Likutei Moharan

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Likutei Moharan
by Nachman of Breslov, translated by Wikisource

Introductions[edit]

Cover Page[edit]

Table of Contents[edit]

[626 Torahs (Part 1)]

Haskamot/Approbations[edit]

[Yaakov Yitzchak of Lublin, Israel of Kozhnitz, Avraham Chayim of Zlatchov, Efraim Zalman Margaliot of Brod, Meir of Brod, ...]

Hakdama/Preface[edit]

"O generation, you see the word of Hashem."[1]. "Hear" was not said, but "see." See that Hashem gave you a treasure, things that stand at the heights of the world, as our Rabbis of blessed memory said (Pesachim 119): "velimchaseh `atik/and for ancient [enduring] clothing"[2] -- this is that which covers things that the Atik Yomin/Ancient of Days covered; and there are those who say this is that which reveals things that the Atik Yomin covered. And the two together are given in this holy compilation. Because it reveals and covers. Reveals and explains things that are lofty and hidden, new revelations and precious advances, awesome and wonderful things, "etzah merachok, emunah oman/advice from old times, true faith"[3], that gush out from the source of living waters, a very high and awesome source. "`Ir giborim `alah chakham, vayored `oz mivtechah/A wise man scales the city of the mighty, and brings down the strength that it trusts in"[4], by way of several tzimtzumim/constrictions and ma`alah l`alul from the upper intellect to the lower intellect, until they are clothes in these clothes in a Rabbinic garment. In a way of freshness and pleasantness, and in explanations that are pleasant and wonderful and sweet to the palate, in the way of wisdom and taste and debate and reason and in the way of life, rebuke, ethical teaching, intellect that burns like fire to the heart of heaven. And each and every Torah that he revealed to the virtuous people, they are all full of wonderful and awesome advices for true devotion to the Blessed One, as one will see with his eyes, if he puts his heart to then in truth for truth, because this alone was his holy intention, to arouse the sleeping and awake the dozing, and to straighten the hearts of mankind our brothers the children of Yisrael to Him Blessed be Be, to say to the bounded "go out" and to those in darkness "go in the open,"[5] and to give vision to blind eyes[6], and to bring out the trapped at opportune times[7], to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house[8], those trapped in their cravings, and those captured in their vanities, and those outcast in their transgressions, to turn their hearts to the Blessed One, to return them to Hashem in truth in the straight way prepared for them, in the way that their fathers since long ago went.

And behold, even though the things are open and somewhat understood according to the simple meaning of the words, despite this the things are still within. ...

והנה אף על פי שהדברים גלויים ומובנים קצת על~פי פשוטן של דברים אף~על~פי~כן עוד דברים בגו. כי כפלים לתושיה, כי עדין פנימיות הדברים סתומים וחתומים מעין כל. כי הם דברים שכסה עתיק יומין. שצריכין לכסותם ולגלותם. כדי להכניסם בזה העולם. כי המכסה הוא הגלוי וכו'. וכמבאר מזה בכתבי האר"י, זכרונו לברכה. וכאשר שמענו מפיו הקדוש, זכרונו לברכה, שפעם אחת אמר שהתורה שהוא מגלה, היא נמוכה אלפים ורבבות מדרגות. מכפי מה שהשיגה במקומה העליון. והן הן גבורותיו. הן הן נוראותיו. אשר השיגה יד שכלו הקדוש הרם ונשא. להלביש ולהוריד. דברים גבוהים ונוראים כאלה. דברים קדושים ודקים ורוחניים מאד להלבישם בלבושים רבים וצמצומים, עד אשר יהיו דברים השוים לכל נפש. להודיע לבני האדם גבורותיו יתברך, לגלות עצות ודרכים ונתיבות להגיע לעבודתו יתברך באמת, "למען דעת כל עמי הארץ כי ה' הוא האלקים אין עוד":

והנה דבר שפתים אך למחסור. להאריך ולהרחיב הדבור בשבח הפלגת גדלת מעלת קדשת נוראות הספר הקדוש הזה הנורא מאד. כי מי שירצה להסתכל בו בעין האמת. יראה ויבין בעצמו עד היכן הדברים מגיעין. ומי שלבו חלק. ואינו חפץ בתבונת קדשת הספר הזה. לא יועלו לו דברי אלה: אולם לכל אחי ורעי אדברה נא מעט מדרכי הספר הקדוש הזה, ויתר מזה יראו בעצמם. יראו עיניהם וישמח לבם. והוא, כי כל תורה ותורה מדברי הספר הקדוש הזה מדברת מכמה וכמה דברים פרטיים, מכמה וכמה מדות טובות, מכמה וכמה מצוות תורתנו הקדושה. ומהרחקות מדות רעות. וכל תורה ותורה מדברת מדברים מיחדים מה שלא נזכרו בתורה השניה. וכן כלם. כגון התורה המתחלת אמר אל הכהנים (בסימן ב'). מדברת מתפלה ושמירת הברית שתלויים זה בזה. ושצריכין בחינת משפט לידע איך ללחם עם החרב הזה וכו', ובשביל זה צריכין להפריש צדקה קדם התפלה וכו'; ומענין מחשבות זרות שבתפלה. ומענין למוד התורה הקדושה. ומהקמת המשכן וכו' וכו'. ושצריכין לקשר התפלה להצדיק שבדור וכו'. וכל אלו הדברים מבארים שם בקשר נפלא ונורא אשר אין דגמתו. ותורה שאחריה כגון בחצוצרות וכו' (בסימן ה') מדברת מענינים אחרים, הינו מעשית המצוות בשמחה. ומתפלה בכח, ומיראה וכו' וכו' וכיוצא בזה בשאר התורות. כי כל דברי הספר הקדוש הזה מלא עצות טובות ונוראות. ומדבר מכל המדות ומכל המצוות הנהוגות. ומהרחקת ושבירת כל התאוות. מתאות נאוף. ותאות ממון. ותאות אכילה. מהרחקת הכבוד. וכעס וקפידות וגדלות. (ומעלת האמת ועצם גנות השקר) מהרחקת העצבות והעצלות. מפגם הדבור. מלשון הרע ורכילות וכו'. מפגם הראות ומפגם כל החושים. מקדשת העינים והחטם והאזנים והפה שהם שבעת הנרות המאירין אל מול פני המנורה הקדושה. מקדשת שבת ויום טוב וראש חדש. משלש רגלים בכלל. ובפרטיות מכל רגל ורגל בפני עצמו. מפסח משבועות מסכות ומהמצוות הנהוגות בכל רגל ורגל. שהם מצוות אכילת מצה ואסור חמץ ושאור וקריאת ההגדה וארבע כוסות בפסח. וכן ממצות סכה וארבע מינים. והושענא רבה ושמיני~עצרת ושמחת~תורה. ומקבלת התורה בשבועות. מראש השנה ותקיעת שופר ומיום~הכפורים. מחנכה ופורים. מציצית ותפלין וקריאת שמע ותפלה. מצדקה ותלמוד תורה. ומשא ומתן באמונה. מאמונה ומאמונת חכמים. מענוה. מיראה ואהבה. וממעלות הרצון והכסופין דקדשה. מתפלה בכח ובכונה. הן משלש תפלות שביום. הן מגדל עצם מעלת שאר התפלות ותחנות ובקשות שצריכין להרבות בהם בכל יום ויום לומר תחנות ובקשות הרבה. ובפרט גדל מעלת ההתבודדות לפרש שיחתו בלשון אשכנז לפניו יתברך בכל יום בינו לבין קונו. שישפך כמים לבו נכח פני ה' שיזכהו להתקרב לעבודתו יתברך. ומגדל מעלת אמירת תהלים שמזכה לתשובה. וממעלת הבכיה לפני השם יתברך. כבן המתחטא לפני אביו. ממעלת לב נשבר. ומהרחקת העצבות. ממעלת השמחה. שצריכין להכריח עצמו בכל כחותיו להיות בשמחה תמיד והרבה עצות נפלאות לבוא לשמחה. ממעלת קדשת ארץ~ישראל. מענין המשכן ובית~המקדש וירושלים. מגנות המחלקת ומגדל מעלת השלום. מתשובה. מתענית. מקדשת המחשבה. ומהרחקת מחשבות זרות. וכן מכל הדברים והדרכים הקדושים שבעולם המכרחים לכל. מגדל מעלת התקרבות והתקשרות לצדיקים. שבזה תלוי כל קדשת איש הישראלי. מענין נגון וכלי זמר ועשרה מיני נגינה. ומהמחאת כף ורקודין. וענין אנחה. וקול הברה. דברים שלא שמעתן אזן מעולם אשר לא נשמע ולא נראה לגלות סודות נוראות הנצרכין להעולם מאד מאד בדברים כאלו אשר דרכי ה' נסתרו בהם מאד. (ועין בזהר שלח דף קס"ח ע"ב מה שמפליג מאד בסוד קול הברה. ובפרשת פינחס דף רי"ח: שמפליג מאד בסוד מה שישראל מנענעין עצמן כשעוסקין באיזה דבר שבקדשה. ועין עוד במקומות אחרים בזהר ובכתבים בין מחצדי חקלא. שם תראה ותבין מרחוק גדל עצם הסודות הנסתרות בכל התנועות שבני אדם עושין. ובפרט כשעושין אותן בשביל דבר שבקדשה כגון מחיאת כפים בתפלה או בשביל שמחת מצוה, וכיוצא בזה. פקח עיניך וראה והבן). ומרבה לדבר על לב האדם לחזקו בעבודתו יתברך, לבל יתיאש עצמו בשום אפן, ולבל יפל משום דבר שבעולם. רק יהיה עקשן גדול בעבודתו יתברך. לבלי להניח את מקומו בשום אפן בעולם כי "חסדי ה' לא תמנו ולא כלו רחמיו" לעולם. וכן מכלליות כל התרי"ג מצוות שבתורה וענפיהם וכל מצוות דרבנן. מכלליות תורה שבכתב ותורה שבעל~פה. מנגלה ונסתר. הלכה וקבלה. רזין ורזין דרזין. לכלם בשם יקרא. ומכלם ידבר כמה וכמה פעמים. בדרכים וקשרים נפלאים וחדושים חדשים. וכלם כאחד הם עצות נפלאות. איך להתקרב להשם יתברך. עד אשר אין שום דבר מצוה וקדשה ועצה טובה הנצרך לכל אדם שבעולם בכל דרגא ודרגא שלא נזכר בספר הקדוש והנורא הזה. כי מאד עמקו מחשבותיו. כי הוא מדבר מכלליות הכל בכלל ובפרט. כולל כל העולמות והדרגות שבעולם של כל אדם, כקטן כגדול. מן ראשית נקדת הבריאה, שהוא תחלת האצילות, עד תכלית נקדת המרכז של עולם העשיה הגשמי שהאדם עומד עליו, כל אחד ואחד לפי מקומו ומדרגתו באותה השעה והזמן. מן הגדול שבגדולים עד הקטן שבקטנים. ואפלו המנחים למטה למטה בעשר כתרין דמסאבותא. אשר ירדו בעוונותיהם עד השאול תחתיות ומתחתיו. לכלם יעורר יקיץ ויחיה. לבל יתיאשו, חס ושלום, מן הרחמים. כושל יקימון מליו וברכים כורעות יאמץ (וכמבאר מזה בהתורה כי מרחמם ינהגם בלקוטי תנינא בסימן ז' עין שם על פסוק: "כי כל בשמים ובארץ"): ומכל דבר ודבר וכל ענין וענין שהוא מדבר. על~פי רב ידבר ממנו כמה וכמה פעמים. וכל פעם בסגנון אחר. בדרך עצה טובה אחרת. למשל. בהתורה בחצוצרות (בסימן ה') שם מבאר שתפלה בכח היא בחינת רעמים. ועל~ידי~זה זוכין לפשט עקמימיות שבלב, ולזכות לעשות המצוות בשמחה גדולה מהמצוה בעצמה וכו'. ובהתורה "על אשר מעלתם" (בסימן מ"ד) מבאר שתפלה בכח מבטל גדלות ופניות ומחשבות זרות שבתפלה. ובהתורה תהמת יכסימו (בסימן ט) מבאר שמתפלה בכח משם מקבלין עקר החיות, ומקימין כל העולמות תחתיים שניים ושלישים. וזוכין לנסים ונפלאות, ולאמונה שלמה ולארץ~ישראל וכו'. וכן בכל המדות והמצוות והדרכים וההנהגות והעצות הקדושות שהוא מדבר מהם. מכלם ידבר כמה וכמה פעמים. וכל פעם בדרך וקשר חדש נפלא ונורא. פעם יחבר ויקשר יחד שמירת הברית שעל~ידי~זה זוכין לאמונה, שהיא בחינת שבת, שעל~ידי~זה נשלם הצדקה והתורה וכו', ואזי זוכין לכסופין דקדשה להיות בעל נפש, ואזי כל אכילתו בבחינת לחם הפנים וכו', כמבאר בהתורה אית לן בירא בדברא וכו' (בסימן ל"א). ופעם יחבר שמירת הברית עם בטול הגדלות שהוא עבודה זרה. ותקון הל"ט מלאכות שהם כל העסקים ומשא ומתן שבעולם. ויחודא עלאה ויחודא תתאה והלכה וקבלה וכו'. ועל~ידי~זה זוכין לדבור המאיר לתשובה עד שזוכין לתבונות התורה לעמקה. כמבאר בהתורה אני ה' (בסימן י"א) וכיוצא בזה בשארי המצוות והמדות. הפליא עצה הגדיל תושיה. בכמה דרכים שונים. חדשים ונפלאים. כי בעצם חלישותנו. ולגדל התגברות יצרו של אדם שמתגבר עליו בכל יום כמו שאמרו רבותינו, זכרונם לברכה (סכה נ"ב). על כן אנו צריכין עצות והתעוררות לעבודתו יתברך בכמה דרכים. כי לפעמים האדם נתעורר לדרך זה ועבודה זאת על~ידי אור התורה הזאת. ולפעמים אינו מתעורר לזה על~ידי תורה זאת רק על~ידי תורה אחרת. והכל לפי האדם וכפי המדרגה שלו וכפי הזמן והמקום. טעמו וראו כי טוב ה'. שמעו אמריו כי נעמו מאד. לכל אשר חפץ באמת לאמתו ורוצה להסתכל על עצמו ולחוס על חייו האמתיים לחשב על אחריתו וסופו בהאיך אנפין יעול קדם מלכא וכו' וכו' כאשר כל אדם יודע בנפשו ולבבו: גם תבין ותראה. כי בכל דברי הספר הזה יש בהם עמקות גדול מאד בכל תורה ותורה. עמקות לפנים מעמקות בכלל ובפרט ובפרטי פרטיות. וכאשר שמעתי מפיו הקדוש זכרונו לברכה. שפעם אחת אמר בהתורה שלי יש עמקות גדול: כי הלא כה דברי הספר הקדוש הזה כאש וכפטיש יפוצץ סלע. כל תורה ותורה מתחלק לכמה וכמה הקדמות יקרות חדשות ונפלאות ולכמה טעמים וענינים היוצאים לרב מכל תורה ותורה. כי כל תורה ותורה מדברי התורות הנאמרים בספר הקדוש הזה. הוא בנין גדול נפלא ונורא וחזק מאד. בנוי לתלפיות. תל שהכל פונים בו. כלול מכמה וכמה חדרים. חדר לפנים מחדר. וחדר לפנים מחדר. וחלונות ופתחים פתוחים מזה לזה ומזה לזה. וכל חדר וחדר וכל טעם וענין והקדמה הנמצאים בפרטות בכל תורה ותורה. יש בכל אחד ואחד עמקות גדול מאד מאד. וכל מה שהולכין ומתרבין הטעמים והענינים יש בהם עמקות (עמקות) יותר ויותר. כמים לים מכסים. וערום יבין לאשורו כי בכל פעם שהוא נכנס ויוצא מפלטין לפלטין ומחדר לחדר ומענין לענין באותו ענין. צריך לחזר לאחוריו בכל פעם ולהביט מאחריו להבין היטב מתיקות עמקות הדברים אחרית דבר מראשיתו וראשיתו מאחריתו. כלו קשור ומחבר ונעוץ סופו בתחלתו ותחלתו בסופו, וכן באמצעיתו ובצדדיו. ישוטט המעין וירבה הדעת. וביותר בכללות התורה שהיא מחברת ונסגרת ונכללת. מכמה טעמים וענינים שונים נוראים ונפלאים ועמקים ורחבים מני ים. וצריך אתה המעין שתבין בדבריו שלפעמים מביא שנים או שלש ראיות לדבר אחד. בדרך עמקות נפלא ונעים מאד. ומרהיטת הלשון נדמה כאלו היא ראיה אחת. כי כך דרך הספר הזה. שכותב על~פי רב כמה פעמים תבת כי וכיוצא על דבר אחד. ומחמת זה נדמה שהוא טעם וראיה אחת. ובאמת הוא כמה וכמה טעמים. וכל אחד קשור בחברו. על~כן אי אפשר לחלקם. כי הם טעמים וראיות רבות בדרך נפלא מאד. וכל אחד נעוץ וקשור בחברו (א) : והנה לפי גדל העמקות של כל דבור ודבור. היה מהראוי לכתב בכל פעם ודוק או והבן ועין היטב. וכיוצא באלו הלשונות המורים למעין שישים עין עיונו שם להבין היטב. אך ראה ראיתי. כי אם כן יהיה ההכרח לכתב כמעט אצל כל דבור ודבור לשונות כאלו. לפי עצם ערבת מתיקת השכל והעמקות שיש בכל ענין וכמעט בכל דבור. ועל~פי רב יש עמקות גדול מאד בדבריו אשר לא יספיק שום לשון מאלו הלשונות. על כן החדלתי את עטי. ומנעתי את עצמי מלכתב שום לשון מלשונות הנ"ל. רק לפעמים ולעתים רחוקות נשמט מתחת הקלמוס איזה לשון כזה. והמעין באמת. מי שיש לו מח בקדקדו. יבין מאליו עמקות הדברים. שהם רחבים ועמקים מני ים. גבה משמים ועמק מתהום. ומי שרוצה לטעם צוף דבש אמרי נעם האלו צריך להעמיק בעין האמת בעיון גדול הדק היטב להבין הדבר על מתכנתו עד מקום שיד שכלו מגעת. אשרי אדם מצא חכמה ואדם יפיק תבונה להבין היטב פשטיות הדברים האלה הנאמרין בספר הקדוש הזה. ואף~על~פי~כן הוא מלתא דשויא לכלהו. כי גם אשר קצרה ידו להבין דברים עמקים. הוא גם הוא יוכל למצא מרגוע לנפשו בדברי הספר הקדוש הזה. בדברי העצות הקדושות והמוסר הנפלא היוצאים מכל תורה ותורה. כפי אשר יאיר ה' עיני שכלו להבין כונה הפשוטה שהכניס רבנו, זכרונו לברכה, בתורתו הקדושה. כי באמת כל דברי הספר הנורא הזה. הם השגות עליונות גבוהות ועמקות מאד מאד עד אין סוף ואין תכלית. ונעלם ונסתר ונתלבש בהם דברים גבוהים ועליונים מאד. אשר אינם מזכרים כלל בתוך התורה כי אם בדרך רמז וסוד. וכל כתבי האר"י ז"ל ומאמרי הזהר הקדוש ותקונים וכל דרכי הקבלה הקדושה. כלם כאחד כלולים בדברי הספר הקדוש הזה. וכל תורה ותורה מדברת מכונות מיחדות מאיזה מצוה ומשער מיחד מה"עץ חיים". בדרך נפלא ונורא מאד כאשר עינינו ראו ולא זר אשר פתח עינינו והראה לנו לפעמים כטפה מן הים מעצם כונתו. וכאשר הובא בתוך הספר לפרקים איזה רמזים בעלמא. כי כל תורה ותורה כלול מפרד"ס ובכל אחד ואחד הן בדרך פשט הן בדרך רמז וכו'. בכלם יש בהם עמקות גדול נפלא ונורא מאד. אך עקר כונתו הקדושה הוא פרוש הפשוט שבכל תורה ותורה, כי לא המדרש הוא העקר אלא המעשה כמבאר כבר כמה פעמים. שכל עקר כונתו הקדושה בכל תורה ותורה שגלה. ובכל דבור ודבור שיצא מפיו הקדוש הכל היה רק בשביל לזכות את ישראל להביאם לידי מעשה ישרה. לרמז להם מרחוק ומקרוב להורות להם עצות ותחבולות. עמקות ונפלאות. להתקרב להשם יתברך מכל מקום שהוא. כאשר יראה הרואה בעיניו אם ירצה להסתכל בעין האמת לאמתו. כי כל כונתו הקדושה היה רק שנשתדל להבין העבודה והעצות היוצאים מכל תורה ותורה. ושנבקש מהשם יתברך ונשתטח לפניו יתברך ונשתדל לקים ככל הכתוב בהם בפשיטות. ובה' בטחנו. שכל מי שישים עינו ולבו היטב לדברי קדש הנאמרין בספר הקדוש הזה. יתלהב לבו ויפתחו עיניו ויכסף וישתוקק מאד לעבודתו יתברך. עד אשר ישוב אל ה' באמת. בכל לבבו ונפשו ומאדו. ולב חזק כצור יזיז ממקומו. אם אבן הוא נמוח. אם ברזל הוא מתפוצץ. כאשר שמענו מפיו הקדוש ז"ל. שאמר שמי שיסתכל בספר הזה בעין האמת. בודאי יהיו נפתחין אצלו כל גידי קשיות לבבו. ויהיה נעשה בעל תשובה גמור: ובאמת הוא מן הנמנע ואי אפשר לספר בשבח החבור הקדוש הכרך הנורא הזה. ומכל שכן וכל שכן בשבח קדשת המחבר הקדוש בוצינא עלאה רבא ויקירא אדוננו מורנו ורבנו זכר צדיק וקדוש לברכה. כי לו דומיה תהלה. ומה גם כי ידענו גם ידענו עצם המחלקת רבים קמו עליו ועלינו. חנם על לא דבר. ובגלל הדבר הזה הכרחנו לשום לפינו מחסום והחשינו מטוב מלהאריך ולספר בשבח קדשתו ופרישותו ותמימותו וצדקתו וענותנותו באמת. ובמקום גדלתו וחכמתו הרמה והנשאה אשר כביר מצאה ידו בכל התורה כלה בנגלה ובנסתר בים התלמוד ופוסקים ראשונים ואחרונים ובכל סתרי השגות גבוהות ועצומות כל רז לא אניס לה וכל סתום לא עממהו שם אנו מוצאין ענותנותו. הפשוט הסבלן והעלוב ותמים במעשיו. עובד את ה' במסירות נפש נפלא יומם ולילה לא ישבת, לא ישקט ולא ינוח מעבודתו יתברך בחכמה והשגה גדולה ונוראה מאד מאד כאשר עיניכם תחזינה מישרים בספר הקדוש הזה. כי כל מעין אשר ישים לבו לדברים האלה ישפט בצדק. שאי אפשר להשיג דברים כאלו מכרס מלאה. וכמה יגיעות יגע וכמה טרחות טרח וכמה אלפים תעניתים והפסקות וכמה וכמה הפסקות שלמות משבת לשבת וכמה מיני סגופים סגף וכמה וכמה שנים התבודד בהתבודדות ופרש עצמו בכל מיני פרישות מכל מיני תאוות. וקדש עצמו בכל מיני קדשות. וביותר על הכל נתעלה ונתקדש בקדשה נוראה ועצומה על~ידי קדשת ארץ~ישראל אשר השליך נפשו מנגד. ונסע לארץ הקדושה בשעת מלחמה שהיו תקף מלחמות קשות וחזקות באותן המדינות. וכמה וכמה הרפתקאות דעדו עליו באותו הדרך. ה' צדיק יבחן כפשתני הזה וכו'*) . כי הקיפו עליו אז באותן הימים כמה מיני צרות וסכנות תכופות ורצופות. צרת הדבר רחמנא לצלן שהיה אז באותה המדינה ותקף רעש המלחמה שלא היו בטוחים בחייהם יום אחד. ושאר מיני הרפתקאות קשות בגוף ונפש וממון אשר אי אפשר לבאר בכתב. והשם יתברך ברחמיו נתן לו כח ברזל לסבל כל זה מה שאי אפשר לשום אדם לסבל צרות ויסורין כאלה מכל צד. עד אשר זכה לעבר בשלום ונכנס לארץ ישראל ויצא ובא בשלום בלי פגע. וזכה למה שזכה באתגליא ובאתכסיא. כי מלבד הנסתרות לה' אלקינו מה שזכה על~ידי ארץ~ישראל לדברים נעלמים מעין כל חי. גם באתגליא ראו ראינו כי היה ה' עמו. כי התורה שגלה אחר ארץ~ישראל בכמה מעלות עד אין שעור נתעלית ושגבה מהתורה שגלה מקדם. אם אמנם גם מקדם תורתו הקדוש האירה פני תבל נוראות נפלאתה. נפלאים דברי תורתו גם מאז ומקדם. אולם. כי גבהו שמים מארץ כן גבהו דרכי תורתו שגלה לאחר ארץ~ישראל, מדרכי תורתו שגלה מקדם כאשר שמענו מפיו הקדוש בפרוש כמה פעמים, וכל הספר הזה רבו ככלו הוא מהתורה שגלה לאחר שהיה בארץ~ישראל. ולא נמצא בו מהתורות של קדם ארץ~ישראל כי אם מעט מזעיר שנים או שלשה עלין לדגמא. (והם נמצאים בתוך הסימנים שנכתבו בלשון החברים שהם מסימן ע"ג עד סימן קי"ד וגם שם הם רק מעט דמעט): והנה זה הספר נדפס פעם ראשון באוסטרהא בשנת תקס"ח. בחיי רבנו, זכרונו לברכה. זה שלש עשרה שנה. אך המדפיסים דשם עותו מאד. כי נדפס שלא בפנינו. ועל כן רבו כמו רבו הטעיות שנפלו שם בשעת הדפוס. ובכמה מקומות נחסרו שיטות שלמות. גם שנו הסדר בכמה מקומות והחליפו כמה ענינים לגמרי. מלבד שאר קלקולים בענין ההפסקות שבין תורה לתורה. ושבתוך כל תורה בעצמה שצריכין לפעמים לתן רוח והפסק בין ענין לענין. ובכל אלה עותו מאד. לפעמים הפסיקו הפסק גדול באמצע הענין שלא לצרך. ובמקום שאמרו להפסיק. כללו וצרפו הענין יחד. עד שבכמה מקומות לא נתנו הפסק אפלו בהתחלת המאמר. על אלה שמתי לבי ודעתי לתקן הכל על צד היותר טוב. כפי אשר היה ה' עמדי. ותקנתי כל הטעיות והעוות שנפלו בהדפסה ראשונה: גם זאת לדעת שהספר הראשון נדפס פתאם שלא בפני כנ"ל. בעת שהיה רבנו זכרונו לברכה, בקהלת למברג. ובכמה מקומות היו צריכין עדין לתקן הלשון במהדורא תנינא. ומחמת נחיצת הדפוס. נדפס כפי מה שנכתב בראשונה במהדורא קמא. על כן ראיתי ונתון אל לבי לתקן בהרבה מקומות להרחיב ולבאר יותר. כפי מה שידעתי והבנתי בדעתי כונת המאמר. כפי מה ששמעתי מפיו הקדוש. וכל התורות שנכתבו בלשונו הקדוש בעצמו, זכרונו לברכה. לא גרעתי והוספתי אפלו אות אחת. רק במקום ההכרח מאד לכתב איזה פרוש ובאור. הצגתי אותו מסגר בתוך שני חצאי לבנה למען דעת שאין זה מלשונו ז"ל בעצמו: גם יגעתי ומצאתי כל המראה מקומות מכל פסוקי תנ"ך ומאמרי רבותינו, זכרונם לברכה. בש"ס ומדרשים וספרי הזהר הקדוש ותקונים וכתבי האר"י ז"ל אשר רבו כמו רבו בספר הזה. ובכלם צינתי בעזרת השם יתברך המראה מקומות שלהם איה מקום כבודם: גם שמתי סימנים לתורה. שהצגתי אצל כל תורה ותורה ציון וסימן על~פי סדר הא"ב. למען יקל על המעין למצא מבקשו. וגם בתוך כל תורה בעצמה. הצגתי אותיות לסימן אצל כל ענין וענין. לתן רוח וסימן להתבונן בין ענין לענין. ולהודיע שבכאן יוצא המאמר מענין לענין. ללמד ולבאר הקדמה וענין אחר. כאשר יבין המעין במקומו: גם כמה מאמרים. הובאו בספר הזה כפולים. פעם בארכה ופעם בקצרה. וזה. כי כן דרכו בקדש של רבנו, זכרונו לברכה. שהתורות שכתב בעצמו היה על~פי~רב שנויים רבים בין האמירה והכתיבה. כי כתבם כפי רהיטת מחו הקדוש. ועל~כן היה גורע ומוסיף מכפי מה שיצאו מפיו בשעת הדרוש. אבל לא כן אנכי עמדי. כי אני דקדקתי לכתב כפי מה ששמעתי מפיו הקדוש בלי גרעון ותוספת. ולאשר נמצאו כמה מאמרים שכתבתים בעצמי. ואחר~כך באו לידי מכתיבת ידו הקדושה. ונמצאו שנויים רבים ביניהם. מטעם הנ"ל. על~כן אמרתי שניהם כאחד טובים. והכלל. כי כל דבר שנאמר ונשנה לא נשנה אלא בשביל דבר שנתחדש בו: עד כה דברינו אלה המעטים המחזיקים הרבה. להודיע מעט מזעיר מדרכי הספר הקדוש הזה: ויתר מזה אי אפשר להאריך ולספר במהות קדשת נפלאות נוראות הספר הקדוש והנורא הזה. כי לא יספיקו המון יריעות לדבר ולספר בשבח מעלת תורה אחת מהספר הקדוש הזה. ובפרט מחמת עצם המחלקת שהתגברה עכשו בעוונותינו הרבים. ונתקים בעוונותינו הרבים ותשלך אמת ארצה. והאמת נעדרת שנעשה האמת עדרים עדרים. וכל אחד ואחד אומר שאצלו האמת. אבל אף~על~פי~כן האמת הוא אחד. והאמת עד לעצמו. והבוחר יבחר. ועל ה' נשליך יהבנו. כי אין לנו על מי להשען, כי~אם לאבינו שבשמים תלויות עינינו. עד הנה רחמיך עזרונו. גם לנצח אל תטשנו ואל תעזבנו. שלח אורך ואמתך המה ינחונו. "יהי ה' אלקינו עמנו כאשר היה עם אבותינו. ויהי נעם ה' אלקינו עלינו ומעשי ידינו כוננה עלינו". בן דוד יבוא ויגאלנו. ויעלנו בשמחה לארצנו. ויבנה בית קדשנו ותפארתנו במהרה בימינו. אמן כן יהי רצון: הלא כה דברי המעתיק והמסדר. יגדיל תורה ויאדיר: הק' נתן בא"א מוהר"ר נפתלי הירץ מנעמראב רבתי: חתן הרב הגאון החסיד המפורסם מו"ה דוד צבי אב"ד בק"ק שאריגראד ובק"ק קרעמיניץ והגליל. ובק"ק מאהלוב יצ"ו:

Shir Na`im/And these are the words of our Rebbe of Blessed Memory, A Pleasant Song[edit]

Which includes many matters with a few words, "the little holding the much" [9]. Speaks wonders of the praise of our holy Torah. And of the praise of Moshe Rabeinu a"h, and wonderful mussar/traditional or ethical teaching and astounding awakening, that everyone should awaken his soul. And speaks of the greatness of the Blessed Creator and the wonders of His creatures, triumphs in its song to mention wonders of the sweetness of pleasantness of the pleasures of the Coming World and its delights for all who merit them, and the shir sheyit`ar le`atid/song that will be awakened in the future [10]. And vice versa the bitterness of the pain and the blunting of teeth of those who are outcast from then and forgo a loss that does not come back. It arouses the sleeping, awakens dozing, strengthens the weary, informs the man of the greatness of his potential, that it is in his hand and power to merit to all these. Keshofar yarim kolo/let his raise his voice like a shofar-horn[11] to incline his heart to the Blessed One and serve him shekhem echad/shoulder-to-shoulder/all together. Indeed these are bits of the ways of this song. And his name of holiness [NACHMAN], and the name of his father [SIMCHAH] are stamped in the heads of the verses, doubled and tripled and quadrupled[12]:

Nimusei/The rituals of the religions are all not comparable with our religion.
Chakhmeihem/Their sages fabricated rituals from their heart, in their human intellect.
Moshe went up on high, clothed in cloud; [13].
Nimtza Hamechuyav/The Obligatory Being [14] spoke with him at every instance, and he separated from his wife [15].

נימוסי הדתות כלם לא ישוו לדתנו.
חכמיהם בדו מלבם נימוסים בשכלם האנושי.
משה עלה למרום וענן לבושו.
נמצא המחיב דבר עמו בכל פעם, ופרש מן האשה:

Nivazim/Disregarded and outcast and washed out are we.
Chokhmato/His (Moshe's) wisdom me'ayin timatze/from (no)where shall be found[16]; from him we took lekach tov/a good portion[17].
Melekh/The King in Yeshurun[18] is with our religion like two inseparable siblings.[19]
Nishmato/His pure soul and body, each did not part from the other.


בזים ודוויים וסחופים אנחנו
כמתו מאין תמצא, ממנו לקח טוב לקחנו
לך בישורון עם דתנו כשני אחים לא יתפרדו
שמתו וגופו הזך, זו מזו לא נדו:

Nafshotam/Their souls are many, and too their points of view; and fickle are their reasonings.
Chadashim/New, from near came their devotions;
Machshevoteihem/Their thoughts are not our thoughts, and their ways are not our ways.
Nafshoteinu/Our soul is one, and does not stray to their abundance of images.

נפשותם רבים, כן רבו דעותיהם, וחלוף סברותיהם.
חדשים מקרוב באו עבודותיהם.
מחשבותיהם לא מחשבותינו, ולא דרכינו דרכיהם.
נפשותינו אחת היא, ואינה נוטה לרבוי צלמיהם:

Nafshi/My soul, strong and prudent. Why did you not have mercy on yourself. And [why did you] forget the oman/craftsman/nurse who raised you, and fed you sweets, and clothed you in crimson. And now you -- trampled amidst the steps of tzo'n/small cattle, and amidst the legs of cravings, thick and material. And you, bare and naked, the wine of your drink-feast reversed to a drink-feast of tears.

Chazaq v'nitchazek/Be strong and let us be strengthened. And do not be like the great elephant. And like the camel, [which] will not resist even if a rat pulls it by its nose. And all this is because of nonsense, that it does not know of its own strength. But my soul, prudent and strong,

Mah/What will you do for the day of reckoning? What will you answer the One who sends you a davar/word/thing? Do not look at the cheers of the moment. Because your body is weak and poor. Time rumbles on. And the body, perhaps now comes its day?

Nekev/Pierce the heart of stone and show me from there a little of your face, pure as the sun, beautiful as the moon. Do not be silent and do not be quiet. Raise your sweet voice in songs and acknowledgment. And open your mouth and bring out your pleasant words before Hakadosh Baruch Hu. Draw your eyes to the height(s) and remember your old love.

נפשי החזקה והפקחת. למה לא חסת עליך. ושכחת אומן המגדל אותך. והאכילך ממתקים. והלבישך ארגמן. ועתה אתה. רמוסה בין עקבי צאן. ובין רגלי התאוות. העבים והגשמיים. ואתה ערם ועריה. יין משתיך נהפך למשתה דמעות.

חזק ונתחזק. ואל תהיה כפיל הגדול. וכגמל אפלו כשמשכהו בחטמו העכבר לא יבעט בו. וכל זה מחמת שטות שאין יודע מכחו. אבל נפשי הפקחת וחזקה.
מה תעשה ליום פקדה. ומה תשיב לשולחיך דבר. אל תבט על מצהלות הזמן. כי גופך חלש ודל. הזמן הולך והומה. והגוף אפשר עכשו בא יומו:

נקב לב האבן והאר לי משם מעט פניך ברה כחמה. יפה כלבנה. אל תחריש ואל תשקט. הרימה קולך הערב בשירות והודה. ופתח פיך ותוציא דבריך הנעימים לפני הקדוש~ברוך~הוא. דלו עיניך למרום וזכר אהבתך הישנה:

Neharot/Rivers flowing, beds of many waters and waters great and small.
Niflaim/Wonderful and extraordinary in their colors and in their natures.
Chayot/Animals small and great, each and every one innumerable in their types.
Meshabechim/Praise and glorify Hashem Yithbarakh do they with all their limbs.
Milim/Words they tell always, and their conducts never contradict.
Notzetzim/Sparking gemstones and jewels in their depths.
Nichbe/Hidden in them are the lights of their vessels.


נהרות נחלים אפיקי מים רבים וימים גדולים וקטנים.
נפלאים ומשנים בצבעיהם ובטעמיהם ובטבעיהם.
חיות קטנות וגדולות בכל אחד ואחד אין מספר למיניהם.
משבחים ומהללים כלם להשם יתברך בכל איבריהם.
מלין יגידון תמיד ולא יכחשון מנהיגיהם.
נוצצים אבנים טובות ומרגליות בעמקיהם.
נחבא בהם אורות כליהם:

Nefashot/Souls sheared under the Throne of Glory.
Nichsefa/Hoping always to return to its root to be lavud [considered joined as one while separated by space].
Chayim v'chesed/Life and mercy it draws from the mercies of David.
Chen/The grace of the spirits of the droplets of Gan Eden are not lost from it.
Moshvot/The seatings of the palaces and the tents of peace are indicated for each and every one and marked with a mark of glory.
Mah/"What has the Almighty done,"[20] ask the angels, and they run in their dispatches as a shooting star.
Marchikin/They distance and remove from all the delights, those whose paths are entangled,[21]
Nish'arim/Remaining in hunger and in shame inside the kaf haqel`a/slingshot zeved/to be conferred.
Nashuvah/We shall return to Hashem and not be lost.
Nekabel/We shall accept the bad and the good in love, and be dressed for Father eternally.


