59.
Concerning
the
Staff
and
the
Serpent
I
heard
on
Adar
13,
February
23,
1948
“And
Moses
answered
and
said:
‘But,
they
will
not
believe
me,’”
etc.
“And
the
Lord
said
to
him,
‘What
is
it
in
your
hand?’
And
he
said,
‘A
staff.’
And
He
said,
‘Cast
it
on
the
ground…’
and
it
became
a
serpent;
and
Moses
fled
from
it”
(Exodus
4).
We
should
interpret
that
there
are
not
more
than
two
degrees,
either
Kedusha
[holiness]
or
Sitra
Achra
[other
side].
There
is
no
intermediary
state,
but
the
same
staff
itself
becomes
a
serpent
if
thrown
to
the
ground.
In
order
to
understand
this,
we
will
first
bring
the
words
of
our
sages,
that
He
had
put
His
Shechina
[Divinity]
on
trees
and
rocks.
Trees
and
rocks
are
called
things
of
inferior
importance,
and
specifically
in
this
manner
He
placed
His
Shechina.
This
is
the
meaning
of
the
question,
“What
is
it
in
your
hand?”
A
“hand”
means
attainment,
from
the
words,
“If
a
hand
attains.”
A
“staff”
means
that
all
his
attainments
are
built
on
the
discernment
of
inferior
importance,
which
is
faith
above
reason.
(Faith
is
regarded
as
having
inferior
importance,
and
as
lowliness.
One
appreciates
things
that
clothe
within
reason.
However,
if
one’s
mind
does
not
attain
it,
but
resists
one’s
mind,
and
then
one
should
say
that
faith
is
of
superior
importance
to
one’s
mind,
it
follows
that
at
that
time
he
lowers
his
mind
and
says
that
what
he
understands
within
reason,
that
he
resists
the
path
of
the
Creator,
faith
is
more
important
than
his
own
mind.
This
is
because
all
the
concepts
that
contradict
the
path
of
the
Creator
are
worthless
concepts.
Rather,
“They
have
eyes
but
they
will
see
not,
they
have
ears
but
they
will
hear
not.”
It
means
that
he
annuls
everything
he
hears
and
sees.
This
is
called
“going
above
reason.”
And
thus
it
seems
to
a
person
as
lowness
and
Katnut
[smallness/infancy].
However,
with
the
Creator,
faith
is
not
considered
lowliness,
since
one
who
has
no
other
choice
but
to
take
the
path
of
faith
considers
faith
as
lowliness.
However,
the
Creator
could
have
placed
His
Shechina
on
something
other
than
trees
and
rocks.
Yet,
He
chose
this
way,
called
faith,
specifically.
He
must
have
chosen
it
because
it
is
better
and
more
successful.
You
find
that
for
Him
faith
is
not
regarded
as
being
of
inferior
importance.
On
the
contrary,
specifically
this
path
has
many
merits,
but
it
appears
lowly
in
the
eyes
of
the
creatures.)
If
the
staff
is
thrown
to
the
ground
and
one
wants
to
work
with
a
higher
discernment,
meaning
within
reason,
degrading
the
above
reason,
and
this
work
seems
low,
one’s
Torah
and
work
immediately
become
a
serpent.
This
is
the
meaning
of
the
primordial
serpent,
and
this
is
the
meaning
of
“Anyone
who
is
proud,
the
Creator
tells
him,
‘He
and
I
cannot
dwell
in
the
same
abode.’”
The
reason
is,
as
we
have
said,
that
He
has
placed
His
Shechina
on
trees
and
rocks.
Hence,
if
one
throws
the
discernment
of
the
staff
to
the
ground,
and
raises
oneself
to
work
with
a
higher
attribute,
this
is
already
a
serpent.
There
is
no
middle;
it
is
either
a
serpent,
or
Kedusha,
since
all
the
Torah
and
the
work
that
one
had
from
the
discernment
of
a
staff,
all
has
now
entered
the
discernment
of
a
serpent.
