## Kav HaYashar Chapter 45

###### Kav HaYashar 45:1
[Kav HaYashar 45:1](https://torahapp.org/share/book/Kav%20HaYashar/r/45:1)

**אִיתָא**בְּכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: מִצְוָה רַבָּה לִלְמֹד יִחוּדִים לַשְּׁכִינָה, כִּי עוֹשֶׂה מִסְעָד וָעֵזֶר לַשְּׁכִינָה וּמְקָרֵב אֶת הַגְּאֻלָּה בְּיִחוּדִים, וּבַאֲשֶׁר כִּי לֹא כָּל אָדָם יְכֹלֶת בְּיָדוֹ לַעֲשׂוֹת יִחוּדִים בִּתְפִלָּתוֹ אוֹ בַּמִּצְוָה אֲשֶׁר הוּא עוֹשֶׂה. אַחַת — מִטַּעַם חֶסְרוֹן יְדִיעָתוֹ, אוֹ מִפְּנֵי שֶׁאֵינוֹ מֻבְטָח בְּנַפְשׁוֹ לַעֲשׂוֹת שֶׁלֹּא יָבוֹא לִידֵי הִרְהוּר בִּתְפִלָּתוֹ, וְנִמְצָא מְקַלְקֵל, וְלֹא מְתַקֵּן. שֶׁאֵין הָאָדָם הוּא טָהוֹר בְּכָל עֵת וּזְמַן, וְאָסוּר לַעֲסֹק בַּקֳּדָשִׁים בְּזְמַן שֶׁהוּא מִקְרֶה בִּלְתִּי טָהוֹר מֵחֲמַת שֶׁהוּא בַּעַל קֶרִי, וְאָסוּר לְיַחֵד שׁוּם יִחוּד אִם לֹא שֶׁטָּבַל לְקִרְיוֹ. עַל כֵּן בְּוַדַּאי בַּעַל הָרַחֲמִים יְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן כַּוָּנַת לֵב הָאָדָם, שֶׁמְּכַוֵּן פָּשׁוּט, בִּלְתִּי מַחֲשָׁבוֹת זָרוֹת, וּמִתְפַּלֵּל כִּפְשׁוּטֵי עִנְיְנֵי תְּפִלָּה, רַק יֹאמַר קֹדֶם הַתְּפִלָּה: לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. וְכֵן בְּעֵסֶק הַתּוֹרָה יֹאמַר כָּךְ: לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ וְכוּ', וְאָז אֵינוֹ מַפְרִיד עַצְמוֹ מֵהַקְּדֻשָּׁה. וְכִדְמָצִינוּ בְּעֵרוּבִין פֶּרֶק "בַּכֹּל מְעָרְבִין": רַבִּי זֵירָא כִּי הֲוָה חַלָּשׁ, הֲוֵי אָזִיל וְיָתִיב אַפִּתְחָא דְּרַבִּי יוּדָא בַּר רַבִּי אַמִּי. אָמַר: כִּי נַפְקֵי וְעַיְלֵי רַבָּנָן — אֵקוּם מַקַּמַּיְהוּ, כְּדֵי שֶׁלֹּא יְהֵא בָּטֵל מֵהַמִּצְווֹת. וְכֵן קַבָּלָה הִיא בְּיָדַי מִן אַנְשֵׁי מַעֲשֶׂה, שֶׁאִם הָיוּ יוֹשְׁבִים בְּטֵלִים מִן הַמִּצְווֹת — הָיוּ מְמַשְׁמְשִׁים בַּצִּיצִית וְהָיוּ מִסְתַּכְּלִין בָּהֶן, כִּי הַהִסְתַּכְּלוּת בַּצִּיצִית הִיא עִנְיָן גָּדוֹל וּתְקוּמָה אֶל הַשְּׁכִינָה בַּגָּלוּת. וְהַיּוֹדְעִים סוֹד יִחוּד בַּקַּבָּלָה, מְכַוְּנִין בְּשֵׁם אֶחָד גָּדוֹל וְנוֹרָא, שֶׁהוּא גִּימַטְרִיָּא עַיִ"ן, וּבָזֶה הֵם יוֹצְאִים אַף בִּזְמַן הַזֶּה סוֹד מִצְוַת תְּכֵלֶת בַּצִּיצִית.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
**The Ari,***z”l*, teaches that it is a great mitzvah to accustom oneself to performing the Kabbalistic “unifications” on behalf of the *Shechinah* (*Sha’ar HaYechudim* 3b). In this manner one gives support and aid to the *Shechinah* and expedites the redemption. However, not everyone is capable of performing these “unifications” while he is praying or fulfilling any of the mitzvos. For one thing, he may simply lack the requisite knowledge. For another, he may not feel confident that he can avoid stray thoughts while praying, in which case he would actually be causing harm rather than good. Moreover, a man cannot remain in a state of purity at all times. And just as it is forbidden for a man to come into contact with the sacrifices when he has become defiled through an emission of seed, so is it forbidden to perform any of the “unifications” if he has not immersed after having had such an emission. Thus, if a person prays and performs the mitzvos with simple but heartfelt intentions, without any admixture of stray thoughts, surely the Merciful One will accept them with mercy and favor. Even so, it is still preferable for him to recite the meditation, “For the sake of the unification of the Holy One Blessed is He and His *Shechinah*,” before he prays. Similarly, when a man studies Torah let him say beforehand, “For the sake of the unification of the Holy One Blessed is He and His *Shechinah*,” so that he does not appear to be foregoing this holy practice willingly. Thus we find in *Eiruvin* (28b) that when Rabbi Zeira was too weak to study he would sit near the entrance to the yeshivah of Rabbi Yuda bar Ami so that he would be able to rise before the scholars as they entered and not be entirely devoid of mitzvos. I have also been told by men of great deeds, that when they are unable to perform a mitzvah they finger their *tzitziyos* and gaze at them because this is in itself a lofty matter that causes the *Shechinah* to be elevated in the midst of the exile. Those who understand the Kabbalistic principle of “unification” have in mind as they gaze at their *tzitzis* a certain great and awesome Divine name, the numerical value of which is equal to the word *ayin* — “eye.” Through this they are able to fulfill the concept behind the blue thread of the *tzitzis* even today.