נשמות הגזורים מתחת כסא כבוד.
נכספה תמיד אל שרשה להיות לבוד.
חיים וחסד שואבת מחסדי דוד.
חן רוח מטפי גן עדן ממנה לא אבד.
מושבות ההיכלות ואהלי השלום לכל אחת ואחת נסמן ונתוה תיו הוד.
מה פעל אל המלאכים ישאלו, וירוצון בשליחותם ככוכבא דשביט.
מרחקים ומסלקים מכל התענוגים, מי שארחותיו עביט. (א) :
נשארים ברעב ובחרפה בתוך כף הקלע זבד:
נשובה עד ה' ולא נהיה אבד:
נקבל רע וטוב באהבה ונלביש לאב עד:


Bri'at/The Creation of the land and its planet, earths and countries, its surroundings.
Bnei/Mankind of various languages and religions.
Nitzanim/Buds and flowers and shoots.
Nefilat/The fall of the countries from its winds.

בריאת האדמה וכדוריה ארצות ומדינות רבות סביביה:
בני אדם איש ללשונו ודתותיה:
נצנים ופרחים ואביה.
נפילת המדינות מרוחותיה.
נשארת עומדת והגלגלים מקיפים סביבותיה:

Shitot/The schools of demons and the spirits in the air,
Shom`im/[They] hear the decree of Hashem and rule in the four fathers, which are the bull, the pit, the grazing and the burning.[22]
Meshatefim/Partnering with the angels and with mankind in dealing out;[23]
Mibrit/From the holy covenant they flee, regarding which it is said himol yimol/circumcise, circumcise.[24]
Chovetim/Beating with their staffs in their varied forms.
Chovrei/Spell-casters and magicians force them with their conjuring (lit. swearing) by nicknames (of spiritual forces).
Hatorah/The holy Torah protects us from all the impurities.
Hatzedakah/The charity saves from disgraceful deaths.


שיטות השדים והרוחות באויר.
שומעים גזרת השם ושולטים בארבעה האבות שהם השור והבור והמבעה וההבער (ב):
משתפים עם המלאכים ועם בני אדם בגמול (חגיגה ט"ז.).
מברית קדש בורחים הנאמר בו המול ימול. (ג) .
חובטים כבמקלות בצורותם המשנות.
חוברי חברים ומכשפים מכריעים אותם בהשבעתם בשמות המכונות:
התורה הקדושה שומרת אותנו מכל טמאות.
הצדקה מצלת ממיתות מגנות:

Nevuah/Prophecy is no longer with us.
Charikat/Gnashing of teeth by the nations at the single nation; there is no wit against us[25].
Merirat/The bitterness of the afflictions, they judged how to pour them out.
Nisbol/We will endure the world until the humble one comes.


נבואה אין לנו:
חריקת שן האמות על אמה יחידה, תבונה אין בנו.
מרירת הצרות איך להשקות הם דנו.
נסבל עולם עד יבוא עני.

Ben/A son will search in the archives of his father.
Nezer/Consecration of the crown is crowned on the beloved son.


בן יחפש בגנזי אביו.
נזר עטרת נעטר בבן חביב.

Shir/The new song az yashir/then we will sing.
Malkeinu/Our King, each and every one will point to with a finger of flesh.
Chatum/Sealed is the Torah in the heart of everyone, to not be forgotten.
Hamavet/Death will be triumphantly swallowed, [and] go up as a smoke-column of fragrance.


שיר חדש אז נשיר.
מלכנו כל אחד ואחד מראה באצבע בשר.
חתום תורה בלב כל אחד מלהשכח.
המות לנצח יבלע כקטרת ריח:

Navi/Let us bring a heart of wisdom to understand the character of our bodies and the distances of its parts and the arrangements of its members.
Chiyuv/The obligation of one's understanding is beneficial for knowing the Creator who forms all these all these formations.
Marpeh/Who heals all sickness and man of pains, blind and lame.
Ne'echol/Let us eat solely for sustaining our life, and to lessen the cravings of our nature.


נביא לבב חכמה להבין תכונת גופנו ומרחקי פרקיו ועריכות איבריו.
חיוב הבנתו מועילה לידיעת הבורא המציר אלו היצירות כלם:
מרפא כל חלי ואיש מכאובות עור ופסח. צרוע ונגוע דואג וכואב:
נאכל לבד לקיום נפשותינו ולמעט תאוות טבענו:

Chazaq/Be strong!

:חזק

Lekhu Chazu/Go See[edit]

Lekhu chazu mif`alot Hashem/Go see the deeds of Hashem ["Name" (of God)].(Ps. 46:9)
A wonderful revelation on the secret of the greatness of the Godly Tanna, Rabbi Shimon Ben Yohai z"l:

Rabbi Shimon Ben Yohai promised that the Torah would not be forgotten from the Israelites, by means of him, as our Rabbis z"l taught (Shabbat 138b): When our Rabbis entered Kerem B'Yavneh, they said "The Torah is destined to be forgotten from Israel" — but Rashbi said it would not be forgotten, for it is said (Deut. 31:21), "כי לא תשכח מפי זרעו/ki lo tishakhach mi pi zar`o/For it shall not be forgotten from the mouth of his [Israel's] offspring." And as explained in the Zohar: "B'hai chibura d'ihu sefer HaZohar yifqun beh min galuta/With this compilation, which is the Book of the Zohar, they [Israelites] will go out from exile."[26]

And now come and see and understand. Hidden wonders of our holy Torah. Because this is why Rabbi Shimon Ben Yohai supported himself on this verse, "ki lo tishakhach mi pi zar`o." Because actually in this verse itself, this secret is hinted and concealed. That via the offspring of Yohai, who is Rabbi Shimon Ben Yohai — through him the Torah will not be forgotten from Israel — because the end-letters in this verse " כי לא תשכח מפי זרעו" spells the letters of יוחאי/Yohai. And this is why [he] hints and reveals this verse, "כי לא תשכח מפי זרעו/from his seed" — from his speed specifically — i.e. of this person himself who is hinted and concealed in this verse, who is the Tanna Yohai. Because via the seed of Yohai who is hinted in this verse in the end-letters as mentioned, who is Rashbi — through him the Torah will not be forgotten, because "B'Zohar da yifqun min galuta/In this Zohar they will go out from exile[27]," as mentioned:

And know, the secret of Rabbi Shimon in his uniqueness, is revealed in another verse. Just know, the holy Tanna Rabbi Shimon is an aspect of (Dan. 4): "עִיר וְקַדִּישׁ, מִן-שְׁמַיָּא נָחִת/A watcher and a holy one came down from heaven," an acronym for שמעון/Shimon etc.

Likutei Moharan[edit]

With the help of God Most High, Who created the heavens and earth. And gave us the Torah from Midbar/desert to Matanah/gift. We begin to print wonderful and awesome revelations on the stories of Rabba Bar Bar Chana. In this merit may we be privileged to go up to Tzion in song. To the city where King David encamped.

#1 Ashrei Temimei Darekh[edit]

Ashrei temimei darekh, haholkhim be'Torat Hashem/Fortunate are they whose way is perfect, who walk in the Torah/instruction of Hashem (Name of God, Y-H-W-H). (Ps. 119)

Know! Specifically via the Torah, all the prayers and all the requests that we request and pray are received. And the CheN/grace/favor and the chashivut/importance/primacy of Yisrael are raised and heightened for all who need, whether in spiritual [things or] in physical. Because now, due to our many sins, the true favor and primacy of Yisrael have fallen. Because now, the primacy and favor is mostly with the others. But by means of the Torah the grace and importance of Yisrael are raised, for the Torah is called: "ayelet ahavim v'ya`ALat CheN/a lovely ewe and a graceful she-ibex (Prov. 5:19), for she ma`ALah CheN/bestows grace on those who study her (Eruvin 54). And by means of this all the prayers and the requests are received:

For the Israelite man must always look at the sekhel/intellect of every thing, and tie himself to the wisdom and the intellect that there is in every thing, in order that the intellect is in every thing should enlighten him to draw close to Hashem Yithbarakh, by means of that thing. For the intellect is a great light and shines for him in all his ways, as is written (Eccl. 8): "A man's wisdom makes his face shine."

And this is the concept of Ya`AQoV, for Ya`akov merited to the firstborn status, which is reishit/head/foremost/beginning, which is the idea of Chokhmah/wisdom. As is written (Ps. 111): reishit chokhmah/the foremost [is] wisdom." And this is like "vaYa`AQ’Veni zeh pa`amayim/for he has hindered me these two times" (Gen. 27:36). Onkelos renders this: "veChaKMeni/for he has outwitted me," and this is the concept of the sun. For the intellect shines for him in all his ways like the sun. [And this is like "But the path of the righteous is as the light of dawn, that shines more and more unto the perfect day."] And this is the idea of ח [the letter CheIT] — which connotes life (ChIUT). For the wisdom and the intelligence are the life of every thing, as is written (Eccl. 7): "the wisdom preserves the life" etc.

However, since the light of the intelligence is very great, it is impossible to attain to it except by means of the aspect of נון [the name of the letter נ] which is the idea of Malkhut/kingship, as is written (Ps. 72): "lifnei-shemesh yiNnoN shemo/May he rule as long as the sun," and Rashi explained [yiNnoN as]: ‘A term for Kingship.’ And this is the idea of moon, because the moon, she has no light of her own, only what she receives from the sun (Zohar 3:238). And this is like Malkhut, which has nothing of its own, except what it receives from the cheit, which is like Chokhmah, which is like the sun as mentioned; "and the light of the moon will be as the light of the sun":

But whoever does not tie himself to the intellect and the wisdom and the life, that there is in every thing -- behaves like Esav who despised the firstborn status, as is written (Gen. 25): "So Esav despised his birthright"; that is, the intellect as mentioned above, like (Prov. 18): "A fool has no delight in understanding, but only that his heart may lay itself bare." And this is like the Wicked Malkhut, like the moon of the Other Side, of which is it said (Isa. 24): "Then the moon shall be confounded" etc.

And this is like the good inclination and the evil inclination, for the good inclination is called "poor and wise" (Eccl. 4), like Malkhut, which is poor and lowly, for it has nothing of its own except what it receives from Chokhmah. And the evil inclination is called an old and foolish king (there), like the Malkhut of the Other Side, which desires not wisdom and intelligence, like "a fool has no delight in understanding" etc. as mentioned above.

And it is necessary for everyone to give strength to the aspect of the Malkhut D’Kedushah (of Holiness), to overcome the Malkhut D’Sitra Achra (of the Other Side), as our Rabbis of blessed memory said (Berachot 5): "A man should always stir up the good inclination against the evil inclination." And how can he give strength to the Malkhut D’kedushah? -—through the Torah that he is involved with vigorously (as our Rabbis of blessed memory said there): "A man should always stir up" etc. "If it [the evil inclination] leaves, good, and if not, let him involve himself Torah"), and as our Rabbis of blessed memory said (Kiddushin 30): "If this corrupt one (the evil inclination) incites you, drag him to the Beit Midrash/house of study," for through the Torah one gives strength to the Malkhut D’kedushah.

And then the Malkhut/נ, receives life from Chokhmah/ח, so the ח and the נ are connected and tied, and the light of the moon becomes like the light of the sun, "and when one (side) rises the other falls" (Rashi, Gen. 25:23), so the Malkhut D’Sitra Achra falls and is anulled, as is written (Hos. 14): "For the ways of Hashem are right, and the just shall walk in them: but the transgressors shall fall in them." That is, through the ways of Hashem -- i.e. the Torah -- through this the righteous who are bound to the Malkhut D’kedushah, they are strengthened and receive strength through this. "But the transgressors shall fall in them," like the Malkhut D’Sitra Achra, like the evil inclination, which falls and is suppressed through the Torah as mentioned above:

And through this are received all the prayers and requests, for the main reason why requests are not received -- is because the words have no chein /charm/grace/favor, and do not enter into the heart of the one that they are requesting from, as if there is no space in his heart so that the words should enter into his heart, because the requester has no grace so that the words should enter into the heart of the one that he is requesting from; but through the Torah, through which the ח and the נ are connected as mentioned above and חן/CheN/grace is made, and therefore the Torah is called ya`alat chen (Prov. 5), and then one merits that his words be words of grace, and then his words and requests are received, like one who speaks words of grace, that the words enter into the heart of the one who is being requested, i.e. the one that he is requesting from.

And this is the idea of ת(the letter TaW), i.e. through the cheit and the nun being joined and tied and the aspect of chen /grace being made -- through this is made the idea of TaW [ת = נ + ח], which is a term for engraving and impression, as is written (Eze. 9): "w’hiTWita TaW/and mark a sign," for through the grace is engraved and impressed a place in the heart of the requested one to receive the request, for through the grace his words for received. Hence, the aspect of the chen engraved a place in the heart of the requestee, in order that his words should enter into his heart, and his request be received; and the engraving and the impression are like taw as mentioned above. And this is [the meaning of] (Eccl. 9): "The words of wise men are heard in quiet (נחת/NaChaT." נחת specifically, i.e. like the חן/chen mentioned above and the ת/Taw mentioned above:

And therefore Ya`akov -- who is the idea of intellect as mentioned above -- therefore he merited to grace, as is written (Gen 33): "Because Elohim has dealt graciously with me" etc. And therefore he blessed the tribes with grace, as is written (there): "The children which Elohim has graciously given" etc. And Binyamin was not born yet, and therefore Yosef [later] blessed him with grace, as is written (there, 43): "Elohim be gracious unto you, my son."

And specifically Yosef was able to bless him with grace, for Yosef was the most made up from the essense of Ya`akov, as is written (there, 37): "These are the generations of Jacob. Joseph…" for he was the essence of his generations, for "Ya`akov and Yosef are counted as one" [Zohar]. And therefore it is said of Yosef (Deut. 33): "B’khor shoro (his firstling bullock), hadar lo (majestic is he)." B’khor/Firstling is like the intellect as mentioned above, and this is [why it is expounded] that shoro[related to a word for vision]/bullock is a term for gazing, for one must look at the intellect that there is in every thing as mentioned. And this explains: “majestic is he;’ Onkelos renders it “radiance is his,” a term for light," for the intellect shines for him in every thing; even in a place that was darkness and gloom, the intellect shines for him, when one merits to look at the intelligence that exists there in every thing, and draws him closer to Hashem Yithbarakh:

And this is the explanation of: That which Rabbah bar Bar Chana said: That wave that sinks a ship appears with a tzutzita d’nura chivarta/fringe of white fire at its crest, and they strike it [the wave] with clubs on which is engraven EHYEH ASHER EHYEH/I WILL BE [THE ONE] WHO WILL BE... (Baba Batra 73): Rashbam: a white fringe of fire at its crest: a white fire; it is an angel of harm.

The wave is the evil inclination. That sinks a SeFiNta/ship -- it is the grace and importance, [as in] the phrase "SaFuN and important" (Moed Katan 28), for the evil inclination wants to sink and subdue, God forbid, the aspect of the grace and the importance of Israel, the aspect of the Malkhut D’Kedushah. And appears with a white fringe of fire at its crest — for initially the evil inclination clothes itself in mitzvot and misleads the man as if urging him to do a mitzvah. And this is the idea of tzutzita d’nura chiwarta, a white fire; even so, it is a harmful angel. And they strike it with clubs on which is engraven "EHYEH ASHER EHYEH" etc., i.e. the main way to suppress the evil inclination is through the Torah, which is all names of the Holy One, blessed-be-He. And the Torah is like waw (ו=6), for the Tablets -- six [cubits] is their length and six is their width (Baba Batra 14). And this is the idea of the club, i.e. sticks, that are engraven on them "I AM... ,” i.e. names, standing for the Torah, which is like waw. And the waw is the form of a stick, and she (the Torah) is all names of Hashem Yithbarakh, i.e. that the Torah of Holiness, she suppresses the evil inclination, which wants to make a man really insane, God forbid, for a sinner is insane, as our Rabbis of blessed memory said (Sotah 3): No man commits a sin, unless a spirit of folly enters into him. And as with the insane people, [that] they must beat them and place on them (holy) names -- just like that, the Torah that they involve themselves in is like sticks and names, with which they strike and suppress the evil inclination, and drive out from the man the insanity and the spirit of folly that is entered into him, as in and they strike it with clubs on which is engraven names etc. as mentioned above:

And this is [the explanation of]: "Ashrei temimei darekh, haholkhim be'Torat Hashem." (Ashrei) is a term for gazing. "TeMimei darekh/Perfect way" is like (Gen 25): "Ya`akov [was] a ish TaM/a wholesome man," who is the idea of the intellect as mentioned above. I.e. to merit to look at the intellect that there is in every thing -- which is the idea of Ya`akov the wholesome man -- this they merit through the Torah.

And this explains: "…who walk in the Torah of Hashem," for through his learning Torah with vigor, through this he gives strength to the Malkhut D’Kedushah, like נו"ן, to receive from the intellect, which is like חי"ת, and then is made grace (חן), and his words are received as mentioned above, and then is the grace and primacy of Israel go up, and all the prayers and requests are received:

#2 Emor el-haKohanim[edit]

Verbatim from our Rabbi of blessed memory

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, אֱמֹר אֶל-הַכֹּהֲנִים בְּנֵי אַהֲרֹן; וְאָמַרְתָּ אֲלֵהֶם, לְנֶפֶשׁ לֹא-יִטַּמָּא בְּעַמָּיו

Vayomer Hashem el-Moshe, emor el-hakohanim benei aharon; ve'amarta aleihem, l'nefesh lo-yitama be`amav/And Hashem said to Moshe, Speak to the kohanim/priests, the sons of Aharon, and say to them, Let no (kohen) become ritually impure (via contact) with a (dead) person (when there are others) among his people (who can tend to the burial). (Lev. 21)

(Zohar Terumah 2:177): It is brought in Sifra d'Tzni`uta (Book of the Hidden, an appendix to the Zohar): Mashiach (Messiah) draws his breath of life from Nuqva D’fardasqa [Nostrils (of Arikh Anpin, the external partzuf/configuration of keter/Crown in Adam Kadmon/Primordial man)].

1. The only main weapon of Mashiach is prayer, which corresponds to the ChoTeM/nose, as it is written (Isa. 48:9): "u'tehilati eCheToM-lakh/for my praise I will restrain [My anger] for you." And that is where the root of his vitality is. And all the wars and all the conquests that he shall conquest — all is from there, as it is written (there, 11:3): "va'haRICho be'yirat Hashem/And he shall be enlivened with the fear of Hashem" etc.; this is like the chotem [ReIaCh = smell; RUaCh=spirit], and this is his main weapon, as is written (Gen. 45): "with my sword and with my bow (B'QaShti)." And Rashi explains: prayer and (BaQaShah)/request. And as written (Ps. 44): "Ki lo-beqashti evtach... b'Elohim hillalnu//For I will not place trust in my bow... In Elohim we boast," like "u'tehilati eCheToM-lakh."

2. And this weapon must be received by the way of Yosef, that is, keeping the brit/Covenant [particularly the brit Avraham, i.e. circumcision i.e. taharat mishpachah/family purity related matters], as written (there, 45): "Gird your sword upon your thigh." And as written (there, 132): "From the fruit of your belly will I seat upon your throne…" this is the aspect of Mashiach, like prayer. And "…if your children will keep My covenant" — that is, by the way of Yosef. And Yosef, who guarded the covenant, picked up the firstborn status, which is like the service of prayer*, which is like "double" (pi shnayim — two-mouthed) (Deut. 21:17), because prayer is two-edged. Two, since it has the praise of the Omnipresent, and asking of one’s needs. And it is like (Ps. 149): "A twoedged sword in their hand," which is like two mouths, like the idea of doubles. And he picked up [the firstborn status] from Reuben because he [Reuben] desecrated his father's bed/marital arrangements (Parashat Vayechi), because it [the firstborn status] depends on keeping the covenant.

* And therefore Yosef, because he merited the aspect of prayer, which is like "for my praise will-I-restrain-[My-anger] for you," which is like the life that is drawn from the nostrils as mentioned — therefore he is called "ben PoURaT Yosef" [a charming son is Yosef], Which is like the "TaRPU" lights [i.e., 400+200+80+6+1 = 687 lights], which are seven names: `AV, SaG, MaH, BaN, QSA, QNA, QMaG, which add up to Ta"RPU [687]; the lights receive from Nukva D’fardasqa, because FaRDaSQA adds up to Ta"RPU. [See Appendices]

3. And whoever merits this sword, must know how to wage war with the sword, not to sway it to the right or to the left, that it should be able to “strike a hairwidth and not miss” (Judges 20:16).

And this is impossible except by the way of mishpat/judgement, because mishpat is the central pillar (Tikunei Hazohar 17b), i.e. striking his weapon on the necessary place and not veering right or left, just in the middle. And this is like (Ps. 112): "sustains (y’KaLKeL) his affairs/words (devaraw) with mishpat."

And because of this Yosef received the firstborn status specifically from Ya`akov, as is written (Gen. 48): "And as for me, I have given you" etc. — "I" specifically — because he [Yaakov] is the aspect of mishpat. This is like (Ps. 81): "For this is a choq/law for Israel…" — like the brit, as is written [in the blessing recited over circumcisions]: "A law (choq) in his flesh He placed” — “...a mishpat/judgement-day for the Elohim of Yaakov" — that is, that Yosef must receive this sword from the aspect of mishpat, in order to “sustain his words with mishpat.” And this is like (there, 72): "Give the king Your mishpatim," that the Mashiach should receive from the aspect of judgement.

4. And how does one merit the aspect of mishpat? Via tzedakah/charity, since by charity one holds the virtue of mishpat, as is written (Deut. 33): "he did tzidkat/what-is-righteous-for Hashem, and mishpataw/what-is-lawful with Israel;" and as in (Ps. 99): "[You do] mishpat and tzedakah in Ya’akov" etc. For tzedakah is attained via misphat, as is written (there, 75): "Elohim shofet/judges: he lowers this one, and lifts up the other," since he impoverishes one and enriches the other; and when one gives tzedakah, it is like "he lowers this one," since he lessens his money, and like "and lifts up the other," since he enriches the poor one. So we find that through this one holds the virtue of judgment.

This is why one must give to tzedekah before the prayer (Bava Kama 10; Shulchan Arukh ‘O"Ch 72:10), so that he can “y’KhaLKeL/sustain his words with judgement,” and [be able to] “strike a hairwidth and not miss” (Judges 20:16).

And this is [the reason] that our Sages of blessed memory said (Bava Kama 123): "Why did Ya`akov give the firstborn status to Yosef? — Because he sustained (KiLKeL) him." Compare this to a master, who raised an orphan in his home etc., as is written (Gen. 47): "And Joseph nourished (y’KhaLKeL) his father, and his brethren, and all his father's household, with bread, l’FI HaTaF/according to the children;" and like (Ezek. 21): "prophesy (HaTeF — connoting speech) southward." "l’FI HaTaF/according to the children," that is, that his Te’FILaH/prayer was fluent in his mouth/pFIw because of tzedakah; and through the tzedakah that he did, Ya’akov, who is the aspect of mishpat, gave him the firstborn status, which is like prayer, as is written: "And as for me, I have given you Shechem" — "I" specifically, he being the aspect of mishpat.

5. And the main cause of the outside thoughts [during prayer] — is the corruption of mishpat, for mishpat is the aspect of `AYNin/fountains/appearances/eyes, as is written (Gen. 14): "and they came to `AYN-mishpat (lit. the Fountain of Mishpat);" this is like (Deut. 33): "AYN Ya’akov/the fountain/appearance of Ya`akov." And via corruption of mishpat comes corruption to the eyes, as is written (Deut. 16): "for bribery blinds the eyes of the wise." This is like the outside thoughts during the prayer, which are "clouds covering the eyes" (Zohar Bamidbar 252), as is written (Lam. 3): "You have covered Yourself with a cloud" etc.

But in the future, when the aspect of mishpat will be repaired, as is written (Isa. 1): "Zion will be redeemed in mishpat," then the clouds covering the eye will be caused to pass away, as is written (there, 52): "for eye to eye shall they see Hashem returning to Zion," and this is why Yosef is called (Gen. 49): "ben porat `alei `AYN/a charming son to the eye."

6. And everyone must aim in his prayer, that he should tie himself to the Tzaddikei Hador/righteous saints of the Age, because every Tzaddik Hador is an aspect of Moshe Mashiach (Moses-Messiah), as we have found, that the tzaddikim call each other "Moshe," as in [the saying of the sages]: "Moshe, you have said well." And Moshe is an aspect of Mashiach, as is written (Gen. 49:10): "Until Shiloh comes" — this is Moshe (Zohar I 25b) Mashiach (Onkelos, Rashi). And each and every prayer that everyone prays, is like a limb of the SheKhINah/Divine Presence, which are limbs of the miShKaN/Tabernacle, which no Israelite was able to put up piece to piece, each one in its place, except Moshe alone. And therefore it is necessary to bring and tie all the prayers to the Tzaddik Hador, as is written (Exod. 39): "And they brought the Mishkan to Moshe," and he knows how to put up piece to piece and make it a complete structure, as is written (there, 40): "And Moshe set up the Mishkan."

And all the Torah that a man learns to keep and do, all the letters are sparks of souls, and they are clothed inside the prayer, and are renewed there in the aspect of pregnancy*

*As is brought in Sefer Hagilgulim, that all the souls come into the Kingship in the aspect of pregnancy and are renewed there.

And this is [the meaning of] (Ps. 19): "The heavens (haShaMaYiM) declare the glory of El," — which is the Torah, which is eSh u’MaYiM/fire and water, which is like souls, and they come into the prayer, which is like the “glory of El,” as is written (Ps. 66): "Make His praise glorious," like "for my praise will-I-restrain-[My-anger] for you." And the souls with the prayer are called KaVoD/glory, because it [prayer] clothes us, like Rabbi Yochanan called his clothes his “glorifiers” (Shabbat 113a); hence it [the souls and the prayer] is called the glory of El, and they light up each other: the souls light up the prayer in the aspect of raising Mayin Nukvin/ female waters, and the prayer lights up the souls like chidushim/new insights, because it renews them as in pregnancy, and the souls-clothed-in-the-prayer that are brought to the Tzaddik Hador are like (Ps. 45): "the virgins in her train who are her companions will be brought to You."

*Bava Batra 73b: Said Rabbah bar Bar Channah: One time, we were traveling on a ship, and we saw that fish with sand collected on its back, and grasses growing on it. We thought that it was dry land, and we went out and baked and cooked on it, and when its back grew hot, it turned over. And had not the ship been nearby, we would have drowned.'

And this is what Rabba bar Bar Chana [was hinting to], saying: *We saw that fish etc. Because in our exile it is as if the Holy Blessed One is hiding [His] face, as is written (Ps. 30): "If You would hide Your face," which is a symbol of compassion; but He has turned His back, which is like judgement. And all our prayers and requests about this, that He turned his back to us, are that He should return His face, as is written (there, 86): "O turn unto me," and as is written (Num. 6): "May Hashem shine His face." And when we see the length of the exile, and every day we call out to Him and are not saved, then there are those of our people the Israelites, that are mistaken, God forbid, in their hearts, that all the prayers go to waste. But in truth all the prayers — the Tzaddikim of each and every Age — they [the Tzaddikim] raise them [the prayers] and set them up, as is written: "And Moshe set up the Mishkan." And they raise up each and every piece to its place, and build the structure of the Shechinah little by little, until Its measure of structure is completed — then will come Mashiach, who is Moshe, and he will complete It and set It up in perfection.

And this is the explanation of:

See that fish — This is a symbol of the Tzaddik Hador, who is called "Fish," and this is a symbol of Moshe Mashiach; with sand collected on its back — these are the prayers, that we pray about His turning His back to us, as it were; collected — like "And they brought the Mishkan to Moshe," because it is necessary to bring and tie the prayer to the Tzaddik Hador; and grasses growing it — these are the souls that come with the prayer, like "the virgins in her train who are her companions,” etc., because the souls are called grasses, as is written (Ezek. 16): "I have caused you to increase as the tzemach/foliage of the field."

And we thought that it was dry land — that the prayers do not bear fruit; but in truth it is not so — rather, we went out and baked and cooked on it — that is, all the prayers go out and go up, and the more they pray, the more the Shechinah is built and prepares Herself to mate. And this [is the meaning of] "we baked and cooked" because baking and cooking are preparations for eating, a symbol for mating, as is written (Gen. 39): "Except the bread that he ate." When the structure of the Divine Presence is completed — that is, through much prayer — His compassion will be aroused, and the attribute of din/harsh judgement will be reversed to the attribute of rachamim/compassion.

And this [is the meaning of] when [its back] grew hot — that is, when His compassion will be aroused. ...Its back [grew hot,] it turned over — that is, that the trait of judgement will be reversed to the trait of compassion. And had not the ship been nearby — that is, "For My sake, for My sake I will do it” (Isa. 48). As is written in the Commentary (Vayikra Rabbah 27): "Who has anticipated Me, so that I should pay him?" — who has made Me a Mezuzah before I gave him a house? etc. One finds that all our good deeds and all the prayers — all is from Him, and it is not proper to think to receive reward for any thing, even though it seems that through our prayer and our Torah will be the Redemption — even so, we need His mercy, for it is in His mercy that He will redeem us. And this [is the meaning of] and if not for the closeness of the ship — this is a symbol of mercy, as our Sages of blessed memory said: "Most sailors are chasidim/kind" (Kiddushin 82a); if not for His mercy we would have drowned, God forbid, in the exile.

And this is the explanation of: Speak (EMoR) unto the Priests – [speaking] stands for prayer, as is written (Deut. 26): " You have selected (heEMaRta) Hashem this day." Priests stand for Torah, [which] stands for souls as mentioned above, as is written (Mal. 2): "For the priest's lips should keep knowledge... and Torah" etc. Aharon stands for mishpat, as is written (Ex. 28): "And Aharon shall bear the mishpat of the Children of Israel;" because it is necessary to bring all the prayers to the aspect of Moshe Mashiach, and he shall set up the Mishkan. And this is the [meaning of the] explanation of Rashi: l’haZHiR/warn/enlighten the adults regarding the little ones — that is, the Tzaddik Hador, who stands for Moshe the great light [Bava Batra 75a], shall enlighten (yaZHiR) and illuminate the prayer, which stands for the little light [Zohar II 238b].

And' '“Let no (kohen) become ritually impure (via contact) with a (dead) person (when there are others) among his people (who can tend to the burial) — i.e., via keeping the brit as mentioned above. As is brought in the Zohar: "The main drive of the yetzer hara/evil inclination in man is in regard to forbidden relations, and that is the main impurity." But when one guards the brit, he merits to the aspect of prayer as mentioned above, and merits to the aspect of "for my praise I-shall-restrain-[My-anger] for you," because smell depends mainly on purity, as our Sages of blessed memory said (Sotah 48): "After purity ceased, fragrance ceased [from fruits]," as the story in the Gemara illustrates (there, 49b), which said: "‘I [Rabbah] smell the fragrance of a juicy date.’ [R. Huna] said to him, ‘My son, there is purity in you.’"

#3 Aqruqta[edit]

Said Rabbah bar Bar Channah: I myself saw this aqruqta (frog) which was as (the size of) of the Fort of Hagronia. (Talmud says:) What is the size of the Fort of Hagronia? — Sixty houses. (Rabbah says:) There came a snake and swallowed the frog. Then came a pushqantza (female raven) and swallowed the snake, and went up and perched on a tree. Come and see how strong was the tree. (Baba Batra 73b, with Rashbam):

Behold! whoever hears song from an evil singer, it hinders his service of the Creator. But when he hears from a fit and worthy singer, then it benefits him, as will be explained.

For behold, the voice of the song is drawn from the birds, as it says in the Midrash (Vayikra Rabbah 16): "Why is it that the leper -- his purification depends on two live, clean birds? Let the chatterer (the birds) come and atone for the chatterer (the leper). For he was stricken because of [his] voice that spoke slander." Hence, whoever is fit, his song is drawn from the two live, clean birds. And it is written in the Zohar (Vayikra 53), that the two birds mentioned above, nurse from the place that prophets nurse. This is why the singer is called ChaZzaN, a term for vision (ChaZzoN), i.e. a term for prophecy, for he takes the song from the place that the prophets nurse.

But when the singer is wicked, then he takes his song from other birds that are in the qlipah (shells, evil forces). And it is written in the Zohar: "For the birds in the qlipah nurse from the breasts of Malkhut (kingship, see Appendix). And when midnight comes, such a cry goes out: "As the birds that are caught in the snare, so are the sons of men snared" (Eccl. 9:12).

And the remedy, namely, that one should be able to hear song from any man, is through learning Oral Torah at night, i.e. Gemara, which is like night. As it says in the Midrash, "When Moshe was on the mountain forty days and forty nights, he did not know when was day and when was night, except by this: when he would learn Written Torah, he would know it was day, and when he learned Oral Torah, he would know it was night." Hence the Oral Torah is like night. As our Rabbis of blessed memory said (Sanhedrin 24), "He has set me in dark places," (Lam. 3:6) -- this is the Babylonian Talmud. And it is written: "and the darkness He called Night" (Gen. 1). I.e. by studying the six orders [of the Mishnah] one rectifies the six rings that are in the windpipe, from which the voice goes out. And this is: "Arise, sing out in the night" (Lam. 2), i.e. that the song should be arisen/rectified, i.e. by means of the night which is Gemara of the six [Mishnaic] orders.

But when one learns not for its own sake, i.e. in order to be called a rabbi, his learning is not worth so much. But when he learns at night, a cord of mercy is drawn to him and protects him, that that thought should not harm him:

It says in the writings of the Ari of blessed memory, that the birds in the qlipah are the brains of the Malkhut of the qlipah. And the two pure and clean birds, they are the building of the Malkhut of holiness. Therefore David was [thus] praised in the presence of Shaul (Shmuel I 16): "who is skilled at playing," for playing is building the Malkhut, therefore he was fit for Kingship. And this explains the scripture about him (Ps. 78): "from following the nursing ewes He brought him," i.e. from following the nursing ones, i.e. Netzach and Hod [see Appendix]. For they nurse the prophets, and they are the construction of the Malkhut:

And this explains what Rabbah bar Bar Channah said: I myself saw this aqruqta -- and Rabbeinu Shmuel (Rashbam) explains: TzFaRDe`A (a frog), i.e. TziPpoR De`AH (bird of knowledge). Which was as (the size of) aQRA d’haGRONia (the Fort of Hagronia) — a term for "QRA b’GaRON" (cry out from the throat) (Isa. 58), i.e. since the song comes from it [the tzippor de`ah]. (Talmud says:) What is the size of the Fort of Hagronia? -- Sixty houses -- i.e. by means of what shall the aspect of "cry out from the throat" be remedied? Through sixty houses, i.e. through the sixty tractates [of the Talmud], and Rabbeinu Shmuel explained: "The Talmud says this, i.e. that one should study Talmud:"

(Rabbah says:) There came a snake and swallowed the frog -- And Rabbeinu Shmuel explains: “Rabbah says this,” i.e. through learning not for its own sake, the snake shall swallow it. And this is why Rabbeinu Shmuel commented, “Rabbah said this,” i.e. because of learning in order to be called "Rabbi." Then came a pushqantza and Rabbeinu Shmuel explained: a raven, i.e. through learning at night, since [`OreV, raven] is a term similar to [`ARVit,] night. And swallowed it (the snake) -- i.e. (the study of Torah at night) shall protect him from the snake mentioned above:

And went up and perched on a tree -- Maharsha explains: which is like Avraham, of whom it is written (Gen. 21): "And he planted a tamarisk tree," which is like kindness, i.e. that the cord of mercy that is drawn to him shields him from the snake mentioned above. Come and see how strong was the tree -- i.e. Rabbah wonders to himself, that His mercy was so strong on us, that it can protect us even from this:

And with this the juxtaposition of the Mishnah can sit well (Pirkei Avot 1): "Get yourself a Rabbi, acquire yourself a friend, and be someone who judges all man to the pan of merit" — for through hearing the song as mentioned above, he remedies the construction of his Malkhut. And this is: "Get yourself a Rabbi," i.e. that the aspect of Malkut should be remedied, and this is via "acquire (Q’NeH) yourself a friend," i.e. through QaNeH (windpipe), that the voice comes out of it, that he joins the two Cherubim face to face "as the embrace of a man and his consort," when Israel does the will of the Omnipresent. And then, when his aspect of Kingship is repaired, he can rule over whatever he wants, and he can kill this and give life to that, and hence the world could be ruined, and therefore it said: "and be someone who judges all man to the pan of merit," that it is necessary to judge every man to the pan of merit, for Hashem Yithbarakh, does not desire the ruin of the world, because “He did not create the world for desolation, rather for inhabitation did He form it” [Isa. 45:18]:

And for this reason it is common in the mouths of people now to say, that the chazzanim are fools, and they are not knowledgeable people. For now the Malkhut of holiness is in exile. And therefore the song, which is drawn from the place of prophets, from the aspect of brains and knowledge of the Malkhut of holiness, and now that the Malkhut is in exile, therefore the song is blemished, and therefore the chazzanim are without knowledge, for they do not have power now to draw song from its root in holiness, which is like brains and knowledge of the Malkhut of holiness, as mentioned above:

But in the future, when the Malkhut of holiness is raised up, and will be "Hashem as King over all the world," then song will be raised and completed as in knowledge of the Kingship of holiness, from where song is drawn, as mentioned. And this is: "For Elohim is the King of all the earth; sing praises in a skilful song;" for then, when Hashem will be king over all the earth and the Malkhut of holiness shall be raised up, then "sing praises in a skilful song," i.e. the chazannim and the singers shall be in knowledge and in intelligence through the Malkhut of holiness’s going up, and they shall receive song from its root in holiness, which is like knowledge and brains of the Malkhut of holiness:

Addendum to the above:

And this is: "For Your mercy is great above the heavens" (Ps. 108). Heavens is like voice, as is written: "From the heavens You made Your voice heard;" for through the mercy, i.e. the aspect of the “cord of kindness” that is drawn down by learning Torah at night, through this the voice is remedied, as mentioned, and is " For Your mercy is great above the heavens," as mentioned:

The two birds of holiness, from where the prophecy is drawn, are the construction of the Malkhut of holiness, and therefore the appointment of a king was through prophecy, like all the Kingship of the house of David, which was through prophecy. And the prophecy is drawn from the Cherubim, which are like the two birds mentioned above, which are like building of the Malkhut of holiness as mentioned above:

"From following the nursing ewes he brought him," i.e. from following the nursing ones, for they nurse the prophets etc. as mentioned above. And this is "from following the nursing ewes," i.e. King David, rest in peace, was able to repair and to raise up even song that was not from a fit person, and to raise it up to holiness. And this explains "from following the nursing ewes He brought him," i.e. even the song which was from the backsides of the holiness, like "from following the nursing ewes," from following the nursing ones, for the song of holiness is from the place that prophets nurse, and the song that is not in holiness is like "from following the nursing ewes," from the backsides of the holiness, and King David, rest in peace, was able to repair this song as well, and through this the Malkhut was raised up as mentioned above. And this is: "From following the nursing ewes He brought him to feed Jacob his people" etc.; for through this he merited to Kingship as mentioned above.