It
is
known
that
the
Sitra
Achra
has
no
lights.
Hence,
in
corporeality
too,
the
will
to
receive
has
only
deficiencies,
but
not
satisfaction
of
the
deficiency.
And
the
vessel
of
reception
remains
forever
in
deficit,
without
fulfillment,
because
one
who
has
one
hundred
wants
two
hundred,
etc.,
and
one
does
not
die
with
half
one’s
wish
in
one’s
hand.
This
extends
from
the
upper
roots.
The
root
of
the
Klipa
[shell]
is
the
vessel
of
reception,
and
they
have
no
correction
during
the
six
thousand
years.
The
Tzimtzum
[restriction]
is
placed
on
them;
hence,
they
do
not
have
lights
and
abundance.
This
is
why
they
entice
one
to
draw
light
to
their
degree.
And
the
lights
that
one
receives
by
being
adhered
to
Kedusha,
since
abundance
shines
in
Kedusha,
when
they
entice
one
to
draw
abundance
to
their
state,
they
receive
that
light.
Thus,
they
have
dominion
over
a
person,
meaning
they
give
him
satisfaction
in
the
state
he
is
in
so
he
will
not
move
from
here.
Hence,
one
cannot
go
forward
through
this
dominion
since
he
has
no
need
for
a
higher
degree.
Since
he
has
no
need,
he
cannot
move
from
his
place,
even
a
slight
movement.
In
that
state,
he
is
unable
to
discern
if
he
is
advancing
in
Kedusha
or
the
other
way
around.
This
is
because
the
Sitra
Achra
gives
him
power
to
work
more
strongly,
since
now
he
is
within
reason
and
can
therefore
work
not
in
a
state
of
lowliness.
It
follows
that
thus
one
would
remain
in
the
authority
of
the
Sitra
Achra.
In
order
for
a
person
to
not
remain
in
the
authority
of
the
Sitra
Achra,
the
Creator
made
a
correction
that
if
one
leaves
the
discernment
of
the
staff,
he
immediately
falls
into
the
state
of
a
serpent.
He
immediately
falls
into
a
state
of
failures
and
has
no
power
to
strengthen,
unless
he
accepts
the
discernment
of
faith,
called
lowliness,
once
more.
It
follows
that
the
failures
themselves
cause
one
to
take
upon
himself
the
discernment
of
a
staff
once
more,
which
is
the
discernment
of
faith
above
reason.
This
is
the
meaning
of
what
Moses
said,
“But
they
will
not
believe
me.”
It
means
that
they
will
not
want
to
take
upon
themselves
the
path
of
working
in
faith
above
reason.
Then
the
Creator
told
him,
“What
is
it
in
your
hand?”
“A
staff.”
“Cast
it
on
the
ground,”
and
then,
promptly,
“it
became
a
serpent.”
It
means
that
there
is
no
intermediary
state
between
the
staff
and
the
serpent.
It
is
rather
to
know
if
one
is
in
Kedusha
or
in
the
Sitra
Achra.
It
turns
out
that
in
any
case,
they
do
not
have
any
other
choice
but
to
assume
the
discernment
of
faith
above
reason,
called
“a
staff.”
This
staff
should
be
in
the
hand;
the
staff
should
not
be
thrown.
This
is
the
meaning
of
the
verse,
“The
staff
of
Aaron
budded.”
It
means
that
all
the
budding
he
had
in
serving
the
Creator
was
based
specifically
on
Aaron’s
staff.
This
means
that
He
wanted
to
give
us
a
sign
to
know
if
we
are
walking
on
the
path
of
truth,
or
not.
He
gave
us
as
a
sign
to
know
only
the
basis
of
the
work,
meaning
what
basis
one
is
working
on.
If
one’s
basis
is
the
staff,
it
is
Kedusha,
and
if
the
basis
is
within
reason,
this
is
not
the
way
to
achieve
Kedusha.
However,
in
the
work
itself,
meaning
in
the
Torah
and
in
the
prayer,
there
is
no
distinction
between
one
who
serves
Him
and
one
who
does
not
serve
Him.
