תורה 17

6. Yet, how is it that specifically these find contradictions to their religion in their books and , whereas the others do not find anything and remain with their ? But know! this is because of the concept of good which is suppressed under their control—namely, the parts of the Jewish souls which they hold captive. Because, without exception, anything good is the concept of the Jewish souls.

In other words, this is when the take power and prevent the Jewish people from performing the mitzvot—as was the case when they issued decrees against [the Jews] circumcising their sons and that they should profane the Shabbat (Rosh HaShanah 19a; Me’ilah 17a; cf. Bava Batra 60b). Thus, the good which Israel was supposed to perform was suppressed under their control. This is also the case even when they inadvertently prevent the Jews from serving God, by exacting from them duties and land taxes, as well as denying them benefits. Through all of this, the good/the Jewish souls are subject to their authority.

Initially, this good which they hold captive remembers that it comes from a very holy and exalted place. But afterwards, they overpower and dominate the good under their control to the point where it becomes trapped and bound to them. Eventually, the good itself forgets its exaltedness.

However, because the words of a Jew go out and are inscribed in their books, as explained, this good which is suppressed there then finds them in their books. That is, the good finds contradictions to their religion there and thereby is reminded of its exaltedness. [It remembers] that it came from a very exalted place, that it is a part of the Jewish souls for whom all the worlds were created, [as in (1 Chronicles 4:23),] “These are the architects, those who dwell in the fields , [who were] together with the King in His work”— the Holy One consulted with the souls of the Jewish people to create the world (Bereishit Rabbah 8:6).

Then this good starts to grieve and pine over its having come from such a level and is now suppressed under and could, God forbid, come to be eradicated and lost. It desires to drag [itself] and return to its place. Yet, because the good has already become very bound and caught by them with numerous bonds, therefore, when the good begins to return, its drags and uproots along with it some of their evil. This is the concept of converts who come to convert. They correspond to the evil which is uprooted from them together with the good, by virtue of the good returning to its level. Because it is impossible for the good to return by itself, due to the tremendous connection with which it was bound and fastened there. Of necessity, some of the evil had to be uprooted with it, and this is the concept of converts.

{“One will inscribe with his hand to God and label himself by the name of Israel” (Isaiah 44:5).} This corresponds to, “One will inscribe with his hand to God.” Rashi explains that this refers to the baaley teshuvah —the concept of good which returns and reverts to its level. This is achieved through the concept of writing, as above, corresponding to, “Now it was found written what Mordekhai had told.” “And label himself by the name of Israel” refers to the converts. For by virtue of the good returning and reverting, converts are made, as explained.

And this is (Ezekiel 13:9), “With the writing of Israel they will not be written, and to the land of Israel they will not come.” In other words, when there isn’t the concept of Jewish writing, through which converts are made, then as a result, “to the ADMat (land of) Israel they will not come.” In other words, they do not merit to the perfection of the altar, which is called (Exodus 20:21), “an ADaMah (earthen) altar” and whose perfection comes about through converts, as explained.

And this is (1 Chronicles 28:19), “All this is put in writing by the hand of God, so that I am instructed.” For the perfection of the intellect is through writing, as explained. Because of the writing—corresponding to, “Now it was found written what Mordekhai had told”—converts are made. And because of the converts, the altar is perfected. And when the altar is perfected, the intellect is perfected, as explained. From this we can conclude that through the concept of writing, the SeKheL (the intellect) is perfected. Thus: “All this is put in writing by the hand of God, so that I am hiSKiL (instructed).” {“To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name. To turn all the wicked of the earth towards You. All the inhabitants of the world will recognize and know…” (Daily Liturgy).}

And this is, “To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name.” This is the concept of repentance, which returns everything to its place, as above. For “Shadai” is synonymous with repentance, that one has returned in repentance for the blemish of idolatry. This is because ShaDaI indicates “she’yeSh DaI (that there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1), and there is no need for any other worship.

“To turn all the wicked of the earth towards You”—this is the concept of converts. “All the inhabitants of the world will recognize and know”—this is the concept of perfected knowledge which is achieved through this, as mentioned above.

And this is (Job 22:25), “Shadai shall be your treasure, and silver to’afot (will fly) into your hand.” By virtue of the concept of “silver to’AFot,” which corresponds to “Wealth adds many friends,” the air is m’OFef (it flies)—it becomes pure. This produces the concept of Shadai —namely repentance and converts—because Shadai is synonymous with repentance, as explained above.