###### Kav HaYashar 45:2
[Kav HaYashar 45:2](https://torahapp.org/share/book/Kav%20HaYashar/r/45:2)

וְהִנֵּה אֲגַלֶּה טֶפַח וַאֲכַסֶּה טְפָחַיִם בְּעִנְיַן תְּכֵלֶת, כִּי 'תְּכֵלֶת' הוּא גִּימַטְרִיָּא שְׁמוֹנֶה מֵאוֹת וַחֲמִשִּׁים, וְהַבֶּן אָדָם הוּא מְחֻיָּב לִרְאוֹת בִּשְׁתֵּי עֵינַיִם אֶת הַצִּיצִית, וּשְׁתֵּי פְּעָמִים עַיִ"ן — גִּימַטְרִיָּא מָאתַיִם וְשִׁשִּׁים, וְעִם תֵּבוֹת צִיצִית הוּא גִּימַטְרִיָּא שְׁמוֹנֶה מֵאוֹת וַחֲמִשִּׁים — כְּמִנְיַן תְּכֵלֶת. קַבָּלָה הִיא בְּיָדַי בְּשֵׁם הַגָּאוֹן רַבִּי יַעֲקֹב טֶעמֶרְלִישׁ מִלּוּבְּלִין, שֶׁבָּזֶה הוּא מֵסִיר הַחשֶׁךְ שֶׁאָמַר יִרְמְיָהוּ הַנָּבִיא: אוֹתִי נָהַג חשֶׁךְ וְלֹא אוֹר. וּבְעִנְיַן אוֹר עֵינָיו בְּצִיצִית יְכַוֵּן כֵּן, וְהוּא מְבַטֵּל אוֹתוֹ הַחשֶׁךְ, שֶׁמַּפְסִיק בֵּינוֹ וּבֵין הַשְּׁכִינָה. הַכְּלָל — כִּי לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם שֶׁיִּהְיֶה בָּעוֹלָם הַזֶּה לְתוֹעֶלֶת גּוּפוֹ, כִּי הַגּוּף כָּלֶה בָּאָרֶץ — רַק לְתוֹעֶלֶת נִשְׁמָתוֹ, אֲשֶׁר חֻצְּבָה מִתַּחַת כִּסֵּא הַכָּבוֹד, וְהִיא חֵלֶק אֱלוֹהַּ מִמַּעַל, לְתַקְּנָהּ וּלְקַשְּׁטָהּ בְּמַעֲשִׂים טוֹבִים לְקָרֵב הַגְּאֻלָּה וּלְשַׁמֵּחַ אֶת הַשְּׁכִינָה בַּגָּלוּת הַמַּר הַזֶּה, וְאָז יִהְיֶה נִזְדַּכֵּךְ גַּם הַגּוּף, וּמֵאִיר בְּאוֹר בָּהִיר, בִּפְרָט כְּשֶׁהַגּוּף מִתְחַמֵּם לִדְבַר מִצְוָה.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
I am now going to reveal to you a little bit but conceal twice as much regarding the concept behind the blue thread (*techeiles*) of the *tzitzis*: The value of the word *ayin* — “eye” — is 130, but since a man must gaze at his *tzitzis* with both eyes this comes to a total of 260. Add to this the numerical value of the word *tzitzis*, which is 590, and one receives a total of 850. This is exactly equal to the numerical value of the word *techeiles*. I have received an oral tradition from the illustrious Rabbi Yaakov Temerles of Lublin that a person should have this in mind while gazing at the *tzitzis*. Through this he helps eliminate the darkness intervening between us and the *Shechinah*, alluded to by the prophet Yirmiyahu in the verse, “You have led me into darkness and not light!” (*Eichah* 3:2). The main thing to recall is that the Holy One Blessed is He did not create the human being in this world for the benefit of his body, for the body is destined to disintegrate in the earth. Rather He created him for the benefit of his soul, which was carved out from beneath the Throne of Glory and is a portion of the Divine come down from On High. The soul was only brought here in order to rectify it and adorn it with good deeds that expedite the redemption and cause the *Shechinah* to rejoice in this bitter exile. Through this the soul refines the body as well, causing it to radiates with a clear light, especially when the body is “warmed up” by the performance of one of the mitzvos.