This
is
because
there
it
is
to
the
contrary:
If
the
basis
is
within
reason,
meaning
based
on
knowing
and
receiving,
the
body
gives
fuel
for
work,
and
he
can
pray
and
study
more
persistently
and
more
enthusiastically,
since
it
is
based
on
within
reason.
However,
when
one
takes
the
path
of
Kedusha,
whose
basis
is
bestowal
and
faith,
he
needs
much
preparation
so
the
Kedusha
will
shine
for
him.
Without
preparation,
the
body
does
not
give
one
the
strength
for
work,
and
one
must
always
exert
extensively,
since
man’s
root
is
reception
and
within
reason.
Therefore,
if
his
work
is
based
on
earthliness,
he
can
always
be
fine.
But
if
the
basis
for
the
work
is
on
the
discernment
of
bestowal
and
above
reason,
he
needs
perpetual
efforts
so
as
not
to
fall
into
his
root
of
reception
and
within
reason.
One
must
not
be
distracted
for
a
minute,
or
he
will
fall
into
his
root
of
earthliness,
called
“dust,”
as
it
is
written,
“for
dust
you
are,
and
to
dust
shall
you
return.”
And
that
was
after
the
sin
of
the
tree
of
knowledge.
One
examines
if
one
is
advancing
in
Kedusha
or
to
the
contrary,
since
another
god
is
sterile
and
does
not
bear
fruit.
The
Zohar
gives
us
that
sign,
that
specifically
on
the
basis
of
faith,
called
“a
staff,”
is
one
imparted
fruitfulness
and
multiplication
in
the
Torah.
This
is
the
meaning
of
“the
staff
of
Aaron
budded”:
The
budding
and
growing
come
specifically
through
the
staff.
Therefore,
as
one
rises
from
one’s
bed
daily
and
washes
oneself
to
purify
his
body
from
the
filth
of
the
body,
so
one
should
wash
oneself
from
the
filth
of
the
Klipa,
to
examine
himself
if
his
quality
of
staff
is
in
completeness.
This
should
be
a
perpetual
examination,
and
if
one
is
distracted
from
it,
he
immediately
falls
to
the
authority
of
the
Sitra
Achra
called
“self-reception.”
One
immediately
becomes
enslaved
to
them,
as
it
is
known
that
the
light
makes
the
Kli.
Hence,
as
much
as
one
works
in
order
to
receive,
to
that
extent
he
needs
only
a
desire
to
receive
for
himself
and
becomes
remote
from
matters
concerning
bestowal.
Now
we
can
understand
the
words
of
our
sages,
“Be
very,
very
humble.”
What
is
that
fuss
that
it
says,
“very,
very”?
It
is
because
one
becomes
needy
of
people
by
having
been
honored
once.
At
first
one
receives
the
honor
not
because
he
wanted
to
enjoy
the
honor,
but
for
other
reasons,
such
as
the
glory
of
the
Torah,
etc.
One
is
certain
of
this
scrutiny
since
he
knows
about
himself
that
he
has
no
desire
for
honor
whatsoever.
It
follows
that
it
is
reasonable
to
think
that
he
is
permitted
to
receive
the
honor.
However,
it
is
still
forbidden
to
receive
since
the
light
makes
the
Kli.
Hence,
after
he
has
received
the
honor
he
becomes
needy
of
the
honor,
he
is
already
in
its
dominion,
and
it
is
hard
to
break
free
from
the
honor.
By
this
one
acquires
one’s
own
reality,
and
it
is
now
hard
to
annul
before
the
Creator
since
through
the
honor
he
has
become
a
separate
entity,
and
in
order
to
obtain
Dvekut
[adhesion]
one
must
annul
one’s
reality
completely,
hence
the
“very,
very.”
“Very”
is
that
it
is
forbidden
to
receive
honor
for
oneself,
and
the
other
“very”
is
that
even
when
one’s
intention
is
not
for
himself,
it
is
still
forbidden
to
receive.