: “He is like the beasts that perish.” The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature. The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person. When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to hoar hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws. Rav Yehuda says that Rav says: Adam the first man spanned from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him. Rabbi Elazar says: The height of Adam the first man was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” Adam stood “upon the earth” and rose to the end of the heavens. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me.” The Gemara asks: The interpretations of the verses contradict each other. The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance. And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: “How weighty also are Your thoughts to me, O God” (Psalms 139:17). And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer. And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men [adam] have transgressed the covenant” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covenant” (Genesis 17:14). Rav Naḥman says: He was a denier of the fundamental principle of belief in God. It is written here: “And they like men [adam] have transgressed the covenant,” and it is written there: “He has broken My covenant,” and it is written in a third verse: “And then they shall answer: Because they have forsaken the covenant of the Lord their God and worshipped other gods and served them” (Jeremiah 22:9). § We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [la’apikoros]. Rabbi Yoḥanan says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position. Rabbi Yoḥanan says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed [niglu] to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers [haoneh] me in the day of my distress” (Genesis 35:3). Rabbi Yoḥanan cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular. The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥanan, as Rabbi Yoḥanan says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14). The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness. The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Nega’im and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool. Rav Naḥman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in him” (Exodus 23:20–21). The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy [tammer] him,” which alludes to: Do not replace Me [temireni] with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide [befarvanka] for the journey, as it is written: “And he said to him: If Your Presence go not with me raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael. The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir. The Gemara comments: This is as Rabbi Yoḥanan said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoḥanan says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three.

ספר הזהר, תצוה י׳:פ״ב-י״א:צ״ו

(ד) וְתוּ דְּלָא מִתְיַשְּׁבָן מִלֵּי דְּאוֹרַיְיתָא, אֶלָּא תַּמָּן. דְּלֵית נְהוֹרָא אֶלָּא הַהוּא דְּנָפִיק מִגּוֹ חֲשׁוֹכָא, דְּכַד אִתְכַּפְיָא סִטְרָא דָּא, אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא, וְאִתְיָיקָּר בִּיקָרֵיהּ. וְלֵית פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא מִגּוֹ חֲשׁוֹכָא, וְלֵית טוּבָא אֶלָּא מִגּוֹ בִּישָׁא. וְכַד עָאל בַּר נָשׁ בְּאוֹרַח בִּישָׁא, וְשָׁבִיק לֵיהּ, כְּדֵין אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ, וְעַל דָּא שְׁלִימוּ דְּכֹלָּא טוֹב וָרָע כַּחֲדָא, וּלְאִסְתַּלְּקָא לְבָתַר בְּטוֹב, וְלֵית טוֹב אֶלָּא הַהוּא דְּנָפַק מִגּוֹ בִּישָׁא. וּבְהַאי טוֹב, אִסְתַּלָּק יְקָרֵיהּ, וְדָא אִיהוּ פּוּלְחָנָא שְׁלִים.

Zohar, Tetzaveh 10:82-11:96

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משנה אבות ה׳:י״ג

(יג) אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה. הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים. יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, עֵינוֹ רָעָה בְשֶׁלּוֹ. יִתֵּן וְיִתְּנוּ אֲחֵרִים, חָסִיד. לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע:

Pirkei Avot 5:13

(13) There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.

משנה אבות ה׳:י״ד

(יד) אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ. הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ. עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ. הוֹלֵךְ וְעוֹשֶׂה, חָסִיד. לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע:

Pirkei Avot 5:14

(14) There are four types among those who frequent the study-house (bet midrash):He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.

צפנת פענח, תרומה ח׳:כ״ט

ושמעתי ממורי זללה"ה פירוש בזה, על פי ביאור משנה דאבות (פ"ה מי"ג) ד' מדות בנותני צדקה וכו'. והקושיא מפורסמת איך הוא ד' מדות, דמדה זו לא יתן ולא יתנו אחרים אינו מנותני הצדקה. וכן (שם פ"ה מי"ח) ד' מדות בהולכי לבית המדרש וכו'. וביאר לי שאלת חלום וכו', [...] אמנם יש תועלת ויתרון לאור מן החשך, דהיינו מעלת יתרון האור ניכר מצד החשך, וכן החכם מצד הטיפש, וניכר מעלת הצדיק מצד הרשע, והתענוג מכח הנגע והיסורין, ומעלת הדעת נודע מכח השכחה, אם כן נעשה זה כסא לזה, כמו יד האדם המושיט דבר למעלה אז הוא בעצמו שם. [...] ובזה יובן כי יש ד' מדות בנותני צדקה, כי זה שאינו נותן נעשה כסא להנותן בדרך הנ"ל, ודפח"ח.