#4 Anokhi[edit]

I AM Hashem [Y-H-W-H] your Elohim, Which have brought you out of the land of Egypt, out of the house of slavery. (Ex. 20:2):

1. When a man knows that all the things that happen to him to him are for his good, this aspect is like the World to Come, as is written (Ps. 56): "When [God treats me] with [the attribute of the Merciful] Hashem (a name connoting kindness and mercy) I will praise [Him] for the thing; and when [He treats me] with [the attribute of the justice-upholding] Elohim (“God” or “Power over all Powers,” a name connoting strict justice and judgement) I will praise him for the thing" [Berakhot 60b; Eyn Yaakov]. And this aspect is like the World to Come, as our Sages of blessed memory said (Pesachim 50): "On that day shall Hashem be one, and His name one." — and they argued: And now is He not one? And our Sages of blessed memory resolved: Now, one recites the blessing upon the good events, "Who is good and beneficent," and on the bad events "the Truthful Judge." But in the future it shall all be "Who is good and beneficent," that the name Hashem and the name Elohim shall be one unity:

2. But this aspect is impossible to attain except when one raises the aspect of the Malkhut (Kingship) of holiness from exile among the nations. For now the Malkhut and the rule is by the nations, and for this reason their idolatries are referred to as “Elohim,” [“You shall have no other Elohim besides me.” (Ex. 20)] for they nurse from the aspect of Malkhut, which is called Elohim, as is written (Ps. 74): "Elohim is my King of old;" and when one raises the aspect of Malkhut from among the nations, then is fulfilled: "For Elohim is the King of all the earth" (there 47):

3. And it is impossible to return the Kingdom to Hashem Yithbarakh, except through verbal confession before a Torah sage (talmid khacham), and through this he repairs and raises the aspect of Malkhut to its root. And this is the explanation of (Hos. 14): "Take with you words (DeVaRim)..." —this is verbal confession, this is like Malkhut, like "One spokesman/leader (DaBaR) per generation" (Sanhedrin 8). DaBaR is a term for leader and ruler — "...and return to Hashem" — that we should repair and raise up the words, the aspect of Malkhut, like Elohim, to Hashem, i.e. as mentioned above, like "When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing," i.e. that one should know that all things that happen to him, they are all for his good and he shall say the blessing upon all things "Who is good and the beneficent:"

4. And when one knows all this, it is called complete knowledge, for the essence of knowledge is the unity of lovingkindnesses and strengths — this is called knowledge, i.e. that one should not partition between mercy and judgement, and should bless upon all of them "Who is good and beneficent." And this is called "Hashem, one, and His name, one," as our Sages of blessed memory said, that in the future there shall be complete unity, that it shall all be "Who is good and beneficent."

And this is: Hashem, one, and His name — this is like Elohim, Kingship, as is written (Sam. II 8): "And David got him a name:" One (אחד=13) in gematria [see Appendix: Gematria] equals love (אהבה=13), i.e. whether it is Hashem which is mercies, or whether it is His Name which is like Elohim, like judgement — it is all for his good because of the love that Hashem Yithbarakh, loves you, as is written (Prov. 3): "For whom Hashem loves He corrects." And the scripture (Amos 3): "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities."

5. And the sins of a man are upon his bones, as is written (Eze. 32): "but their iniquities shall be upon their bones," and every sin has a permutation of letters. And when one commits some sin, then an evil permutation is engraved on his bones, and through this he puts the aspect of the speech of this prohibition that he transgressed into the impurity, i.e. he puts the aspect of Malkhut, which is like "one spokesman per generation" — he puts it into the nations, and gives them rule. For example, if he transgressed the speech of the prohibition "You shall have no [other Elohim]..." then he destroys the good permutation of the speech and builds an evil permutation, and this permutation is engraved on his bones and takes vengeance on him, as is written (Jer. 5): "Your iniquities have turned away these things." And the scripture (Ps. 34): "Evil shall slay the wicked." But through spoken confession go out from his bones the letters engraved upon them, and from them is made the speech of confession, for the speech goes out from the bones, as is written (there 35): "All my bones shall say;" and he destroys the bad structure and permutation, and builds from them the Malkhut of holiness.

And this is [the explanation of] what our Sages of blessed memory said (Sotah 7): "While Israel walked in the desert, the bones of Yehudah were rolling, until Moshe said: "Hear, Hashem, the voice of Judah," since Moshe asked of Hashem Yithbarakh, that He should recall upon Yehudah the confession that he confessed, and so it was. And this is why specifically his bones were rolling, as in "but their iniquities shall be upon their bones," and through confession they were remedied and went up each one to its place. And Yehudah is like Malkhut; this is a clue, that the aspect of Malkhut is repaired through spoken confession, and this is done through Moshe, since Moshe recalled the confession. For so it must be, that the confession should be before a Torah sage, and every Torah sage is like Moshe, as they said: "Moshe, you have spoken well." And in this, that Moshe recalled the confession, it becomes as if he confessed now before Moshe, and through this is repaired the aspect of Malkhut, and the evil permutation is destroyed that was engraved on his bones.

6. And this is like returning the Malkhut to its root, for the root of Malkhut is fire, as our Sages of blessed memory said (Sanhedrin 101): Why did Nebat err? — he saw fire issuing from his member. And the Torah is called fire, because from it is Malkhut, as is written (Jer. 23): "Is not my word like as fire?" And the written (Prov. 8): "By me kings reign," and the essence of Torah is Torah sages, as our Sages of blessed memory said (Makkot 22): "How foolish are those who stand up before a Torah scroll and do not stand up before a rabbinical scholar."

And this is [the explanation of] (Num. 31): "And every [metal thing] that is used over fire, you shall make it go through the fire," Thing/DaVaR -- is like Malkhut, which is drawn into the impurity, into the heat of the [evil] inclination, as in (Kiddushin 81): "the fire of `Amram." You shall make it go through the fire — its repair is through fire, i.e. through spoken confession before a Torah sage as mentioned above. And this is the root of the word `AVeRah (transgression), since the permutation of the `AVeRah passes (`OVeR) into his bones from side to side (m`EVeR l`EVeR). But mitzvah (commandment) is a term for connection. When one makes bundles and bundles of commandments (Midrash Rabbah Acharei 21), then his bone fragments get connected, as is written (Ps. 34): "He keeps all his bones"

7. And this is the explanation of (Prov. 16): "The wrath of a king is as messengers of death" for the wrath of Hashem Yithbarakh is because of the Malkhut/kingship, that one cast down by his sins; "but a wise man will pacify it," i.e. the Torah sage, like Moshe, shall make atonement for him, as is written (Mic. 7): "and passes by the transgression of the remnant" — of one who considers himself as remnants (Rosh Hashanah 17). Hence, when he comes before the Torah sage and brings out all his permutations before the Torah sage, and the Torah sage is like Moshe, who considers himself like remnants, as is written (Num. 12): "Now the man Moses was very humble;" and through this he is called a wise man, as is written (Job 28): "But wisdom shall be found from nothingness" (see Sotah 21). And in this the Torah sage has power to appease, as is said: "but a wise man will pacify it."

And because of this, when Moshe prayed concerning the sin of the Calf, he said (Ex. 32): "Yet now, if you will forgive their sin — ; and if not, blot me, I pray;" for it is from the [realm of] impossibility, that a man should not have some haughtiness, when he hears his praise told; all the more so when a great king praises and glorifies the man, then it is certainly from the impossible, that he should not have some haughtiness. But one needs for this the nullification of all his feeling and materiality; then the man can hear his praise, and he will not have any haughtiness, like Moshe Rabbeinu, who saw it written in the Torah: "And Hashem spoke unto Moshe,” “And Hashem said unto Moshe;" and Israel reads every day in the Torah the praise of Moshe, and he himself tells them his praise; and Moshe did not have any glory or haughtiness from this, as is written: "Now the man Moses was very humble," and certainly through his humility there was power in the hand of Moshe to atone the sin of the Calf, as is written: "but a wise man will pacify it."

And this is what Moshe argued: "And if not," i.e. if You will not forgive their sin, by this You show that I do not have such humility, that I could atone for them the sin of the Calf, therefore I asked: "blot me, I pray" in order that I should not stumble in pride, since I see and hear all the time the telling of my fame and my praise in the Torah, for who can stand in this, that he should hear the telling of his praise and not be proud, if he is not greatly humble; and if I am humble, then You need it that You should forgive their sin, as is written: "and passes by the transgression of the remnant" etc.:

And this is: (Deut. 33) "And he was king in Yeshurun," i.e. the kingship went up to its root, as is written (Ps. 37): "But the meek shall inherit the earth," and earth is the law of the kingship, as is written (Job 20): "and the earth shall rise up against him:"

8. And this is [the explanation of] what our Sages of blessed memory said (Sotah 21) in: Parable of a man who is walking in the middle of the night and darkness, and is afraid of thorns, pits, thistles, wild beasts and robbers, and also does not know the road in which he is going. If a lighted torch is prepared for him, he is saved from thorns, pits and thistles; but he is still afraid of wild beasts and robbers, and does not know the road in which he is going. When, however, dawn breaks, he is saved from wild beasts and robbers, but still does not know the road in which he is going. When, however, he reaches the crossroads, he is saved from everything.

For this is known, that all the bad attributes and their derivatives are drawn from the four elements, from the four biles, as brought in Mishnat Chasidim: Depression and its derivatives are drawn from the inanimate, evil lusts and their derivatives are drawn from the vegetable, wasteful words and their derivatives are drawn from the animal, pride and its derivatives are drawn from the speaking; and whoever wants to walk in the holy way, must break all the evil traits and shall tell before the Torah sage, i.e. spoken confession, and the Torah sage shall lay out and select for him a way according to the root of his soul. And there are three aspects in approaching tzaddikim, through which three roads everything is repaired. And these are the three aspects:

The first aspect, is when one sees the Tzaddik, as is written (Isa. 30): "but your eyes shall see your teachers;" and this aspect annuls the bad traits, that are drawn from the two elements inanimate and vegetable, i.e. depression and its derivatives and evil lusts, for the Tzaddik of the generation is called Mother, because he nurses Israel in the light of his Torah, and the Torah is called milk, as is written (Song 4): "honey and milk are under your tongue." And this we see tangibly, when an infant is sad and lazy, when he sees his mother he awakes in great haste towards his mother, i.e. to his root.

Also we see tangibly, when a child is busy with his things of nonsense, even though he has great lusts for this, despite this when he sees his mother, he throws all his lusts behind his shoulders and draws himself to his mother. Hence, the evil traits of the two elements inanimate and vegetable are annulled through seeing the face of the Tzaddik.

And this is: and is afraid of thorns – which is like the vegetable; and pits – which is like inanimate. If a lighted torch is prepared for him – this is the Torah sage, who is ablaze in the light of the Torah, and through this he is saved from evil traits of the two elements inanimate and vegetable, and so he is saved from the thorns and from the pits.

The second aspect, is the tzedakah that one gives to the Torah sage, through which he is saved from the evil traits of the two elements animal and speaking, which are like the wild beasts and robbers, which are wasteful words and pride and their derivatives, for through wasteful words and slander comes poverty, as is written (Ex. 4): "for all the men are dead" – this is poverty. Also regarding pride they said (Kiddushin 49): "A sign for presumptuousness is poverty," but through charity one becomes rich, as our Sages of blessed memory said (Gittin 7): "`Though they be in full strength and likewise many, even so shall they be sheared off and he shall pass away/pass over…’ (Nahum 1:12) Explanation: If a man sees that his livelihood is barely sufficient for him, he should give charity from it, and all the more so if it is plentiful. What is the meaning of the words, 'Even so they shall be sheared and he shall pass'? — In the school of R. Ishmael it was taught: Whoever shears off part of his possessions and dispenses it in charity is delivered from the punishment of Gehenna. Picture two sheep crossing a river, one shorn and the other not shorn; the shorn one gets across, the unshorn one does not. ‘…And though I have afflicted you…’ Mar Zutra said: Even a poor man who himself subsists on charity should give charity. ‘…I will afflict you no more…’ R. Joseph learnt: [Heaven] will not again show him signs of poverty."

And this is: When, however, dawn breaks, he is saved from wild beasts and robbers. Dawnbreak hints to charity, as is written (Isa. 58): "when you see the naked, that you cover him... then shall your light break forth as the morning." Hence, through charity one is saved from evil traits of the two elements animal and speaking, which are like the evil beast and robbers.

The third aspect, is when one confesses spoken confession before the Torah sage, through which the Torah sage directs him on a straight path according to the root of his soul, and this is: "he reaches the cross-roads," and our Sages of blessed memory said (Sotah 21): “[Cross-roads] is the Torah sage, and the day of death,” — this alludes to spoken confession before the Torah sage; “the day of death” alludes to confession, as our Rabbis of blessed memory said (Sanhedrin 43): "Whoever is sentenced to death performs confession," and this is called a crossroads (PaRaShat DeRaKhim), for the Torah sage defines him a way (maPhRiSh lo DeReKh) according to the root of his soul, then “he is saved from all of them, for before he confessed, even though he was by the Torah sage and gave him money, yet he did not know which road he was on, for "There is a way which seems right unto a man, but the end thereof are the ways of death” (Prov. 14), but when he arrived at the crossroads, which is a Torah sage and “the day of death,” i.e. spoken confession before a Torah sage, then “he is saved from all of them.

9. And this applies every time when one comes to a Torah sage and tells before him all his heart, and the Torah sage is like Moshe, who is like nothingness, as is written: "But wisdom shall be found from nothingness." And through this you are included in the Infinite. And this is like: "Zarka [a cantillation mark for Torah reading, where the voice is thrown from a lower to higher pitch], since it is thrown back to the place that it was taken from," since you shall return the Malkhut to the Infinite One, which is the desire that is in all desires.

For the Malkhut, which is like the letters of speech, each and every letter has clothed in it the will of Hashem Yithbarakh, since the will of Hashem Yithbarakh, was that this letter should have such an image, and another letter, should have another image. Hence, the wills, i.e. the images of the letters, are the revelation of his Kingship, blessed be his Name, and all these wills, i.e. the images, are drawn from the will of the Infinite One, in whom is no image, and all the things and the existence in the world are from the letters, i.e. from Malkhut, for existence is because of the Malkhut, since Hashem Yithbarakh, wanted that His Kingship should be revealed in the world, and through this He created the world from nothingness to existence; and all the desires, i.e. the images, and all the existence, i.e. the aspect of Malkhut, receives its life from the will of the Infinite One, as they said (Megillah 31): Wherever you find the greatness of the Holy One, blessed-be-He, there you find his humility, i.e. the will of the Infinite One.

And this is like putting off the materiality, for when one wants to include oneself in the will of the Infinite One, he must annul his existence. And this is that which is written in the Zohar (Yitro, page 84), that the passing away of Moshe was on Shabbat at the time of Minchah, which is the time of revelation of the Ra`awah d’Ra`awin [Aram.] (Will of Wills), which is like the will of the Infinite One, from which all the wills receive their life. And this is because Moshe annulled all his existence, as is written (Ex. 16): "and what are we." This is the explanation of: And he buried him in a valley (Deut. 34) — this is like nothingness, as is written (Isa. 40): Every valley shall be exalted; in the land of Moab this is like Malkhut, as David comes from Moab, since Moshe passed away into the Infinite, into the Will of Wills, into the Ra`awah d’Ra`awin, which is like the will of the Infinite that is clothed in the wills, in the images of the letters, in the aspect of Malkhut, as they said: Wherever you find His greatness, i.e. Malkhut, like wills, there you find the will, the Will of the Infinite One.

And this is [the explanation of]: over against Beit-Pe`or, for our Sages of blessed memory said (an anecdotal explanation brought in Tosefot Sotah 14): "Why was it called Pe`or? Because it opens wide its mouth," for when one blemishes in Malkhut, then it has power to open wide its mouth in evil permutations; but Moshe, who repaired the aspect of Malkhut, through this Pe`or did not have the ability to open wide its mouth. And this is [the explanation of]: but no man knows –- even Moshe did not know, as our Rabbis of blessed memory said (Sotah 14), for he was annulled in the Infinite. And all this was in his death, but certainly also in his life he had putting off of materiality, and would cleave himself to the light of the Infinite. But the putting off was like: "And the living creatures ran and returned;" for the Holy One, Blessed be He, wants our service, as is written: "but You desire praise from bodies of dust, from lumps of clay." And because of this one must not remain so (extendedly annulled), only until the time when the Holy One, blessed-be-He, himself comes and takes up his soul.

And this is that which we see, that sometimes a man flames up inside during prayer and says several words in great ardor, this is by the pity of Hashem upon him, that the light of the Infinite is opened to him and shines for him; and when a man sees this sparking, even though he does not see, his mazal (guardian angel) sees (Megillah 3), immediately his soul flames up to great cleaving, to cleave itself to the light of the Infinite, and according to the measure of the revelation of the Infinite, according to the count of words that were opened up and sparked up — all these words he says in great cleavage and in great devotion of soul in nullification of his powers, and when he is annulled against the Infinite, then he is like: but no man knows — even he himself does not know of his [own knowledge].

But this aspect must be "running and returning," in order that his existence should endure. Hence, when he is like "and returning," then he must reveal also to his mind. For at first, at the time of cleaving, the knowledge was annulled, as is written: but no man knows; but when he is like "and returning," when he returns (to his mind) to his existence, he returns to his mind; and when he returns to his mind, then he knows the unity of the Infinite and His goodness, and then there is no difference between Hashem and Elohim, between the trait of judgement and the trait of mercy, for to the Infinite One do not apply, God forbid, a variation of will, for the variations are only in variations of the images. But through the cleaving of a man to the Infinite, where there is no variation of will — for there is simply will, and afterwards there remains in him his impression from this unity and afterwards he becomes like "and returning" — then his impression shows to the mind, that it should know that it is all good and all one.

And this is [the explanation of] what Moshe said to his generation (Deut. 4): "It has been clearly shown to your da`at/knowledge that the [Merciful] Hashem, He is the Elohim [of judgement];" for Moshe corresponds to ayin/self-nullification [i.e. humility, which generates wisdom (see Job 28:12 and commentaries)], and his generation that cleaved to him, it was proper for them to have da`at/knowledge, i.e. to illuminate the da`at regarding the Ein Sof/Infinite — the Ra`awah d’Ra`awin — "Hashem, He is Elohim:"

And this is the explanation of: Said Rabbah bar Bar Channah: Once we were travelling on board a ship and saw a kawra (fish) in whose nostrils a mud-eater had entered (and the fish died). And the water cast it up, and threw it upon the shore. Sixty towns were destroyed thereby, sixty towns ate therefrom, and sixty towns salted [the remnants] thereof, and they filled from one of its eyeballs three hundred kegs of oil. On returning after twelve months time, we saw that they were sawing rafters from its bones with which to rebuild those towns:

Rashbam: Kawra — a fish. Mud eater — a small creeping thing. In whose nostrils — the creeping thing entered into the nostrils of the fish. And the water cast it up — the water cast it up and threw it onto dry land, in the way of the sea, which does not tolerate a dead thing. Sixty towns were destroyed thereby — since the water threw onto sixty towns and broke all of them, since it was so big. Sixty towns ate therefrom — while it was still moist. And sixty towns salted [the remnants] thereof — other towns, which were far from there, salted from it and took it to their place. From one of its eyeballs — from its eyeball they took three hundred kegs of oil. They were sawing — to rebuild from the bones of the fish those same cities that it leveled.

And the explanation: A ship (sefinah) — is a term for importance, like Malkhut, since Rabbah bar Bar Channah sought with his intelligence to investigate the Malkhut and how mankind could elevate it. And saw a kawra (fish) — Israel are named fish, as is written (Gen. 48): "and let them grow into a multitude in the midst of the earth." In whose nostrils a mud-eater had entered — this is like the prayer of Israel, as is written (Isa. 48): "For my praise will-I-restrain-[My-anger] (eCheToM [like ChoTeM, nose]) for you;" since a creeping thing, i.e. impurity, got mixed with his prayer and service and confused him, and this Israelite man was not able to perform his service completely. What did this man do? He performed the three aspects mentioned above, i.e. tying oneself to the Tzaddik and giving charity and spoken confession.

And this is the explanation of: And (the fish) died and the water cast it up, and threw it upon the shore; now he mentions the three aspects from top to bottom: And (the fish) died — this alludes to spoken confession, as they said: "Whoever is sentenced to death performs confession;" And the water cast it up — this alludes to charity, as is written (Eccl. 11) "Cast your bread upon the waters," and the scripture (Isa. 32): "Happy are you that sow beside all waters;" And threw it upon the shore — the Tzaddik is called "shore (GoDa)," a term for fence (GaDer), since he fences the breaches of Israel (Eze. 22, Isa. 58), and this is: "And threw it upon the shore," since he drew himself close to the Tzaddik.

And through these three aspects: Sixty towns were destroyed thereby — since through the “death,” i.e. the spoken confession, he raised the Malkhut from among the Sitra Achara (Other [Evil] Side), and the Tzaddik shows him the straight way, as is written in the Haftarah of Bereishit (Isa. 42): "I will destroy mountains and hills..." — hinting to destruction of the rule of the nations, "And I will bring the blind by a way that they knew not" — this is like the Tzaddik showing him a straight way; this is like a crossroads, as mentioned above, and "sixty towns" hints to rise of the Malkhut, of which it is written (Song 6): "There are sixty queens (melakhot)." And sixty towns ate therefrom hints to the two evil traits of animate and speaking [kingdoms], through which comes poverty as mentioned above, but through charity one repairs them and draws down the flow (of livelihood). And this is [the explanation of]: they ate from it. And sixty towns hints to the aspect of sixty mighty ones, from which [aspect of strength/gevurah] comes livelihood, as they said: "gevurot geshamim (strengths/judgements of rains/materiality)" (Berakhot 33, Ta`anit 2, see there).

And sixty towns salted [the remnants] thereof — this hints to repair of the two evil traits, inanimate and vegetable, through his drawing close to the Tzaddik, for the Tzaddik is "a covenant [brit] everlasting like salt” (Num. 18:19) [Brit can refer to the covenant of Abraham, i.e. circumcision, i.e. guarding family purity, which is the characteristic of a Tzaddik]. Also depression and lusts come from foul blood, but through salt one extracts the bad bloods, and "sixty towns" clues to the sixty letters in the Priestly Blessing, which are in the hand of the Tzaddik, as is written (Prov. 10): "Blessings are upon the head of the righteous."

And they filled from one of its eyeballs three hundred kegs of oil. Kegs of oil — allude to da`at/knowledge, for "holy anointing oil" (Ex. 30) alludes to seikhel/intellect. And "three hundred," this is like Moshe, who is like the Tzaddik diminishing himself in the aspect of "what" [MaH, similar to MEaH, one hundred] — in three aspects it is necessary to diminish oneself, as is written (Jer. 9): "Let not the wise man... mighty man... or rich man glory."

Hence, in each aspect from these three aspects he is made "what," and through this he has putting off of materiality, and clings to the light of the Infinite, where there is no variation of will, rather “Hashem, He is Elohim” as mentioned above, i.e. it is all "the Good and the Beneficent." And this is like one eyeball, as brought down in the Idra (Nasso 137): "And in the future there will be the One Eye of Compassion [in how God supervises the world]." This corresponds to “it shall all be ‘Who is good and beneficent.’" Hence, when the Tzaddik makes himself "what," he cleaves himself to the one eye of compassion, i.e. to the Infinite; and afterwards, when he returns, as in running and returning, then he draws down from the light of the Infinite the unity of the will that extends there through his "what," and from "what (MaH)" is made "hundred (MeaH)," as they said: "Do not read it as what (MaH), but hundred (MeaH)," and from the three MaH are made three MeaH, and he draws this light to his da`at and intellect, i.e. "kegs of oil," which alludes to intellect as mentioned above. "It has been clearly shown to your daat," since he draws down the light of the Infinite to his mind, that he should know the unity, that “Hashem, He is Elohim,” and should bless "the Good and the Beneficent" upon everything, as in the future to come.

On returning after twelve months time, we saw that they were sawing rafters from its bones with which to rebuild those towns. For behind the holiness — which is the Twelve Tribes, through which the Malkhut is repaired — behind is impurity. There are people who go out from the holiness. And this is what the Tannah (the Mishnaic scholar, i.e. Rabbah bar Bar Channah) told, that he paid respect and returned to inquire after these who are after twelve months time — those who are behind the Twelve Tribes of holiness, who go out from the community of Israel through their evil deeds. And he saw they were sawing rafters from its bones, i.e. through their evil deeds, engraved upon their bones, the engraving passes from side to side just like a saw mark. But through the Israelite man mentioned above waking up in repentance through the small creeping thing in his nostrils, by feeling a small impurity that confuses him, through his repentance he causes, that also these evil ones are made into a seat for holiness. With which to rebuild those towns — that [the evil ones] should also help those who serve God to build those towns, as mentioned.

And this is the explanation of: I am the Hashem your Elohim — meaning, whether He is Hashem or whether Elohim, understand that all this is I, i.e. that you should fulfill: "When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing," i.e. that all should be "Good and Beneficent" as mentioned above; Which have brought you out of the Land of Egypt, since it says in the commentary (Bereishit Ch. 16): "for all the exiles are named by the exile of Egypt (MiTZRaIM), since they afflict (M’TZeRIM) Israel," i.e. through the Tzaddik the kingship and rule of the nations are annulled, for through this the Malkhut of holiness goes up out of them, as mentioned above.

From the house of slavery — this hints to nullification of the evil traits of the four elements which are named by the title "slaves," for all the four elements are under the moon orb, and the moon is called by the title "slave," as brought in the Zohar (Wayeshev 181): "’Behold, my slave will become intelligent’ — this is the moon," meaning through the Tzaddik the Malkhut goes up from the Other Side, and the evil traits are annulled, and through this the man comes to the aspect of the World to Come, to the aspect of: "When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing:"

#5 Bachatzotzrot[edit]

Verbatim from Rabbeinu of blessed memory

Bachatzotzrot vekol shofar/On the trumpets and the sound of the shofar, hari`u lifnei hamelekh Hashem/shout out before the King, Hashem (Ps. 98)

1. Since each man must say, "The whole world was only created for me." (Sanhedrin 37) -- hence, insofar as the world was created for me, I must at all times see and look into tikkun olam/rectifying the world and to fill the lackings of the world and pray for them.

And the matter of prayer is in two aspects: Before the 'gezar din'/decree of the judgement, one prays according to the [regular] order of the prayer, and it is not necesary to clothe the prayer; but after the gezar din, it is necessary to clothe the prayer, so that the 'mal'achim'/angels/messengers that stand on the Left will not understand and will not prosecute, as is written (Dan. 4): "בִּגְזֵרַת עִירִין פִּתְגָמָא/The matter is by the decree of the watchers..." -- i.e. after the gezar din, then -- "...[בְּ]מֵאמַר קַדִּישִׁין שְׁאֵלְתָא/and the edict [שְׁאֵלְתָא lit. question] is by the word of the holy ones," then the Tzadikim clothe their she'elah/question in a ma'amar/essay.

2. But How do they discern between before gezar din or after gezar din? Via the mitzvot that we do, we can discern between before gezar din and after gezar din. And specifically when we do the mitzvot in such great joy that he does not want any reward of olam haba/Coming World, rather that he wants that Hakadosh Baruch Hu should send him another mitzvah in reward for this mitzvah, as our Sages of blessed memory said (Avot 4): The reward of a mitzvah is a mitzvah; because he enjoys from the mitvah itself.

3. And this is the difference between the prophecy of Moshe Rabeinu and other prophets, as Rashi explained: "וַיְּדַבֵּר משֶׁה אֶל רָאשֵׁי הַמַּטּוֹת וְכוּ' זֶה הַדָּבָר אֲשֶׁר צִוָּה ה'/And moshe spoke ('diber') to the heads of the tribes... This is the 'davar'/word that Hashem commanded (Num. 30)." And Rashi explained: All the prophets prophesied with "B'cho amar Hashem.../so says Hashem"; Moshe is added on past them, for he prophesied with "Ze hadavar/this is the word." Because 'coh'/so is like a mirror that is not shiny, and "zeh hadavar" is like a shiny mirror.

And these are the two aspects of phophecy that exist in the service of the Creator: There is a man, who does a mitzvah for the reward of Olam Haba, that he does not benefit from the mitzvah itself; if he were not given Olam Haba in reward for it he would not do it, and this is the aspect of "Koh," a not-shiny mirror, like a man who sees some thing from afar [28], so he does the mitzvah for the reward that comes at a distant time, i.e. after this world, and the payment of his reward is called "נביא/prophet," acrostic for: "יָבא בְרִנָּה נשֵׂא אֲלֻמּוֹתָיו/shall come with singing, carrying his sheaves..." and there in this verse is hinted the payment of reward: "הָלוֹךְ יֵלֵךְ וּבָכה נוֹשֵׂא מֶשֶׁךְ הַזָּרַע/One who goes walking and crying, carrying along the seed" (Ps. 126), for he has grief in its performance, "בּא יָבא בְרִנָּה נשֵׂא אֲלֻמּוֹתָיו/shall come coming in song, carrying his sheaves," that he will rejoice in the future, when he receives the reward of the mitvah, acrostic of בּ'א יָ'בא בְ'רִנָּה נ'שֵׂא אֲ'לֻמּוֹתָיו, acrostic for נָבִיא.

But the phophet, who prophecies with "Zeh Hadavar," whose desire is not the reward of the mitzvah, rather desires the mitvah in itself, for he so much rejoices in doing it, that he is repulsed by any kind of reward. And this is the aspect of navi/prophet i.e. payment of reward, in the aspect of "zeh hadavar," in the aspect of the shiny mirror, like a man who sees a thing from close with beautiful and pure vision, so likewise he enjoys from the mitzvah in itself, and his reward is 'neged einav'/before his eyes

And whoever is on this level, that he does a mitzvah in such great 'simchah'/joy that he does not desire any reward of Olam Haba for it -- he can know whether it is before gezar din or after gezar din, for the mitzvot are a 'qoma shelema'/complete structure[29], and they give life to all the 'qomot'/structures, whether the structure of man [soul], or structure of the world [space], or the structure of the year [time], for space, time and soul receive life from the mitzvot, as is written (Ps. 33): "And all His works are [sustained] by 'emunah'/faith;" and the scripture (ibid. 119): "All your mitzvot are emunah;" and Hakadosh Baruch Hu is simple unity with the mitzvot, and when the deed and Hakadosh Baruch Hu are in proper replair and worder, then Hakadosh Baruch Hu rejoices in them and delights in them, as is written (ibid. 104): "Hashem will rejoice with his works," like someone who does a work, who makes some object, and the object is beautiful, then he rejoices in it; and the joy of Hakadosh Baruch Hu is clothed in the mitzvot, for they are his unity, and whoever does the mitzvah in joy from the mitzvah in itself, hence, when he enters the simchah that is in the mitzvah, he enters the simchah of Hakadosh Baruch Hu, who is rejoicing in his works, and this is like (ibid. 149): "Let Israel rejoice with its Maker."

Hence, when there is some affliction or judgement in the space-time-soul then surely the it reduces from the joy of Hakadosh Baruch Hu, as is written (Gen. 6): "And it grieved His heart;" and as they said (Sanhedrin 46)): "What does the Shechinah say? 'My head hurts' etc.," and this person who enters into the joy can surely know according to the matter of the joy, if it is before gezar din or after gezar din. He can also know on what part of the structure the judgement is decreed, for he knows according to the structure of the mitzvot: If he cannot perform of the heads of the mitzvot, i.e. mitzvot that depend on the head, he knows that the judgment is decreed on the heads of space-time-soul, and likewise with the remaining structure of the mitzvot.

And this is that which our Rabbis of blessed memory said <smaller>(Mechilta, and see Beitza 16)</smaller>regarding Shabbat: "'Remember' it [Shabbat] from Sunday, i.e. the joy and pleasure of Olam Haba, which is the aspect of Shabbat, he should feel during the six workdays, which are aspect of doing the mitzvot, in which speace-time-soul were created. [And this is:] <smaller>(Deut. 24)</smaller> "Give his wages on the same day," that his payment should be from the mitzvah in themselves, "...and do not let the sun set on it," that that he should not do the mitzvot for reward of Olam Haba, which is after his sun sets, after his death.

3. And joy is mainly in the heart, as is written (Ps. 4): "You gave joy in my heart." And it is impossible for the heart to rejoice, until he removes the crookedness in his heart, that he should have straightness of heart, and then he will merit to simchah, as is written (Ps. 97): "And gladness for the streaight of heart."

And the crookedness of the heart is shed via thunders, as our Sages of blessed memory said (Berakhot 59): "Thunder was only created to shed crookedness in the heart." And thunders are aspect of voice that a man emits vigorously in his prayer, and from this thunder is created, for it is brought in the Zohar (Pinchas daf 235): "כַּד קָלָא נָפִיק וְאַעֲרָא בְּעָבֵי מַטְרָא♦אִשְׁתַּמָּע קָלָא לְבִריָּתָא וְדָא אִינוּן רְעָמִים/When a voice goes out and hits a raincloud, a voice is heard by creatures, and this is thunder." And thunder is rooted in gevurot/strengths/strictures/mighty deeds, as is written (Job 26): "וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנָן/but the thunder of His mighty deeds, who can understand?" And because of this we say the berakhah on [hearing] the chatzotzrot and voice of shofar "...שֶׁכּחוֹ וּגְבוּרָתוֹ וְכוּ'/that [the world is filled with His power and mighty deeds]." And the gevurot/mighty deeds are aspect of power and gevurah/strength, for the man emits the sound with great force, and this sound hits the rainclouts, i.e. aspect of brains, from which "טִפִּין טִפִּין/droplets by droplets" go down, as written in the Zohar (Pinchas daf 235): "בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן/a well of living waters, and flowing streams from Lebanon" (Song 4) -- from the white of the brains. And when it hits the rainclouds, then the voice is heard לְבִריָּתָא/by creatures, i.e. aspect of thunders, and this is [Ps. 77] "קוֹל רַעַמְךָ בַּגַּלְגַּל/the voice of Your thunder is in the galgal/spheroid" i.e. in the skull of the brain; when it encounters the skull of the brain from the voice are produced thunders, and it is heard by Creation.

And this is [Ps. 49]: "פִּי יְדַבֵּר חָכְמוֹת/My mouth will speak wisdoms..." i.e. the speech that goes out of my mouth will meet chokhmah/wisdom i.e. the skull of the brain, and thereby "...וְהָגוּת לִבִּי/and the contemplation of my heart" etc. i.e. via the thunder being aroused, the heart is aroused, as they said: The voice arouses one's direction [see Berakhot 24b...], and this is that which our Sages of blessed memory said (Berkhat 6): "Whoever has awe of Heaven, his words are heard," for whoever has awe, his voice is made thundrous, for thunder is from sitra d'Yishak/the side of Yitzchak [Zohar Pinchas 235], as is written: "and the thunder of his mighty deeds," and via this his words are heard, i.e. mishtam`a qala livriyata/the voice is heard by creatures, for that is what hearing depends on (Zohar Pinchas 230, and in Tikun 70), as it says (Hab. 3): "Hashem, I heard a report of You and feared."

And this is the explanation [of] (Ps. 103): "Mighty [men] of strength who perform His word, hearing the voice of His word;" it is brought in the Zohar (Lekh daf 90): "They are fortunate to hear report of voices from on high" i.e. via the gevurot/strengths are made thunders, and via this the heart hears, and i.e. "וְהָגוּת לִבִּי תְּבוּנוֹת/and the contemplation of my heart shall be understanding;" and as written (I Kings 3): "Give Your servant a hearing heart;" and his words will also be listened to by creatures, and this is: "...hearing the voice of His word," and this is the aspect of the sound of the shofar; this is the shofar of the ram, the ram of Yishak (Zohar Pinchas 235b), the aspect of "But the thunder of His mighty deeds." And this is (Ps. 89): "Fortunate are the people who know the teru`a/shofar-shout" -- "know" specifically, that the voice should hit the brain, the aspect of rain clouds, and it should be in the aspect of thunder, as is written [in the prayer of Mussaf of Rosh Hashanah]: "In voices and lightnings You were revealed to them, and in the voice of a shofar You appeared to them," that with the voice of the shofar He appeared to them more than with voices and lightning.

4. But one must empty the brains from extraneous wisdoms and from foreign thoughts. From chametz, that he should not sour his wisdom with extraneous wisdoms and with cravings, in order that he can bring out his voice and it hit his brain, [and thunder] will be made from it; but when the skull of the brain is sealed with impurity, as is written (Lev. 11): "and you become contaminated with them;" then his voice is not heard...

