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| Source (Hebrew) | Translation (English) |
|---|---|
רב משה קורדובירו, תומר דבורה, פֶּרֶק שְׁלִישִׁי |
Chapter Three from Tomer Devorah (The Palm Tree of Devorah), by Rabbi Moshe Cordovero (1522-1570, a/k/a RaMaK)[1] Translation courtesy of Rabbi Moshe Weinberger, with minor changes by Aharon Varady, mainly for gender-inclusivity. |
הֵיאַךְ יַרְגִּיל הָאָדָם עַצְמוֹ בְּמִדַּת הַחָכְמָה. |
How a person should habituate themself with the attribute of Ḥokhmah (Wisdom). |
הִנֵּה, הַחָכְמָה הָעֶלְיוֹנָה פְּרוּסָה עַל כָּל הַנִּמְצָאִים כֻּלָּם, עִם הֱיוֹתָהּ נֶעְלֶמֶת וְנִשְׂגָּבָה מְאֹד, וְעָלֶיהָ נֶאֱמַר: ”מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ“ (תהילים קד:כד). כָּךְ רָאוּי לָאָדָם שֶׁתִּהְיֶה חָכְמָתוֹ מְצוּיָה בַּכֹּל, וְיִהְיֶה מְלַמֵּד לְהוֹעִיל לִבְנֵי אָדָם לְכָל אֶחָד וְאֶחָד כְּפִי כֹּחוֹ, כָּל מַה שֶּׁיּוּכַל לְהַשְׁפִּיעַ עָלָיו מֵחָכְמָתוֹ יַשְׁפִּיעֵהוּ, וְלֹא תַטְרִידֵהוּ שׁוּם סִבָּה כְּלָל. |
Although it is hidden and exceedingly exalted, the Supernal attribute of Ḥokhmah is spread out over all that exists. As it says regarding it, “How great are your works, Hashem; you have made them all with Ḥokhmah.” (Psalms 104:24) Similarly, a person’s Ḥokhmah should be found in everything, and they should teach in order to benefit other people with their Ḥokhmah – each and everyone according to their capacity. They should influence others with their Ḥokhmah to the best of their ability – letting no factor at all distract them. |
וְהִנֵּה, אֶל הַחָכְמָה שְׁנֵי פָנִים, הַפָּן הָעֶלְיוֹן הַפּוֹנֶה אֶל הַכֶּתֶר, וְאֵין אוֹתָם הַפָּנִים מִסְתַּכְּלִים לְמַטָּה, אֶלָּא מְקַבְּלִים מִלְּמַעְלָה; הַפָּן הַשֵּׁנִי, הַתַּחְתּוֹן, פּוֹנֶה לְמַטָּה, לְהַשְׁגִּיחַ בַּסְּפִירָה שֶׁהִיא מִתְפַּשֶּׁטֶת בְּחָכְמָתָהּ אֲלֵיהֶם. כָּךְ יִהְיֶה אֶל הָאָדָם שְׁנֵי פָנִים, הַפָּן הָרִאשׁוֹן הוּא הִתְבּוֹדְדוּתוֹ בְּקוֹנוֹ, כְּדֵי לְהוֹסִיף בַּחָכְמָה וּלְתַקְּנָהּ; הַשֵּׁנִי, לְלַמֵּד בְּנֵי אָדָם מֵאוֹתָהּ חָכְמָה שֶׁהקב״ה הִשְׁפִּיעַ עָלָיו. וּכְמוֹ שֶׁהַחָכְמָה מַשְׁפַּעַת אֶל כָּל סְפִירָה וּסְפִירָה כְּפִי שִׁעוּרָהּ וְצָרְכָּהּ, כֵּן יַשְׁפִּיעַ בְּכָל אָדָם כְּפִי שִׁעוּר שִׂכְלוֹ אֲשֶׁר יוּכַל שְׂאֵת וְהַנָּאוֹת אֵלָיו לְצָרְכּוֹ, וְיִשָּׁמֵר מִלָּתֵת יוֹתֵר מִשִּׁעוּר שֵׂכֶל הַמֻּשְׁפָּע, שֶׁלֹּא תִמָּשֵׁךְ מִמֶּנּוּ תַּקָּלָה, שֶׁכֵּן הַסְּפִירָה הָעֶלְיוֹנָה אֵינָהּ מוֹסֶפֶת עַל הַשִּׁעוּר הַמֻּגְבָּל בַּמְקַבֵּל. |
Now to the Supernal attribute of Ḥokhmah, there are two aspects. The higher aspect – which faces Keter and does not face downwards; rather, it receives from above. The second and lower aspect – faces downwards, overseeing the other sefirot, to which it extends its Ḥokhmah. Likewise a person should have two aspects: The first aspect should be their contemplation in solitude with their Creator in order to increase and perfect their Ḥokhmah; the second should be to teach others the Ḥokhmah that the blessed Holy One