###### Kav HaYashar 45:3
[Kav HaYashar 45:3](https://torahapp.org/share/book/Kav%20HaYashar/r/45:3)

וְלֹא לְחִנָּם אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הָעוֹנֶה "אָמֵן יְהֵא שְׁמֵיהּ רַבָּה" בְּכָל כֹּחוֹ — מְצַנְּנִין לוֹ הַגֵּיהִנָּם, וְאֵין הַדָּבָר יוֹצֵא מִידֵי פְּשׁוּטוֹ, שֶׁצָּרִיךְ לוֹמַר "אָמֵן יְהֵא שְׁמֵיהּ רַבָּה" בְּכָל כֹּחוֹ. וְאֵין הַפֵּרוּשׁ לְהָרִים קוֹל בְּיוֹתֵר מִדַּי, פֶּן יִתְלוֹצְצוּ הַמַּלְעִיגִים, אֶלָּא הוּא בְּכָל כֹּחוֹ בְּאֵבָרָיו. וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר, פָּרָשַׁת פִּנְחָס, שֶׁצָּרִיךְ הָאָדָם לְעוֹרֵר כָּל אֵבָרָיו בְּחֵילָא תַּקִּיפָא, וּבָזֶה יִתְבַּר לִבֵּיהּ וְאִתְבַּר חֵילָא דְּסִטְרָא אָחֳרָא. וְאַף הָרְשָׁעִים מוֹצְאִין מְנוּחָה עַל יְדֵי עֲנִיַּת "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא". וְכִדְאִיתָא בַּזֹּהַר פָּרָשַׁת נֹחַ: בְּזִמְנָא דְּיִשְׂרָאֵל עוֹנִין בְּקוֹל רָם "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא" הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא רַחֲמִים וְנוֹתֵן חַיִּים עַל הַכֹּל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹמֵז לַמַּלְאָךְ, הַנִּקְרָא סַמְרִיאֵל, וּבִידֵיהּ מַפְתְּחִין, וּפוֹתֵחַ שְׁלשָׁה פְּתָחִים לִסְטַר מִדְבָּר, וְאָז חֲמָאָן רְשָׁעִים נְהוֹרָא, וְאָתָא תְּנָנָא וְסוֹתֵם הָאֲוִיר שֶׁל הַפְּתָחִים, שֶׁלֹּא יְהֵא מֵאִיר, וּכְדֵין תְּלַת מְמֻנִּים דִּתְחוֹת יְדֵיהּ מְנַשְּׁבִין בְּגַדְפֵיהוֹן מְשִׁיבִין הֶעָשָׁן לַאֲחוֹרָיו זְמַן שָׁעָה וּפַלְגָּא שָׁעָה בִּזְכוּת עֲנִיַּת "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא", שֶׁעוֹנִין יִשְׂרָאֵל בְּכָל יוֹם, וְאַחַר כָּךְ הֵם שָׁבִים לַגֵּיהִנָּם.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
It was not in vain that the Sages said that when a person responds, *Amein, yehei shemeih rabba* with all his might, Gehinnom is cooled off on his behalf. This should be take at face value — namely, that one should say the words, *Amein, yehei shmeih rabba*, with all one’s might. However, this does not mean that one should raise one’s voice excessively and become an object of ridicule. Rather, it means that one should say it with the force of all one’s limbs. Thus it is taught in the Zohar (*Parashas*Pinechas 220a) that a person must arouse all his limbs with great force, so that his heart will be shattered along with the power of the *Sitra Achara*.** Even the wicked find rest when Israel recites these words, as is related in the Zohar in *Parashas*Noach (62b, Tosefta): When Israel raises its voice to respond aloud, *Amein, yehei shemeih rabba*, the Holy One Blessed is He becomes filled with mercy, bestowing life to all. Then the Holy One Blessed is He motions to the angel called SAMRYEL, holder of the keys to Gehinnom, and he opens three doors on the side of the desert so that the wicked will be able to enjoy the light of this world. But the smoke comes and blocks the view so that they cannot see it. Then three appointed angels wave fire rakes to push the smoke back for an hour and a half in the merit of the response of, *Amein, yehei shemeih rabba*, that Israel recite every day. After this the wicked must return to Gehinnom.


