Mishpatim: Verse 17
They called for him and he came before them. He said to them, now two are three, BECAUSE AFTER JOINING THEM THERE ARE THREE; and three are as one, AS THEY JOINED TOGETHER. Rabbi Yosi said, did I not tell you that his words are senseless and empty? He sat before them.
Mishpatim: Verse 18
He said to them, gentlemen, I have become a merchant but a while ago. At first I was not a merchant but I had a young child, whom I placed in school and wanted him to study Torah. THEREFORE I BECAME A MERCHANT SO I COULD SUPPORT HIM. When I find one of the sages traveling, I lead my donkeys after him. Today I have thought I would hear new expositions of the Torah, but have heard nothing.
Mishpatim: Verse 19
Rabbi Yosi said, in all your words, I wondered about one only. Either you spoke in jest or these words are worthless. The old man asked, what is that? RABBI YOSI SAID, a beautiful eyeless maiden, etc.
Mishpatim: Verse 20
The old man opened with, "Hashem is on my side, I will not fear, what can a man do to me? Hashem takes my part with those who help me...It is better to take refuge in Hashem..." (Tehilim 118:6-8). How goodly, pleasant, precious and lofty are the words of Torah. And I, how could I say before these sages that I have heard from them not even one word until now? Yet I should speak up, because I am not ashamed to speak words of Torah in public.
Mishpatim: Verse 21
That old man wrapped himself, and spoke, "And if a priest's daughter be married to a stranger, she may not eat of an offering of the holy things" (Vayikra 22:12). This verse is followed by another, "But if a priest's daughter be a widow, or divorced, and have no child, and has returned to her father's house, as in her youth, she shall eat of her father's bread, but no stranger shall eat of it" (Ibid. 13). These verses may be understood literally, yet the words of the Torah are undisclosed, AS THERE ARE SECRETS IN EACH AND EVERY MATTER.
Mishpatim: Verse 22
And many are the matters of wisdom hidden in each and every subject in the Torah, which are known to the wise who know the ways of the Torah. For the Torah is not the context of dreams handed to those who interpret them, or follow the mouth of the interpreter, yet they have to be interpreted according to their ways. And if dream matters need interpreting according to their ways, how much more so the words of the Torah, the delights of the Holy King, needs to be followed in the true path, as written, "for the ways of Hashem are right..." (Hoshea 14:10).
Mishpatim: Verse 23
Now we should say, "A priest's daughter" is the supernal Neshamah, the daughter of the patriarch Abraham, the first of converts, WHO IS CHESED. He attracts this Neshamah from a supernal place, THAT IS BINAH. HE ASKS, What is the difference between the verses, "And the daughter of any priest" (Vayikra 21:9), and "And if a priest's daughter?" HE ANSWERS, Some priests are called 'any priest' but not a real priest. In the same way, there is a priest, an aid and a high priest, and a priest that is not high. A mere priest is higher than any priest. THEREFORE THERE ARE GRADES TO THE SOUL, there are Neshamah, Ruach and Nefesh. THE HIGH PRIEST IS THE NESHAMAH, A PRIEST IS RUACH AND ANY PRIEST IS NEFESH.
Mishpatim: Verse 24
"And if a priest's daughter be married to a stranger:" this is the holy Neshamah that is drawn from a lofty place, WHICH IS BINAH, and enters into the closure of the Tree of Life, WHICH IS ZEIR ANPIN. And when the Ruach (or 'wind') of the high priest, WHICH IS CHESED OF ZEIR ANPIN, blows and bestows souls, THAT IS, CLOTHES THE SOULS WITH CHESED AND PUTS THEM in that tree, WHICH IS ZEIR ANPIN, the souls soar from them and enter a treasury, WHICH IS MALCHUT.