has bestowed upon them. And just as the Supernal attribute of Ḥokhmah bestows to each sefirah according to its measure and needs, so, too, one should bestow their Ḥokhmah to each person according to the measure their intellect can bear, and to what is proper for them and their needs. One should be careful not to give more than the mind of the recipient can contain, so that no harm will result, just as the Supernal sefirah of Ḥokhmah does not add on more than the limited capacity of the recipient (sefirah). |
וְעוֹד, שֶׁדֶּרֶךְ הַחָכְמָה לִהְיוֹתָהּ מַשְׁגַּחַת עַל כָּל הַמְּצִיאוּת, מִפְּנֵי שֶׁהִיא הַמַּחֲשָׁבָה הַחוֹשֶׁבֶת עַל כָּל הַנִּמְצָאוֹת, וְעָלֶיהָ נֶאֱמַר ”כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם“ (ישעיה נה:ח), וּכְתִיב ”וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח“ (שמואל ב׳ יד:יד). וּכְתִיב ”כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבוֹת אֲשֶׁר אָנֹכִי חוֹשֵׁב עֲלֵיכֶם נְאוּם ה׳ מַחְשְׁבוֹת שָׁלוֹם וְלֹא לְרָעָה לָתֵת לָכֶם אַחֲרִית וְתִקְוָה“ (ירמיה כט:יא). כָּךְ צָרִיךְ הָאָדָם לִהְיוֹת עֵינָיו פְּקוּחוֹת עַל הַנְהָגַת עַם ה׳ לְהוֹעִילָם, וּמָחְשְׁבוֹתָיו תִּהְיֶינָה לְקָרֵב הַנִּדָּחִים וְלַחֲשֹׁב עֲלֵיהֶם מַחֲשָׁבוֹת טוֹבוֹת; כְּמוֹ שֶׁהַשֵּׂכֶל חוֹשֵׁב לְתוֹעֶלֶת הַנִּמְצָא כֻּלּוֹ, כָּךְ יַחֲשֹׁב הוּא תּוֹעֶלֶת הַחֲבֵרִים, וְיִתְיָעֵץ עֵצוֹת טוֹבוֹת עִם ה׳ וְעִם עַמּוֹ בִּפְרָט וּבִכְלָל. וְהַיּוֹצֵא מֶהַהַנְהָגָה הַטּוֹבָה יְנַהֲלֵהוּ אֶל הַהַנְהָגָה הַיְשָׁרָה, וְיִהְיֶה לוֹ כְּמוֹ שֵׂכֶל וּמַחֲשָׁבָה לְנַהֲגוֹ וּלְנַהֲלוֹ אֶל הַמִּנְהָג הַטּוֹב וְהַיֹּשֶׁר, כַּמַּחֲשָׁבָה הָעֶלְיוֹנָה הַמְיַשֶּׁרֶת אֶת הָאָדָם הָעֶלְיוֹן. |
Moreover, it is the way of Ḥokhmah to oversee all of existence, for it is the Supernal Thought which forever thinks about everything that exists. Of Ḥokhmah it is said: “For My thoughts are not like your thoughts,” (Isaiah 55:8) and it is written “He gives thought so that he who is exiled is not banished forever,” (II Samuel 14:14) and it is written “For I know the thoughts which I think of you the House of Israel, says Hashem, are thoughts of peace and not evil, to give you a future and a hope” (Jeremiah 29:11). Likewise, a person should keep an open eye on the conduct of the Hashem’s people in order to help them. Their thoughts should be concerned with bringing near those who have strayed, and with thinking of any good they can do for them. Just as the Divine Mind contemplates how to help all existence, they too should contemplate how to help their fellows. They should give good counsel for the sake of Hashem and Hashem’s people, regarding both individual and communal matters. And concerning one who has strayed from the path of good conduct, they should guide them to the path of proper conduct, serving as their intellect and thought, to direct and lead them to good and upright behavior, just as the Supernal Thought corrects “Adam ha-Elyon”[2] lit. the supernal (form of) Adam. |