###### Kav HaYashar 45:4
[Kav HaYashar 45:4](https://torahapp.org/share/book/Kav%20HaYashar/r/45:4)

וּבוֹא וּרְאֵה, כַּמָּה חָבִיב הַאי שִׁבְחָא קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא. וּמַעֲשֶׂה הוּבָא בַּזֹּהַר פָּרָשַׁת תְּרוּמָה: רַבִּי חִיָּא וְרַבִּי אַבָּא שָׁרוּ בְּגוֹ אֻשְׁפִּיזַיְהוּ. קָמוּ בְּפַלְגוּת לֵילָא לְמִלְעֵי בְּאוֹרַיְתָא. וַהֲוֵי בְּרַתָּא דְּאֻשְׁפִּיזָא קָמַת וְאַנְהָרַת לוֹן שְׁרָגָא, וְאִינְהוּ הֲוֵי עַסְקֵי בְּאוֹרַיְתָא. אַדְהָכֵי אַשְׁגַּח רַבִּי אַבָּא אֲבַתְרֵיהּ, וַחֳמוּ דַּהֲוֵי בִּתּוֹ שֶׁל בַּעַל הַבַּיִת מַנְהַר לְהוּ. פָּתַח וְאָמַר (מִשְׁלֵי ו, כג): "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר" — הָאִשָּׁה הִיא מְצֻוָּה עַל נֵר שֶׁל שַׁבָּת, וְלֹא הָאִישׁ; וְהַטַּעַם — כִּי הָאִשָּׁה הִיא נֶגֶד הַשְּׁכִינָה. וְתוֹרָה אוֹר — פֵּרוּשׁ: הַתּוֹרָה, שֶׁלָּמַד בַּעֲלָהּ, שֶׁהָאִישׁ מְצֻוֶּה עַל הַתּוֹרָה לִלְמֹד — נוֹתֵן אוֹר וְהֶאָרָה גְּדוֹלָה כְּאוֹתוֹ הַמִּצְוָה שֶׁל נֵר שַׁבָּת, שֶׁהָאִשָּׁה מַדְלֶקֶת. נִמְצָא שְׁנֵיהֶם מְאִירִים בְּאוֹר תּוֹרָה וְאוֹר שַׁבָּת. אַשְׁרֵיהֶם הַנָּשִׁים, שֶׁזּוֹכִין לְבַעֲלֵי תּוֹרָה!

**Kav HaYashar, trans. Metsudah Publications, 2007:**
Just how precious this praise is to the Holy One Blessed is He can be seen from an incident cited in the Zohar in *Parashas Terumah* (165b—169b): Rabbi Chiyya and Rabbi Aba were staying at an inn. They arose at midnight to engage in study and the innkeeper’s daughter stood holding the lamp for them while they studied. At one point Rabbi Aba looked back and noticed that she was holding the lamp. He said, “[It is written,] ‘For a mitzvah is a lamp but Torah is light’ (Mishlei 6:23). A woman is commanded concerning the Shabbos lamp but not a man. This is because a woman corresponds to the *Shechinah*. “[And it is written,] ‘But Torah is light.’ This refers to the Torah that her husband studies, for a man is commanded to study Torah. This gives as much illumination as the mitzvah of the Shabbos lamp that the woman kindles. Thus the two of them are illuminated both by the light of the Torah and the light of the Shabbos. Fortunate is the woman who merits a husband who is a scholar!”