"♦וּכְמוֹ שֶׁכָּתוּב: "וְנָתַתָּ לְעַבְדְּךָ לֵב שׁוֹמֵעַ"♦וְגַם דְּבָרָיו נִשְׁמָעִין לִבְרִיָּתָא♦וְזֶהוּ: ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר "לִשְׁמעַ בְּקוֹל דְּבָרוֹ"♦וְזֶה בְּחִינַת קוֹל הַשּׁוֹפָר♦דָּא שׁוֹפָר שֶׁל אַיִל, אֵילוֹ שֶׁל יִצְחָק♦בְּחִינַת: "וְרַעַם גְּבוּרוֹתָיו"♦וזהו "אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה"♦'יוֹדְעֵי' דַּיְקָא♦שֶׁיִּפְגַּע הַקּוֹל בַּמּחַ, בְּחִינוֹת עָבֵי מִטְרָא♦וְיִהְיֶה בִּבְחִינַת רְעָמִים♦וּמִי שֶׁשּׁוֹמֵעַ תְּקִיעַת שׁוֹפָר מֵאִישׁ יָרֵא וְחָרֵד♦בְּוַדַּאי לא יִדְאַג כָּל הַשָּׁנָה מֵרְעָמִים♦כְּמוֹ שֶׁכָּתוּב: "בְּקוֹלוֹת וּבְרָקִים עֲלֵיהֶם נִגְלֵיתָ, וּבְקוֹל שׁוֹפָר עֲלֵיהֶם הוֹפַעְתָּ"♦שֶׁבְּקוֹל הַשּׁוֹפָר הוֹפִיעַ עֲלֵיהֶם מִקּוֹלוֹת וּבְרָקִים♦ד. אֲבָל צָרִיךְ לְפַנּוֹת אֶת הַמּחִין מֵחָכְמוֹת חִיצוֹנִיּוֹת וּמִמַּחֲשָׁבוֹת זָרוֹת♦מֵחָמֵץ שֶׁלּא יַחְמִיץ אֶת חָכְמָתוֹ בְּחָכְמוֹת חִיצוֹנִיּוֹת וּבְתַאֲווֹת♦כְּדֵי שכְּשֶׁיּוֹצִיא אֶת הַקּוֹל וְיִפְגַּע בְּמחוֹ♦יִתְעַבֵד מִמֶּנּוּ רַעַם♦אֲבָל כְּשֶׁגַּלְגַּלְתָּא דְּמחָא אָטוּם בְּטֻמְאָה♦כְּמוֹ שֶׁכָּתוּב: "וְנִטְמֵתֶם בָּם"♦אֲזַי אֵין קוֹלוֹ נִשְׁמָע♦גַּם יִשְׁמר יִרְאָתוֹ, שֶׁמִּמֶּנּוּ תּוֹצְאוֹת הַקּוֹל♦כְּמוֹ שֶׁכָּתוּב: "וְרַעַם גְּבוּרוֹתָיו"♦שֶׁלּא יִהְיֶה לוֹ יִרְאָה חִיצוֹנִית♦וְזֶה: 'אִם אֵין חָכְמָה אֵין יִרְאָה'♦אִם אֵין יִרְאָה אֵין חָכְמָה♦וְזֶהוּ: 'יָרַד גַּבְרִיאֵל וְנָעַץ קָנֶה בַּיָּם'♦פֵּרוּשׁ: מֵהִשְׁתַּלְשְׁלוּת הַגְּבוּרוֹת♦הַיְנוּ יִרְאָה חִיצוֹנִית♦נָעַץ קָנֶה בְּיַם הַחָכְמָה♦קָנֶה דָּא בְּחִינַת קוֹל הַיּוֹצֵא מֵהַקָּנֶה♦הַיְנוּ עַל יְדֵי הִשְׁתַּלְשְׁלוּת הַגְּבוּרוֹת♦שֶׁהִיא בְּחִינַת סוּסְפִיתָא דְּדַהֲבָא, יִרְאָה חִיצוֹנִית♦נִשְׁאָר הַקּוֹל נָעוּץ בַּאֲטִימַת הַשֵּׂכֶל♦וְלא יִשְׁתַּמַּעַ לִבְרִיָּתָא♦וְעִקָּר לִשְׁמר מחוֹ שֶׁלּא יַחְמִיץ♦וְזֶהוּ: "גְּעַר חַיַּת קָנֶה", ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר כִּדְאִיתָא בַּזוהַר♦קָנֵה♦חֵי"ת תְּשַׁבֵּר וְתַעֲשֶׂה מִמֶּנָּה הֵ"א♦וְתַעֲשֶׂה מֵאוֹתִיּוֹת חָמֵץ מַצָּה♦הַיְנוּ שֶׁלּא תַּחְמִיץ חָכְמָתְךָ♦וְזֶהוּ לְשׁוֹן גְּעַר לְשׁוֹן מְרִיבָה♦כִּי מַצָּה לְשׁוֹן מְרִיבָה♦דְּצַדִּיקַיָא עָבְדִּין מַצּוּתָא בְּסִטְרִין אָחֳרָנִין♦דְּלָא יִתְקְרִיבוּ לְמִשְׁכָּנָא דִּקְדֻשָּׁה♦הַיְנוּ כְּשֶׁתִּשְׁמר אֶת חָכְמָתְךָ♦שֶׁלּא יִכָּנֵס בּוֹ חָכְמוֹת חִיצוֹנִיּוֹת♦שֶׁלּא תְּהַרְהֵר בְּהִרְהוּרִים רָעִים♦שֶׁהֵם בְּחִינַת קָנֶה דְּסִטְרָא אָחֳרָא♦כְּנֶגֶד 'קְנֵה חָכְמָה קְנֵה בִּינָה' דִּקְדֻשָּׁה♦עַל יְדֵי זֶה תִּנָּצֵל מִבְּחִינַת חָמֵץ♦שֶׁהִיא סִטְרָא דְּמוֹתָא♦כִּדְאִיתָא מַחְמֶצֶת, תַּמָּן סִטְרָא דְמוֹתָא♦וְתַאֲמִין♦כִּי כָּל מַצּוּתָא וּמְרִיבָה שֶׁיֵּשׁ בֵּין הַצַּדִּיקִים הַשְּׁלֵמִים♦אֵין זֶה אֶלָּא כְּדֵי שֶׁיְּגָרְשׁוּ סִטְרִין אָחֳרָנִין♦וְזֶה פֵּרוּשׁ: "אזֶן שׁמַעַת תּוֹכַחַת חַיִּים♦בְּקֶרֶב חֲכָמִים תָּלִין" לְשׁוֹן תְּלוּנָה וּמְרִיבָה♦כְּשֶׁאַתָּה שׁוֹמֵעַ מְרִיבוֹת שֶׁבֵּין הַצַּדִּיקִים♦תֵּדַע, שֶׁזֶּה מַשְׁמִיעִין אוֹתְךָ תּוֹכָחָה♦עַל שֶׁפָּגַמְתָּ בְּטִפֵּי מחֲךָ♦שֶׁעַל זֶה נֶאֱמַר: "כָּל בָּאֶיהָ לא יְשׁוּבוּן, וְלא יַשִׂיגוּ אָרְחוֹת חַיִּים"♦שֶׁאַתָּה דָּבוּק בְּסִטְרָא דְּמוֹתָא♦בְּחִינַת חָמֵץ♦בְּחִינַת יָרַד גַּבְרִיאֵל וְכוּ'♦וְתֵדַע שֶׁנָּעַץ קָנֶה♦הַיְנוּ חָכְמוֹת חִיצוֹנִיּוֹת נְעוּצִים בְּיַם חָכְמָתְךָ♦וּבְוַדַּאי אִם לא הָיָה נִפְגָּם מחֲךָ♦לא הָיָה נִשְׁמָע לְךָ מְרִיבוֹת שֶׁבֵּין הַצַּדִּיקִים♦וְאֵין הַמְּרִיבָה אֶלָּא בִּשְׁבִילְךָ♦כְּדֵי שֶׁתָּשׁוּב מִמָּוֶת לְחַיִּים, מֵחָמֵץ לְמַצָּה, מֵחֵי"ת לְהֵ"א♦וְתָשׁוּב מִיִּרְאָה רָעָה, מִקּוֹל פָּגוּם, מֵחָכְמָה פְּגוּמָה♦לְיִרְאָה טוֹבָה, ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר לְקוֹל טוֹב, לְחָכְמָה טוֹבָה♦וּכְשֶׁתִּשְׁמר אֶת מחֲךָ מִבְּחִינַת חָמֵץ♦שֶׁלּא יִהְיֶה אָטוּם♦אֲזַי יִפְגַּע קוֹלְךָ בְּגֻלְגָּלְתְּךָ♦וְיִתְעַבֵד רַעַם♦וְיִתְפַּשֵּׁט עַקְמִוּמִיּוּת שֶׁבְּלִבְּךָ♦וְאָז תִּזְכֶּה לְשִׂמְחָה♦כְּמוֹ שֶׁכָּתוּב: "וּלְיִשְׁרֵי לֵב שִׂמְחָה"♦וְזֶה פֵּרוּשׁ: "אֶעֶנְךָ בְּסֵתֶר רַעַם, אֶבְחָנְךָ עַל מֵי מְרִיבָה סֶלָה"♦'מֵי מְרִיבָה' זֶה בְּחִינַת מַצָּה♦בְּחִינַת מחִין♦עַל יְדֵי זֶה נַעֲשֶׂה רְעָמִים♦ה. וְתֵדַע, שֶׁצָּרִיךְ לְשַׁתֵּף הַגְּבוּרוֹת בַּחֲסָדִים♦שְׂמאלָא בִּימִינָא♦כְּמוֹ שֶׁכָּתוּב: "בִּגְבוּרוֹת יֵשַׁע יְמִינוֹ"♦כִּי עִקַּר הִתְגַּלּוּת עַל יְדֵי הַחֲסָדִים♦כְּמוֹ שֶׁכָּתוּב: "שֵׁב לִימִינִי"♦וְכֵן צָרִיךְ לְשַׁתֵּף הָאַהֲבָה עִם הַיִּרְאָה♦כְּדֵי שֶׁיִּתְעַבֵד רְעָמִים♦וְזֶה מִסִּטְרָא דִּימִינָא, מחָא חִוְרָא כְּכַסְפָּא♦וְזֶה "וַיָּשָׁב הַיָּם", הַיְנוּ יָם הַחָכְמָה♦"לִפְנוֹת בּקֶר" דָּא בּקֶר דְּאַבְרָהָם♦בְּחִינַת: "אַבְרָהָם אוֹהֲבִי"♦"לְאֵיתָנוֹ" דָּא גְּבוּרוֹת♦הַיְנוּ בְּחִינַת: "קוֹל רַעַמְךָ בַּגַּלְגַּל"♦וְזֶהוּ: "מַיִם רַבִּים לא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה"♦כִּי עִקַּר הִתְגַּבְּרוּת עַל יְדֵי הָאַהֲבָה כְּמוֹ שֶׁכָּתוּב: "שֵׁב לִימִינִי" וְכוּ'♦וְזֶהוּ פֵּרוּשׁ: "אֵל הַכָּבוֹד"♦'אֵל' דָּא חֶסֶד♦'כָּבוֹד' דָּא חָכְמָה♦כְּמוֹ שֶׁכָּתוּב: "כָּבוֹד חֲכָמִים יִנְחָלוּ"♦'הִרְעִים' דָּא בְּחִינַת רְעָמִים♦הַיְנוּ הַגְּבוּרוֹת בְּחִינַת רְעָמִים♦צָרִיךְ לְשַׁתֵּף עִמָּהֶם אַהֲבָה♦כְּדֵי שֶׁיִּפְגְּעוּ בַּכָּבוֹד♦בִּבְחִינַת חָכְמָה♦שֶׁיִּתְעֲבֵד מֵהֶם רְעָמִים♦וְתִתְגַּבֵּר עַל אוֹיְבֶיךָ♦כְּמוֹ שֶׁכָּתוּב: "שֵׁב לִימִינִי" וְכוּ'♦וְזֶה פֵּרוּשׁ: אָמַר רַבָּה בַּר בַּר חָנָא: זִימְנָא חַדָּא הָוָה אַזְלִינָן בִּסְפִינְתָּא, וְסַגָּאִי ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר סְפִינְתָּא בֵּין שִׁיצָא לְשִׁיצָא דְּכַוְרָא, תְּלָתָא יוֹמָא וּתְלָתָא לֵילוֹתָא, אִיהוּ בִּזְקִיפוּ וְאָנָן בְּשִׁפּוּלֵי. וְכִי תֵּימָא, לָא מַסְגֵּי סְפִינְתָּא טוּבָא ? כִּי אָתָא רַב דִּימִי אָמַר כְּמֵיחַם קֻמְקוּמָא דְּמַיָא. מַסְגֵּי שִׁתִּין פַּרְסֵי, וְשָׁדִי פָּרְשָׁא גִּירָא וְקָדְמָה לֵיהּ אִיהִי. וְאָמַר רַב אַשִׁי הַהוּא גִּילְדָּנָא דְּיָמָא הֲוָאִי, דְּאִית לֵיהּ תְּרֵי שִׁיצָא♦רַשְׁבַּ"ם: שִׁיצָא = סְנַפִּיר: בֵּין שִׁיצָא לְשִׁיצָא = סְנַפִּירִין בְּגַב הַדָּג, אֶחָד לְצַד הָראשׁ וְאֶחָד לְצַד הַזָּנָב: אִיהוּ בִּזְקִיפוּ = שֶׁהָיָה הוֹלֵךְ כְּנֶגֶד הָרוּחַ: וְאַנַן אַזְלִינָן בְּשִׁפּוּלֵי = כְּמוֹ שֶׁהָרוּחַ הוֹלֵךְ, דְּמַיִם שֶׁל יָם אֵינָם נוֹבְעִין, אֶלָּא עַל יְדֵי רוּחַ הוֹלְכִין בָּהֶן: כְּמֵיחַם קֻמְקוּמָא דְּמַיָא = כְּשִׁיעוּר שֶׁמְּחַמְּמִים קֻמְקוּמָא שֶׁל מַיִם חַמִּין: וְשַׁדְיָא פָּרְשָׁא גִּירָא = כְּשֶׁהָיָה שׁוּם אָדָם יוֹרֶה בְּחֵץ וּבְקֶשֶׁת עַל שְׂפַת הַיָּם לָאָרֶץ, הָוֵי חֲזִינָן דְּקַדְמָה לָהּ סְפִינְתָּא לַחֵץ♦סְפִינְתָּא לְשׁוֹן חֲשִׁיבוּת♦דָּא בְּחִינַת גְּבוּרָה יִרְאָה♦כְּמוֹ שֶׁכָּתוּב: "יִרְאַת ה' הִיא אוֹצָרוֹ", שֶׁהִיא עִקַּר הַחֲשִׁיבוּת♦שִׁיצָא לְשׁוֹן צָרָה♦כְּמוֹ שֶׁכָּתוּב "וַאֲכַלֶּה אתָם כְּרָגַע", וְתַרְגּוּמוֹ: 'וַאֲשַׁצֵי יַתְהוֹן'♦תְּלָתָא יוֹמָא וְלֵילוּתָא♦דָּא בְּחִינַת מִצְווֹת, שֶׁיֵּשׁ ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר בָּהֶם מֻשְׂכָּלוֹת וּמְקֻבָּלוֹת וְחֻקּוֹת♦וּכְתִיב בָּהֶם: "וְהָגִיתָ בּוֹ יוֹמָם וָלָיְלָה"♦אִיהוּ בִּזְקִיפוּ וְאֲנַן בְּשִׁפּוּלֵי♦זֶה בְּחִינַת: "יִשְׂמַח ה' בְּמַעֲשָׂיו, יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו"♦כְּמֵיחַם קֻמְקוּמָא דְמַיָא, דָּא מחָא♦כְּמוֹ שֶׁכָּתוּב: "וְנוֹזְלִים מִן לְבָנוֹן"♦מַסְגָּא שִׁתִּין פַּרְסֵי♦דָּא בְּחִינַת גְּבוּרוֹת, שִׁשִּׁים גִּבּוֹרִים, וְרַעַם גְּבוּרוֹתָיו♦וְכִי שָׁדִי פָּרְשָׁא גִּירָא♦'פָּרְשָׁא': דָּא בְּחִינַת חֶסֶד♦שֶׁהוּא מוֹצִיא לָאוֹר תַּעֲלוּמוֹת, דְּבָרִים הַמְּצֻמְצָמִין הוּא מְפָרֵשׁ אוֹתָם♦גִּירָא♦דָּא: "שְׁלַח חִצֶּךָ וּתְהֻמֵּם"♦דָּא בְּחִינַת: "שֵׁב לִימִינִי" וְכוּ'♦קָדְמָה לֵיהּ אִיהִי♦דָּא בְּחִינַת יִרְאָה שֶׁהִיא קדֶם♦שֶׁהַיִּרְאָה הִיא קוֹדֶמֶת♦כְּמוֹ שֶׁכָּתוּב: "רֵאשִׁית חָכְמָה" וְכוּ'♦שֶׁרַבָּה בַּר בַּר חָנָא סִפֵּר, שֶׁהָלַךְ כָּל כָּךְ בְּמִדַּת הַיִּרְאָה♦וְרָאָה גּדֶל כּחַ הַיִּרְאָה♦עַד שֶׁיָּכוֹל לְהָבִין עַל יָדָהּ בֵּין קדֶם גְּזַר דִּין לְאַחַר גְּזַר דִּין♦וְזֶהוּ בֵּין שִׁיצָא וְכוּ'♦וְהָדָר מְפָרֵשׁ אֵיךְ יָכוֹל לְהָבִין♦הַיְנוּ♦עַל יְדֵי הַמִּצְווֹת, שֶׁהֵם בְּחִינַת תְּלָתָא יוֹמָא וְכוּ'♦יָכוֹל לְהָבִין♦וְדַוְקָא כְּשֶׁעוֹשִׂין אוֹתָן בְּשִׂמְחָה♦וְעַל יְדֵי שִׂמְחַת הַמִּצְווֹת יָכוֹל לְהָבִין♦כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׂמֵּחַ בְּמַעֲשָׂיו♦וְהַשִּׂמְחָה הִיא מְלֻבֶּשֶׁת בְּמִצְווֹת, כַּנַּ"ל♦וַאֲנַחְנוּ מְשַׂמְּחִין לְמַטָּה גַּם כֵּן בְּהַקָּדוֹשׁ בָּרוּךְ הוּא♦כְּמוֹ שֶׁכָּתוּב: "יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו"♦וְאֵין רְצוֹנֵנוּ בְּשׁוּם שָׂכָר, אֲפִילּוּ שְׂכַר עוֹלָם הַבָּא, כַּנַּ"ל♦וְזֶה, 'אִיהוּ בִּזְקִיפוּ וְאֲנַן בְּשִׁפּוּלֵי'♦לְפִי שִׂמְחָתוֹ ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר כֵּן שִׂמְחָתֵנוּ♦וְעַל יְדֵי זֶה אֲנַחְנוּ יְכוֹלִין לְהָבִין♦וְהָדָר מְפָרֵשׁ אֵיךְ לְהַשִּׂיג בְּחִינַת שִׂמְחָה♦עַל יְדֵי בְּחִינַת רַעַם♦וְזֶהוּ: כִּי אָתָא רַב דִּימִי אָמַר: כְּמֵיחַם קֻמְקוּמָא דְּמַיָא וְכוּ'♦הַיְנוּ בְּחִינַת: קוֹל רַעַמְךָ בַּגַּלְגַּל♦שִׁיתִּין זֶה בְּחִינַת גְּבוּרוֹת♦הַפּוֹגְעִין בְּגַלְגַּלְתָּא♦וְנַעֲשֶׂה מִמֶּנּוּ רְעָמִים♦וְאִשְׁתַּמָע קָלָא.♦זֶה בְּחִינַת הַקּוֹל מְעוֹרֵר הַכַּוָּנָה♦בְּחִינַת: לא נִבְרְאוּ רְעָמִים וְכוּ'♦וְהָדָר אָמַר♦שֶׁעִקַּר הִתְגַּבְּרוּת הַגְּבוּרוֹת אֵינוֹ אֶלָּא עַל יְדֵי חֲסָדִים♦וְצָרִיךְ לְאַכְלָלָא שְׂמאלָא בִּימִינָא, כַּנַּ"ל♦וְאַף עַל פִּי כֵן צָרִיךְ לְאַקְדָּמָא אֶת הַיִּרְאָה♦כִּי בַּעַל אֲבֵדָה מַחֲזִיר עַל אֲבֵדָתוֹ♦[כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה .♦'דַּרְכּוֹ שֶׁל אִישׁ לְחֲזֵר אַחַר אִשָּׁה מָשָׁל לְאָדָם, שֶׁאָבְדָה לוֹ אֲבֵדָה' וְכוּ'♦פֵּרוּשׁ: כִּי אַהֲבָה הוּא בְּחִינַת אִישׁ♦וְיִרְאָה הִיא בְּחִינַת אִשָּׁה♦כַּיָּדוּעַ♦וְעַל כֵּן צָרִיךְ לְהַקְדִּים אֶת הַיִּרְאָה♦כִּי אָז תָּבוֹא אֵלָיו הָאַהֲבָה מִמֵּילָא♦כִּי הָאַהֲבָה הוֹלֶכֶת וּמְחַזֶּרֶת אַחַר הַיִּרְאָה תָּמִיד♦כִּי בַּעַל אֲבֵדָה מַחֲזִיר אַחַר אֲבֵדָתוֹ כַּנַּ"ל♦כָּךְ שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ]♦וְזֶהוּ בְּחִינַת: וְכִי שָׁדָא פָּרְשָׁא גִּירָא וְכוּ' וְאָמַר רַב אַשִׁי: הַאי גִּלְדָּנָא דְיָּמָא וְכוּ'♦גִּ'י'לְ'דָנָ'א הוּא בְּחִינַת שֵׁם אג"לא שֶׁהוּא בְּחִינַת גְּבוּרוֹת♦כִּי הוּא רָאשֵׁי תֵּבוֹת: אַ'תָּה גִּ'בּוֹר לְ'עוֹלָם אֲ'דנָי, כַּמּוּבָא♦כִּי גִּלְדָּנָא הוּא ליקוטי מוהר"ן ח"א - תורה ה - בחצוצרות וקול שופר אוֹתִיּוֹת אג"ל, וְשֵׁם אֲדנָ"י בִּשְׁלֵמוּת הַיְנוּ שֵׁם אגל"א, כַּנַּ"ל♦וְזֶה פֵּרוּשׁ: בַּחֲצצְרוֹת וְקוֹל שׁוֹפָר וְכוּ'♦הַיְנוּ עַל יְדֵי בְּחִינַת קוֹל דְּנָפִיק, כַּנַּ"ל♦עַל יְדֵי זֶה יִרְעַם הַיָּם וְכוּ'♦נַעֲשֶׂה בְּחִינַת רְעָמִים, בְּחִינַת: "קוֹל רַעַמְךָ בַּגַּלְגַּל"♦תֵּבֵל וְישְׁבֵי בָהּ♦דָּא בְּחִינַת לִבָּא וְערְקִין דִּילֵהּ♦כְּמוֹ שֶׁאָמְרוּ: לא נִבְרְאוּ רְעָמִים וְכוּ'♦כִּי תֵּבֵל אוֹתִיּוֹת תָּיו לֵב, לְשׁוֹן רְשִׁימָה♦כְּמוֹ שֶׁכָּתוּב: "וְהִתְוִיתָ תָּו"♦שֶׁנִּרְשַׁם הַקּוֹל בַּלֵּב♦כְּמוֹ שֶׁנֶּאֱמַר: לא נִבְרְאוּ רְעָמִים וְכוּ'♦נְהָרוֹת יִמְחֲאוּ כָף, בְּחִינַת שִׂמְחָה, כַּנַּ"ל, "וּלְיִשְׁרֵי לֵב שִׂמְחָה"♦וְעַל יְדֵי הַשִּׂמְחָה יַחַד הָרִים יְרַנֵּנוּ♦רִנָּה: לְשׁוֹן תְּפִילָּה♦כְּמוֹ שֶׁכָּתוּב: "לִשְׁמעַ אֶל הָרִנָּה" וְכוּ'♦הָרִים בְּחִינַת צַדִּיקִים♦הַיְנוּ עַל יְדֵי שִׂמְחַת הַלֵּב♦יְכוֹלִין לְהִתְפַּלֵּל וּלְהַלְבִּישׁ אֶת תְּפִילָּתָן בְּמַאֲמָר♦כְּשֶׁיָּבִינוּ כִּי נִגְזַר הַדִּין♦וְזֶה פֵּרוּשׁ יַחַד♦שֶׁמַּלְבִּישִׁים תְּפִילָּתָם בְּסִפּוּרִים יַחַד

#17 Vayhi Hem Merikim Sakeihem[edit]

Vayhi hem merikim sakeihem, vehineh-ish tzror-kaspo besako/And it came to pass as they were empying their sacks, that, behold, every man's bundle of money was in his sack; vayiru tzerorot caspeihem, hemah ve'avihem, veyir'u/and they saw their bundles of money, they and their father, and they were afraid. Vayomer aleihem Ya`akov avihem, oti shikaltem: Yosef einenu, Shim`on einenu, ve-et Binyamin takachu, `alai hayu khulanah/And Ya`akov their father said unto them: 'Me have you bereaved of my children: Yosef is not, and Shim`on is not, and you will take Binyamin away; upon me are all these things come. (Gen. 42)

1. For awe and love are impossible to receive, except through the Tzaddikim (Rigtheous) of the Age, for the Tzaddik of the Age — he is the one who reveals the awe and the love.

For the Tzaddik asks and seeks always to reveal the desires of Hashem Yithbarakh, for there is in every thing the desire of Hashem Yithbarakh, whether in the general Creation — i.e. what that Hashem Yithbarakh, wanted to create the world at all — and also in the details of the Creation, in each and every thing in particular — there is the will of Hashem Yithbarakh, i.e. that Hashem Yithbarakh, wanted, that this thing should be so: in this likeness and in this power and in this nature, and a different thing has another likeness and another power and another nature and another conduct.

And the Tzaddik seeks and asks ever after these desires, to attain and to know the will of Hashem Yithbarakh, in every thing, for instance, for what purpose was the will of Hashem Yithbarakh. That the lion should have such power and strength. And in this likeness. And in this nature and the conduct that the lion has. And to the opposite — the small mosquito. It is very weak of power. And it has a different nature and likeness and conduct. And so on in full details. For instance, with the lion itself, for what purpose is this limb of the lion so formed? And it has such a power and nature. And a different limb. It has another form. And it has a power and nature like this. And so on with the rest of all the created things that are in the world. Inanimate, plant, animal, and speaking [kingdoms]. That in all of them there are many variations to no end. From each one to another. And so with each and every one in itself. It has many variations in full details. Among each and every limb. And similarly with herbs and fruit trees and the rest of the details of the Creation. That in all of them there are very many variations in their likeness and their powers and their conducts. And all was because of the will of the Creator, blessed-be-His-Name. That he wanted that this should be so. And this so. And the Tzaddik seeks always after these wills. And attains and finds them through the glorification that he finds in Israel in general and in detail.

For the whole entire world was not created except for the sake of Israel. As is written "’In the beginning’ — for the sake of Israel, who is called ‘beginning.’" For Israel came up in thought first. That is, Hashem Yithbarakh looked out upon the glorification and the delights that he would receive from Israel. As is written (Isa. 49): "O Israel, in whom I will be glorified." And for this he created the whole world. Hence the whole world was created only for the glorification, that He should be glorified in Israel. And this was the rule of Creation. I.e. that the whole Creation. Was for all the glorification that He should receive from Israel.

Likewise the details of Creation are for the details of the glorification of Israel. For there is in each and every of Israel a glorification in particular. That Hashem Yithbarakh, is glorified in him in particular. And even in the least that are in Israel. Even in the sinners of Israel. As long as the name "Israel" is called upon him. For they are called sinners of Israel. He has a particular glorification. And Hashem Yithbarakh, is glorified in him in detail. Likewise in full details. For there is in each and every limb, and in each and every movement of Israel, a different glorification. And it happens sometimes that some minor one in Israel makes a wiggle with his flatulance (hafachah) [in later versions, sidelock (hape’ah)]. And Hashem Yithbarakh, has a great glorification also from this.

And the Tzaddik, by his asking and seeking always, and finding the glorification that there is in Israel in general and in particular, and in full details, in every movement of each and every one of Israel, as mentioned above — by this he knows and attains all the desires of Hashem Yithbarakh, that He had in every creation, in general, and in particular, and in full details. For all the desires of all the Creation — all was for the glorification of Israel, as mentioned above. And each and every thing was created in His will, in this power and in this nature and conduct. According to the glorification that there is in every one of Israel. Hence when he knows and finds the glorification that there is in Israel, in general and in particular and in full details, he knows all the desires that there is in the general Creation, and in the particulars of the Creation, and in the full details.

(For the glorification that Hashem Yithbarakh, is glorified in Israel, is the main reason of the Creation. I.e. the entire glorification of the all Israel; what that Hashem Yithbarakh, is glorified with all Israel — this is the main reason for the whole entire. Likewise, details of the glorification, what that Hashem Yithbarakh, is glorified with every one of Israel in detail — this is the root of that particular thing of the Creation that was created for this glorification. And likewise in full details, that the glorification that Hashem Yithbarakh, receives in full details from every limb and motion of every one of Israel — this is the root of the full details of the Creation, i.e. of each and every limb in full details of each and every creation.

And the rule is — the exact root of the Creation was for the glorification, that he should be glorified with Israel. And this glorification is the root and the life of all the Creation in generality and in particulars and in full details. For all the desires of Hashem Yithbarakh, in the creation of His world in general and in particular and in full details was according to the glorification that He receives from Israel in general and in particular and in full details, for the generality of the Creation was created in this likeness and in this order and conduct, that the generality of the Creation has. According to the generatlity of the glorificaiton that He receives from the generality of Israel. And likewise every thing in detail was created in this likeness and in this nature. According to detailsof the glorification that He receives from every one of Israel in detail. And likewise in full details, as mentioned above. And therefore the Tzaddik, by him finding the glorification that Hashem Yithbarakh, receives from Israel always, in general and in particular and in full details — through this he knows the reason of all the desires that Hashem Yithbarakh, had in all the Creation in general and in particular etc. For all the desires of the Creation in general etc., was according to the glorification that He should receive from Israel in general etc., as mentioned above: And understand the words well. For they are very deep things. And from them you shall be able to understand the greatness of the Creator, blessed-be-He, and the greatness of Israel and the greatness of the true Tzaddikim. How they look upon the world. That they know in each and every herb and likewise in every creation in the world, the reason of its likeness and its power and its conduct in full details. And as mentioned above. Therefore I repeated the things at length, due to their great fineness and deepness):

And through this, that the Tzaddik reveals the glorification of Hashem Yithbarakh, that he is glorified with His people Israel. That through this are revealed all the desires of the Creation, as mentioned above. Through this are revealed the awe and the love. For through the revelation of the glorification. Is revealed the awe. And as through the revelation of the glorification of Israel who are glorified with Him, blessed-be-He. Through this, awe comes down. For the glorification of Israel is like tefillin which are called "glory" (Berachot 11). And through them are revealed awe. As our Sages of blessed memory said (Berachot 6) "From where is it that the tefillin are ‘strength’ to Israel? — for it is said ‘And all people of the earth shall see that you are called by the name of Hashem; and they shall revere you.’" Hence through the revelation of the glorification that Israel is glorified with Him, blessed-be-He. Through this comes down awe. Likewise. Through the revelation of the glorification of Hashem Yithbarakh, that he is glorified in Israel. Which is like tefillin of Hashem Yithbarakh. As our Sages or blessed memory wrote (there) (From where is it that Hashem Yithbarakh, lays tefillin etc? And it says there that the tefillin of Hashem Yithbarakh have written upon them the glorification that He, blessed-be-He, is glorified with His people Israel. As it says there that the tefillin of the Master of the Universe have written upon it: And-who is-like-your-people Israel etc. For who is a great people etc). Through this glorification. Is revealed the awe of Hashem Yithbarakh. I.e. to have awe before Him, blessed-be-He. And through this is revealed the awe even upon angels of heaven.

For in truth, before the King certainly all awe and tremble. But even so. On the birth day of the King — "b'yom g'nusia d'malka" [Aram.] — when the King dons clothes of glory. Then is revealed the awe more and more. When the King dons clothes of glory. Then the awe is revealed more and more. For although even beforehand, all had known of the King. Even so, the soul that sees is affected more and more, as is known.

(Explanation: For every thing that one sees with the eyes, the soul is affected more and more. That if he had known him in thought alone, without complete sight with the eyes. As it is related in books. For example when they tell a man the greatness of the king. Even though he knows the things clearly. Even so, his soul is not affected so much, to be so afraid of the king. As when he actually sees with his eyes the greatness of the king when he is dressed in clothes of glory and leads his forces etc. At which time awe falls upon him more. For the souls is affected more through vision):

And therefore through the Tzaddik revealing the glorification that He is glorified in Israel. Which is like the birthday of the king. "Yom g'nusia d'malka." I.e. that the aspect of kingship is born. For the main aspect of kingship is only through Israel, who receives His kingship. For there is no king without a people. And so on the birthday of the kingship. "Yom g'nusia d'malka." I.e. that the glorification of Israel is revealed. Then the soul that sees is affected. And His awe is revealed and falls upon all. And even on angels of heaven. And this is like (Ps. 68): "His grandeur is over Israel." When His grandeur and glory are revealed on Israel. And His strength in the heavens. Strength is like awe, as mentioned above. From where [do we know] that the tefillin are strength etc.? I.e. that His awe is revealed even upon angels of heaven? For the soul that sees is affected, as mentioned above.

And through the revelation of the glorification, which is like the revelation of the awe, through this is revealed the will. Which is like love. For this is the way of the king. "B'yom g'nusia d'malka." When he dons clothes of glorification. At which time great awe falls upon all. And all fear and tremble before Him. After which the king reveals his desire to each and every one. And divides and gives out to each and every one according to his honor. According to the will of the king and his love that he has for each and every one. Which is the idea of love: And as through revelation of the glorification which the Tzaddikim reveal. That Hashem Yithbarakh, is glorified with Israel. Through this they reveal the desires of Hashem Yithbarakh, that there are in each and every thing, as mentioned above. So. "B'yom g'nusia d'malka" which then is the revelation of the glorification. Then it is the revelation of His will, blessed-be-He. For afterwards he reveals his desire to each and every one. And gives them gifts and raises their horns for each and every one according to his will, as mentioned above. And this is like revelation of the love. For at first, at the time of revelation of the glorification, His fright and awe falls upon all. And afterwards when they see the will of the king and his nearness to each and every one. Through this they draw close to him and love him.

(Explanation: As through the glorification that Hashem Yithbarakh, is glorified with Israel, through this were all the desires of the Creation, as mentioned above. Likewise, through the awe that is made from revelation of this glorification, as mentioned above, through this is revealed afterwards the will that the king is reconciled afterwards to each and every one and draws them close in his will etc., as mentioned above, which is the idea of love as mentioned above: Hence, awe and love are drawn through the Tzaddik who reveals the glorification through which he finds all the desires that Hashem Yithbarakh, had in all the Creation etc. as mentioned above. Through which is made awe and love, as mentioned above).

And this is like (Ps. 89) "For you are the glory of their strength: and in your favor our horn shall be exalted." "Glory of their strength" — this is like the awe that is revealed through revelation of the glorification, as mentioned above. For strength is like awe, as mentioned above. And then "and in your favor our horn shall be exalted." For He reveals His will and raises the horns of each and every one, as mentioned above. Through which is revelation of the love as mentioned above: Hence the Tzaddik reveals the awe and the love:

2. And when the awe and the love are darkened at someone’s side. Like (Isa. 50) "I clothe the heavens with blackness, and I make sackcloth their covering." "Heavens (ShaMaYiM) " is like fire and water (eSh u’MaYiM). I.e. awe and love are clothed in blackness and are darkened and are covered in sackcloth. I.e. that the awe and the love are darkened. This is because the light of the Tzaddik — from whom one receives awe and love, as mentioned above — is darkened at his side.

For sometimes it happens that the light of the Tzaddik is darkened at someone’s side, and he does not merit to understand and to see his great light, and even be he by the Tzaddik, he is not able to taste and to understand and to see the great light of the Tzaddik, through which he can come to the ultimate good. And like we found regarding Efron, that the place of the cave of Machpelah, which is the gate of the Garden of Eden, through which all the souls go up, and its light is very great, despite that, by him it was a place of gloom and darkness, and therefore he sold it in great joy to Avraham, as is related (Zohar Chayei Sarah 128). And likewise, when the light of the Tzaddik is darkened, which illuminates all the worlds, and all the more so this world, and despite this at his side it does not shine at all, on the contrary, it is darkness by him, this is because of corruption of the deeds and foolishness of the mind, since through evil deeds his mind is darkened into foolishness, i.e. lost knowledges and alien wisdoms, as is written (Jer. 4): "they are wise to do evil, but to do good they have no knowledge." For through their evil deeds they are not able at all to use their minds to do good, only to do evil, and through foolishness of the mind, through this he is not able to see and to understand the light of the Tzaddik.

3. And the fix for this, to suppress and to nullify the foolishness of the mind, is through the idea of the altar. For the main feeding of the foolishness, i.e. the shells, is only from the idea of the altar (see Zohar Terumah 139), i.e. the aspect of eating, for a man’s table atones like the altar (Berachot 55), and from there is their main feeding. And therefore even after the eating of a proper man, it is unavoidable that he will have slight confusion of the mind after the eating, and this is because the feeding of the foolishness is from there, but only it is necessary to not give life to the shells, except only in order to sustain them in restriction and no more, and then, when the altar is in its fix, i.e. that the eating is in fitness as is proper, then the shells are suppressed, i.e. the foolishness, for he does not give them power and life, except only in order to sustain them in restriction, which he is required to give to them, as is known, but he does not give them any power and life more than just to keep their life.

And therefore through eating properly the foolishness is suppressed, and the intelligence is raised, as we find in the gemara (Baba Kama 72): In the morning, however, he said to him: "... and the reason why I did not say this to you on the previous evening was because I had not yet partaken of beef. Hence, through his not having eaten, his mind was not clear, for through the eating, the foolishness is suppressed and the intelligence is grown; but when he eats like a glutton and drunkard, which is like blemishing of the altar, then feed the shells, i.e. the foolishness, more than the proper amount, and then the foolishness is strengthened upon the intelligence; but through eating as is fit, they are suppressed, as mentioned above.

And this is like (Zevachim 53): "The altar... in the portion of the ‘ravener,’ (ToReF)" which is like (Ps. 111): "He has given prey (TeReF) unto them that fear him," like eating properly, through which they suppress and ravage (ToRFim) them, i.e. the shells and the foolishness. But through blemish of the altar, i.e. blemish of eating, through this he gives power to the foolishness, and from "ravener (TOReF)" is made "insanity (TeRUF'' hada`at)," which is strengthened by this, as mentioned above:

4. And restoring the blemish of the altar is through converts, for all the idol worship has no power except through blemish of the altar, and this is that which is written (Mal. 1) "and in every place [offerings are] burnt and offered unto my name," for although they be devoted to idol worship, all their power comes from blemish of parts of the altar, and therefore Hashem Yithbarakh, said "burnt and offered unto my name;" for their power is from the holy spark of the altar of holiness that fell there. And through the converts, through each one casting off his faith and going after the faith of Israel, through this he suppresses the idol worship, which is made from blemish of parts of the altar, and then the sparks of parts of the altar return to their place and the altar is restored.