וְעוֹד, הַחָכְמָה תְּחַיֶּה הַכֹּל, כְּדִכְתִיב ”הַחָכְמָה תְּחַיֶּה בְּעָלֶיהָ“ (קהלת ז:יב). כָּךְ יִהְיֶה הוּא מוֹרֶה חַיִּים לְכָל הָעוֹלָם וְגוֹרֵם לָהֶם חַיֵּי הָעוֹלָם הַזֶּה וְחַיֵּי הָעוֹלָם הַבָּא וּמַמְצִיא לָהֶם חַיִּים. זֶה הַכְּלָל, יִהְיֶה נוֹבֵעַ חַיִּים לַכֹּל. |
Furthermore, Ḥokhmah instills life into everything. As it is written: “And Ḥokhmah instills life into those who possess it” (Ecclesiastes 7:12). Likewise, one should instruct the entire world in the ways of life, causing them to attain life in this world (Olam ha-Zeh) and in the World that is Coming (Olam ha-Ba), thus providing them with true life. In general, one should be a constant source of life to all. |
וְעוֹד, הַחָכְמָה אָב לְכָל הַנִּמְצָאוֹת, כְּדִכְתִיב ”מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ“ (תהילים קד:כד), וְהֵן חַיִּים וּמִתְקַיְּמִים מִשָּׁם. כָּךְ יִהְיֶה הוּא אָב לְכָל יְצוּרָיו שֶׁל הקב״ה, וּלְיִשְׂרָאֵל עִקָּר, שֶׁהֵן הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת הָאֲצוּלוֹת מִשָּׁם. וִיבַקֵּשׁ תָּמִיד רַחֲמִים וּבְרָכָה לָעוֹלָם, כְּדֶרֶךְ שֶׁהָאָב הָעֶלְיוֹן רַחֲמָן עַל בְּרוּאָיו, וְיִהְיֶה תָּמִיד מִתְפַּלֵּל בְּצָרַת הַמְּצֵרִים כְּאִלּוּ הָיוּ בָּנָיו מַמָּשׁ וּכְאִלּוּ הוּא יְצָרָם, שֶׁזֶּהוּ רְצוֹנוֹ שֶׁל הקב״ה, |
In addition, Ḥokhmah is the ‘parent’[3] lit. ‘Father.' of all existence. As it is written: “How great are Your works, Hashem: You have made them all with Ḥokhmah” (Psalms 104:24). Thus, everything lives and exists from there (from that source). Likewise, one should act as a parent to all of the blessed Holy One’s creatures, particularly to the descendants of Yisrael, for they are holy souls which emanate from there. One should constantly pray for mercy and blessing for the world, the same way that the Supernal ‘parent’ has mercy on all his progeny. And one should constantly pray for the salvation of those who are in distress, as if they were actually one’s own children and as if one had actually formed them, for this is what the blessed Holy One desires. |
כְּדֶרֶךְ שֶׁאָמַר הָרוֹעֶה הַנֶּאֱמָן ”הֶאָנֹכִי הָרִיתִי אֶת כָּל הָעָם הַזֶּה וְגו׳ כִּי תֹאמַר אֵלַי שָׂאֵהוּ בְּחֵיקֶךָ“ (במדבר יא:יב), וּבָזֶה יִשָּׂא אֶת כָּל עַם ה׳ ”כַּאֲשֶׁר יִשָּׂא הָאוֹמֵן אֶת הַיּוֹנֵק“ (שם) ,בִּזְרוֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא, עָלוֹת יְנַהֵל“ (ישעיה מ:יא) הַנִּכְחָדוֹת יִפְקֹד הַנֶּעֱדָר יְבַקֵּשׁ, הַנִּשְׁבֶּרֶת יְרַפֵּא, הַנִּצְרָכָה יְכַלְכֵּל, הָאוֹבְדוֹת יַחֲזִיר. וִירַחֵם עַל יִשְׂרָאֵל, וְיִשָּׂא בְּסֵבֶר פָּנִים יָפוֹת מַשָּׂאָם, כְּאָב הָרַחֲמָן הָעֶלְיוֹן הַסּוֹבֵל כֹּל, וְלֹא יִבֹּל וְלֹא יִתְעַלֵּם וְלֹא יָקוּץ, וִינַהֵל לְכָל אֶחָד כְּפִי צָרְכּוֹ. אֵלּוּ הֵן מִדּוֹת הַחָכְמָה, אָב רַחֲמָן עַל בָּנִים. |