###### Kav HaYashar 45:5
[Kav HaYashar 45:5](https://torahapp.org/share/book/Kav%20HaYashar/r/45:5)

שְׁמָעַת הַאי בְּתוּלָה וַהֲוֵי בָּכִית. אַדְהָכֵי קָם אֲבוּהָ דִּבְתוּלָה וַחֲמֵי לִבְרַתֵּיהּ בַּכְיָא, וְשָׁאִיל לַהּ, לָמָּה וְעַל מָה הִיא בַּכְיָא — וְלֹא עָנְתָה מְאוּמָה מֵחֲמַת מְרִירוּת הַלֵּב. וְהִתְחִיל אַף אָבִיהָ לִבְכּוֹת. אָמַר רַבִּי אַבָּא: מִבַּכְיּוּתָהּ נִרְאֶה, דְּהֶחָתָן שֶׁלָּהּ הוּא עַם הָאָרֶץ, וְאֵינוֹ בַּעַל תּוֹרָה. אָמַר לֵיהּ: וַדַּאי הָכֵי הוּא, וּבְגִין דַּחֲמֵינָא לֵיהּ יוֹמָא חַד דְּדָלִיג מֵאִגְרָא חֲדָא לְמִשְׁמָע קַדִּישׁ בַּהֲדֵי צִבּוּרָא סָלִיק בִּרְעוּתִי דִּילִי לְמֵיהַב לֵיהּ בְּרַתִּי, וְתֵכֶף דְּנַפְקוּ צִבּוּרָא מִבֵּי כְּנִשְׁתָּא, יַהֲבִינָא לֵיהּ בְּרַתִּי. דַּאֲמֵינָא, בְּדִלּוּגָא דָּא לְמִשְׁמָע קַדִּישׁ מֻכְרָח לִהְיוֹת גַּבְרָא רַבָּא בְּאוֹרַיְתָא, וְאַף עַל גַּב דְּאִיהוּ רַבְיָא דְּלָא יְדַעְנָא בֵּיהּ מִקַּדְמַת דְּנָא. וְהַשְׁתָּא אֲפִלּוּ בִּרְכַּת מְזוֹנָא לָא יָדַע, וְאֵין בְּיָדִי לָכֹף אוֹתוֹ שֶׁיִּתְעַסֵּק בְּאוֹרַיְתָא וְיִקְרָא קְרִיאַת שְׁמַע וּבִרְכַּת הַמָּזוֹן. אָמַר לֵיהּ רַבִּי אַבָּא: אִעְבַּר לֵיהּ בְּאָחֳרָא (רָצָה לוֹמַר, שֶׁיִּרְאֶה שֶׁיִּתֵּן גֵּט וְיַשִּׂיא בִּתּוֹ אַחַר כָּךְ לְתַלְמִיד חָכָם) וּבְתוֹךְ דְּבָרָיו חָזַר וְאָמַר אוֹ דִּלְמָא בְּרָא יוֹלִיד דַּהֲוֵי גַּבְרָא רַבָּא. אַדְהָכֵי קָם הֶחָתָן וְדִלֵּג עֲלַיְהוּ וְיָתִיב לְקַמַּיְהוּ. אִסְתַּכְּלִי בֵּיהּ רַבִּי אַבָּא. אָמַר רַבִּי אַבָּא: חֲמִינָא בְּהַאי רַבְיָא דִּנְהוֹרָא רַבָּא יִפּוּק מִנֵּיהּ לְעָלְמָא.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
When the young woman heard these words she began to weep. In the meantime her father entered and saw her weeping. He asked why she was weeping but in her bitterness of heart she did not respond. Then her father also began to weep. Rabbi Aba observed, “From her weeping I understand that her groom is an ignoramus and not a scholar.” The girl’s father replied, “That is indeed the case. I took him for my daughter because I once saw him jump from a rooftop to hear *Kaddish* along with the congregation. Just as soon as he left the synagogue I offered him my daughter, assuming, based on that leap to hear *Kaddish*, that he was a great scholar, even though he was still young. For I did not know him previously. “But as it turns out, he does not even know the Grace After Meals and I do not have any means to compel him to study or to recite the *Shema* or the Grace After Meals.” Rabbi Aba said, “So exchange him for another [that is, compel him to divorce her and then betroth her to a scholar]!” Then he thought about the matter again, “Alternatively, perhaps his son will be a scholar.” In the meantime the groom came over and sat down among them. Rabbi Aba looked at him and said, “I see in this youth that great illumination will indeed come out of him.”


###### Kav HaYashar 45:6
[Kav HaYashar 45:6](https://torahapp.org/share/book/Kav%20HaYashar/r/45:6)

פָּתַח וְאָמַר הַאי רַבְיָא: רַבּוֹתַי, אֵימָא חַד מִלָּה. פָּתַח וְאָמַר (אִיּוֹב לב, ו): "צָעִיר אָנֹכִי לְיָמִים, וְאַתֶּם יְשִׁישִׁים, עַל כֵּן זָחַלְתִּי וָאִירָא מֵחַוּוֹת דֵּעִי אֶתְכֶם". הַאי קְרָא אַתְעֲרוּ בֵּיהּ עַמּוּדֵי עוֹלָם, אֲבָל אֱלִיהוּא, דִּכְתִיב בֵּיהּ מִמִּשְׁפַּחַת רָם, וּכְתִיב בֵּיהּ: בֶּן בַּרְכְאֵל הַבּוּזִי, דְּנִקְרָא כֵּן בִּשְׁבִיל דִּמְבַזֶּה עַצְמוֹ לְמָאן דְּגָדוֹל מִנֵּיהּ. וְזֶה שֶׁאָמַר: צָעִיר אָנֹכִי לְיָמִים — אַף אֲנִי מַקְטִין עַצְמִי לְגַבֵּי בַּר נָשׁ, דְְּאִית לֵיהּ יוֹמִין סַגִּיאִין, וְעַל כֵּן בְּגִין דַּאֲנָא רַבְיָא, וּבַמָּקוֹם הַזֶּה יֵשׁ יְשִׁישִׁים בְּחָכְמָה, עָלָה בְּדַעְתִּי דְּלָא לְמַלָּלָא עַד יוֹמָא דָּא. וְהַשְׁתָּא דְאַתּוּן הָכָא, אִית שַׁעְתָּא לְמִפְתַּחַ פּוּמִי.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
Then the youth spoke up, “My teachers, allow me to say something. [It is stated,] ‘I am young in days and you are elders, therefore I groveled and dared not express my opinion among you’ (Iyov 32:6). The pillars of the world have noted that it is written of Elihu that he was ‘of the family of Ram.’ But it is also written that he was ‘the son of Barachel the Buzzite.’ He was only called by this name [‘the Buzzite’] because he would degrade [*mevazeh*] himself before those who were older than he was. This is the meaning of his statement, ‘I am young in days.’ “I too diminish myself before those who are older than I am. Now, I am a young man whereas in this place there are men who have grown old in wisdom. Therefore I resolved that I would not speak until today. But now that you are hear the time has come for me to open my mouth.”