Tzofnat Paneach, Terumah 8:29

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דגל מחנה אפרים, נח

וכן יש לומר הרמז בפסוק כאן ע"פ מה שהאיר אא"ז נ"ע תיבה מרומז על מלה שה א נקרא תיבה וכמ"ש צוהר תעשה לתיבה ואמר הוא ז"ל שתראה להאיר התיבה שתוצא מפיך והאריך בזה וזש"ה כאן אם תראה שלפעמים נתכסה האור ואינו נראה וניכר כלל ואינו יודע מה לעשות לפתוח הכיסוי שיתגלה האור ע"ז אמר ופתח התיבה היינו הפתח לפתוח התיבה והמלה שלא תהיה סגורה ואטומה בסוד נאלמתי דומיה ח"ו בצדה תשים היינו אם תחפשנה תמצא פתח להתיבה בצדה דייקא היינו באותו החושך עצמה בוודאי ישאור גדול רק שהוא בהעלם כנ"ל ולא בשמים הוא ולא מעבר לים הוא וכו' כי קרוב הדבר מאוד בפיך והבן:

Degel Machaneh Ephraim, Noach

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צוואת הריב"ש עה
ריב"ש ע"ה אמר צוהר תעשה לתיבה. שתהא התיבה מצהיר עכ"ד. כי יש בכל אות עולמות ונשמות ואלהות, ועולים ומתקשרים ומתיחדים זע"ז, עם אלהו', ואח"כ מתיחדים ומתקשרים יחד האותיות ונעשה התיבה, ומתיחדים יחודים אמתיים באלהות. וצריך כל אדם לכלול נשמתו בכל בחי' ובחי' ואז מתיחדים כל העולמות כא' ועולים ונעשה שמחה ותענוג גדול אין שיעור.
וזהו תחתים שנים ושלישים וכו', דהיינו עולמות ונשמות ואלהות, תלת עלמין אית ליה וכו'. וצריך לשמוע בכל תיבה מה שאומר, שהשכינה, עולם הדבור, מדברת, והוא שיש לה צוהר, שתצא בבהירות ולעשות נחת רוח ליוצרו. וצריך אמונה גדולה לזה, דהשכינה נקראת אמונת אומן, ובלא אמונה נקראת ח"ו נרגן מפריד אלוף.
ואל אמה תכלנה מלמעלה היינו אימה. או יש לומר, אחר שיצא התיבה מפיו א"צ לזכור אותה להלן, הענין שלא יראה שהולכת למקום גבוה, דוגמא שאין יכול לראות בשמש, וזהו תכלנה מלמעלה. וכמוה יעשה כן בא אתה וכל גופך אל התיבה.

עמוד התפילה להבעל שם טוב
ובספר 'אור תורה' להמגיד הגדול ממעזריטש מוסיף כאן: "ויחשוב שמחה בהדיבור כשהוא מדבר". עכ''ל

שיעורים ב'עמוד התפילה להבעל שם טוב', אדמו"ר מקאמארנא-בית שמש, תשע"ח.
הכיוון של הדברים הוא שאני ארגיש את העוצמה של המילה בשעה שאני מבטא אותה. היא עולה לה הלאה, היא פורחת לה. היא מגיעה כביכול לתעודתה. ואחר כך, כשהיא עושה את שלה, זה כבר לא ענייני. "ּבא אתה וכל ביתך אל התיבה". שתכניס את כל כולך בתוך ההגייה. הכוונה היא לא בצעקה או התאמצות אלא אדרבא, הבעש"ט אמר לנו שההגייה אמורה להיות דווקא בלחש (עיין בהמשך עמוד התפילה, אות סט). אין כאן רעש וצעקות, לפעמים צעקה חוסמת את המחשבה ומבזבז את כוחות האדם לריק. לפעמים אתה אתה רק אמור ללחוש בדביקות, לצעוק בלחש "צעק ליבם אל ה', וכדלהלן.

צוואת הריב"ש ע״ה

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Tzava'at HaRivash 75

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Itai Cooper

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