As in the way the faithful shepherd Mosheh said: “Did I conceive this people…that you say to me, ‘Carry it in your breast’?” (Numbers 11:12). In this way, a person should carry all of Hashem’s people “as a nurse carries a nursing infant.” (ibid.) “They should gather the lambs in their arm, lifting them to their bosom, and lead the young nursing ones” (Isaiah 40:11). They should remember to recover the forgotten, look after the desolate, heal the broken, nourish the incapacitated, and return the lost. One should have mercy on Bnei Yisrael, bearing its burdens cheerfully, just as the Compassionate Supernal Parent bears all. One should not tire or look away or get disgusted; rather, they should lead each and every one according to their needs. These are the qualities of Ḥokhmah – to be like a compassionate parent toward their children. |
עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. וּמִטַּעַם זֶה הֻזְהַרְנוּ מִבִּזּוּי אֳכָלִים. וְעַל דָּבָר זֶה רָאוּי, שֶׁכְּמוֹ שֶׁהַחָכְמָה הָעֶלְיוֹנָה אֵינָהּ מְבַזָּה שׁוּם נִמְצָא וְהַכֹּל נַעֲשָׂה מִשָּׁם, דִכְתִיב (תהילים קד:כד) ”כֻּלָּם בְּחָכְמָה עָשִׂיתָ”, כֵּן יִהְיֶה רַחֲמֵי הָאָדָם עַל כָּל מַעֲשָׂיו יִתְבָּרֵךְ. וּמִטַּעַם זֶה הָיָה עֹנֶשׁ רַבֵּנוּ הַקָּדוֹשׁ, עַל יְדֵי שֶׁלֹּא חָס עַל בֶּן הַבָּקָר שֶׁהָיָה מִתְחַבֵּא אֶצְלוֹ וְאָמַר לוֹ ”זִיל, לְכָךְ נוֹצַרְתָּ“ (בבא מציעא פה), בָּאוּ לוֹ יִסּוּרִין, שֶׁהֵם מִצַּד הַדִּין, שֶׁהֲרֵי הָרַחֲמִים מְגִנִּים עַל הַדִּין, וְכַאֲשֶׁר רִחֵם עַל הַחֻלְדָּה, וְאָמַר ”וְרַחֲמָיו עַל כָּל מַעֲשָׂיו“ (תהילים קמה:ט) כְּתִיב, נִצַּל מִן הַדִּין, מִפְּנֵי שֶׁפֹּרַשׂ אוֹר הַחָכְמָה עָלָיו, וְנִסְתַּלְקוּ הַיִּסּוּרִים. |
Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for the Supernal Ḥokhmah spreads over all of creation: inanimate objects, plants, animals and humans. For this reason, we are warned by our Sages against treating food disrespectfully. This is a proper concept, for just as the Supernal Ḥokhmah does not despise anything that exists, since everything is created from it – as it is written, “You have made them all with Ḥokhmah,” (Psalms 104:24) so, too, a person’s compassion should be upon all the creations of the Blessed One. For this reason, Rabbi Yehudah “the holy” was punished, because he did not have pity on a calf that hid by him under his cloak, in order to evade slaughter, and he said to it, “Go! You were created for this purpose.” (Bava Metzia 85a.3-7) Suffering – which derives from the aspect of strict judgment – came upon him. For only compassion shields against strict judgment. Thus, when (Rabbi Yehudah) had mercy on a weasel, and said “Hashem’s compassion is upon all their creations,” (Psalms 145:9) he was delivered from strict judgment, for the light of Ḥokhmah spread over him, and his suffering was removed. (ibid.) |
וְעַל דֶּרֶךְ זֶה לֹא יְבַזֶּה שׁוּם נִמְצָא מִן הַנִּמְצָאִים, שֶׁכֻּלָּם בְּחָכְמָה, וְלֹא יַעֲקֹר הַצּוֹמֵחַ אֶלָּא לְצֹרֶךְ, וְלֹא יָמִית הַבַּעַל חַי אֶלָּא לְצֹרֶךְ, וְיִבְרֹר לָהֶם מִיתָה יָפָה בְּסַכִּין בְּדוּקָה, לְרַחֵם עַל כָּל מַה שֶּׁאֶפְשָׁר. |