###### Kav HaYashar 45:7
[Kav HaYashar 45:7](https://torahapp.org/share/book/Kav%20HaYashar/r/45:7)

הִתְחִיל לִדְרשׁ זֶה הַפָּסוּק: כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. וְגִלָּה לָהֶם כַּמָּה סוֹדוֹת בַּתּוֹרָה עַל פִּי הַסּוֹד, וְאַחַר כָּךְ פָּתַח וְאָמַר: דְּעוּ, כִּי אֲנָא מִבָּבֶל, וּבְרָא דְרַב סַפְרָא אֲנָא, וְלָא זָכִינָא לְאִשְׁתְּמוֹדַע עִם אַבָּא. וְאַטְרִידְנָא לְהָכָא, וּדְחִילְנָא עַד הָכֵי לְמֵימַר מִלִּין דְּאוֹרַיְתָא, דְּיַתְבֵי אַרְעָא דָּא אַרְיְוָתָא בַּתּוֹרָה, וְשָׁוִינָא עָלַי דְּלָא אֵימָא מִלֵּי דְּאוֹרַיְתָא תְּרֵין יַרְחִין, וְיוֹמָא הָדֵין אִשְׁתְּלִּימוּ תְּרֵין יַרְחִין. זַכָּאָה חֻלְקִי דְּאִתְעַרְתּוּן הָכֵי.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
Then he began exounding the verse, “For a mitzvah is a lamp but Torah is light” (Mishlei 6:23), revealing to them numerous esoteric insights. Afterwards he commented, “Know that I am from Babylon and that I am the son of Rav Safra, although I did not merit to know my father. I was exiled to this place and was afraid to speak because the inhabitants of this land are lions in Torah. Therefore I resolved that I would not speak any words of Torah for two months. Today those two months are complete. How fortunate I am that I met you here.”


###### Kav HaYashar 45:8
[Kav HaYashar 45:8](https://torahapp.org/share/book/Kav%20HaYashar/r/45:8)

אָרִים רַבִּי יוֹסֵי קָלֵיהּ וּבָכָה. קָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ בְּרֵישֵׁיהּ. אָמַר רַבִּי יוֹסֵי: אִלְמָלֵא לֹא בָּאתִי וְזָכִינָא לְמִשְׁמַע מִלִּין דְּעַתִּיק יוֹמִין, דְּנָפִיק מִפּוּמָךְ, מַאי דְּלָא זָכִינָא לְמִשְׁמַע עַד הַשְׁתָּא — דַּיֵּנוּ. יַתְבֵי כֻּלְּהוּ. אָמַר הֶחָתָן: רַבּוֹתַי, מִדַּחֲמִינָא צַעֲרָא דַּחֲמוֹי וְצַעֲרָא דִּבְרַתֵּיהּ — אִשְׁתִּי, דַּהֲווּ מְצַעֲרֵי בְּנַפְשַׁיהוּ דְּלָא יְדַעְנָא בִּרְכַּת הַמָּזוֹן וּקְרִיאַת שְׁמַע, אֲמִינָא: לָא אִתְחַבַּר בְּאִשְׁתִּי, עַד שֶׁאֲגַלֶּה לָכֶם סוֹד בִּרְכַּת הַמָּזוֹן בְּסוֹדוֹת גְּדוֹלִים וְנִפְלָאִים. חֲדוּ כֻּלְּהוּ, וְרַבִּי יוֹסֵי וְרַבִּי אַבָּא וְרַבִּי חִיָּא וְחָמִיו וְהַכַּלָּה — קָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
Rabbi Yose raised his voice and wept and all of them arose and kissed him upon the head. Rabbi Yose said, “If we had come here for no reason other than to hear from your mouth these words of the Ancient of Days, the like of which I have never heard before, it would have been enough for us.” They all took their seats and the groom said, “My teachers, when I saw the pain of my father-in-law and his daughter, my wife, over the fact that I did not know the Grace or the *Shema*, I resolved that I would not approach my wife until I had revealed to you some of the wondrous esoteric meanings behind the Grace after Meals.” While the young man spoke, Rabbi Yose, Rabbi Aba, Rabbi Chiyya, his father-in-law and his bride all rejoiced and when he had finished they again arose and kissed him.