And this is like (Num. 23): "he shall not lie down until he eat of the prey (TeReF), and drink the blood of the slain." And the translation: "And he shall inherit possessions of peoples," like "The altar... in the portion of the ‘ravener (TOReF),’" as mentioned above, and this is done through: "And he shall inherit possessions of peoples;" i.e. through converts, as our Sages of blessed memory said (Baba Batra 42. 53: 149. And in several places) regarding inheritance of the convert: Whoever is first on the possessions of the convert, merits:

5. But just how is it possible to make converts? — are they not quite far from the holiness of Israel? — and where does this come from, that it comes to their mind that they should convert? Just know, that this is done through the aspects of (Eccl. 19): "Wealth adds many friends;" i.e. through charity that one gives to a wise scholar, who is made up of several souls of Israel, for actually, how is it possible for a gentile to come to the faith of Israel? — are they not quite far from Israel? — and how is it possible to talk to them, that they should hear and come to the holy faith? — but, like when one is very far from another, and it is impossible to talk to him so that he can hear, it is necessary to write him some writing, so likewise it is necessary to send the idea of writing to them, until they can hear, though they be far. For the root of the sense of hearing is because the letters of the speech are engraved in the air, and the airs strike each other, until it comes to the ear of the hearer, and therefore when the air is still and pure and clear, then when one speaks who is able to speak, then the speech is heard from afar, as we see tangibly, but when there is stormy wind, then it is impossible for the other one to hear, for the wind confuses and scatters parts of the airs and they are scattered, until it is impossible for the other one to hear even the voice, and even less so, the speech itself:

And through charity he takes souls, for he takes to himself friends and lovers, as Monobaz said (Baba Kama 11): "My fathers gathered treasures of money, but I have gathered treasures of souls." Hence, the more one gives charity to people, through this one acquires more friends for himself, and through this love, that he acquires through charity, through this the air is purified, and the more they give charity to people and he acquires love with more people, through this the still and pure air is increased more, for the love is the cleaving of spirit to spirit, i.e. spirit of the lover to the loved, which is the idea of still air, that their spirits are at rest from each other, for there is no bad spirit, which is hatred, that would separate between them, for the hatred is like evil spirit, as is written (Jud. 9): "Then Elohim sent an evil spirit between Abimelech and the men of Shechem;" and Rashi explained: hatred. Hence, hatred is like evil spirit, confusion of the air, through which they cannot hear the speech, and vice-versa, love and friendship is like still and pure air, through which the speech is heard from afar, and this is done through charity, like "wealth adds many friends;" since through charity he takes to himself friends and lovers, through which is made the aspect of the still and pure air, as mentioned above.

And likewise the more one gives charity to more people, the more the aspect of still and pure air is increased, for when he gives charity to one man, hence he acquires to him one lover, and then his spirit cleaves to his spirit, and a small area of still and pure air is made, and when he gives charity to two people, a greater area of still and pure air is made, and so the more he gives to more people and acquires to him more friends and lovers — like "wealth adds many friends" — the area of still and pure are is increased more and more; and therefore the main thing is to give charity to true Tzaddikim and to worthy poor ones, who are made of up several souls of Israel, for hereby he greatly grows the area of still and pure air, as mentioned above, for with the charity that he gives to them alone he acquires to himself very many friends, for they are made up of many souls, through which the aspect of still and pure air is increased more.

And then when the air is still and pure, then when the one speaks who can speak Israelite speech, i.e. holy speech, then this speech is written and engraved in the air, like (Ps. 45): "my tongue is the pen of a ready writer;" and then the speech goes and is heard from afar, like (Es. 9): "and his fame went out throughout all the provinces" for because the air is still and pure, they are able to hear from afar, and then this speech is written in the books of the nations, in various lands according to their writing, and then the nations find in their books the reverse of their faith, like we have found, several converts who converted because of this, because they found in their books the reverse of their faith. And where does this come from, that they should find now what is against their faith? — this comes but through the speech of the Tzaddik, which is engraved and written in the air, like: "my tongue is the pen of a ready writer;" and the air was still and pure through the aspect of "wealth adds many friends;" until the speech went out in the aspect of "and his fame went out throughout all the provinces" and was engraved and written there in their books, and through this aspect they found in their books the reverse of their faith, and through this they converted, as several converts who converted through this relate, through their finding in their books the reverse of their faith, and all this is drawn from the aspects mentioned above, as mentioned above.

And this is like (Es. 6): "And it was found written, that Mordechai had told." Mordechai is like the unbeliever at idol worship, as is written: "the Jewish man;" as our Rabbis of blessed memory said (Megillah 13): "Whoever denies the worship of stars and signs is called a Jew." i.e. that the words that Mordechai spoke, which are words of denial of worship of stars and signs, they were written in the air, until writing was found in their books, as mentioned above. And this is [the meaning of]: "And it was found written, that Mordechai had told," that the utterances which Mordechai spoke, which are utterances of faith of the true Tzaddik, was found written in their books, for the speech of the Tzaddik went afar, until it was written and inscribed there in their books, through which the reverse of their faith is found in their books, for it is found in their books holy speech which Mordechai spoke, who is like the Tzaddik, as mentioned above. And this is: "And it was found written, that Mordechai had told," as mentioned above. And then, when these nations come and find there the reverse of their faith, from this are made converts, like (Es. 8) "And many of the people of the land became Jews:"

6. But from just where does it come, that these ones specifically should find in their books the reverse of their faith and should come back and should recognize the faith of Israel, and the others should not find at all, and remain in their faith. Just know, that this is because of the aspect of good, that is suppressed under their hands, i.e. the aspect of parts of souls of Israel that is suppressed by them, for all the good is only the aspect of souls of Israel, i.e. when the nations strengthen up, they do not allow Israel to do mitzvot, like it was found, that they decreed that they should not circumcise their sons that they should desecrate Shabbat (see Rosh Hashana 19, Baba Batra 60: Me`ilah 17). Hence, the good that Israel needed to do, was suppressed under their hands, and also when they prevent Israel from serving Hashem Yithbarakh, through causes that they cause through taxes and property taxes that they levy on them, and also through their withholding benefits from Israel, through all this the good is suppressed under their hands, i.e. parts of souls of Israel.

And in the beginning this good that is suppressed by them remembers that it comes from a very holy and high place, but they just overcome this good and suppress it under their hands, until it is caught and tied by them, until the good itself forgets its loftiness, and through the Israelite speech, that goes out and is written in their books, as mentioned above, then this suppressed good there finds it in their books, i.e. it finds there the reverse of their faith, and then this good recalls its loftiness, how that it comes from a very high place, i.e. that it is parts of the souls of Israel, that all the worlds were created for them, and "These were the potters, and those that dwelt among plants... there they dwelt with the king for his work" (Chron. I 4), for Hashem Yithbarakh, consulted with the souls of Israel to create the world (Bereishit Rabbah 8, Midrash Ruth 2), and then the good begins to be sorry and yearn because of it fell from such a high place, and is now suppressed under their hands, and will come, God forbid, to annihilation and loss, and it wants to go on and return to its place; and because the good is already tied and caught by them in ties of ties, therefore when the good begins to return, then it draws and tears off with itself more from their evil. And this is like the converts that come to convert, who are like the evil that is torn off from them with the good, through the good returning to its place, for it is impossible for the good to return to its place, because of the vastness of the tying that is very tied and clipped there, and it is unavoidable that it should tear off with it from the bad, and this is the idea of converts.

And this is like (Isa. 44): "and another shall subscribe with his hand unto Hashem," and Rashi explained: these are the returnees, i.e. the aspect of good, that returns back to its place. And this is done through the idea of the writing, as mentioned above, like "And it was found written, that Mordechai had told," as mentioned above. And these converts are called by the name Israel, for through the good returning back, through this are made converts, as mentioned above.

And this [is the idea of]: "neither shall they be written in the writing of the house of Israel, neither shall they enter into the land (ADMat) of Israel" (Eze. 13); i.e. when there is no aspect of Israelite writing, through which are made converts, as mentioned above, through this: "neither shall they enter into the land of Israel," i.e. that they do not merit to wholeness of the altar, which is called an altar of earth (ADaMah) (Ex. 20 and see Bereishit Rabbah 14), whose completion is through converts, as mentioned above [ADaM = man].

And this is (Chron. I 28): "All this, [said David], Hashem made me understand in writing by his hand upon me," because completion of the intelligence is through writing, as mentioned above, for through the writing mentioned above, like: "And it was found written, that Mordechai had told," through this are made converts, and through converts the altar is made whole, and through completion of the altar is the intelligence completed, as mentioned above. Hence, through the aspect of writing, mentioned above, is completed the intelligence, and this is: "All this, [said David], Hashem made me understand in writing by his hand upon me," as mentioned above.

And this is "to fix the world in the kingship of Shaddai (the Almighty), and all sons of flesh shall call in your name," this is like repentance, that the good returns to its place, as mentioned above, for Shaddai is like repentance, that one returns in repentance regarding the blemish of idol worship, for ShaDdaI is like "there is enough (she-yeSh DaI) in my Godliness for the whole creation," and no other worship is necessary. "To turn all the wicked of the land to you," this is like converts. "All dwellers of the earth shall recognize and know," this is like completion of the knowledge, which is made through this, as mentioned above.

And this is "And the Almighty be your treasure, and heights of silver unto thee," that through the aspect of heights of silver, i.e. like "wealth adds many friends," through which the air is made flying, that the air is purified, as mentioned above — through this is made the concept of Shaddai, i.e. repentance and converts, for Shaddai is like repentance, as mentioned above.

7. And know! that sometimes, when the evil sees that the good craves and draws itself out and wants to return to its place, then they strengthen upon the good even more, and bring it into extra concealment, i.e. they bring it into the insides of their thoughts, i.e. they begin to think thoughts about this good, and thereby they enter the good into more concealment and hiding in the insides of their thoughts, and then the good goes out through the birth that they bear, for the good is buried away and concealed in the insides of their thoughts and brains, as mentioned above, and from there is the birth, and therefore the good goes out in the seed of births, and then there is no power in the evil of the birth to overcome the good that is in them, and then the good goes out through the births, and converts are made.

And this is like (Ps. 87) "Hashem shall count, when he writes up the people, that this [man] was born there. Selah." "When he writes up" is like the good, which goes out through the aspect of the writing, as mentioned above. And this is: "this [man] was born there. Selah," that the good was clothed in the births and goes out through them, as mentioned above. And this is what Rashi explained: "this [man] was born there," that they are Israel who were assimilated into the nations, i.e. the aspect of the good that is suppressed by them, which is like parts of souls of Israel, as mentioned above.

And this is like "he shall not lie down until he eat of the prey," this is like completion of the altar, as mentioned above, "and drink the blood of the slain," and its translation: "And he shall inherit possessions of peoples," i.e. the aspect of converts, mentioned above. And this is: "And... possessions of peoples," i.e. the aspect of good that is covered by the nations, who brought it into concealment and hiding in the insides of their thoughts, as mentioned above, which goes out through the seed of birth and is made into converts, and hereby the altar is made whole, as mentioned above.

8. And this is the explanation of: R. Safra related: Once we travelled on board a ship and we saw a fish that raised its head out of the sea. It had horns on which was engraved: 'I am a minor creature of the sea, I am three hundred parasangs [in length] and I am [now] going into the mouth of Leviathan.' R. Ashi said: It was a sea-goat which searches [for its food] and [for that purpose] has horns (Baba Batra 74). Rashbam: I am a minor creature — among the small creatures in the water: into the mouth of Leviathan — since it shall eat me today: sea-goat — since whatever there is on land, there is in the sea, except for the rat. In non-holy slaughter: which searches — searches the sea with its horns to seek after its food.

We saw a fish that raised its head out of the sea etc. Fish is like the good, which are parts of souls of Israel that are with the converts, mentioned above, for with fish, their collection is their purification (see Chullin 27), this is like the parts of the souls, like: "He would gather unto Himself his spirit and his breath" (Job 34), and like converts, like (Ps. 47): "The princes of the people are gathered together;" this is why the sages are called "masters of gatherings" (Eccl. 12), since they gather the good with the converts. And this good with the converts raised its head out of the sea, i.e. it took out the intelligence from the flushing of the malicious waters, which is the foolishness that flushes over the intelligence, as mentioned above.

And it had horns on which was engraved: 'I am a minor creature of the sea, I am three hundred parasangs [in length] and I am [now] going into the mouth of Leviathan.' Horn is like charity, which is like "Wealth adds many friends," mentioned above, which is the main foundation lasting to the world-to-come, like the saying of Monobaz, "My fathers gathered treasures of money, but I have gathered treasures of souls." On which was engraved — i.e. through the charity is made engraving, like the writing mentioned above, as mentioned above, like: "and his fame went out throughout all the provinces," to the good that is suppressed among the nations, and wakes it in repentance to return to its root, for the good remembers itself. 'I am a minor creature of the sea,' i.e. I am above all the worlds. Sea (haYaM) — i.e. the letter Mem is four worlds; Yud is like the wisdom, that speads out in all the worlds, as is written (Ps. 104): "In wisdom you have made them all."

And this is: a minor creature of the sea i.e. like a light thing floats up, so the soul, which is the good, is above all the worlds. I am three hundred parasangs [in length] — i.e. the soul that was mentioned, which was like: "Israel went up in thought first," and Hashem Yithbarakh, consulted with it in the creation of the world, like: "These were the potters, and those that dwelt among plants... there they dwelt with the king for his work," since he consulted with the souls of Israel at the time of creation of the world, i.e. that it recalls, that it was at such a high level, as mentioned above, and now it goes to annihilation and loss, God forbid. Three hundred (שי"ןshin) is like the thought, which is divided into three heads: the mental thoughts, the characteristic thoughts, the active thoughts. Parasangs — like the foot, i.e. advice, as in (Ex. 11): "and all the people at your feet" — those who follow after your advice [Rashi]: i.e. the soul that was mentioned, which was first in the thought, and it was consulted and advised with in the creation of the world.

'And I am [now] going into the mouth of Leviathan.' i.e. to annihilation and loss, God forbid, and through this it has compassion on itself and arouses itself to return to its root, as mentioned above, and penitents and converts are made, as mentioned above. R. Ashi said: It was a sea-goat which searches [for its food] and [for that purpose] has horns — this is like strength, i.e. awe, like: "For you are the glory of their strength," mentioned above. Which searches — i.e. like the Tzaddik, who searches always after the glorification that is in every one of Israel, as mentioned above. And has horns — i.e., like: "and in your favor our horn shall be exalted;" i.e. the love that is revealed through the Tzaddik, as mentioned above, for through all the aspects mentioned above are revealed the light of the Tzaddik, through which they merit to awe and love, as mentioned above.

9. And this is: And it came to pass as they emptied their sacks — i.e. like: The heavens donned darkness and sackcloth etc. Heavens, i.e. awe and love, as mentioned above. And when they empty out the sackcloth and the darkness from the awe and the love, and behold, every man's bundle of money was in his sack — bundle of money is like the Tzaddik, like (Prov. 7): "He has taken a bag of money in his hand," which are the Tzaddikim, as Rashi explained there. In his sack — i.e. that the light of the Tzaddik is darkened and clothed and covered in darkness and sackcloth, i.e. that they feel that the sackcloth and the darkness that was upon the awe and the love, this is because sackcloth and darkness, that the light of the Tzaddik is darkened for them, as mentioned above.

And when they and their father saw their bundles of money, they were afraid, i.e. they saw and recognized, that their bundles of money were depending on the material and the form, which is called: they and their father. They is the material, which are the vessel of work, and their father is the intelligence, which is called father, like "father in wisdom;" i.e., as mentioned above, that revelation of the light of the Tzaddik, that their meriting to recognize and understand and taste and see his great light, is dependent on completion of the works and on purity of the intellect. And Ya`akov their father said unto them i.e. reproof of the intellect, which reproves the materials, which are the instruments of work, since he blames the stink on the instruments of work.

And this is: "Me have you bereaved of my children," that through the foul deeds they cause annihilation and loss to the intellect. YoSeF is not — this is like "Wealth adds (YoSiF) many friends," mentioned above. And ShiM`On is not — is like: "and his fame (v’ShaM`O) went out throughout all the provinces," which was done through the aspect of wealth adding, as mentioned above. And you will take Binyamin away is like "The altar... in the portion of the ‘ravener,’" who is Binyamin, since the main completion of the intellect depends on this, as mentioned above, i.e. since the intellect reproves and says, that the root of the lack, that the mind is clouded, is dependent only on the instruments of action, i.e. charity, which depends on the action, like (Isa. 32): "And the work of righteousness shall be;" through which is completed the intellect, as mentioned above, for when one gives charity, through this are made converts, as mentioned above, and thereby is completed the altar, which is like a man’s table, i.e. that they merit to eat in holiness, and then the intellect is completed, and then they merit to see the light of the Tzaddik, and thereby they receive from him the awe and the love, as mentioned above.

#30 Meishra deSakina [to be done][edit]