Similarly, one should not disparage any creature that exists, for all of them were created with Ḥokhmah. Nor should one uproot plants or kill animals unless they are needed. And one should choose a noble death for them, using a carefully inspected sharp knife, in order to be compassionate – as much as possible. |
זֶה הַכְּלָל, הַחֶמְלָה עַל כָּל הַנִּמְצָאִים שֶׁלֹּא לְחַבְּלָם, תְּלוּיָה בְּחָכְמָה. |
This is the general principle: Having pity on all beings not to hurt them, is contingent on Ḥokhmah.[4] The following is added: זוּלָתִי לְהַעֲלוֹתָם מִמַּעֲלָה אֶל מַעֲלָה, מִצּוֹמֵחַ לְחַי, מֵחַי לִמְדַבֵּר, שֶׁאָז מֻתָּר לַעֲקֹר הַצּוֹמֵחַ וּלְהָמִית הַחַי, לָחוּב עַל מְנָת לְזַכּוֹת. (Except, when elevating them to a higher level – from plant to animal, or from animal to human – then it is permissible to uproot a plant or slaughter a live animal, causing damage in order to bring merit.) Did the RAMAK write this very last final line? It would seem to contradict Ramak’s earlier statement: עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. (Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for the Supernal Ḥokhmah spreads over all of creation: inanimate objects, plants, animals and humans.) Is it possible that it was added by a later author to conform Ramak’s strong statements with that of a Lurianic approach? As the last line in the chapter it would seem to subvert so much before it and be easily tacked on afterward by a later scribe or editor –Aharon Varady |
Source(s)
Tomer Devorah, ch. 3 – a (via the NLI) p. 215 Tomer Devorah, ch. 3 – b (via the NLI) p. 216
Notes
| 1 | Translation courtesy of Rabbi Moshe Weinberger, with minor changes by Aharon Varady, mainly for gender-inclusivity. |
|---|---|
| 2 | lit. the supernal (form of) Adam. |
| 3 | lit. ‘Father.' |
| 4 | The following is added: זוּלָתִי לְהַעֲלוֹתָם מִמַּעֲלָה אֶל מַעֲלָה, מִצּוֹמֵחַ לְחַי, מֵחַי לִמְדַבֵּר, שֶׁאָז מֻתָּר לַעֲקֹר הַצּוֹמֵחַ וּלְהָמִית הַחַי, לָחוּב עַל מְנָת לְזַכּוֹת. (Except, when elevating them to a higher level – from plant to animal, or from animal to human – then it is permissible to uproot a plant or slaughter a live animal, causing damage in order to bring merit.) Did the RAMAK write this very last final line? It would seem to contradict Ramak’s earlier statement: עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. (Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for the Supernal Ḥokhmah spreads over all of creation: inanimate objects, plants, animals and humans.) Is it possible that it was added by a later author to conform Ramak’s strong statements with that of a Lurianic approach? As the last line in the chapter it would seem to subvert so much before it and be easily tacked on afterward by a later scribe or editor –Aharon Varady |
“הֵיאַךְ יַרְגִּיל הָאָדָם עַצְמוֹ בְּמִדַּת הַחָכְמָה | How a person should conduct themself with Wisdom — chapter three from Tomer Devorah by Rabbi Moshe Cordovero (ca. 16th c.)” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
Aharon N. Varady (editing/transcription)