###### Kav HaYashar 45:9
[Kav HaYashar 45:9](https://torahapp.org/share/book/Kav%20HaYashar/r/45:9)

אָמַר רַבִּי יוֹסֵי: וַדַּאי הִלּוּלָא דְּקֻדְשָׁא בְּרִיךְ הוּא אִתְרָעִי בֵּיהּ. נָטְלוּ לְהַכַּלָּה וּבָרְכוּ לַהּ בְּכַמָּה בִּרְכָאִין. אָמְרוּ לְאָבִיהָ, דִּיתַקֵּן בַּיִת מְיֻחָד לַעֲשׂוֹת בּוֹ חֲתֻנָּה. אָמַר רַבִּי יוֹסֵי: לָא נַפְקִינָן מֵהָכָא עַד דְּיִתְעָבַד הִלּוּלָא. וּכְנִישׁוּ אַחַר כָּךְ כָּל אַנְשֵׁי מָתָא לְהַהוּא חֶדְוָה וְקָרְאוּ לְהַכַּלָּה וַחֲדוּ עִמְּהוֹן בְּמִלִּין דְּאוֹרַיְתָא. וְעַל סְעוּדַת הַנִּשּׂוּאִין פָּתַח הֶחָתָן עַל פְּתוֹרָא וּבֵאֵר עִנְיַן שֶׁבַע בְּרָכוֹת, סוֹדוֹת נִפְלָאִים וְחִדּוּשִׁים הַרְבֵּה, וַחֲדוּ כֻּלְּהוּ, וְכָל בְּנֵי מָתָא קִבְּלוּ עֲלֵיהֶם אֶת הֶחָתָן לִהְיוֹת לָהֶם רַב וּמוֹרֵה צֶדֶק. וְאַחַר הַחֲתֻנָּה קָמוּ רַבִּי יוֹסֵי וְרַבִּי אַבָּא וְרַבִּי חִיָּא, וּבְרִיכוּ לֵיהּ וְאָזְלוּ לְאוֹרְחַיְהוּ.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
Rabbi Yose declared, “This is surely a match that the Holy One Blessed is He is pleased with.” Then they turned to the bride and showered her with blessings. Afterwards they instructed her father to prepare a place for the wedding, “For we will not leave here,” said Rabbi Yose, “until it has been held!” The entire town gathered to participate in that joyous occasion. They called her “bride” and rejoiced with them by reciting words of Torah. During the wedding feast the groom delivered a discourse at the table, explaining the concept of the seven blessings, revealing numerous awesome secrets and insights.. Everyone rejoiced and the townspeople unanimously selected him to be their rabbi and halachic guide. When the wedding was over, Rabbi Yose, Rabbi Aba and Rabbi Chiyya arose, blessed them and continued on their way.


###### Kav HaYashar 45:10
[Kav HaYashar 45:10](https://torahapp.org/share/book/Kav%20HaYashar/r/45:10)

כַּד מָטוּ לְגַבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי — זָקִיף עֵינוּי וַחֲמֵי לוֹן. אָמַר לְהוֹן: מִסְתַּכֵּל הֲוִינָא יוֹמָא דָּא וַחֲמֵינָא לְכוֹן תְּרֵין יוֹמִין דַּהֲוֵיתוּן גַּבֵּי חַד מִסְכֵּנָא, דְּהַאי נַעַר, דְּאִקְרֵי מַטַּטְרוֹן, אוֹלִיף לְכוּ רָזִין עִלָּאִין. זַכָּאָה חֻלְקֵיכוֹן! סַדְּרוּ כֻּלְּהוּ מִלִּין קַמֵּיהּ וְסָחוּ לֵיהּ עֻבְדָּא. אָמַר לְהוּ: זַכָּאִין אַתּוּן וְזַכָּאָה חֻלְקְכוֹן וְזַכָּאָה חֻלְקִי, דְּהָא אִדְכַּרְנָא יוֹמָא דָּא דַּהֲוֵי אָזִיל עִמִּי רַב סַפְרָא, אָבִיו שֶׁל הֶחָתָן, וּבְרַכְתִּין לֵיהּ, דִּיהֵא לֵיהּ בַּר אוֹרְיָן בְּאוֹרַיְתָא — וְלָא בְּרִיךְ לֵיהּ דְּיִזְכֶּה לְגַדֵּל אוֹתוֹ וְכוּ', עַד כָּאן הַזֹּהַר.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
When they came to Rabbi Shimon ben Yochai he looked up at them. “I was observing you today,” he said, “and I saw that for two days you have been lodging in the Tabernacle of a youth who is actually the angel Metat and that he taught you many lofty secrets. How fortunate is your portion!” Then they reviewed for him the entire course of events, after which he again observed, “Fortunate are you and fortunate is your portion.” Then he added, “And fortunate is *my* lot! For I recall the day that Rav Safra, the groom’s father, accompanied me and I blessed him that he would have son who would be a lion of Torah. But I did not bless him that he would merit raising him or that he would see him reach that stage.