בקובץ זה לא בוצעה הגהה תורה ל - מֵישְׁרָא דְּסַכִּינָא מֵישְׁרָא דְּסַכִּינָא בְּמַאי קָטְלֵי לֵהּ, בְּקַרְנָא דְּחַמְרָא וּמִי אִיכָּא קַרְנָא לְחַמְרָא, וּמֵישְׁרָא דְּסַכִּינָא מִי הֲוֵי אַיְתוּ לֵהּ תְּרֵי בֵּיעֵי, אָמְרוּ לֵהּ, הֵי זוּגְתָא חִוַּרְתָּא וְהֵי זוּגְתָא אֻכְמְתָא אַיְתֵי אִיהוּ תְּרֵי גְּבִינֵי, אָמַר לְהוּ, הֵי דְּעִזָּא חִוַּרְתָּא וְהֵי דְּעִזָּא אֻכְמְתָא רַשִׁ"י: בְּמַאי קָטְלֵי לֵהּ, עֲרוּגַת סַכִּינִין בְּמַאי גּוֹזְזִין וְקוֹצְצִין אוֹתָהּ מֵישְׁרָא דְּסַכִּינָא בְּמַאי קָטְלֵי לֵהּ וְכוּ' א. הַשָּׂגוֹת אֱלקוּת אִי אֶפְשָׁר לְהַשִּׂיג כִּי אִם עַל יְדֵי צִמְצוּמִים רַבִּים. מעילה לעלול, משכל עליון לשכל תחתון. כמו שֶׁאָנוּ רוֹאִים בְּחוּשׁ שֶׁאִי אֶפְשָׁר לְהַשִּׂיג שֵׂכֶל גָּדוֹל כִּי אִם עַל יְדֵי הִתְלַבְּשׁוּת בַּשֵּׂכֶל הַתַּחְתּוֹן כְּמוֹ הַמְלַמֵּד כְּשֶׁרוֹצֶה לְהַסְבִּיר שֵׂכֶל גָּדוֹל לְהַתַּלְמִיד הוּא צָרִיךְ לְהַלְבִּישׁ אוֹתוֹ בְּשֵׂכֶל תַּחְתּוֹן וְקָטָן כְּדֵי שֶׁיּוּכַל הַתַּלְמִיד לַהֲבִינוֹ דְּהַיְנוּ שֶׁהוּא מַצִּיעַ לוֹ מִתְּחִלָּה הַהַקְדָּמוֹת וְשִׂכְלִיּוֹת קְטַנִּים שֶׁמְּסַבֵּב לוֹ תְּחִלָּה כְּדֵי לַהֲבִינוֹ עַל יְדֵי זֶה הַמְכֻוָּן שֶׁהוּא שֵׂכֶל עֶלְיוֹן וְגָדוֹל ב. וְצָרִיךְ כָּל אֶחָד לְבַקֵּשׁ מְאד מְלַמֵּד הָגוּן כָּזֶה שֶׁיּוּכַל לְהַסְבִּיר וּלְהָבִין אוֹתוֹ שֵׂכֶל עֶלְיוֹן וְגָדוֹל כָּזֶה דְּהַיְנוּ הַשָּׂגוֹת אֱלקוּת כִּי צָרִיךְ לָזֶה רַבִּי גָּדוֹל מְאד מְאד שֶׁיּוּכַל לְהַסְבִּיר שֵׂכֶל גָּדוֹל כָּזֶה עַל יְדֵי הַשֵּׂכֶל הַתַּחְתּוֹן כַּנַּ"ל כְּדֵי שֶׁיּוּכְלוּ הַקְּטַנִּים לַהֲבִינוֹ וְכָל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר וּמְרֻחָק בְּיוֹתֵר מֵהַשֵּׁם יִתְבָּרַךְ הוּא צָרִיךְ רַבִּי גָּדוֹל בְּיוֹתֵר כְּמוֹ שֶׁמָּצִינוּ בְּעֵת שֶׁהָיוּ יִשְׂרָאֵל בְּמַדְרֵגָה קְטַנָּה מְאד דְּהַיְנוּ בְּמִצְרַיִם, שֶׁהָיוּ מְשֻׁקָּעִים בְּמ"ט שַׁעֲרֵי טֻמְאָה הָיוּ צְרִיכִים רַבִּי גָּדוֹל וּמְלַמֵּד גָּדוֹל וְנוֹרָא מְאד דְּהַיְנוּ משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם כִּי כָּל מַה שֶׁהוּא קָטָן וּמְרֻחָק בְּיוֹתֵר צָרִיךְ מְלַמֵּד גָּדוֹל בְּיוֹתֵר שֶׁיִּהְיֶה אֻמָּן כָּזֶה שֶׁיּוּכַל לְהַלְבִּישׁ שֵׂכֶל עֶלְיוֹן כָּזֶה דְּהַיְנוּ הַשָּׂגָתוֹ יִתְבָּרַךְ שְׁמוֹ לְקָטָן וּמְרֻחָק כְּמוֹתוֹ כִּי כָּל מַה שֶּׁהַחוֹלֶה נֶחֱלֶה בְּיוֹתֵר צָרִיךְ רוֹפֵא גָּדוֹל בְּיוֹתֵר עַל כֵּן אֵין לְהָאָדָם לוֹמַר דַּי לִי אִם אֶהְיֶה מְקרָב אֵצֶל אִישׁ נִכְבָּד וִירֵא ה' אַף, שֶׁאֵינוֹ מֻפְלָג בְּמַעֲלָה כִּי הַלְוַאי שֶׁאֶהְיֶה מִקּדֶם כָּמהוּ אַל יאמַר כֵּן כִּי אַדְּרַבָּא כְּפִי מַה שֶּׁיֵּדַע אֱנָשׁ בְּנַפְשֵׁהּ גּדֶל פְּחִיתוּתוֹ וְגדֶל רִחוּקוֹ שֶׁנִּרְחַק מְאד מֵהַשֵּׁם יִתְבָּרַךְ כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ בְּנַפְשׁוֹ וּכְמוֹ כֵן כָּל מַה שֶּׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא מְרֻחָק בְּיוֹתֵר צָרִיךְ לְבַקֵּשׁ לְנַפְשׁוֹ רוֹפֵא גָּדוֹל מְאד מְאד הַגָּדוֹל בְּמַעֲלָה בְּיוֹתֵר דְּהַיְנוּ שֶׁיַּחֲזִיר וִיבַקֵּשׁ תָּמִיד לִזְכּוֹת לְהִתְקָרֵב לְהָרַבִּי הַגָּדוֹל מְאד מְאד כַּנַּ"ל כִּי כָּל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר צָרִיךְ מְלַמֵּד גָּדוֹל בְּיוֹתֵר כַּנַּ"ל ג. וְזֶה בְּחִינַת שְׂעָרוֹת שֶׁהַהֶאָרוֹת הַמּחִין יוֹצְאִין בְּהַשְּׂעָרוֹת כֵּן הַשֵּׂכֶל הָעֶלְיוֹן שֶׁהוּא הַשָּׂגוֹת אֱלקוּת הוּא מִתְלַבֵּשׁ בְּהַשֵּׂכֶל הַתַּחְתּוֹן וזה בחינת שַׂעֲרָא בְּעִגּוּלָא בְּחִינַת סִיבּוּבִים דְּהַיְנוּ הַהַקְדָּמוֹת הַמְסַבְּבִין עַד שֶׁבָּאִים אֶל הַמְכֻוָּן כַּנַּ"ל וְהָעִקָּר הוּא הַמְכֻוָּן כְּמוֹ שֶׁמָּצִינוּ בְּדִבְרֵי רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה . שֶׁסִּבְּבוּהוּ בַּהֲלָכוֹת עַד שֶׁהִגִּיעוּ לְצָרַת הַבַּת נִמְצָא שֶׁכָּל הַהֲלָכוֹת שֶׁדִּבְּרוּ מִקּדֶם לא הָיוּ עִקַּר הַמְכֻוָּן רַק הָיוּ סִיבּוּבִים וְהַקְדָּמוֹת כְּדֵי לְהַגִּיעַ לְצָרַת הַבַּת שֶׁהוּא הַמְכֻוָּן וְזֶה בְּחִינַת 'שַׂעֲרָא אֻכָּמָא' בְּחִינַת: "שְׁחוֹרָה אֲנִי וְנָאוָה" כִּי הַשַּׁחֲרוּת הוּא מְקַבֵּץ אֶת הָרְאוּת וּמְצַמְצֵם אוֹתוֹ כְּדֵי לִרְאוֹת הֵיטֵב כֵּן הַשֵּׂכֶל הַתַּחְתּוֹן הוּא בְּחִינַת שַׁחֲרוּת שֶׁמְּצַמְצֵם בּוֹ נָאוָה וְיפִי שֶׁבַּשֵּׂכֶל הָעֶלְיוֹן וְאֵלּוּ הַשְּׂעָרוֹת הֵן בְּחִינַת 'שִׁעוּרָא דְּאַתְוָן דְּאוֹרַיְתָא' כִּי הַמִּצְווֹת הֵם חָכְמוֹת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ כִּי כָּל מִצְוָה וּמִצְוָה יֵשׁ לָהּ שִׁעוּרִים אֲחֵרִים וּגְבוּלִים כְּגוֹן מִפְּנֵי מָה הַמִּצְוָה הַזּאת מִצְוָתָהּ בְּכָךְ מִפְּנֵי שֶׁכֵּן חִיְּבָה חָכְמָתוֹ יִתְבָּרַךְ שְׁמוֹ וְכֵן מִצְוָה אַחֶרֶת מִצְוָתָהּ בְּכָךְ לְפִי חָכְמָתוֹ יִתְבָּרַךְ שְׁמוֹ וְכָל מִצְוָה וּמִצְוָה יֵשׁ לָהּ אוֹתִיּוֹת וְתֵבוֹת וְעִנְיָנִים שֶׁהֵם שִׁעוּרִים וּגְבוּלִים שֶׁמְּצֻמְצָם בָּהֶן חָכְמָתוֹ יִתְבָּרַךְ שְׁמוֹ שֶׁזֶּה בְּחִינַת הִתְלַבְּשׁוּת הַשֵּׂכֶל הָעֶלְיוֹן בַּשֵּׂכֶל הַתַּחְתּוֹן שֶׁעַל יְדֵי זֶה זוֹכִין לְהַשָּׂגוֹת אֱלקוּת כַּנַּ"ל וְזֶה בְּחִינַת 'בַּת הָיְתָה לוֹ לְאַבְרָהָם אָבִינוּ וּבַכּל שְׁמָהּ' 'בַּת', זֶה בְּחִינַת בַּת עַיִן דְּהַיְנוּ הַשָּׁחֹר שֶׁבָּעַיִן שֶׁהוּא בְּחִינַת הַשַּׁחֲרוּת הַנַּ"ל שֶׁהוּא מְצַמְצֵם וּמַגְבִּיל וְכוֹלֵל בְּעַצְמוֹ כָּל הַדְּבָרִים הַגְּדוֹלִים הָעוֹמְדִים לְנֶגְדּוֹ כְּגוֹן הַר גָּדוֹל כְּשֶׁעוֹמֵד לִפְנֵי הַבַּת עַיִן, שֶׁהוּא הַשָּׁחֹר שֶׁבָּעַיִן אֲזַי נִגְבָּל כָּל הָהָר, בְּתוֹךְ הַבַּת עַיִן שֶׁרוֹאֶה אוֹתוֹ כִּי הַשַּׁחֲרוּת שֶׁבָּעַיִן הוּא מְצַמְצֵם כָּל הַדְּבָרִים הַגְּדוֹלִים וְנִכְלָלִין וְנִרְאִין בְּתוֹכוֹ וְעַל יְדֵי זֶה רוֹאִין וּמַשִּׂיגִין הַדָּבָר שֶׁרוֹאִין כְּמוֹ כֵן זֶה הַשֵּׂכֶל הַתַּחְתּוֹן מְצַמְצֵם וּמַגְבִּיל הַשֵּׂכֶל הַגָּדוֹל הָעֶלְיוֹן וְנִכְלָל בְּתוֹכוֹ וְעַל יְדֵי זֶה רוֹאִין וּמְבִינִים וּמַשִּׂיגִים אֶת הַשֵּׂכֶל הָעֶלְיוֹן הַגָּדוֹל כַּנַּ"ל וְזֶה בְּחִינַת: "וַיֵּרָא אֵלָיו ה' בְּלַבַּת אֵשׁ" שֶׁהַשֵּׁם יִתְבָּרַךְ רָצָה לְהַלְבִּישׁ לוֹ הַשָּׂגוֹת אֱלקוּת וְהִלְבִּישׁ לוֹ בִּבְחִינַת בַּת עַיִן הַנַּ"ל . וזה בחינת 'בַּת תְּחִלָּה סִימָן יָפֶה לְבָנִים' 'בַּת תְּחִלָּה', זֶה בְּחִינַת הַשֵּׂכֶל הַתַּחְתּוֹן שֶׁהוּא תְּחִלָּה וְהַקְדָּמָה לַשֵּׂכֶל הָעֶלְיוֹן וְזֶה בְּחִינַת: 'סִימָן יָפֶה לְבָנִים' 'בָּנִים', זֶה בְּחִינַת הַשֵּׂכֶל הָעֶלְיוֹן כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה: "הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ" 'הָבִיאִי בָנַי אֵלּוּ גָּלֻיּוֹת שֶׁבְּבָבֶל שֶׁדַּעְתָּן מְיֻּשֶּׁבֶת כְּבָנִים' 'בְּנוֹתַי אֵלּוּ גָּלֻיּוֹת שֶׁבִּשְׁאָר אֲרָצוֹת שֶׁדַּעְתָּן אֵינָן מְיֻּשֶּׁבֶת כְּבָנוֹת' נִמְצָא שֶׁבָּנִים הֵם בְּחִינַת דַּעַת מְיֻּשֶּׁבֶת בְּחִינַת שֵׂכֶל עֶלְיוֹן וְגָדוֹל הַנַּ"ל שֶׁמַּשִּׂיגִין עַל יְדֵי הַהַקְדָּמוֹת בְּחִינַת שֵׂכֶל הַתַּחְתּוֹן כַּנַּ"ל וְזֶהוּ 'בַּת תְּחִלָּה', שֶׁהוּא הַשֵּׂכֶל הַתַּחְתּוֹן 'סִימָן יָפֶה לְבָנִים' שֶׁעַל יָדוֹ מַשִּׂיגִין הַשֵּׂכֶל הָעֶלְיוֹן שֶׁהוּא בְּחִינַת בָּנִים כַּנַּ"ל וְזֶהוּ 'סִימָן יָפֶה' שֶׁבּוֹ מְסֻמָּן וּמֻגְבָּל הַשֵּׂכֶל הָעֶלְיוֹן בִּבְחִינַת 'שִׁיעוּרָא דְּאַתְוָן דְּאוֹרַיְתָא' בְּחִינוֹת 'שְׁחוֹרָה אֲנִי וְנָאוָה' כַּנַּ"ל ד. וְלָבוֹא לְהַשֵּׂכֶל הַתַּחְתּוֹן הַזֶּה אִי אֶפְשָׁר כִּי אִם עַל יְדֵי שׂוֹנֵא בֶּצַע שֶׁיִּשְׂנָא הַמָּמוֹן בְּתַכְלִית הַשִּׂנְאָה כִּי שַׂעֲרָא אֻכָּמָא שֶׁהוּא בְּחִינַת הַשֵּׂכֶל הַתַּחְתּוֹן הוּא מִסִּטְרָא דְּמַלְכוּת וְכֵן שׂוֹנֵא בֶּצַע הוּא מִסִּטְרָא דְּמַלְכוּת כִּי הַשֵּׂכֶל הַתַּחְתּוֹן הוּא בְּחִינוֹת מַלְכוּת שֶׁהוּא בְּחִינוֹת חָכְמָה תַּתָּאָה שֶׁבְּכָל עוֹלָם וְעוֹלָם שֶׁהוּא מַנְהִיג אוֹתוֹ הָעוֹלָם שֶׁזֶּה הַשֵּׂכֶל שֶׁל הַהַנְהָגָה וְהַמַּלְכוּת הוּא בְּחִינַת חָכְמָה וְשֵׂכֶל תַּחְתּוֹן כְּנֶגֶד הַשֵּׂכֶל שֶׁל הַשָּׂגוֹת אֱלקוּת וְעַל כֵּן בְּיוֹמוֹי דִּשְׁמוּאֵל שֶׁנָּפְלוּ רָאשֵׁי הַדּוֹר אֶל הַמָּמוֹן כְּמוֹ שֶׁכָּתוּב: "וַיִּטּוּ אַחֲרֵי הַבָּצַע" עַל כֵּן תֵּכֶף פָּגְמוּ בְּמַלְכוּת דִּקְדֻשָּׁה כמו שכתוב "כִּי אתִי מָאֲסוּ מִמְּלךְ עֲלֵיהֶם, וְשָׁאֲלוּ לָהֶם מֶלֶךְ כְּכָל הָעַכּוּ"ם" וּבְיוֹמוֹי דִּשְׁלמה שֶׁאֵין כֶּסֶף נֶחֱשָׁב הָיָה מַלְכוּת דִּקְדֻשָּׁה עַל תִּקּוּנָהּ וּמְכוֹנָהּ "וַיֵּשֶׁב שְׁלמה עַל כִּסֵּא ה'" שֶׁמָּלַךְ עַל עֶלְיוֹנִים וְתַחְתּוֹנִים וְעַל כֵּן זָכָה שְׁלמה לְזֶה הַשֵּׂכֶל הַתַּחְתּוֹן הַנַּ"ל כְּמוֹ שֶׁכָּתוּב: "וַיֶּחְכַּם מִכָּל הָאָדָם" וּכְמוֹ שֶׁכָּתוּב: "וַתֵּרֶב חָכְמַת שְׁלמה מִכָּל בְּנֵי קֶדֶם" כִּי זֶה הַשֵּׂכֶל הוּא בְּחִינַת מַלְכוּת כַּנַּ"ל אֲבָל עַל יְדֵי אַהֲבַת מָמוֹן הוּא נוֹפֵל לְאֻכָּמָא דְּסִטְרָא אָחֳרָא בְּחִינוֹת: 'שַׁבְּתַאי פָּתְיָא אֻכָּמָא' מָרָה שְׁחוֹרָה בְּחִינוֹת "בְּעִצָּבוֹן תּאכֲלֶנָּה" וְנוֹפֵל לְעִגּוּלָא וְסִיבּוּבִים מִסִּטְרָא אָחֳרָא בְּחִינוֹת: "סָבִיב רְשָׁעִים יִתְהַלָּכוּן" שֶׁהוּא מִתְאַוֶּה וּמִשְׁתּוֹקֵק אַחַר הַמָּמוֹן בְּחִינוֹת: "שָׁטוּ הָעָם וְלָקְטוּ" 'בִּשְׁטוּתָא', הֶפֶךְ הַחָכְמָה ה. וּמִי שֶׁיֵּשׁ לוֹ אוֹתוֹ הַחָכְמָה צָרִיךְ לִרְאוֹת לְהַמְשִׁיךְ לְתוֹכָהּ חִיּוּת לְהַחֲיוֹת הַחָכְמָה תַּתָּאָה כָּל אֶחָד לְפִי בְּחִינוֹת הַחָכְמָה תַּתָּאָה שֶׁיֵּשׁ לוֹ כְּפִי בְּחִינוֹת הַחָכְמָה תַּתָּאָה שֶׁבְּכָל עוֹלָם וְעוֹלָם ועיקר החיות הוא מאור הפנים בבחינת: "בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים" וְעַל כֵּן צְרִיכִין לְהַעֲלוֹת אֶת הַמַּלְכוּת בְּחִינוֹת חָכְמָה תַּתָּאָה אֶל אוֹר הַפָּנִים הַמֵּאִיר בְּשָׁלֹשׁ רְגָלִים כִּי עִקַּר אוֹר הַפָּנִים הוּא שִׂמְחָה כְּמוֹ שֶׁכָּתוּב: "לֵב שָׂמֵחַ יֵיטִב פָּנִים" וְעִקַּר הַשִּׂמְחָה הוּא מִן הַמִּצְווֹת כְּמוֹ שֶׁכָּתוּב: "פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב" וְעִקַּר הַשִּׂמְחָה הוּא בַּלֵּב כְּמוֹ שֶׁכָּתוּב: "נָתַתָּ שִׂמְחָה בְלִבִּי" וְהַלֵּב שֶׁל כָּל הַשָּׁנָה הֵם הַשָּׁלשׁ רְגָלִים בְּחִינוֹת: "אֵלֶּה מוֹעֲדֵי ה'" רָאשֵׁי תֵּבוֹת אִמִּ"י כַּמּוּבָא שֶׁהִיא אֵם לַבִּינָה וְהַשִּׂמְחָה שֶׁל כָּל הַמִּצְווֹת שֶׁעוֹשִׂין בְּכָל הַשָּׁנָה הוּא מִתְקַבֵּץ אֶל הַלֵּב, שֶׁהֵם הַשָּׁלשׁ רְגָלִים ועל כן הם ימי שמחה כמו שכתוב: "וְשָׂמַחְתָּ בְּחַגֶּךָ" וְאָז מֵאִיר הַפָּנִים עַל יְדֵי הַשִּׂמְחָה בִּבְחִינוֹת: "לֵב שָׂמֵחַ יֵיטִב פָּנִים" בשביל זה נצטווינו, "שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל זְכוּרְךָ אֶת פְּנֵי ה' אֱלקֶיךָ" בִּשְׁבִיל לְקַבֵּל אוֹר הַפָּנִים. וְזֶה בְּחִינַת: 'חַיָּב אָדָם לְהַקְבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל' כְּדֵי לְקַבֵּל אוֹר הַפָּנִים, וּלְהַחֲיוֹת אֶת בְּחִינוֹת הַמַּלְכוּת וְזֶה: "צֶדֶק לְפָנָיו יְהַלֵּךְ" 'צֶדֶק מַלְכוּתָא קַדִּישָׁא' כְּשֶׁמּוֹלִיכִין אוֹתָהּ אֶל אוֹר הַפָּנִים הָעִקָּר, עַל יְדֵי בְּחִינוֹת "וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו" הַיְנוּ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה וְכוּ' שֶׁעַל יְדֵיהֶם מְקַבְּלִין מֵאוֹר הַפָּנִים כַּנַּ"ל וזה בחינת: "יֵשְבוּ יְשָׁרִים אֶת פָּנֶיךָ" "יְשָׁרִים", הֵם "פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב" הֵם מְיַשְּׁבִין וּמְאִירִין וּמְסַדְּרִין אוֹר הַפָּנִים כַּנַּ"ל ו. וְלִפְעָמִים שֶׁנּוֹפֵל, חַס וְשָׁלוֹם בְּחִינוֹת הַמַּלְכוּת דִּקְדֻשָּׁה בְּחִינוֹת חָכְמָה תַּתָּאָה לַגָּלוּת שֶׁל אַרְבַּע מַלְכֻיּוֹת כִּי הַמַּלְכוּת הוּא בְּחִינוֹת דָּלֶ"ת בְּגִין דְּלֵית לָהּ מִגַּרְמַהּ כְּלוּם כִּי אִם עַל יְדֵי עַנְפֵי הַשֵּׂכֶל הָעֶלְיוֹן הַמִּתְפַּשְּׁטִין לְשָׁם וְגַם הִיא כְּלוּלָה מֵאַרְבָּעָה עוֹלָמוֹת כִּי בְּכָל עוֹלָם וְעוֹלָם יֵשׁ בְּחִינוֹת הַמַּלְכוּת בְּחִינוֹת חָכְמָה תַּתָּאָה שֶׁהִיא בְּחִינוֹת הַחָכְמָה הַמַּנְהֶגֶת אֶת הָעוֹלָם כַּנַּ"ל וְכָל הַחָכְמוֹת שֶׁל הָעַכּוּ"ם, כֻּלָּם הֵם תַּחַת הַחָכְמָה תַּתָּאָה הַנַּ"ל וּמִשָּׁם יוֹנֵק חָכְמָתָם וּכְשֶׁיּוֹנְקִים, חַס וְשָׁלוֹם, יוֹתֵר מֵהָרָאוּי לָהֶם אֲזַי מִתְגַּבְּרִים, חַס וְשָׁלוֹם וְנַעֲשֶׂה מֶמְשֶׁלֶת הָאַרְבַּע מַלְכֻיּוֹת, שֶׁהֵם אַרְבַּע גָּלֻיּוֹת וּמִי יָכוֹל לִסְבּל אֶת קוֹל הַצְּעָקָה וְהַזְּעָקָה הַגְּדוֹלָה כְּשֶׁנּוֹפֵל בְּחִינוֹת הַמַּלְכוּת בְּחִינוֹת הַחָכְמָה תַּתָּאָה, בֵּינֵיהֶם, חַס וְשָׁלוֹם בִּבְחִינוֹת: "זַעֲקַת מוֹשֵׁל בִּכְסִילִים" דְּהַיְנוּ הַזְּעָקָה כְּשֶׁנּוֹפֵל הַמֶּמְשָׁלָה בְּחִינוֹת הַמַּלְכוּת, בְּחִינוֹת חָכְמָה תַּתָּאָה, בֵּין הַכְּסִילִים שֶׁהַכְּסִיל רוֹצֶה לְהִתְחַכֵּם שֶׁרוֹצִים לִינק וּלְהַמְשִׁיךְ לְתוֹךְ הַחָכְמוֹת שֶׁלָּהֶם שֶׁהֵם כְּסִילוּת בֶּאֱמֶת אֶת בְּחִינוֹת הַחָכְמָה הָאֲמִתִּיּוֹת בְּחִינוֹת חָכְמָה תַּתָּאָה הַנַּ"ל וְגַם יֵשׁ עוֹד צְעָקָה גְּדוֹלָה מִזֶּה דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל בְּעַצְמוֹ שׁוֹאֵג בִּבְחִינוֹת: "שָׁאג יִשְׁאַג עַל נָוֵהוּ" 'עַל נָוֶה דִּילֵהּ' שֶׁהוּא בְּחִינוֹת הַמַּלְכוּת שֶׁנּוֹפֵל בַּגָּלֻיּוֹת שֶׁל אַרְבַּע מַלְכֻיּוֹת. וְצָרִיךְ לִרְאוֹת לַחֲתֹךְ וּלְהַבְדִּיל אֶת בְּחִינוֹת הַמַּלְכוּת הַנַּ"ל מִבֵּין הָאַרְבַּע גָּלֻיּוֹת, וּלְהַעֲלוֹתָהּ מִשָּׁם וְעִקַּר עֲלִיָּתָהּ עַל יְדֵי בְּחִינוֹת הַחֶסֶד בִּבְחִינַת: "וְהוּכַן בְּחֶסֶד כִּסֵּא" בחינת: "קִצְרוּ לְפִי חָסֶד" שֶׁעַל יְדֵי הַחֶסֶד קוֹצְרִין וְחוֹתְכִין אֶת הַדָּלֶת בְּחִינַת הַמַּלְכוּת וּמַבְדִּילִין אוֹתָהּ מֵהֶם וּמַעֲלִין אוֹתָהּ אֶל אוֹר הַפָּנִים. וְעַל כֵּן אַבְרָהָם הָיָה אִישׁ הַחֶסֶד וְהָיָה מִשְׁתַּדֵּל תָּמִיד לַעֲשׂוֹת חֶסֶד כְּדֵי לְהַעֲלוֹת בְּחִינַת הַמַּלְכוּת מֵהֶם וְעַל כֵּן רָדַף אַבְרָהָם אַחַר הָאַרְבָּעָה מְלָכִים כְּדֵי לְהַכְנִיעָם שֶׁהֵן בְּחִינַת הָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא אָחֳרָא כִּי אַבְרָהָם הָיָה שׂוֹנֵא מָמוֹן כִּי מָאַס מָמוֹן סְדוֹם כנו שכתוב: "אִם מִחוּט וְעַד שְׂרוֹךְ וְכוּ' וְלא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת אַבְרָם" כִּי אַבְרָהָם תִּקֵּן שַׁחֲרִית בְּחִינַת שַׁחֲרוּת הַנַּ"ל שֶׁהוּא בְּחִינַת הַשֵּׂכֶל הַתַּחְתּוֹן הַנַּ"ל בְּחִינַת חָכְמָה תַּתָּאָה שֶׁהוּא בְּחִינַת שַׁחֲרוּת כַּנַּ"ל שֶׁזּוֹכִין לְתַקֵּן בְּחִינַת זאת עַל יְדֵי שׂוֹנֵא בֶצַע כַּנַּ"ל. וְעַל כֵּן יָצָא מֵאַבְרָהָם יִצְחָק וְיִשְׁמָעֵאל יַעֲקב וְעֵשָׂו שֶׁהֵם בְּחִינַת כְּנֶגֶד אַרְבָּעָה בָּנִים דִּבְּרָה תּוֹרָה אֶחָד חָכָם וְאֶחָד רָשָׁע וְאֶחָד תָּם וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאל שֶׁהֵם כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת שֶׁבִּקְדֻשָּׁה כַּיָּדוּעַ יִצְחָק, זֶה בְּחִינַת בֵּן חָכָם כִּי יִצְחָק עַל שֵׁם הַצְּחוֹק וְהַשִּׂמְחָה בְּחִינַת: "בֵּן חָכָם יְשַׂמַּח אָב". עֵשָׂו, הוּא בֵּן רָשָׁע. יַעֲקב, הוּא בֵּן תָּם כְּמוֹ שֶׁכָּתוּב: "וְיַעֲקב אִישׁ תָּם" יִשְׁמָעֵאל, הוּא בְּחִינַת בֵּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאל כִּי יִשְׁמָעֵאל עָשָׂה תְּשׁוּבָה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה וְעִקַּר הַתְּשׁוּבָה הִיא בִּבְחִינַת שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאל הַיְנוּ לַעֲשׂוֹת תְּשׁוּבָה וְלִשְׁאל כַּפָּרָה מֵהַשֵּׁם יִתְבָּרַךְ עַל שֶׁאֵינָם יְדוּעִים שֶׁזֶּה עִקַּר הַתְּשׁוּבָה בִּבְחִינַת: "אֲשֶׁר לא גָזַלְתִּי אָז אָשִׁיב". וְזֶה בְּחִינַת אַבְרָהָם תִּקֵּן שַׁחֲרִית נוֹטְרִיקוֹן חָכָם רָשָׁע תָּם שֶׁאֵינוֹ יוֹדֵעַ שֶׁהֵם בְּחִינַת הָאַרְבַּע מַלְכֻיּוֹת כַּנַּ"ל. וְזֶה: וַיְשַׁסֵּף שְׁמוּאֵל אֶת אֲגָג כִּי אֲגָג הוּא כְּלָלוּת הָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא אָחֳרָא כְּמוֹ שֶׁכָּתוּב: "רֵאשִׁית גּוֹיִם עֲמָלֵק" וְזֶה שֶׁפֵּרֵשׁ רַשִׁ"י: 'וַיְשַׁסֵּף חֲתָכוֹ לְאַרְבָּעָה' הַיְנוּ שֶׁחָתַךְ וְהִבְדִּיל אֶת הַדָּלֶ"ת שֶׁהִיא בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה דְּלֵית לָהּ מִגַּרְמָא כְּלוּם וְכוּ' כַּנַּ"ל מֵאֲגָג שֶׁהוּא כְּלָלִיּוּת אַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא אָחֳרָא וְהֶעֱלָה אֶת הַמַּלְכוּת דִּקְדֻשָּׁה בְּשָׁלֹשׁ רְגָלִים וְזֶה וַיְשַׁסֵּף רָאשֵׁי תֵּבוֹת שָׁבוּעוֹת סוכּוֹת פֶּסַח כִּי עִקַּר חִיּוּתָהּ מֵאוֹר הַפָּנִים שֶׁבְּשָׁלֹשׁ רְגָלִים כַּנַּ"ל בבחינת: "וַיְהִי לִתְשׁוּבַת הַשָּׁנָה לְעֵת צֵאת הַמְּלָכִים" "תְּשׁוּבַת הַשָּׁנָה" זֶה בְּחִינַת שָׁלֹשׁ רְגָלִים שֶׁהֵם יְמֵי דִּין, יְמֵי תְּשׁוּבָה כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה: 'בְּפֶסַח נִדּוֹנִין עַל הַתְּבוּאָה, בַּעֲצֶרֶת' וְכוּ' וְאָז עֵת צֵאת הַמְּלָכִים כַּנַּ"ל שֶׁמּוֹצִיאִין אֶת בְּחִינַת הַמַּלְכוּת דִּקְדֻשָּׁה מִגָּלֻיּוֹת שֶׁל הָאַרְבַּע מַלְכֻיּוֹת וּמַעֲלִין אוֹתָהּ אֶל אוֹר הַפָּנִים הַמֵּאִיר בְּשָׁלֹשׁ רְגָלִים כַּנַּ"ל וְעַל כֵּן יֵשׁ אַרְבַּע בְּחִינוֹת בְּכָל רֶגֶל בְּפֶסַח הֵם אַרְבַּע כּוֹסוֹת בְּשָׁבוּעוֹת הוּא סֵדֶר הַמִּשְׁנָה שֶׁהוּא אַרְבַּע פְּעָמִים בְּיַד כָּל אֶחָד כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה: 'כֵּיצַד סֵדֶר מִשְׁנֶה וְכוּ' בְּסוכּוֹת הִיא אַרְבָּעָה מִינִים הַכּל כְּנֶגֶד בְּחִינַת הַד' הַנַּ"ל בְּחִינַת מַלְכוּת הַנַּ"ל שֶׁצָּרִיךְ לְהַעֲלוֹתָהּ אֶל הָאוֹר הַפָּנִים עַל יְדֵי שִׂמְחוֹת הַמִּצְווֹת שֶׁמִּתְקַבְּצִין לְתוֹךְ הָרְגָלִים כַּנַּ"ל ז. וְעִקַּר הִתְגַּלּוּת הַחֶסֶד הַנַּ"ל שֶׁעַל יָדוֹ קוֹצְרִין וְחוֹתְכִין וּמַבְדִּילִין אֶת הַדָּלֶ"ת הַנַּ"ל מֵאַרְבַּע גָּלֻיּוֹת שֶׁל הָעַכּוּ"ם הוּא עַל יְדֵי תּוֹכָחָה כִּי עַל יְדֵי פְּתִיחַת פֶּה שֶׁל הַמּוֹכִיחַ נִתְגַּלֶּה חָכְמָה וְעַל יְדֵי זאת הַחָכְמָה נִתְגַּלֶּה הַחֶסֶד כִּי עִקַּר הִתְגַּלּוּת הַחֶסֶד עַל יְדֵי הַחָכְמָה כִּי 'אֵל נְהִירוּ דְּחָכְמְתָא' כמו שכתוב: "פִּיהָ פָּתְחָה בְּחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ" וזה: "יֶהֶלְמֵנִי צַדִּיק חֶסֶד וְיוֹכִיחֵנִי" הַיְנוּ שֶׁעַל יְדֵי תּוֹכָחָה נִתְגַּלֶּה חֶסֶד. וּצְרִיכִין אָנוּ לְקַבֵּל תּוֹכַחְתָּם אַף עַל פִּי שֶׁתּוֹכָחָה שֶׁלָּהֶם הִיא לִפְעָמִים דֶּרֶךְ בִּזָּיוֹן שֶׁמְּבַזִּים אוֹתָנוּ אַף עַל פִּי כֵן צְרִיכִין אָנוּ לְקַבֵּל תּוֹכַחְתָּם כְּדֵי לְקַבֵּל עַל יָדוֹ אֶת הַחֶסֶד, כַּנַּ"ל כִּי מַה שֶּׁתּוֹכַחְתָּם הוֹלֶכֶת לִפְעָמִים בְּדֶרֶךְ בִּזּוּי צָרִיךְ לָדוּן אוֹתָם לְכַף זְכוּת כִּי אֵין אָדָם נִתְפָּס עַל צַעֲרוֹ כִּי סוֹבְלִים צַעַר גָּדוֹל מֵאִתָּנוּ כִּי אֲפִילּוּ מַה שֶּׁהוּא טוֹב אֶצְלֵנוּ הוּא רָעָה אֵצֶל הַצַּדִּיקִים וּכְעֵין מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה . 'כָּל טוֹבָתָן שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל הַצַּדִּיקִים' הַיְנוּ כִּי עֲסָקִים וְשִׂיחַת חֻלִּין שֶׁלָּנוּ הוּא בְּוַדַּאי רָעָה אֶצְלָם אֶלָּא אֲפִילּוּ טוֹבוֹתֵינוּ הַיְנוּ הַתְּפִילָּה שֶׁהִיא בְּעֶרְכֵּנוּ רַק טוֹב הוּא רָעָה אֵצֶל הַצַּדִּיקִים בִּבְחִינַת: "וּתְפִילָּתִי בְּרָעוֹתֵיהֶם" כִּי תְּפִילָּתֵנוּ מְבַלְבֶּלֶת אוֹתָם כִּי כָּל הָעִרְבּוּב הַדַּעַת וְכָל הַבִּלְבּוּלִים וְכָל הַשְּׁטוּתִים שֶׁיֵּשׁ לָנוּ לִפְעָמִים הַכּל נִמְשָׁךְ בִּתְפִילָּתֵנוּ כִּי כָּל הַבִּלְבּוּלִים וְכוּ' וְכָל הַמַּחֲשָׁבוֹת שֶׁחוֹשֵׁב הָאָדָם לִפְעָמִים הַכּל בָּאִים עַל דַּעְתּוֹ בִּשְׁעַת הַתְּפִילָּה דַּיְקָא וְהַכּל נִשְׁמָע אֵלָיו אָז דַּיְקָא בְּשָׁעָה שֶׁעוֹמֵד לְהִתְפַּלֵּל בבחינת: "מִי יְמַלֵּל גְּבוּרוֹת ה', יַשְׁמִיעַ כָּל תְּהִלָּתוֹ" תְּהִלָּתוֹ, לשון: "וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה" הַיְנוּ עִרְבּוּב וּבִלְבּוּלִים שֶׁאָז מַשְׁמִיעִין אֶת עַצְמָן דַּיְקָא בְּשָׁעָה שֶׁעוֹמֵד לְהִתְפַּלֵּל וּלְמַלֵּל גְּבוּרוֹת ה' וְהוּא בִּשְׁתֵּי בְּחִינוֹת אוֹ שֶׁבָּאִים לְהִתְתַּקֵּן מֵחֲמַת שֶׁרוֹאִים שֶׁמִּתְפַּלֵּל בְּכַוָּנָה כָּרָאוּי עַל כֵּן בָּאִים לְהִתְתַּקֵּן כִּי עַכְשָׁו הוּא הַזְּמַן שֶׁיְּכוֹלִין לְהִתְתַּקֵּן כִּי יֵשׁ בָּהֶם נִיצוֹצוֹת קְדוֹשִׁים שֶׁצְּרִיכִין תִּקּוּן אוֹ בִּבְחִינָה אַחֶרֶת מֵחֲמַת שֶׁאֵינוֹ רָאוּי לְהִתְפַּלֵּל וּבָאִין לְבַלְבֵּל אוֹתוֹ מִתְּפִילָּתוֹ עַל כָּל פָּנִים, בֵּין כָּךְ וּבֵין כָּךְ בִּשְׁעַת הַתְּפִילָּה דַּיְקָא בָּאִין כָּל הָעִרְבּוּבִים וְכָל הַבִּלְבּוּלִים שֶׁל הָאָדָם וְנִשְׁמָעִין אֶצְלוֹ אָז וּבִשְׁבִיל זֶה נִקְרָאִין הַבִּלְבּוּלִים וְהָעִרְבּוּבִים תְּהִלָּה כַּנַּ"ל מֵחֲמַת שֶׁהֵן בָּאִים דַּיְקָא בְּעֵת הַתְּפִילָּה וְהַתְּהִלָּה כַּנַּ"ל וְכָל הַתְּפִילּוֹת הָאֵלּוּ עִם כָּל הָעִרְבּוּבִים בָּאִין אֶל הַצַּדִּיקִים כִּי הַצַּדִּיקִים הֵם בְּחִינַת מָשִׁיחַ שֶׁאֵלָיו בָּאִיִן כָּל הַתְּפִילּוֹת לְהַעֲלוֹתָן בבחינת: "וּתְהִלָּתִי אֶחֱטָם לָךְ" שֶׁכָּל הַתְּהִלּוֹת בָּאִין לִבְחִינַת מָשִׁיחַ שֶׁהוּא בְּחִינַת חֹטֶם בְּחִינַת: "רוּחַ אַפֵּינוּ מְשִׁיחַ ה'" כִּי מָשִׁיחַ הוּא מוֹרַח וְדָאִין בִּבְחִינַת: "וַהֲרִיחוֹ בְּיִרְאַת ה'" היינו בתפילות שהן בחינת: "יִרְאַת ה' הִיא תִתְהַלָּל" כִּי הוּא מוֹרַח וּמַרְגִּישׁ בְּהַתְּפִילּוֹת שֶׁמְּקַבֵּל מֵהֶם אֶת כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁהוּא כִּי כָּל הָעִרְבּוּבִים שֶׁל כָּל אֶחָד הֵם בְּתוֹךְ הַתְּפִילָּה כַּנַּ"ל נִמְצָא שֶׁהַצַּדִּיקִים הֵם סוֹבְלִים צַעַר עַל יְדֵי הַתְּפִילּוֹת שֶׁלָּנוּ, שֶׁמְּבַלְבְּלִין אוֹתָן כַּנַּ"ל וּבִשְׁבִיל זֶה צָרִיךְ לְקַבֵּל תּוֹכַחְתָּם אַף שֶׁמְּבַזִּין אוֹתָנוּ כַּנַּ"ל ח. אָמְנָם לִכְאוֹרָה אֵיךְ אֶפְשָׁר לוֹ, לְהוֹכִיחַ אֶת כָּל אֶחָד וְאֶחָד הֲלא כָּל הַתְּפִילּוֹת בָּאִין אֶצְלוֹ בְּיַחַד שֶׁל הַכְּשֵׁרִים וְשֶׁל אוֹתָם שֶׁאֵינָן כְּשֵׁרִים וְאֵיךְ יוֹדֵעַ אֵיזֶה תְּפִילָּה בָּאָה מִזֶּה אוֹ מִזֶּה כְּדֵי לְהוֹכִיחַ אוֹתוֹ אַךְ הוּא יוֹדֵעַ זאת עַל יְדֵי הָעַזּוּת וְהַתּוֹרָה שֶׁל כָּל אֶחָד וְאֶחָד אִם תְּפִילָּתוֹ הָיְתָה כְּהוֹגֶן אִם לָאו כִּי יֵשׁ שְׁנֵי מִינֵי עַזּוּת כִּי יֵשׁ עַזּוּת דִּקְדֻשָּׁה שֶׁאִי אֶפְשָׁר לְקַבֵּל אֶת הַתּוֹרָה כִּי אִם עַל יְדֵי זֶה הָעַזּוּת דִּקְדֻשָּׁה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה . 'לא הַבַּיְּשָׁן לָמֵד' וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה 'מִפְּנֵי מָה נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל מִפְּנֵי שֶׁעַזִּין הֵן' וּכְמוֹ שֶׁאָמְרוּ 'הֱוֵי עַז כַּנָּמֵר' ובשביל זה התורה נקראת עז כמו שכתוב: "ה' עז לְעַמּוֹ יִתֵּן" כִּי אִי אֶפְשָׁר לָבוֹא אֶל הַתּוֹרָה כִּי אִם עַל יְדֵי עַזּוּת דִּקְדֻשָּׁה וּכְנֶגֶד זֶה, יֵשׁ לְהִפּוּךְ עַזּוּת מִן הַסִּטְרָא אָחֳרָא שֶׁמִּשָּׁם בָּאִין תּוֹרוֹת אֲחֵרוֹת שֶׁהֵן תּוֹרוֹת שֶׁלָּהֶן שֶׁהֵם בְּחִינַת פְּסִילִים כִּי 'כָּל מִי שֶׁיֵּשׁ בּוֹ עַזּוּת, בְּיָדוּעַ שֶׁלּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי' וְיֵשׁ לוֹ תּוֹרָה מִסִּטְרָא אָחֳרָא הַנִּקְרָאִין פְּסִילִים שֶׁהוּא הֶפֶךְ מִן הַתּוֹרָה הַקְּדוֹשָׁה שֶׁלָּנוּ שֶׁהוּא בְּחִינוֹת: "פְּסָל לְךָ" כִּי הִיא נִקְרֵאת פְּסֹלֶת עַל שֵׁם הֶעָתִיד כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה 'אוֹר שֶׁהוּא יָקָר בָּעוֹלָם הַזֶּה, יִהְיֶה קָפוּי וְקַל לָעוֹלָם הַבָּא' שֶׁהִיא בְּחִינוֹת פְּסֹלֶת שֶׁהוּא קָפוּי וְקַל וְצָף לְמַעְלָה אֲבָל תּוֹרָתוֹ הִיא פְּסֹלֶת אֲפִילּוּ בָּעוֹלָם הַזֶּה וְעַל שֵׁם זֶה נִקְרָאִין פְּסִילִים כְּמוֹ שֶׁכָּתוּב: "לא תַעֲשֶׂה לְךָ פֶסֶל" וּמִי שֶׁיֵּשׁ לוֹ עַזּוּת שֶׁלָּהֶם מִן הַסִּטְרָא אָחֳרָא הוּא מְקַבֵּל תּוֹרָה שֶׁלָּהֶם בְּחִינַת פְּסִילִים כַּנַּ"ל וְעַל יְדֵי הָעַזּוּת שֶׁהַצַּדִּיק רוֹאֶה בְּכָל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁהוּא אִם יֵשׁ לוֹ עַזּוּת דִּקְדֻשָּׁה אוֹ לְהִפּוּךְ עַל יְדֵי זֶה הוּא יוֹדֵעַ אִם תְּפִילָּתוֹ הָיְתָה תְּפִילָּה הַכְּשֵׁרָה אוֹ לְהִפּוּךְ כִּי גַּם הַתְּפִילָּה הִיא עַל יְדֵי עַזּוּת כִּי אִי אֶפְשָׁר לַעֲמד לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי אִם עַל יְדֵי עַזּוּת כִּי כָל אֶחָד לְפוּם מָה דִּמְשָׁעֵר בְּלִבֵּהּ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ כְּמוֹ שֶׁכָּתוּב: "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ" כָּל חַד לְפוּם מָה דִּמְשָׁעֵר בְּלִבֵּהּ וְכָל אֶחָד לְפִי עֶרְכּוֹ שֶׁמְּשָׁעֵר בְּלִבּוֹ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ אֵיךְ אֶפְשָׁר לוֹ לַעֲמד וּלְהִתְפַּלֵּל לְפָנָיו וּבִפְרָט הַתְּפִילָּה שֶׁהִיא פְּלָאוֹת דְּהַיְנוּ שִׁדּוּד הַמַּעֲרָכוֹת שֶׁהַמַּעֲרָכוֹת מְחַיְּבִין כָּךְ וְכָל כּוֹכָב וּמַזָּל קָבוּעַ עַל מִשְׁמַרְתּוֹ וּמַעֲרָכָה שֶׁלּוֹ כְּפִי מַה שֶּׁסִּדְּרָם הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ שֶׁיִּהְיוּ קְבוּעִים וּמְסֻדָּרִים כָּךְ וְכָךְ וְהוּא בָּא בִּתְפִילָּתוֹ וְרוֹצֶה לְשַׁדֵּד הַמַּעֲרָכוֹת וְלַעֲשׂוֹת פְּלָאוֹת עַל כֵּן בִּשְׁעַת הַתְּפִילָּה צָרִיךְ לְסַלֵּק אֶת הַבּוּשָׁה כְּמוֹ שֶׁכָּתוּב: "בְּךָ בָּטְחוּ אֲבוֹתֵינוּ וְכוּ' בָּטְחוּ וְלא בשׁוּ" כִּי עַל יְדֵי הַבּוּשָׁה שֶׁמִּתְבַּיֵּשׁ מֵאִתּוֹ יִתְבָּרַךְ אִי אֶפְשָׁר לְהִתְפַּלֵּל, כִּי אִם עַל יְדֵי עַזּוּת כַּנַּ"ל וְזֶה בְּחִינַת: "אַתָּה הָאֵל עוֹשֶׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ" שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה פְּלָאוֹת עַל יְדֵי תְּפִילּוֹת יִשְׂרָאֵל שֶׁהֵם עַל יְדֵי בְּחִינוֹת עַזּוּת כַּנַּ"ל שֶׁעַל יְדֵי זֶה מוֹדִיעַ לְהָעַכּוּ"ם אֶת הָעַזּוּת דִּקְדֻשָּׁה שֶׁל יִשְׂרָאֵל שֶׁעַל יְדֵי שֶׁרוֹאִין הָעַכּוּ"ם אֶת הַפְּלָאוֹת הַנַּעֲשִׂין בָּעוֹלָם עַל יְדֵי תְּפִילּוֹת יִשְׂרָאֵל עַל יְדֵי זֶה יוֹדְעִין כַּמָּה גָּדוֹל הָעַזּוּת דִּקְדֻשָּׁה שֶׁל יִשְׂרָאֵל שֶׁיֵּשׁ לָהֶם עַזּוּת כָּזֶה, לְהִתְפַּלֵּל וְלַעֲשׂוֹת פְּלָאוֹת כַּנַּ"ל וְעַל כֵּן הַצַּדִּיק עַל יְדֵי שֶׁרוֹאֶה הָעַזּוּת וְהַתּוֹרָה שֶׁל כָּל אֶחָד וְאֶחָד עַל יְדֵי זֶה יוֹדֵעַ אֶת הַתְּפִילָּה שֶׁבִּלְבְּלָה אוֹתוֹ מֵאֵיזֶה מֵהֶם בָּאָה וְעַל יְדֵי זֶה יוֹדֵעַ לְהוֹכִיחַ אוֹתוֹ וְזֶהוּ מֵישְׁרָא דְּסַכִּינָא הַיְנוּ בְּחִינַת חָכְמָה תַּתָּאָה הַנַּ"ל בְּחִינַת מַלְכוּת הַנַּ"ל בחינת: "הַהַסְכֵּן הִסְכַּנְתִּי" לְשׁוֹן לִמּוּד [כְּתַרְגּוּמוֹ הֲמֵילַף, אַלִיפְנָא] בְּחִינַת: "חֶרֶב נוֹקֶמֶת" שֶׁהִיא בְּחִינַת מַלְכוּת הַנַּ"ל מֵישְׁרָא, פֵּרֵשׁ רַשִׁ"י: 'עֲרוּגָה' הַיְנוּ בְּחִינַת: זַעֲקַת מוֹשֵׁל וְכוּ', כְּמוֹ שֶׁכָּתוּב: "כְּאַיָּל תַּעֲרג" בְּמַאי קָטְלֵי לֵהּ פֵּרֵשׁ רַשִׁ"י: 'בְּמַאי חוֹתְכִין אוֹתָהּ' הַיְנוּ בַּמֶּה חוֹתְכִין וּמַבְדִּילִין אֶת הַמַּלְכוּת הַנַּ"ל כְּדֵי לְהַצִּילָהּ מִזְּעָקָה הַנַּ"ל בִּבְחִינַת: חֲתָכוֹ לְאַרְבָּעָה כַּנַּ"ל וְהֵשִׁיב לָהֶם, בְּקַרְנָא דְּחַמְרָא הַיְנוּ עַל יְדֵי תּוֹכָחָה שֶׁעַל יְדֵי זֶה נִתְגַּלֶּה הַחֶסֶד וּבָזֶה קוֹצְרִין וְחוֹתְכִין אֶת הַד' בִּבְחִינוֹת: "קִצְרוּ לְפִי חָסֶד" כַּנַּ"ל קַרְנָא, זֶה בְּחִינַת קוֹל הַמּוֹכִיחַ בחינת קרן השופר בבחינת: "הָרֵם כַּשּׁוֹפָר קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם" הַיְנוּ תּוֹכָחָה הַנַּ"ל חַמְרָא, זֶה בְּחִינַת: "יִשָּׂשׂכָר חֲמוֹר גָּרֶם" בְּחִינוֹת: "וּמִבְּנֵי יִשָּׂשׂכָר יוֹדְעֵי בִּינָה לָעִתִּים" כִּי עַל יְדֵי הַתּוֹכָחָה מַעֲלִין אוֹתָהּ לָרְגָלִים שֶׁהוּא בְּחִינוֹת בִּינָה לָעִתִּים כַּנַּ"ל אַיְתוּ לֵהּ תְּרֵי בֵּיעֵי לְשׁוֹן צְלוֹתָא וּבָעוּתָא בְּחִינוֹת תְּפִילּוֹת אָמְרִי, הֵי דְּחִוַּרְתָּא וְהֵי דְּאֻכְמְתָא הַיְנוּ שֶׁאַתָּה אוֹמֵר שֶׁעַל יְדֵי תּוֹכָחָה מַעֲלִין אֶת הַמַּלְכוּת כַּנַּ"ל הֲלא אֵיךְ אֶפְשָׁר לְהוֹכִיחַ כִּי הֲלא הַתְּפִילּוֹת בָּאִין בְּיַחַד וְאֵיךְ יוֹדֵעַ לְהוֹכִיחַ לְפִי הַתְּפִילָּה כִּי אֵינוֹ יוֹדֵעַ אֵיזֶה תְּפִילָּה שֶׁל הַכָּשֵׁר אוֹ לְהֵפֶךְ וְזֶהוּ הֵי דְּחִוַּרְתָא וְהֵי דְּאֻכְמְתָא הַיְנוּ אֵיזֶה תְּפִילָּה מֵאִישׁ כָּשֵׁר אוֹ לְהִפּוּךְ אַיְתֵי לְהוֹ תְּרֵי גְּבִינֵי הַיְנוּ בְּחִינוֹת: "וְכַגְּבִינָה תַּקְפִּיאֵנִי" הַיְנוּ בְּחִינוֹת תְּרֵי תּוֹרוֹת הַנַּ"ל שֶׁהֵן בְּחִינוֹת קָפוּי וְקַל, בְּחִינוֹת פְּסֹלֶת בִּבְחִינוֹת: "פְּסָל לְךָ", וּבְחִינוֹת: "לא תַעֲשֶׂה לְךָ פֶסֶל" כַּנַּ"ל וְאָמַר לְהוֹ, הֵי דְּעִזֵּי חִוַּרְתָּא וְהֵי דְּעִזֵּי אֻכְמְתָא הַיְנוּ תְּרֵי עַזּוּת הַנַּ"ל שֶׁהֵן עַזּוּת דִּקְדֻשָּׁה, וְעַזּוּת דְּסִטְרָא אָחֳרָא שֶׁמֵּהֶן תְּרֵי תּוֹרוֹת הַנַּ"ל וּלְפִי הָעַזּוּת יְכוֹלִין לֵידַע אֶת הַתְּפִילּוֹת כַּנַּ"ל שֶׁעַל יְדֵי זֶה יָכל לְהוֹכִיחַ אוֹתָם כַּנַּ"ל שֶׁעַל יְדֵי זֶה חוֹתְכִין וּמַבְדִּילִין אֶת בְּחִינוֹת הַמַּלְכוּת וּמַצִּילִין אוֹתָהּ מִזַּעֲקַת מוֹשֵׁל וּמַעֲלִין אוֹתָהּ לִבְחִינוֹת אוֹר הַפָּנִים הַמֵּאִיר בָּרְגָלִים כַּנַּ"ל. זאת הַתּוֹרָה הִתְחִיל לוֹמַר עַל פָּסוּק: "וַיְהִי מִקֵּץ" וְכוּ' אַךְ לא סִיֵּם לְבָאֵר זֶה הַפָּסוּק עַל פִּי הַתּוֹרָה הַזּאת וְאָמַר אַחַר כָּךְ, שֶׁאִם הָיָה רוֹצֶה לְסַיֵּם פֵּרוּשׁ הַפָּסוּק, הָיָה צָרִיךְ לוֹמַר עוֹד תּוֹרָה כָּזאת כְּדֵי לְבָאֵר הַפָּסוּק מִקּוֹלוֹ שֶׁל אָדָם יְכוֹלִין לֵידַע אֶת בְּחִינוֹת הַמַּלְכוּת שֶׁלּוֹ כִּי יֵשׁ בְּכָל אֶחָד וְאֶחָד בְּחִינוֹת מַלְכוּת וְהוּא נִכָּר בְּקוֹלוֹ כִּי אֵין שְׁנֵי קוֹלוֹת שָׁוִין כִּי קוֹל שֶׁל כָּל אֶחָד וְאֶחָד מְשֻׁנֶּה מֵחֲבֵרוֹ וְעַל כֵּן יְכוֹלִין לְהַכִּיר אֶת הָאָדָם בְּקוֹלוֹ כְּמוֹ שֶׁנִּרְאֶה בְּחוּשׁ כִּי כְּפִי בְּחִינוֹת הָאָדָם כֵּן הוּא קוֹלוֹ וְעַל יְדֵי הַקּוֹל יְכוֹלִין לְהַכִּיר אֶת בְּחִינוֹת הַמַּלְכוּת שֶׁלּוֹ כִּי יֵשׁ "קוֹל עֲנוֹת גְּבוּרָה, וְקוֹל עֲנוֹת חֲלוּשָׁה" כְּפִי בְּחִינַת הַמַּלְכוּת שֶׁל כָּל אֶחָד וְעַל כֵּן שָׁאוּל שֶׁהָיָה רוֹדֵף אֶת דָּוִד עַל שֶׁרָאָה בּוֹ שֶׁיִּמְלךְ מָצִינוּ שָׁם בַּמִּקְרָא כְּשֶׁנִּזְדַּמְּנוּ יַחַד שָׁאוּל וְדָוִד אָמַר לוֹ שָׁאוּל לְדָוִד "הֲקוֹלְךָ זֶה בְּנִי דָּוִד" שֶׁהֵבִין שָׁאוּל בְּהַקּוֹל, שֶׁהוּא חָזָק בִּבְחִינוֹת הַמַּלְכוּת וְשָׁאַל אֶת דָּוִד "הֲקוֹלְךָ זֶה בְּנִי דָּוִד" שֶׁתָּמַהּ שָׁאוּל עַל קוֹלוֹ שֶׁל דָּוִד כִּי הֵבִין שֶׁהוּא קוֹל שֶׁל מֶלֶךְ מַמָּשׁ וְעַל כֵּן רָצָה שָׁאוּל לָשֵׂאת אֶת קוֹלוֹ דְּהַיְנוּ לְהַגְבִּיהַּ אֶת קוֹלוֹ לְמַעְלָה מִקּוֹלוֹ שֶׁל דָּוִד אֲבָל לא הָיָה יָכוֹל וזהו: "וַיִּשָּׂא שָׁאוּל אֶת קוֹלוֹ וַיֵּבְךְּ" דְּהַיְנוּ שֶׁרָצָה לָשֵׂאת וּלְהַגְבִּיהַּ קוֹלוֹ כַּנַּ"ל אֲבָל הָיָה הַקּוֹל נִבְכֶּה וְזֶה בְּחִינוֹת: "וַיֵּבְךְּ" שֶׁהָיָה הַקּוֹל נִבְכֶּה קוֹל נָמוּךְ שֶׁל בְּכִיָּה עַל כֵּן אָמַר שָׁאוּל אָז אֶל דָּוִד: "יָדַעְתִּי כִּי מָלךְ תִּמְלךְ" כִּי יָדַע זֶה עַל יְדֵי הַקּוֹל כַּנַּ"ל

#54 Miketz[edit]

"Vay'hi miketz shenatayim yamim; ufar`oh cholem, vehineh `omed `al haye'or. Vehineh min-haye'or, `olot shev`a parot /And it came to pass at the end of two full years, that Pharaoh dreamed: and behold, he stood by the river. And, behold, there came up out of the river seven cows" etc. (Gen. 41)

וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעה חֹלֵם וְהִנֵּה עמֵד עַל הַיְאר וְהִנֵּה מִן הַיְאר עלת שֶׁבַע פָּרוֹת וְכוּ

Barachi nafshi et Hashem; Hashem Elohai gadalta me'od, hod vehadar lavashta. `Oteh-or kashalmah; noteh shamayim kayeri`ah/Bless Hashem, O my soul; Hashem my God, You art very great; You art clothed with glory and majesty. [Who] covers [Yourself] with light as with a garment; [Who] stretches out the heavens like a curtain (Ps. 104)

ה' אֱלקַי גָּדַלְתָּ מְאד הוֹד וְהָדָר לָבָשְׁתָּ עטֶה אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְּרִיעָה

1. We just need to guard the memory, to not fall into forgetfulness, [which is] like death of the heart. And the main thing for memory is to always remember Alma di'Atei (the Coming World), that one should never think in his mind, God forbid, that there is only one world. And by clinging his mind to Alma di'Atei, through this the unity of "Hashem Elohai" mentioned will be made. [Because Hashem Elohim is the aspect of the full name, which is the aspect of Alma di'Atei as brought [in the sefarim], and this is how [Rashbi] explains in Saba on this pasuk "Hashem Elohai" — this is the service of love, the thought rising up to Alma di'Atei].