###### Kav HaYashar 45:11
[Kav HaYashar 45:11](https://torahapp.org/share/book/Kav%20HaYashar/r/45:11)

נִלְמָד מִזֶּה מִסּוֹף הַמַּאֲמָר, שֶׁכְּשֶׁבָּא הַתַּלְמִיד לְקַבֵּל בְּרָכוֹת מִן רַבּוֹ, וְרַבּוֹ מְבָרְכוֹ שֶׁיִּזְכֶּה לְבָנִים תַּלְמִידֵי חֲכָמִים — יְבָרֵךְ בְּפֵרוּשׁ, שֶׁיִּזְכֶּה לְגַדֵּל אוֹתָם וְשֶׁיִּרְאֶה בְּחַיָּיו אוֹר תּוֹרָתָם. גַּם נִלְמָד מִזֶּה הַמַּאֲמָר, שֶׁבִּמְקוֹם גְּדוֹלִים אַל תַּעֲמֹד. וְנָכוֹן לִזְעִירֵי לְהַדֵּר לִשְׁמֹעַ מִפִּי יְשִׁישִׁים חָכְמָה, כִּי יִשְׁמַע בְּוַדַּאי מַה שֶּׁלֹּא שָׁמַע עֲדַיִן, וְאָז יַרְבֶּה עָלָיו חָכְמָה. גַּם נִלְמָד מִזֶּה הַמַּעֲשֶׂה, שֶׁצָּרִיךְ הָאָדָם לִלְמֹד יִחוּדִים, שֶׁהֲרֵי רַב סַפְרָא לָמַד עִם בְּנוֹ הֶחָתָן יִחוּדִים בְּבִרְכַּת הַמָּזוֹן וּבִקְרִיאַת שְׁמַע וּבְחִדּוּשֵׁי הַתּוֹרָה, אַף שֶׁהָיָה בְּנוֹ עֲדַיִן רַךְ בְּשָׁנִים. עוֹד יֵשׁ לִלְמֹד מִזֶּה הַמַּעֲשֶׂה: שׁוֹמֵר מִצְוָה לֹא יֵדַע רַע. בִּשְׁבִיל שֶׁרָאָה הָאֻשְׁפִּיזָא אֶת הֶחָתָן, שֶׁהָיָה קוֹפֵץ מֵאִגְרָא לִשְׁמֹעַ קַדִּישׁ וְלוֹמַר "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא" — רָאָה, שֶׁהָיָה עַסְקָן בְּמִצְווֹת, וְנָתַן לוֹ בִּתּוֹ לְאִשָּׁה בִּשְׁבִיל מִצְוָה אַחַת.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
We can learn from the conclusion of this passage that when a rabbi blesses his disciple that he merit scholarly sons, he must also bless him that he merit raising them and witnessing the light of their Torah in his lifetime. We can also learn from this excerpt that one must not seek prominence among the great and that the young should to try to hear words of wisdom from the elderly, for they will undoubtedly hear things that they have never heard before, thereby causing their wisdom to increase. Furthermore, we learn from this incident that one should try to master the Kabbalistic “unifications.” For we see that Rav Safra had taught to his son, the groom, the “unifications” behind the Grace After Meals and the *Shema* as well as those that lie behind the propounding of Torah insights, despite the fact that his son was still very young. And we can learn that one never loses by the performance of the mitzvos. For when the innkeeper saw the groom leaping from the roof to hear *Kaddish* and respond, *Amein, yehei shemeih rabba* — that is, when he saw him fulfilling the mitzvos mitzvos — he gave him his daughter to wife. And this was on account of only a single mitzvah!


###### Kav HaYashar 45:12
[Kav HaYashar 45:12](https://torahapp.org/share/book/Kav%20HaYashar/r/45:12)

עַל כֵּן צָרִיךְ כָּל אָדָם לִזָּהֵר בְּמִצְווֹת וּבַתּוֹרָה, וְאָז יָגֵן ה' בַּעֲדוֹ בְּעִדָּנָא דְּעָסִיק בֵּיהּ וּבְעִדָּנָא דְּלָא עָסִיק בֵּיהּ, לְכָל אֲשֶׁר לוֹ יִהְיֶה שָׁלוֹם.

**Kav HaYashar, trans. Metsudah Publications, 2007:**
Therefore a person must be diligent in the fulfillment of the mitzvos and in study. Then Hashem will protect him while he is involved with them and even when he is not, and peace will encompass all that he has.