א. כִּי צְרִיכִין לִשְׁמר מְאד אֶת הַזִּכָּרוֹן, שֶׁלּא יִפּל לְשִׁכְחָה, בְּחִינַת מִיתַת הַלֵּב וְעִקַּר הַזִּכָּרוֹן הוּא לִזְכּר תָּמִיד בְּעָלְמָא דְּאָתֵי שֶׁלּא יִהְיֶה בְּדַעְתּוֹ, חַס וְשָׁלוֹם, שֶׁאֵין עוֹלָם אֶלָּא אֶחָד וְעַל יְדֵי מַה שֶּׁמְּדַבֵּק מַחֲשַׁבְתּוֹ בְּעָלְמָא דְּאָתֵי עַל יְדֵי זֶה נַעֲשֶׂה יִחוּד ה' אֱלקַי הַנַּ"ל. [כִּי ה' אֱלהִים הוּא בְּחִינַת שֵׁם מָלֵא, שֶׁהוּא בְּחִינַת עָלְמָא דְּאָתֵי כַּמּוּבָא וְכֵן מְבאָר בְּסָבָא עַל פָּסוּק זֶה ה' אֱלקַי דָּא שֵׁרוּתָא דִּמְהֵמְנוּתָא, סְלִיקוּ דְּמַחֲשָׁבָה דְּעָלְמָא דְּאָתֵי]

2. And this aspect, to always remember Olam Haba, i.e. to cling one's thought to Alma di'Atei, has a general way and a particular way. The general way is as it is proper for it to be the conduct of those who fear Hashem immediately when waking in the morning, before doing anything, to recall right away Alma di'Atei, and afterwards to do this in particular. Because this whole world is clothing of lower levels of holiness, i.e. aspect of raglin shel kedushah ["legs" of holiness], in the way of "v'ha'aretz hadom raglai/and the earth is My footstool" [Ps. 47].

אַף שֶׁגַּם מַדְרֵגוֹת הָעֶלְיוֹנוֹת שֶׁל הַקְּדֻשָּׁה יֵשׁ מֵהֶם גַּם כֵּן הִתְגַּלּוּת בָּעוֹלָם הַזֶּה אַך שֶׁאֵין הַהִתְגַּלּוּת מִתְלַבֵּשׁ בְּעֶצֶם בְּזֶה הָעוֹלָם כִּי אִם הֶאָרָה שֶׁמֵּאִיר בִּבְחִינַת רַגְלִין אֲבָל בְּחִינַת רַגְלִין, מִתְגַּלִּין בְּעֶצֶם בְּזֶה הָעוֹלָם

Even though the upper levels of holiness also have revelation in this world, nonetheless the revelation does not get clothed substantially in this world, except for an appearance that shines in the aspect of raglin. But the aspect of raglin reveal themselves in essence in this world.

וְכָל יוֹם יֵשׁ בּוֹ מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה וְהַקָּדוֹשׁ בָּרוּך הוּא מְצַמְצֵם אֱלקוּתוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית עַד נְקֻדַּת הַמֶּרְכָּז שֶׁל עוֹלָם הַגַּשְׁמִי שֶׁעוֹמֵד עָלָיו וּמַזְמִין לוֹ לְכָל אָדָם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה לְפִי הַיּוֹם וּלְפִי הָאָדָם וּלְפִי הַמָּקוֹם וּמַלְבִּישׁ לוֹ בְּזאת הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁמַּזְמִין לוֹ רְמָזִים כְּדֵי לְקָרְבוֹ לַעֲבוֹדָתוֹ בְּכֵן צָרִיך לְהַעֲמִיק מַחֲשַׁבְתּוֹ בָּזֶה וּלְהַגְדִּיל בִּינָתוֹ וּלְהָבִין מַהוּ הָרְמִיזוֹת בִּפְרָטִיּוּת שֶׁמְּלֻבָּשׁ בְּזאת הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁל זֶה הַיּוֹם שֶׁהִזְמִין לוֹ הַשֵּׁם יִתְבָּרַך הֵן מְלָאכָה אוֹ מַשָּׂא וּמַתָּן וְכָל מַה שֶּׁמַּזְמִין לוֹ הַשֵּׁם יִתְבָּרַך בְּכָל יוֹם צָרִיך לְהַעֲמִיק וּלְהַגְדִּיל מַחֲשַׁבְתּוֹ בָּזֶה כְּדֵי לְהָבִין רְמִיזוֹתָיו שֶׁל הַשֵּׁם יִתְבָּרַך.

And every day has a thought and speech and action, and Hakadosh Barukh Hu constricts His Godliness from the Ein Sof infinitely down until the central point of this physical world where [a person] stands, and arranges thought, speech, and action for each person according to the day and according to the person and according to the place, and clothes clues for him in this thought, speech, and action which he arranges for him, in order to draw him closer to His devotion. Therefore one must sink his mind into this and enlarge his binah/understanding and understand what are the specific clues that are clothed in this thought, speech, and action of this day that Hashem Yithbarakh arranged for him, whether it is work or masa u'matan/commerce, or whatever Hashem Yithbarakh arranges for him every day — he needs to sink and enlarge his thoughts in this in order to understand Hashem Yithbarakh's clues.

ב. וּבְחִינָה זוֹ, לִזְכּר תָּמִיד בָּעוֹלָם הַבָּא דְּהַיְנוּ לְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי הוּא בִּכְלָלִיּוּת וּבִפְרָטִיּוּת בִּכְלָלִיּוּת כָּך רָאוּי לִהְיוֹת מִנְהַג יִרְאֵי הַשֵּׁם תֵּכֶף בַּבּקֶר בַּהֲקִיצוֹ, קדֶם שֶׁיַּתְחִיל שׁוּם דָּבָר, יִזְכּר מִיָּד בְּעָלְמָא דְּאָתֵי וְאַחַר כָּך יַעֲשֶׂה זאת בִּפְרָטִיּוּת כִּי כָּל הָעוֹלָם הַזֶּה הוּא הִתְלַבְּשׁוּת מַדְרֵגוֹת הַתַּחְתּוֹנוֹת שֶׁל הַקְּדֻשָּׁה הַיְנוּ בְּחִינַת רַגְלִין שֶׁל הַקְּדֻשָּׁה, בִּבְחִינַת "וְהָאָרֶץ הֲדם רַגְלָי"

But the enlargement of the sekhel/intellect in this needs to be in measure, so that it not go out from the bounds of holiness. Only as far as his mortal intellect should he enlarge his thoughts in this. And likewise he should not stare in this above his level, for "bamufle mimekh al tidrosh/ do not delve [too] deep into what's wonderfully far above you." And this is "gadalta m'od, hod v'hadar lavashta/ You have become exceedingly great, You enclothed in glory and exquisiteness" -- which are aspect of raglin which are clothes in this world, should be in the aspect of "gadalta meod" i.e. englargement of the intellect, should be in measure and constriction, which is "me'od", which is the sitra di'smola/left side which is where constriction comes from [as written in Saba there: me'od, da hu sitra dismola]. Because the raglin are aspect of netzach and hod, which are aspect of ""hod v'hadar,"", and as written in Saba as mentioned "hod v'hadar lavashta ilein trei badei `aravot etc./ these are the two willow sticks," see there, which are aspect of netzach v'hod, the aspect of raglin as is known].

אַך הַהַגְדָּלוֹת הַשֵּׂכֶל בָּזֶה, צָרִיך לִהְיוֹת בְּמִדָּה שֶׁלּא יֵצֵא מִגְּבוּל הַקְּדֻשָּׁה רַק לְפִי שֵׂכֶל אֱנוֹשִׁי שֶׁלּוֹ כֵּן יַגְדִּיל הַמַּחֲשָׁבָה בָּזֶה וְכֵן לא יִסְתַּכֵּל בָּזֶה לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי 'בַּמֻּפְלָא מִמְּך אַל תִּדְרשׁ' וְזֶה גָּדַלְתָּ מְאד, הוֹד וְהָדָר לָבָשְׁתָּ הַיְנוּ כְּשֶׁרוֹצֶה לִקַּח דָּבָר מִזֶּה הָעוֹלָם שֶׁהוּא בְּחִינַת: "הוֹד וְהָדָר לָבָשְׁתָּ" שֶׁהֵם בְּחִינַת רַגְלִין הַמְלֻבָּשִׁין בְּזֶה הָעוֹלָם יִהְיֶה בִּבְחִינַת גָּדַלְתָּ מְאד הַיְנוּ שֶׁהַהַגְדָּלַת הַשֵּׂכֶל, יִהְיֶה בְּמִדָּה וּבְצִמְצוּם וְזֶה מְאד, שֶׁהוּא סִטְרָא דִּשְׂמָאלָא שֶׁמִּמֶּנּוּ הַצִּמְצוּם [כְּמוֹ שֶׁכָּתוּב בְּסָבָא שָׁם מְאד, דָּא הוּא סִטְרָא דִּשְׂמָאלָא] [כִּי הָרַגְלִין הֵם בְּחִינַת נֶצַח וָהוֹד, שֶׁהֵם בְּחִינַת הוֹד וְהָדָר וּכְמוֹ שֶׁכָּתוּב בְּסָבָא הַנַּ"ל "הוֹד וְהָדָר לָבָשְׁתָּ", אִלֵּין תְּרֵי בַּדֵּי עֲרָבוֹת וְכוּ' עַיֵּן שָׁם שֶׁהֵם בְּחִינַת נֶצַח וָהוֹד בְּחִינַת רַגְלִין כַּיָּדוּעַ].

And even someone who knows how to understand in this, i.e. he is privileged to understand the clues that Hashem Yithbarakh hints to him in every thing, and if so wants to delve only in this, i.e. to delve only in matters of this world, since he understands the clues that Hashem Yithbarakh hints him in them — but in truth this is not reality [eino ken], because a man needs to have a limit on how much he is involved in this world — only what he absolutely needs from this world. And this is for two reasons: One, because this holiness that is clothed in the mundane matters is the aspect of raglin: "`avon `akevai yesubeini/ the crookedness of my heels (supplanters) surround me," because the klipot constantly surround it [this holiness], and want to feed from it, therefore it is a place of danger, therefore he has to suffice with only what is necessary; and secondly, because there is a higher devotion than this, which is a higher holiness than it, and one needs to serve Hashem Yithbarakh in those devotions that are higher than this [i.e. even the Tzadik and Chakham who such has a great brain that he can understand the clues that Hashem Yithbarakh hints him in every thing every day, even in mundane mattes, and through this he can serve Hashem Yithbarakh through all kinds of things in the world, even in mundane matters, and if he so wishes, God forbid, to delve only in this, i.e. in mundane matters because he knows the clues that are in them and can draw close to service of Hashem Yithbarakh through them, but in truth eino ken — because it is forbidden to delve too much in mundane matters, even for one who knows and understands these clues, because of the two reasons given: one, that because this devotion in mundane matters is a very dangerous place etc. as mentioned, and two, because there is a higher holiness and devotion than this, i.e. the holiness of the Torah and mitzvot, and therefore even someone who knows these clues, he needs a limit, to only delve into mundane matters as much is absolutely necessary, as mentioned].

וַאֲפִילּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין בָּזֶה הַיְנוּ שֶׁזּוֹכֶה לְהָבִין הָרְמָזִים שֶׁמְּרַמֵּז לוֹ הַשֵּׁם יִתְבָּרַך בְּכָל דָּבָר וְאִם כֵּן יִרְצֶה לַעֲסֹק רַק בָּזֶה, הַיְנוּ שֶׁיַּעֲסֹק רַק בְּעִסְקֵי הָעוֹלָם הַזֶּה מֵאַחַר שֶׁהוּא מֵבִין הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַך מְרַמֵּז בָּהֶם אַך בֶּאֱמֶת אֵינוֹ כֵּן כִּי צָרִיך הָאָדָם שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק מִזֶּה הָעוֹלָם, רַק בַּמֶּה שֶּׁצָּרִיך לוֹ בְּהֶכְרֵחִיּוּת מִזֶּה הָעוֹלָם וְזֶה מֵחֲמַת שְׁנֵי טְעָמִים א מֵחֲמַת שֶׁזּאת הַקְּדֻשָּׁה הַמְּלֻבֶּשֶׁת בְּעִסְקֵי הָעוֹלָם הַזֶּה הוּא בְּחִינַת רַגְלִין: "עֲוֹן עֲקֵבַי יְסֻבֵּנִי" שֶׁהַקְּלִיפּוֹת מְסַבְּבִין אוֹתָהּ תָּמִיד, וְרוֹצִין לִינק מֵהֶם עַל כֵּן הוּא מָקוֹם מְסֻכָּן בְּכֵן צָרִיך לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת וְעוֹד, מֵחֲמַת שֶׁיֵּשׁ עֲבוֹדָה גְּבוֹהָה מִזּוֹ, שֶׁהוּא קְדֻשָּׁה גְּבוֹהָה מִמֶּנָּה וְצָרִיך לַעֲבד הַשֵּׁם יִתְבָּרַך בְּאוֹתָן הָעֲבוֹדוֹת וְהַקְּדֻשּׁוֹת הַגְּבוֹהוֹת מִזֶּה [הַיְנוּ, שֶׁאֲפִילּוּ הַצַּדִּיק וְהֶחָכָם שֶׁיֵּשׁ לוֹ מחַ גָּדוֹל עַד שֶׁיָּכוֹל לְהָבִין אֶת הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַך מְרַמֵּז לוֹ בְּכָל דָּבָר בְּכָל יוֹם, אֲפִילּוּ בְּעִסְקֵי חֹל וְעַל יְדֵי זֶה הוּא יָכוֹל לַעֲבד אֶת הַשֵּׁם יִתְבָּרַך בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם אֲפִילּוּ בְּעִסְקֵי חֹל וְאִם כֵּן יִרְצֶה, חַס וְשָׁלוֹם, לַעֲסֹק רַק בָּזֶה, דְּהַיְנוּ בְּעִסְקֵי חֹל מֵאַחַר שֶׁהוּא יוֹדֵעַ הָרְמָזִים שֶׁיֵּשׁ בָּהֶם וְיָכוֹל לְהִתְקָרֵב לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַך עַל יָדָם אֲבָל בֶּאֱמֶת אֵינוֹ כֵּן כִּי אָסוּר לְהַרְבּוֹת בְּעִסְקֵי הָעוֹלָם הַזֶּה אֲפִילּוּ לְמִי שֶׁיּוֹדֵעַ וּמֵבִין הָרְמָזִים הַנַּ"ל מֵחֲמַת שְׁנֵי הַטְּעָמִים הַנַּ"ל א מֵחֲמַת שֶׁזּאת הָעֲבוֹדָה בְּעִסְקֵי הָעוֹלָם הַזֶּה הוּא מָקוֹם מְסֻכָּן מְאד וְכוּ' כַּנַּ"ל וְהַב' מֵחֲמַת שֶׁיֵּשׁ קְדֻשָּׁה וַעֲבוֹדָה גְּבוֹהָה מִזֶּה, דְּהַיְנוּ קְדֻשַּׁת הַתּוֹרָה וְהַמִּצְווֹת וְעַל כֵּן אֲפִילּוּ מִי שֶׁיּוֹדֵעַ הָרְמָזִים הַנַּ"ל הוּא צָרִיך הִסְתַּפְּקוּת, לְהִסְתַּפֵּק מִזֶּה הָעוֹלָם בְּהֶכְרֵחִיּוּת לְבַד כַּנַּ"ל]

And this limit is an aspect of "`oteh ohr k'shalmah," i.e. an aspect of OWR maleh/full light, because the wicked who do not set limits, as in "the belly of the wicked are always wanting" — they have the lacking lights (MeORoT ChaSeR), as in "Me`ARaT Hashem b'beit rash`a/The curse of Hashem is in the house of the wicked" [Prov. 3:33]. But the Tzadikim who put limits, as in "tzadik ochel l'sov`a nafsho/a tzadik eats [just] to maintain his soul" — with them it is owr maleh, "wayar' Elohim et ha-owr ki tov/And God saw only good in the light;" "tov" can only refer to the Tzadik, for it is said "imru tzadik ki tov/say [of the] righteous only good [shall befall him]" [Isa. 3]. But even this limit for his physical needs, he needs to give from it to tzedakah, "noteh shamayim k'yiri`ah/[You] stretch out the heavens like a curtain," because the Aron haBrit/Ark of the Covenant, which is the aspect of `Oni/poor is under the veil, and the veil channels down upon the Aron haBrit, and this is the aspect of tzedakah [explanation: because through tzedakah that the giver gives to the receiver, through this the unification of the tzadik and kenesset Yisrael/Assembly of Yisrael is made, because the tzadik channels upon kenesset Yisrael, which is the aspect of the channeling of the veil onto the Aron haBrit, the aspect of "noteh shamayim k'yiri`ah" as mentioned].

וְהַהִסְתַּפְּקוּת הוּא בְּחִינַת עוֹטֶה אוֹר כַּשַּׂלְמָה הַיְנוּ בְּחִינַת אוֹר מָלֵא כִּי הָרְשָׁעִים שֶׁאֵין לָהֶם הַהִסְתַּפְּקוּת, בִּבְחִינַת "וּבֶטֶן רְשָׁעִים תֶּחְסָר" אֶצְלָם מְארת חָסֵר בִּבְחִינַת "מְאֵרַת ה' בְּבֵית רָשָׁע" אֲבָל בַּצַּדִּיקִים שֶׁיֵּשׁ לָהֶם הַהִסְתַּפְּקוּת, בִּבְחִינַת: "צַדִּיק אכֵל לְשׂבַע נַפְשׁוֹ" אֶצְלָם הוּא אוֹר מָלֵא "וַיַּרְא אֱלהִים אֶת הָאוֹר כִּי טוֹב" אֵין טוֹב אֶלָּא צַדִּיק, שֶׁנֶּאֱמַר: "אִמְרוּ צַדִּיק כִּי טוֹב" . וַאֲפִילּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפֵהּ, צָרִיך לְהַפְרִישׁ מִמֶּנּוּ לִצְדָקָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה כִּי אֲרוֹן הַבְּרִית, שֶׁהוּא בְּחִינַת עָנִי הִיא תַּחַת הַיְרִיעָה וְהַיְרִיעָה מַשְׁפִּיעַ לַאֲרוֹן הַבְּרִית וְזֶה בְּחִינַת צְדָקָה [פֵּרוּשׁ, כִּי עַל יְדֵי צְדָקָה שֶׁמַּשְׁפִּיעַ הַנּוֹתֵן לְהַמְקַבֵּל עַל יְדֵי זֶה נַעֲשֶׂה יִחוּד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל שֶׁבְּחִינַת צַדִּיק מַשְׁפִּיעַ לִכְנֶסֶת יִשְׂרָאֵל שֶׁזֶּה בְּחִינַת הַשְׁפָּעַת הַיְרִיעָה לַאֲרוֹן הַבְּרִית בְּחִינַת "נוֹטֶה שָׁמַיִם כַּיְרִיעָה" כַּנַּ"ל]

3. But most people, who do not have the intellect to delve in all this, to understand these clues -- all this is accomplished with them anyway through sleep, and tzitzit, and tefilin, and Torah, and prayer, and commerce, because sleep is the aspect of clinging the thought to `Alma di'Atei in general, as mentioned, the aspect of the "Hashem Elohai" mentioned above because during sleep, the soul goes up to `Alma di'Atei. And tzitzit and tefilin are aspect of "gadalta me'od" [because tefilin are aspect of mochin/brains as is known, i.e. aspect of enlarging the intellect to understand all the clues that Hashem Yithbarakh hints to him every day as mentioned] and tzitzit is the aspect of the constriction mentioned, which is like the "me'od," as written in the Zohar, which is the aspect of constriction, and therefore tzitzit come before tefilin in the aspect of "smolo tachat roshi/His left hand under my head" [Song] and afterwards "and His right hand hugs me" [because the left is the aspect of strictness, like tzimtzum, which is like the tzitzit, and the right is like mochin, like the tefilin]. And Torah is like the sufficiency, because the Torah is the aspect of Etz Hachayim d'mazon lechula beih/the Tree of Life that has food for everyone etc. i.e. everyone gets enough from it, hence it is the aspect of sufficiency, a nd even in learning Torah itself, there is the aspect of limit, as our Rabbis said, of blessed memory, Lo `Aleikha haMlachah Ligmor/You shall not finish all the work, and therefore, learning Torah is the aspect of sufficiency, and even the masses who cannot study, they fulfill Torah involvement by reciting Kriat Shem`a as our Rabbis of blessed memory said. And prayer is the aspect of the "hod v'hadar," i.e. aspect of the "ha'aretz hadom raglai/the Earth is My footstool" [Isa. 66], i.e. aspect of raglei hakedushah that are clothed in this world, as mentioned. And masa u'matan/commerce is the aspect of the "noteh shamayim k'yiri`ah" i.e. aspect of the unification of the Tzadik and kenesset Yisrael, because the Tzadik and kenesset Yisrael are aspect of commerce: the Tzadik is called "masa" because he carries the world "as a nurse carries the baby" [Num. 11:12] and he carries all the blessings, as written: "u'vrachot l'rosh tzadik/and blessings to the head, the Tzadik" [Prov. 10:6], as is written: "Yisa beracha me'et Hashem/He shall receive a blessing from Hashem" [Ps. 24], and he bears the seed drop of all the souls, as written "nose meshekh ha-zar`a" [Ps. 126], and bestows influx to kenesset Yisrael and he gives to the whole world and this is why kenesset Yisrael is called "matan," as in "vatiten teref l'veitah v'chok l'na`aroteiha/and gives portions to her youths" [Prov, 31]. And the unification of the Tzadik and kenesset Yisrael is accomplished via commerce, because every thing in the world has a sparks of holiness that fell from the time of the shvirah/breaking of the primordial vessels, and shvirah is the aspect of the letters that broke and fell into each and every thing in this world, and every thing has its moment, and it needs to come at that time to the person who is of one root with those sparks that are in this thing, and when this thing arrives to this man and he receives life from this thing, i.e. from the broken letters that are there, through this the broken letters are included in this man, in his life-force, and they become a complete structure, and spread out through the whole body, and through this the letters become whole and they have the completion they need. And it is necessary to keep this thing with this person to use it until it is sufficient for the letters and the sparks applicable for his root, and afterwards they should go out from his domain to another man when the time comes that there should be aliyah for the remaining letters that are one root with the other person, and therefore they go out from his domain. And sometimes the thing returns and comes back to the person who had it before, because since he did not at that time have those parts of nefesh-ruach-neshama he was not able at that time to give those letters completion until now when those parts of his nefesh-ruach-neshama came to him through which he can give those remaining letters their completion, and so in the meantime, it must spend the time with someone else. And when he gives these letters their completion, he gets added a revelation in his nefesh-ruach-neshamah because of the revelation of these letters which arrived to him and were completed by him via this revelation and shines in the root of his nefesh-ruach-neshamah which is in the Tzaddik and kenesset Yisrael, who are the root of all the souls as mentioned. And via this hitnotzetzut [sparking of the ohr hachozer/Returning Light], the Tzadik and kenesset Yisrael who are called masa u'matan as mentioned are united,, and therefore it [commerce] is called mikach umimkar/acquiring and selling. And everything and all Torah learning is masa u'matan because through them the Tzadik and kenesset Yisrael are united, who are called masa u'matan as mentioned.

ג.וַהֲמוֹן עַם, שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהַעֲמִיק בְּכָל זֶה, לְהָבִין הָרְמָזִים כַּנַּ"ל נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל יְדֵי שֵׁנָה, וְצִיצִית, וּתְפִילִּין וְתוֹרָה, וּתְפִילָּה, וּמַשָּׂא וּמַתָּן כִּי הַשֵּׁנָה, הִיא בְּחִינַת לְאַדְבָּקָא מַחֲשַׁבְתָּא בְּעָלְמָא דְּאָתֵי בִּכְלָלִיּוּת כַּנַּ"ל, בְּחִינַת ה' אֱלקַי הַנַּ"ל כִּי בִּשְׁעַת שֵׁנָה, הַנְּשָׁמָה עוֹלָה לְעָלְמָא דְּאָתֵי . וְצִיצִית וּתְפִילִּין, הֵם בְּחִינַת: "גָּדַלְתָּ מְאד" [כִּי תְּפִילִּין, הֵם בְּחִינַת מחִין כַּיָּדוּעַ הַיְנוּ בְּחִינַת הַגְדָּלַת הַשֵּׂכֶל לְהָבִין כָּל הָרְמָזִים שֶׁמְּרַמֵּז לוֹ הַשֵּׁם יִתְבָּרַך בְּכָל יוֹם כַּנַּ"ל] וְצִיצִית, הוּא בְּחִינַת הַצִּמְצוּם הַנַּ"ל, שֶׁהוּא בְּחִינַת מְאד הַנַּ"ל כְּמוֹ שֶׁכָּתוּב בַּזוהַר, שֶׁהוּא בְּחִינַת צִמְצוּם וְעַל כֵּן צִיצִית קוֹדֶם לִתְפִילִּין בִּבְחִינַת "שְׂמאלוֹ תַּחַת לְראשִׁי", וְאַחַר כָּךְ: "וִימִינוֹ תְּחַבְּקֵנִי" [כִּי שְׂמאל הוּא בְּחִינַת דִּין, בְּחִינַת צִמְצוּם, שֶׁהוּא בְּחִינַת צִיצִית כַּנַּ"ל וְיָמִין הוּא בְּחִינַת מחִין, בְּחִינַת תְּפִילִּין כַּנַּ"ל]. וְתוֹרָה, הִיא בְּחִינַת הַהִסְתַּפְּקוּת הַנַּ"ל כִּי הַתּוֹרָה הִיא בְּחִינַת עֵץ הַחַיִּים דְּמָזוֹן לְכֻלָּא בֵּיה כ"ו הַיְנוּ שֶׁיֵּשׁ לְכָל אֶחָד דֵּי סִפּוּקוֹ מִמֶּנָּה נִמְצָא שֶׁהִיא בְּחִינַת הִסְתַּפְּקוּת וְגַם בְּלִמּוּד הַתּוֹרָה בְּעַצְמָהּ, יֵשׁ בְּחִינַת הִסְתַּפְּקוּת כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה 'לא עָלֶיך הַמְּלָאכָה לִגְמר' וְעַל כֵּן, לִמּוּד הַתּוֹרָה הוּא בְּחִינַת הַהִסְתַּפְּקוּת הַנַּ"ל וַאֲפִילּוּ הֶהָמוֹן שֶׁאֵינָם יְכוֹלִים לִלְמד הֵם מְקַיְּמִין עֵסֶק הַתּוֹרָה בַּמֶּה שֶׁקּוֹרִין קְרִיאַת שְׁמַע כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה. וּתְפִילָּה, הוּא בְּחִינַת: "הוֹד וְהָדָר" הַנַּ"ל הַיְנוּ בְּחִינַת: "הָאָרֶץ הֲדם רַגְלָי" הַנַּ"ל הַיְנוּ בְּחִינַת רַגְלֵי הַקְּדֻשָּׁה הַמְלֻבָּשִׁין בְּזֶה הָעוֹלָם כַּנַּ"ל. וּמַשָּׂא וּמַתָּן, הִיא בְּחִינַת: "נוֹטֶה שָׁמַיִם כַּיְרִיעָה" הַנַּ"ל הַיְנוּ בְּחִינַת יִחוּד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל הַנַּ"ל כִּי צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל, הֵם בְּחִינַת מַשָּׂא וּמַתָּן הַצַּדִּיק נִקְרָא מַשָּׂא, כִּי הוּא נוֹשֵׂא אֶת הָעוֹלָם "כַּאֲשֶׁר יִשָּׂא הָאוֹמֵן אֶת הַיּוֹנֵק" וְהוּא נוֹשֵׂא כָּל הַבְּרָכוֹת, כְּמוֹ שֶׁכָּתוּב: "וּבְרָכוֹת לְראשׁ צַדִּיק" כְּמוֹ שֶׁכָּתוּב: "יִשָּׂא בְרָכָה מֵאֵת ה'" וְהוּא נוֹשֵׂא הַטִּפָּה זַרְעִיִּית שֶׁל כָּל הַנְּשָׁמוֹת בִּבְחִינַת: "נוֹשֵׂא מֶשֶׁך הַזָּרַע" וּמַשְׁפִּיעַ לִכְנֶסֶת יִשְׂרָאֵל וְהִיא נוֹתֶנֶת לְכָל הָעוֹלָם וְעַל שֵׁם זֶה נִקְרֵאת כְּנֶסֶת יִשְׂרָאֵל מַתָּן עַל שֵׁם: "וַתִּתֵּן טֶרֶף לְבֵיתָה וְחֹק לְנַעֲרוֹתֶיהָ" וְיִחוּד שֶׁל צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל נַעֲשֶׂה עַל יְדֵי מַשָּׂא וּמַתָּן כִּי כָּל דָּבָר שֶׁבָּעוֹלָם, יֵשׁ בּוֹ נִיצוֹצוֹת הַקְּדֻשָּׁה שֶׁנָּפְלוּ בִּשְׁעַת שְׁבִירָה וּשְׁבִירָה, הוּא בְּחִינַת אוֹתִיּוֹת שֶׁנִּשְׁבְּרוּ וְנָפְלוּ לְכָל דָּבָר וְדָבָר מִזֶּה הָעוֹלָם וְכָל דָּבָר יֵשׁ לוֹ שָׁעָה וְצָרִיך לָבוֹא בְּשָׁעָה זוֹ לְאָדָם זֶה שֶׁהוּא מִשּׁרֶשׁ אֶחָד עִם אוֹתָן הַנִּיצוֹצוֹת שֶׁיֵּשׁ בְּזֶה הַדָּבָר וּכְשֶׁמַּגִּיעַ זֶה הַדָּבָר לְאָדָם זֶה וְהוּא מְקַבֵּל חִיּוּת מִזֶּה הַדָּבָר הַיְנוּ מֵהָאוֹתִיּוֹת הַנִּשְׁבָּרִים שֶׁיֵּשׁ שָׁם עַל יְדֵי זֶה נִכְלָלִין הָאוֹתִיּוֹת הַנִּשְׁבָּרִים בְּזֶה הָאָדָם, בַּחִיּוּת שֶׁלּוֹ וְנַעֲשֶׂה מֵהֶם קוֹמָה שְׁלֵמָה, וּמִתְפַּשֵּׁט בַּחִיּוּת שֶׁל כָּל הַגּוּף וְעַל יְדֵי זֶה נִשְׁלָמִין הָאוֹתִיּוֹת וְיֵשׁ לָהֶם שְׁלֵמוּת וְצָרִיך לִשְׁהוֹת הַדָּבָר אֵצֶל זֶה הָאָדָם לְהִשְׁתַּמֵּשׁ בּוֹ עַד שֶׁנִּפְסָקִין הָאוֹתִיּוֹת וְהַנִּיצוֹצוֹת הַשַּׁיָּכִין לְשָׁרְשׁוֹ וְאַחַר כָּך יוֹצֵא מֵרְשׁוּתוֹ לְאָדָם אַחֵר שֶׁהִגִּיעַ הָעֵת שֶׁיִּהְיֶה עֲלִיָּה לְהָאוֹתִיּוֹת הַנִּשְׁאָרִים שֶׁהֵם מִשּׁרֶשׁ אֶחָד עִם הָאָדָם הָאַחֵר וְעַל כֵּן יוֹצֵא לִרְשׁוּתוֹ. וְלִפְעָמִים חוֹזֵר הַדָּבָר וּבָא לְאוֹתוֹ הָאָדָם שֶׁהָיָה שֶׁלּוֹ מִתְּחִלָּה כִּי מֵחֲמַת שֶׁלּא הָיָה לוֹ אָז חֶלְקֵי נֶפֶשׁ רוּחַ נְשָׁמָה אֵלּוּ לא הָיָה יָכוֹל אָז לְהַשְׁלִים הָאוֹתִיּוֹת אֵלּוּ עַד עַתָּה שֶׁהִגִּיעוּ לוֹ אֵלּוּ חֶלְקֵי נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁעַל יָדָם יָכוֹל לְהַשְׁלִים אֵלּוּ הָאוֹתִיּוֹת הַנִּשְׁאָרִים וּבֵין כָּך, הֻכְרַח לִשְׁהוֹת אֵצֶל אַחֵר וּכְשֶׁמַשְׁלִים הָאוֹתִיּוֹת אֵלּוּ נִתּוֹסֵף לוֹ הֶאָרָה בַּנֶּפֶשׁ רוּחַ נְשָׁמָה שֶׁלּוֹ מֵחֲמַת הֶאָרוֹת אוֹתִיּוֹת אֵלּוּ שֶׁהִגִּיעוּ אֵלָיו וְנִשְׁלְמוּ אֶצְלוֹ וְעַל יְדֵי הֶאָרָה זוֹ, מֵאִיר בְּשׁרֶשׁ נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁלּוֹ שֶׁהוּא בְּצַדִּיק וּכְנֶסֶת יִשְׂרָאֵל, שֶׁהֵם שָׁרְשֵׁי כָּל הַנְּשָׁמוֹת כַּנַּ"ל וְעַל יְדֵי הַהִתְנוֹצְצוּת הַזּאת, נִתְיַחֵד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל הַנִּקְרָאִים מַשָּׂא וּמַתָּן כַּנַּ"ל וְעַל שֵׁם זֶה נִקְרָא מִקָּח וּמִמְכָּר וְכָל הַדְּבָרִים, וְכָל הַלִּמּוּד מַשָּׂא וּמַתָּן כִּי עַל יָדָם נִתְיַחֵד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל, הַנִּקְרָאִים מַשָּׂא וּמַתָּן כַּנַּ"ל

4. And in order to guard this memory one needs to guard himself from falling into the aspect of r`a `ayin/"evil eye," the aspect of mitat halev/death of the heart, because the memory depends mainly on the eye, in the aspect of "for a remembrance between your eyes]" [Ex. 13], because forgetfulness comes via r`a `ayin via mitat halev, in the aspect of "I am forgotten like a dead man from the heart" [Ps. 31], because r`a `ayin and mitat halev are a single aspect, because "shuryana d`eina b'liba talya/the sight of the eye depends on the heart;" "wayamat libo b'kirbo/and his [Naval's] heart died in him" [I Sam 25:37]. And mitat halev is the aspect of the broken pieces of the Tablets, "katvem `al luach libekh/write them on the tablets of your heart" [Prov. 7:3]. And forgetfulness comes via the broken Tablets, as our Sages obm said, "ilmale lo nishtahbru luchot harishonot lo hayta shikh'cha ba`olam/if the first Tablets were not broken there would be no forgetfullness in the world" [Eruvin 54a], hence forgetfulness is mainly from r`a `ayin which is the aspect of mitat halev which is the aspect of the broken Tablets which are the root of forgetfulness as mentioned. And Avshalom, who had `ayin har`a on the kingship of his father, through this mitat halev was said of him, for it is said: "Vayikach shlosha shvatim b'kapo, vayitka`em b'lev Avshalom//And he took three darts in his hand, and thrust them through the heart of Absalom" [2 Sam. 18:14], because blemish of the memory comes via r`a `ayin as mentioned. And King David, alav haShalom, fled then from his kingdom because of Avshalom, and Shim`i Ben Gera cursed him, and said [2 Sam. 16:12] "Ulai yireh Hashem b`einai/Perhaps Hashem will look at my eyes" -- "at my eyes" specifically, because whoever sees that he falls into r`a `ayin, if he does not feel in himself that he can stand in this, to escape from it, he must flee from it, but whoever can repair, then he needs to repair and needs to see the substance of aspect of r`a `ayin in order to known the rood that he needs to repair through it. Because there are several aspects of r`a `ayin, and when one falls into the r`a `ayin of haughtiness, that he squints his eye at the promotion of his fellow, he needs to subdue [it] in the root of the promotion, i.e. in the root of malkhut, which is the aspect of Mashiach, and he [Mashiach] is the root of malkhut, in the aspect of [1 Sam. 2:10] "v'yiten `oz l'malko, v'yarem keren meshicho/He will give strength to his King, and will raise the horn of his Annointed" And he is the aspect of tov `ayin/good eye, in the aspect of: "y'feh `eintayim v'tov re'i/beautiful-eyed and good-looking" [1 Sam. 16:12] which was said of David, who was Mashiach.

ד. וּכְדֵי לִשְׁמר הַזִּכָּרוֹן הַנַּ"ל צָרִיך לִשְׁמר אֶת עַצְמוֹ שֶׁלּא יִפּל לִבְחִינַת רַע עַיִן לִבְחִינַת מִיתַת הַלֵּב כִּי עִקַּר הַזִּכָּרוֹן תּוֹלֶה בָּעַיִן, בִּבְחִינַת: "וּלְזִכָּרוֹן בֵּין עֵינֶיך" כִּי הַשִּׁכְחָה בָּא עַל יְדֵי רַע עַיִן עַל יְדֵי מִיתַת הַלֵּב, בִּבְחִינַת "נִשְׁכַּחְתִּי כְּמֵת מִלֵּב" כִּי רַע עַיִן וּמִיתַת הַלֵּב הֵם בְּחִינָה אַחַת כִּי שׁוּרְיָנָא דְּעֵינָא בְּלִבָּא תַּלְיָא"וַיָּמָת לִבּוֹ בְּקִרְבּוֹ" וּמִיתַת הַלֵּב, הִיא בְּחִינַת שִׁבְרֵי לוּחוֹת "כָּתְבֵם עַל לוּחַ לִבֶּך" וְשִׁכְחָה הִיא עַל יְדֵי שִׁבְרֵי לוּחוֹת כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה 'אִלְמָלֵא לא נִשְׁתַּבְּרוּ לוּחוֹת הָרִאשׁוֹנוֹת לא הָיְתָה שִׁכְחָה בָּעוֹלָם' נִמְצָא שֶׁעִקַּר הַשִּׁכְחָה, הִיא עַל יְדֵי רַע עַיִן, שֶׁהוּא בְּחִינַת מִיתַת הַלֵּב שֶׁהִיא בְּחִינַת שִׁבְרֵי לוּחוֹת שֶׁמִּשָּׁם עִקַּר הַשִּׁכְחָה כַּנַּ"ל. וְאַבְשָׁלוֹם שֶׁהָיָה עֵינוֹ רָעָה בְּמַלְכוּת אָבִיו עַל יְדֵי זֶה נֶאֱמַר בּוֹ מִיתַת הַלֵּב שֶׁנֶּאֱמַר: "וַיִּקַּח שְׁלֹשָׁה שְׁבָטִים בְּכַפּוֹ, וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם" כִּי פָּגַם בַּזִּכָּרוֹן, עַל יְדֵי רַע עַיִן כַּנַּ"ל. וְדָוִד הַמֶּלֶך, עָלָיו הַשָּׁלוֹם, בָּרַח אָז מִמַּלְכוּתוֹ מִפְּנֵי אַבְשָׁלוֹם וְקִלֵּל אוֹתוֹ שִׁמְעִי בֶּן גֵּרָא, וְאָמַר "אוּלַי יִרְאֶה ה' בְּעֵינַי" "בְּעֵינַי" דַּיְקָא כִּי מִי שֶׁרוֹאֶה שֶׁנּוֹפֵל לְרַע עַיִן אִם אֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ שֶׁיּוּכַל לַעֲמד בָּזֶה לְהִנָּצֵל מִמֶּנּוּ צָרִיך לִבְרחַ מִמֶּנּוּ אֲבָל מִי שֶׁיָּכוֹל לְתַקֵּן, אֲזַי צָרִיך לְתַקֵּן וְצָרִיך לִרְאוֹת מַהוּת בְּחִינַת הָרַע עַיִן כְּדֵי לֵידַע הַשּׁרֶשׁ שֶׁצָּרִיך לְתַקֵּן עַל יָדוֹ כִּי יֵשׁ כַּמָּה בְּחִינוֹת רַע עַיִן וּכְשֶׁנּוֹפֵל לְרַע עַיִן שֶׁל הִתְנַשְּׂאוּת שֶׁעֵינוֹ צָרָה בְּהִתְנַשְּׂאוּת שֶׁל חֲבֵרוֹ צָרִיך לְהַכְנִיעַ בְּהַשּׁרֶשׁ שֶׁל הַהִתְנַשְּׂאוּת הַיְנוּ בְּשׁרֶשׁ הַמַּלְכוּת, שֶׁהוּא בְּחִינַת מָשִׁיחַ וְהוּא שׁרֶשׁ הַמַּלְכוּת, בִּבְחִינַת: "וְיִתֶּן עֹז לְמַלְכּוֹ, וְיָרֵם קֶרֶן מְשִׁיחוֹ" וְהוּא בְּחִינַת טוֹב עַיִן, בִּבְחִינַת: "יְפֵה עֵינַיִם וְטוֹב ראִי" הַנֶּאֱמָר בְּדָוִד, שֶׁהוּא מָשִׁיחַ.

"Mishnah: Abba Shaul says, 'I was burying corpses. One time a cave opened up under me, and I was standing over the eye socket of the corpse, up to my nose. When I stepped back, they said it was the eye of Avshalom.'" And this is why Abba Shaul said, "I was burying corpses," because Abba Shaul was always trying to remedy r`a `ayin, which is called death as mentioned. "One time a cave opened under me" i.e. the aspect of devekut/cleaving [to God], the aspect of "k'ma`ar ish v'liot/according to the space of each, with wreaths" [I Kings 7:36], i.e. aspect of emet: "emet me'eretz titzmach/Truth shall sprout from the earth" [Ps. 85:11], because "tov `ayin hu yevrach/he who is tov `ayin will be blessed" [Prov. 22:9], and the blessings are aspect of emeth, as is written: "hamitbarech ba'aretz yitbarech be'Elohai Amen/he who blesseth himself in the earth shall bless himself by the God of truth" [Isa. 65:16], and this is why Abba Shaul said that through his emet, devekut was opened for him, "and I stood over the eye socket of the corpse up to my nose," i.e. because of the devekut, I stood myself in danger, to inter into the eye socket of the dead, i.e. in the r`a `ayin until I needed to use the aspect of Masiach, in order to subdue the r`a `ayin, and this explains "up to my nose," which is the aspect of "ruach apeinu Mashaich Hashem/the breath of our nose, the Mashiach of Hashem" [Lam. 4:20]. "And when I stepped back they said it was the eye of Avshalom i.e. that Avshalom fell into this aspect of r`a `ayin, and this is the explanation of "when I stepped to my back," i.e. after the remedy, that I returned the aspect of Mashiach to its place, to the aspect of "achorai/to my back" beacuse that is where the root of Melekh Hamashiach is, in the aspect of "melekh asur barhatim/the king is captivated in its tresses" [Song 7:6], "barhitin mochin/in the tresses of the brain" [Tikun 6 daf 21] he is captivated, i.e. in the aspect of the tefilin knot, which is the aspect of "my back" as our Sages of blessed memory said, "and you shall see my back" [Ex. 33:23] -- this is the knot of the tefilin, "the soul of my lord shall be bound in the bundle of life" [I Sam. 25:29] which was said of David, because tefilin are aspect of life, as our Sages obm said, "kol mananiach tefilin zocheh l'chayim/whoever lays tefilin attains life", for it is written: "Hashem `aleikhem yichyu/Hashem, by these things [men] live" [Isa. 38:16] and therefore they did not tell him that it was the eye of Avshalom, until [after] he stepped back. Because if he knew this beforehand, he probably would not have endangered himself so much to enter into such a r`a `ayin, because it is very dangerous.

תַּנְיָא: אַבָּא שָׁאוּל אוֹמֵר, קוֹבֵר מֵתִים הָיִיתִי פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתַּי, וְעָמַדְתִּי בְּגַלְגַּל עֵינוֹ שֶׁל מֵת, עַד חָטְמִי כְּשֶׁחָזַרְתִּי לַאֲחוֹרַי, אָמְרוּ עַיִן שֶׁל אַבְשָׁלוֹם הַוָה וְזֶה שֶׁאָמַר אַבָּא שָׁאוּל, קוֹבֵר מֵתִים הָיִיתִי כִּי אַבָּא שָׁאוּל הִשְׁתַּדֵּל לְתַקֵּן תָּמִיד אֶת הָרַע עַיִן, הַנִּקְרָא מִיתָה כַּנַּ"ל פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתַּי הַיְנוּ בְּחִינַת דְּבֵקוּת, בְּחִינַת: "כְּמַעַר אִישׁ וְליוֹת" מִתַּחְתַּי, הַיְנוּ בְּחִינַת אֱמֶת: "אֱמֶת מֵאֶרֶץ תִּצְמַח" כִּי "טוֹב עַיִן הוּא יְברָך" וְהַבְּרָכוֹת הֵם בְּחִינַת אֱמֶת כְּמוֹ שֶׁכָּתוּב: "הַמִּתְבָּרֵך בָּאָרֶץ יִתְבָּרֵך בֵּאלקֵי אָמֵן" וְזֶה שֶׁאָמַר אַבָּא שָׁאוּל שֶׁעַל יְדֵי הָאֱמֶת שֶׁלּוֹ, נִפְתְּחָה לוֹ דְּבֵקוּת וְעָמַדְתִּי בְּגַלְגַּל עֵינוֹ שֶׁל מֵת עַד חָטְמִי הַיְנוּ מֵחֲמַת הַדְּבֵקוּת הֶעֱמַדְתִּי עַצְמִי בְּסַכָּנָה לִכְנס בְּגַלְגַּל עֵינוֹ שֶׁל מֵת, הַיְנוּ בְּרַע עַיִן עַד שֶׁהֻצְרַכְתִּי לְהִשְׁתַּמֵּשׁ בִּבְחִינַת מָשִׁיחַ, כְּדֵי לְהַכְנִיעַ אֶת הָרַע עַיִן וְזֶה עַד חָטְמִי, שֶׁהוּא בְּחִינַת: "רוּחַ אַפֵּינוּ מְשִׁיחַ ה'" וּכְשֶׁחָזַרְתִּי לַאֲחוֹרַי אָמְרוּ לִי עֵינוֹ שֶׁל אַבְשָׁלוֹם הָיְתָה הַיְנוּ שֶׁאַבְשָׁלוֹם נָפַל לִבְחִינַת הָרַע עַיִן הַזֶּה וְזֶהוּ כְּשֶׁחָזַרְתִּי לַאֲחוֹרַי הַיְנוּ אַחַר הַתִּקּוּן שֶׁחָזַרְתִּי בְּחִינַת מָשִׁיחַ לִמְקוֹמוֹ, לִבְחִינַת אֲחוֹרַי כִּי שָׁם שׁרֶשׁ הַמֶּלֶך הַמָּשִׁיחַ בִּבְחִינַת: "מֶלֶך אָסוּר בָּרְהָטִים", 'בְּרָהִיטֵי מחִין' "אָסוּר", הַיְנוּ בְּחִינַת קֶשֶׁר שֶׁל תְּפִילִּין, שֶׁהִיא בְּחִינַת אֲחוֹרַי כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה . ......."וְרָאִיתָ אֶת אֲחוֹרָי", זֶה קֶשֶׁר שֶׁל תְּפִילִּין "וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים", הַנֶּאֱמָר בְּדָוִד כִּי תְּפִילִּין הֵם בְּחִינַת חַיִּים כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה 'כָּל הַמַּנִּיחַ תְּפִילִּין זוֹכֶה לְחַיִּים', שֶׁנֶּאֱמַר: "ה' עֲלֵיהֶם יִחְיוּ" וְעַל כֵּן לא אָמְרוּ לוֹ שֶׁעֵינוֹ שֶׁל אַבְשָׁלוֹם הָיְתָה עַד שֶׁחָזַר לַאֲחוֹרָיו כִּי אִלּוּ הָיָה יוֹדֵעַ מִקּדֶם מִזֶּה אֶפְשָׁר לא הָיָה מְסַכֵּן עַצְמוֹ כָּל כָּך לִכָּנֵס בְּרַע עַיִן כָּזֶה כִּי הוּא סַכָּנָה גְּדוֹלָה.

5. And one needs to guard the eye from the power of imagination, and even someone who is tov `ayin needs to guard against this as we see [physically], because even someone who has good vision can err, by seeing from afar, and the opposite of the truth appears to him. And the power of imagination comes via lashon har`a because the power of imagination is the beastly power, because even a beast has a capacity for imagination. And one who brings an evil report falls into beastliness, and therefore the power of imagination overcomes him, which is the beastly force. And when the da`at goes away from him he falls from the love of Hashem Yithbarakh, and falls into the love of beastliness "ki ata hada`at ma'asta, va'emas'kha mikahen li/because you have rejected knowledge, therefore I have rejected you, and you shall be no priest to Me" [Hos. 4:6], but "Avraham ohavi/Avraham my friend" [Isa. 41:8] "atah kohen/you shall be priest" [Ps. 110:4], the aspect of "v'kamatz hakohen/and the priest shall take a fingersfull" [Lev. 5:12], and then the imagination overcomes him, which is the beastly power, "nidmu `ami mib'li hada`at/my people are destroyed for lack of knowledge" [Hos. 4:6] — "nidmu" i.e. the power of imagination.

ה.וְצָרִיך לִשְׁמר אֶת הָעַיִן מִכּחַ הַמְדַמֶּה וַאֲפִילּוּ מִי שֶׁהוּא טוֹב עַיִן צָרִיך לִשְׁמר מִזֶּה כְּמוֹ שֶׁאָנוּ רוֹאִים, כִּי אֲפִילּוּ מִי שֶׁיֵּשׁ לוֹ רְאִיָּה יָפָה יָכוֹל לִטְעוֹת, עַל יְדֵי שֶׁרוֹאֶה מֵרָחוֹק, וְנִדְמֶה לוֹ לְהֵפֶך מִן הָאֱמֶת וְהַכּחַ הַמְדַמֶּה בָּא עַל יְדֵי לְשׁוֹן הָרָע כִּי כּחַ הַמְדַמֶּה הוּא כּחַ הַבַּהֲמִיּוּת כִּי גַּם בְּהֵמָה יֵשׁ לָהּ זֶה הַכּחַ הַמְדַמֶּה וְהַמּוֹצִיא דִּבָּה הוּא נוֹפֵל לְבַהֲמִיּוּת וְעַל כֵּן נִתְגַּבֵּר עָלָיו כּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ הַבַּהֲמִיּוּת וּכְשֶׁהַדַּעַת נִסְתַּלֵּק מִמֶּנּוּ נוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַך, וְנוֹפֵל לְאַהֲבַת הַבַּהֲמִיּוּת "כִּי אַתָּה הַדַּעַת מָאַסְתָּ, וָאֶמְאָסְך מִכַּהֵן לִי" "אַבְרָהָם אוֹהֲבִי": "אַתָּה כהֵן", בְּחִינַת "וְקָמַץ הַכּהֵן" וְאָז מִתְגַּבֵּר עָלָיו כּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ הַבַּהֲמִיּוּת "נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת", "נִדְמוּ", הַיְנוּ כּחַ הַמְדַמֶּה

6. And this power of imagination always seeks a vessel to dwell in, and therefore it always goes about trying to take up residence via someone who reviews halakhot. And therefore they make a chidush in the Torah, and it is a nice chidush that is received by people because it comes via the imagination, which likens one word to another. But! the evil that is in it is more than the good, and these chidushim injure the sustenance, because via chidushei Torah the heavens and earth were created, as is written, "v'leemor letzion `ami ata/and [I, God] say to Tzion, you are my people" [Isa. 51:16] — do not read it "`ami/my people" but "`imi/with me" — as I made the heavens and earth by my speaking (so you likewise you who make effort in the Torah do merit) [Intro to the Zohar, daf 5], and by means of this, all the inflow and blessings come to the world, as is written: "Yiftach Hashem l'kha et otzro hatov et hashamayim/Hashem will open unto you His good treasure the heaven..." [Deut. 28:12]. But! when the chidushim are via the force of imagination then they create firmaments of futility, and because of them famine comes to the world, and even if there is also good in them, because they are words of Torah, which are aspect of satiety — but because the bad is more than the good therefore the bad overcomes, and the good is annulled, in the aspect of "v'lo nod`a ki ba'u el kirbena/and it could not be discerned that they went [eaten up] into them" [Gen. 41:21], because, God forbid, the aspect of the seven years of famine overcome the aspect of the seven years of satiety, which is the aspect of the bad overcoming the good, "v'lo nod`a" etc. as mentioned. And the reason why the power of imagination frequently comes to dwell on one who reviews halakhot is because it was created on Erev Shabbat at twilight, "vekidesh `alav hayom/and the day became sanctified on Him" [as it were, Hashem was involved in creation when it became Shabbat and He had to stop] and a body was not created for it, as written in the Zohar on the verse "asher bara Elohim la`asot/which God created to make," where he explains that the klipot, which are aspect of the power of imagination, were created Erev Shabbat at twilight, and meanwhile it became Shabbat on Him and they were left as spirits without body etc., see there. And therefore this power of imagination, which is the aspect of the klipot, which is spirit without body, it seeks for itself a body to dwell in and goes to someone who reviews halakhah, because they create everything via the words of their Torah, therefore it goes and dwells in them in order that a body be created for it to be clothed wherewith. And this is why it is written regarding unusual dreams, i.e. why a dream which is the aspect of the power of imagination tries to dwell on one who reviews halakha, [it is] because the thing was prepared by God, and God hastened to complete it; this is the aspect of the "asher bara Elohim la`asot/which God created to make" mentioned above, that everything was being prepared Ever Shabbat at twilight and the day became sanctified, and God hastened to make it without a body, and because of this it always tries to dwell on one who reviews halakha, as mentioned. And this is "chalom Par`oh echad hu/the dream of Par`oh is one", i.e. the dream of Par`oh, who is the aspect of the vain imagination as written, "tafri`u et ha`am/let the people free," it is from "echad/one" i.e. from ahavah/love [because echad is the aspect of love as explained elsewhere [gematria 13]], i.e. from fallen love as mentioned, as in "nidmu `ami mib'li hada`at, ki ata hada`at ma'asta/my people are destroyed for lack of knowledge, because you have rejected knowledge" etc. as mentioned.

ו.וְזֶה הַכּחַ הַמְדַמֶּה, הוּא מְבַקֵּשׁ תָּמִיד כְּלִי לִשְׁכּן שָׁם וְעַל כֵּן הוּא מַחֲזִיר תָּמִיד לִשְׁרוֹת עַל פִּי שׁוֹנֵה הֲלָכוֹת וְעַל כֵּן אִם הֵם מְחַדְּשִׁים דָּבָר בַּתּוֹרָה, הוּא חִדּוּשׁ נָאֶה וּמִתְקַבֵּל כִּי הוּא בָּא מִכּחַ הַמְדַמֶּה, שֶׁהוּא מְדַמֶּה מִלְּתָא לְמִלְּתָא אַך שֶׁהָרַע שֶׁבּוֹ הוּא יוֹתֵר מֵהַטּוֹב וְאֵלּוּ הַחִדּוּשִׁים מַזִּיקִים לְפַרְנָסָה כִּי עַל יְדֵי חִדּוּשֵׁי תּוֹרָה נִבְרָאִים שָׁמַיִם וָאָרֶץ כְּמוֹ שֶׁכָּתוּב: "וְלֵאמר לְצִיּוֹן עַמִּי אָתָּה" אַל תִּקְרֵי עַמִּי אֶלָּא עִמִּי, מָה אֲנָא עֲבַדִי שְׁמַיָּא וְאַרְעָא בְּמִלּוּלִי וְכוּ' וְעַל יְדֵי זֶה בָּאִים כָּל הַהַשְׁפָּעוֹת וְהַבְּרָכוֹת לָעוֹלָם כְּמוֹ שֶׁכָּתוּב:יִפְתַּח ה' לְך אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם וְכוּ' אַך כְּשֶׁהַחִדּוּשִׁים הֵם עַל יְדֵי כּחַ הַמְדַמֶּה אֲזַי נִבְרָאִין רְקִיעִין דְּשָׁוְא וְעַל יָדָם בָּא רָעָב לָעוֹלָם וְאַף שֶׁיֵּשׁ בָּהֶם גַּם כֵּן טוֹב, שֶׁהֵם דִּבְרֵי תוֹרָה, שֶׁהֵם בְּחִינַת שׂבַע אַך מֵחֲמַת שֶׁהָרַע יוֹתֵר מֵהַטּוֹב עַל כֵּן הָרַע גּוֹבֵר, וְהַטּוֹב נִתְבַּטֵּל בִּבְחִינַת: "וְלא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה" שֶׁמִּתְגַּבֵּר חַס וְשָׁלוֹם בְּחִינַת שֶׁבַע שְׁנֵי הָרָעָב עַל בְּחִינַת שֶׁבַע שְׁנֵי הַשָּׂבָע שֶׁהוּא בְּחִינַת הִתְגַּבְּרוּת הָרָע עַל הַטּוֹב "וְלא נוֹדַע" וְכוּ' כַּנַּ"ל וּמַה שֶׁמְּחַזֵּר הַכּחַ הַמְדַמֶּה לִשְׁרוֹת עַל פִּי שׁוֹנֵה הֲלָכוֹת הוּא מִפְּנֵי שֶׁהוּא נִבְרָא בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְקִדֵּשׁ עָלָיו הַיּוֹם וְלא נִבְרָא לוֹ גּוּף כְּמוֹ שֶׁכָּתוּב בַּזוהַר עַל פָּסוּק "אֲשֶׁר בָּרָא אֱלהִים לַעֲשׂוֹת" שֶׁמְּבאָר שָׁם, שֶׁהַקְּלִיפּוֹת שֶׁהֵם בְּחִינַת הַכּחַ הַמְדַמֶּה נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וּבְתוֹך כָּך קִדֵּשׁ עָלָיו הַיּוֹם וְנִשְׁאֲרוּ רוּחַ בְּלא גּוּף וְכוּ' עַיֵּן שָׁם וְעַל כֵּן זֶה הַכּחַ הַמְדַמֶּה, שֶׁהוּא בְּחִינַת הַקְּלִיפּוֹת, שֶׁהוּא רוּחַ בְּלא גּוּף הוּא מְבַקֵּשׁ לְעַצְמוֹ גּוּף לִשְׁרוֹת בּוֹ וְהוֹלֵך אֵצֶל הַשּׁוֹנֵי הֲלָכוֹת, כִּי הֵם בּוֹרְאִים הַכּל בְּדִבְרֵי תּוֹרָתָם עַל כֵּן הוּא הוֹלֵך וְשׁוֹרֶה אֶצְלָם כְּדֵי שֶׁיִּהְיֶה נִבְרָא לוֹ גּוּף לְהִתְלַבֵּשׁ בּוֹ עַל יָדָם וְזֶה שֶׁכָּתוּב וְעַל הִשָּׁנוֹת הַחֲלוֹם הַיְנוּ מַה שֶּׁהַחֲלוֹם שֶׁהוּא בְּחִינַת כּחַ הַמְדַמֶּה הִשְׁתַּדְּלוּתוֹ לִשְׁרוֹת עַל הַשּׁוֹנֵה הֲלָכוֹת כִּי נָכוֹן הַדָּבָר מֵעִם הָאֱלוהִים, וּמְמַהֵר הָאֱלוהִים לַעֲשׂוֹתוֹ זֶה בְּחִינַת: "אֲשֶׁר בָּרָא אֱלהִים לַעֲשׂוֹת" הַנַּ"ל שֶׁהָיָה נָכוֹן הַכּל עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְקִדֵּשׁ הַיּוֹם, וּמִהֵר אֱלהִים לַעֲשׂוֹתוֹ בְּלא גּוּף וּמֵחֲמַת זֶה הוּא מַחֲזִיר תָּמִיד לִשְׁרוֹת עַל הַשּׁוֹנֵה הֲלָכוֹת כַּנַּ"ל וְזֶה, "חֲלוֹם פַּרְעה אֶחָד הוּא" הַיְנוּ חֲלוֹם פַּרְעה, שֶׁהוּא בְּחִינַת כּחַ הַמְדַמֶּה כּחַ בָּטֵל כְּמוֹ שֶׁכָּתוּב: "תַּפְרִיעוּ אֶת הָעָם" הוּא בָּא מֵאֶחָד הַיְנוּ מֵאַהֲבָה [כִּי אֶחָד הוּא בְּחִינַת אַהֲבָה כַּמְבאָר בְּמָקוֹם אַחֵר] הַיְנוּ מֵאַהֲבָה נְפוּלָה כַּנַּ"ל בְּחִינַת "נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת, כִּי אַתָּה הַדַּעַת מָאַסְתָּ" וְכוּ' כַּנַּ"ל.

Hence via removal of da`at, which comes via lashon har`a, which is like "motzi dibbah hu kesil/he who utters slander is a fool" [Prov. 10:18], i.e. because da`at leaves him, because of this he falls from love of Hashem Yithbarakh, to beastly loves, and then the power of imagination overcomes him, which is the power of beastliness. And by the power of imagination, the memory is blemished and he falls to forgetfulness. And now! come and see, how good and how nice is the connection of this whole scripture "nidmu `ami" etc. mentioned. "Nidmu `ami mibli hada`at" because via blemish of da`at, the power of imagination overcomes. "Because you have rejected da`at, I have rejected you from being priest to me" because via blemish of da`at, one falls from holy loves which are aspect of Kohen as mentioned. And then the power of imagination overcomes him, as in "nidmu `ami" etc. as mentioned. And this is why the verse ended "vatishkach Torat Eloheikha/since you have forgotten the Torah of your God" "you have forgotten" certainly, because via blemish of the da`at, through this the power of imagination overcomes and through this the memory is blemished and one comes to forgetfulness as mentioned. "Eshkach baneikha gam ani/I will also forget your children" because via blemishing the ZiKaRon/memory and falling to forgetfullness, via this one has no ben ZaKhaR/male child, which was brought above regarding Avshalom, who did not merit to have a ben zachar beacuse this person blemished the zikaron as mentioned. And this is the "eshkach baneikha gam ani." And therefore Par`oh decreed against the zecharim specifically, because Par`oh is the aspect of the power of imagination, which is the vain power as mentioned, which overcomes the zikaron, which is the aspect of ben zakhar as mentioned. Because the power of imagination, when in overcomes, God forbid, it damages and nullifies, God forbid, the zikaron as mentioned. And this is "vayitzav Par`oh... kol haben ha'yilod ha'ye'orah tashlichuhu/and Pah`oh commanded... every boy that is born, throw him in the river" etc. "To the river" specifically, because the river of Mitzrayim, is Pishon, where the power of imagination dwells as mentioned, i.e. he wanted to blemish the zikaron, which is the aspect of ben zakhar, via the power of imagination, which dwells "`al pi shoneh halakhot/on the mouth of one who reviews halakhah" as mentioned.

נִמְצָא עַל יְדֵי הִסְתַּלְּקוּת הַדַּעַת, שֶׁבָּא עַל יְדֵי לְשׁוֹן הָרָע שֶׁהוּא בְּחִינַת: "מוֹצִיא דִּבָּה הוּא כְּסִיל" דְּהַיְנוּ שֶׁנִּסְתַּלֵּק מִמֶּנּוּ הַדַּעַת עַל יְדֵי זֶה נוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַך, לָאַהֲבוֹת הַבַּהֲמִיּוֹת וְאָז מִתְגַּבֵּר עָלָיו כּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ הַבַּהֲמִיּוּת וְעַל יְדֵי הַכּחַ הַמְדַמֶּה, נִפְגָּם הַזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה וְעַתָּה בּוֹא וּרְאֵה, מַה טּוֹב וּמַה נָּעִים עַתָּה קֶשֶׁר כָּל הַמִּקְרָא הַזֶּה "נִדְמוּ עַמִּי" וְכוּ' הַנַּ"ל נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת שֶׁעַל יְדֵי פְּגַם הַדַּעַת, מִתְגַּבֵּר כּחַ הַמְדַמֶּה כַּנַּ"ל כִּי אַתָּה הַדַּעַת מָאַסְתָּ וָאֶמְאָסְך מִכַּהֵן לִי כִּי עַל יְדֵי פְּגַם הַדַּעַת, נוֹפֵל מֵאַהֲבוֹת דִּקְדֻשָּׁה שֶׁהֵם בְּחִינַת כּהֵן כַּנַּ"ל וְאָז מִתְגַּבֵּר עָלָיו הַכּחַ הַמְדַמֶּה, בְּחִינַת "נִדְמוּ עַמִּי" וְכוּ' כַּנַּ"ל וְזֶהוּ שֶׁסִּיֵּם שָׁם בְּפָסוּק זֶה וַתִּשְׁכַּח תּוֹרַת אֱלקֶיך וַתִּשְׁכַּח וַדַּאי כִּי עַל יְדֵי פְּגַם הַדַּעַת, שֶׁעַל יְדֵי זֶה מִתְגַּבֵּר הַכּחַ הַמְדַמֶּה עַל יְדֵי זֶה נִפְגָּם הַזִּכָּרוֹן וּבָא לְשִׁכְחָה כַּנַּ"ל אֶשְׁכַּח בָּנֶיך גַּם אָנִי כִּי עַל יְדֵי שֶׁפּוֹגֵם בַּזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה עַל יְדֵי זֶה אֵין לוֹ בֵּן זָכָר כְּמוֹ שֶׁמּוּבָא לְעֵיל לְעִנְיַן אַבְשָׁלוֹם, שֶׁלּא זָכָה לְבֵן זָכָר מֵחֲמַת זֶה שֶׁפָּגַם בַּזִּכָּרוֹן כַּנַּ"ל וְזֶהוּ: "אֶשְׁכַּח בָּנֶיך גַּם אָנִי" כַּנַּ"ל וְעַל כֵּן גָּזַר פַּרְעה עַל הַזְּכָרִים דַּיְקָא כִּי פַּרְעה הוּא בְּחִינַת הַכּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ בָּטֵל כַּנַּ"ל שֶׁהוּא מִתְגַּבֵּר עַל הַזִּכָּרוֹן, שֶׁהוּא בְּחִינַת בֵּן זָכָר כַּנַּ"ל כִּי כּחַ הַמְדַמֶּה כְּשֶׁמִּתְגַּבֵּר, חַס וְשָׁלוֹם הוּא פּוֹגֵם וּמְבַטֵּל, חַס וְשָׁלוֹם אֶת הַזִּכָּרוֹן כַּנַּ"ל וְזֶהוּ,: "וַיְצַו פַּרְעה וְכוּ' כָּל הַבֵּן הַיִּלּוֹד הַיְארָה תַּשְׁלִיכֻהוּ" "הַיְארָה" דַּיְקָא, כִּי יְאוֹר מִצְרַיִם, זֶה פִּישׁוֹן שֶׁשָּׁם שׁוֹרֶה הַכּחַ הַמְדַמֶּה כַּנַּ"ל הַיְנוּ שֶׁרָצָה לִפְגּם הַזִּכָּרוֹן, שֶׁהוּא בְּחִינַת בֵּן זָכָר עַל יְדֵי הַכּחַ הַמְדַמֶּה, הַשּׁוֹרֶה עַל פִּי שׁוֹנֵה הֲלָכוֹת כַּנַּ"ל.

And to subdue the power of imagination, this is via the aspect of yad/hand, as in "b'yad hanevi'im adameh/I have used similitudes via [lit. "by hand of"] the prophets" [Hos 12:11]. And yad, i.e. the aspect of simchah/joy, the aspect of "us'machtem b'khol mishlakh yedchem/and you shall rejoice in all that you put your had unto" [Deut. 12:7]. And this is the aspect of keli zemer/musical instrument which is played with the hand, for by means of this the prophecy used to dwell on the prophets, as written "kechu li menagen/get me a musician" etc. [II Kings 3:15] etc. because the instrument channels the ruach/spirit/air, and it mixes good and bad. Because there is `atzvut ruach/sad wind, dark wind, bad wind, as said of Shaul: "U'vi`atato ruach ra`ah/and an evil spirit terrified him" [I Sam. 16:14] and there is good wind, as written: "Ruchakha tovah tancheni b'eretz mishor/let Your good spirit lead me in an even land" [Ps. 143:10] and it is the aspect of the spirit of prophecy, ruach hakodesh. But! when good is mixed with bad, one cannot receive prophecies of truth. And therefore it is written of Shaul: "Vayitnabe... va'yipol `arom/and he prophecied... and fell naked" [I Sam. 19:24] and Rashi explains: "an expression denoting he was insane" because he was mixed with ruach shetut/spirit of folly, sad wind and this is why someone who plays with his hand on an instrument, he gathers and collects with his hand the good wind, spirit of prophecy from out of the said wind. And one who knows how to play needs to know how to gather and collect and find the pieces of spirit one by one in order to build the melody i.e. the joy i.e. to build the good wind, spirit of prophecy which is the opposite of sad wind. Because the player needs to go up and down with his hand on the instrument in order to intentionally build up the joy in shelemut/completion/wholeness. And when the prophet hears this melody from one who knows how to play then he receives from him the spirit of prophecy, which he gathered with has hand from out of the sad wind "v'tov l'kha/and you shall be well [lit. good for you]" [I Sam. 16:16] -- specifically, because he gathers and refines the good from out of the bad. And the root of the gathering out and building up the spirit of prophecy, is via the hand, because that is where the entrustment of the spirits is, as is wirtten: "b'yadkha afkid ruchi/into Your hand I commit my spirit and as written: "asher b'yado nefesh kol chai v'ruach kol basar ish/in Whose hand is the soul of all living and the spirit of all flesh of man." "V'hayah k'nagen hamenagen va't'hi `alav yad Hashem" [II Kings 3:15].

וּלְהַכְנִיעַ הַכּחַ הַמְדַמֶּה הוּא עַל יְדֵי בְּחִינַת יָד, בְּחִינַת "בְּיַד הַנְּבִיאִים אֲדַמֶּה" וְיָד, הַיְנוּ בְּחִינַת שִׂמְחָה, בְּחִינַת "וּשְׂמַחְתֶּם בְּכָל מִשְׁלַח יֶדְכֶם" וְזֶה בְּחִינַת כְּלֵי זֶמֶר שֶׁמְּנַגְּנִין בַּיָּד שֶׁעַל יְדֵי זֶה שׁוֹרָה הַנְּבוּאָה עַל הַנְּבִיאִים כְּמוֹ שֶׁכָּתוּב: "קְחוּ לִי מְנַגֵּן" וְכוּ' כִּי הַכְּלִי הוּא הִתְאַסְּפוּת הָרוּחַ וְהוּא מְערָב טוֹב וָרַע כִּי יֵשׁ עַצְבוּת רוּחַ, רוּחַ נְכֵאָה רוּחַ רָעָה כַּנֶּאֱמָר בְּשָׁאוּל: "וּבִעֲתַתּוּ רוּחַ רָעָה" וְיֵשׁ רוּחַ טוֹבָה כְּמוֹ שֶׁכָּתוּב: "רוּחֲך טוֹבָה תַּנְחֵינִי בְּאֶרֶץ מִישׁוֹר" וְהוּא בְּחִינַת רוּחַ נְבוּאָה, רוּחַ הַקּדֶשׁ אַך כְּשֶׁהוּא מְערָב טוֹב וָרַע, אֵינוֹ יָכוֹל לְקַבֵּל נְבוּאוֹת אֱמֶת וְעַל כֵּן כָּתוּב בְּשָׁאוּל: "וַיִּתְנַבֵּא וְכוּ' וַיִּפּל עָרם" וּפֵרֵשׁ רַשִׁ"י: 'לְשׁוֹן מְשֻׁגָּע' כִּי הָיָה מְערָב בְּרוּחַ שְׁטוּת, עַצְבוּת רוּחַ וְזֶה שֶׁמְּנַגֵּן בַּיָּד עַל הַכְּלִי הוּא מְקַבֵּץ וּמְלַקֵּט בַּיָּד אֶת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה מִתּוֹך עַצְבוּת רוּחַ וְצָרִיך לִהְיוֹת יוֹדֵעַ נַגֵּן שֶׁיֵּדַע לְקַבֵּץ וְלִלְקט וְלִמְצא חֶלְקֵי הָרוּחַ אַחַת לְאַחַת כְּדֵי לִבְנוֹת הַנִּגּוּן הַיְנוּ הַשִּׂמְחָה הַיְנוּ לִבְנוֹת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה שֶׁהוּא הֶפֶך עַצְבוּת רוּחַ כִּי צָרִיך לַעֲלוֹת וְלֵירֵד בְּיָדוֹ עַל הַכְּלִי שֶׁמְּנַגֵּן כְּדֵי לְכַוֵּן לִבְנוֹת הַשִּׂמְחָה בִּשְׁלֵימוּת. וּכְשֶׁהַנָּבִיא שׁוֹמֵעַ זֶה הַנִּגּוּן מֵהַיּוֹדֵעַ נַגֵּן אֲזַי מְקַבֵּל מִמֶּנּוּ רוּחַ נְבוּאָה, שֶׁקִּבֵּץ זֶה בְּיָדוֹ מִתּוֹך הָעַצְבוּת רוּחַ "וְטוֹב לָך" דַּיְקָא, שֶׁמְּלַקֵּט וּמְצָרֵף הַטּוֹב מִתּוֹך הָרָע וְעִקַּר הִתְקַבְּצוּת וּבִנְיַן הָרוּחַ נְבוּאָה, הוּא עַל יְדֵי הַיָּד כִּי שָׁם פִּקְדוֹנוֹת הָרוּחוֹת, כְּמוֹ שֶׁכָּתוּב: "בְּיָדְך אַפְקִיד רוּחִי" וּכְמוֹ שֶׁכָּתוּב: "אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ" "וְהָיָה כְּנַגֵּן הַמְּנַגֵּן וַתְּהִי עָלָיו יַד ה'"

Thus via the hands, since he plays with his hand on the musical instrument, through this he chooses out the good wind from the bad wind, which this is the aspect of the spirit of prophecy as mentioned. And all this is the aspect of subduing the imagination which is the aspect of bad wind, spirit of folly which wants to damage and confuse the aspect of the good wind, spirit of prophecy. And it is subdued and anulled, and through this the joy comes via the one who plays with his hand as mentioned. Because main [way] the imagination overcomes is via sadness because the imagination is the aspect of sullen wind, dark wind, bad wind which confuses the good wind, spirit of prophecy which is the aspect of memory as mentioned, the aspect of the "l'adbaka machshavta b`alma d'atei" mentioned above. And therefore one cannot receive the spirit of prophecy, ruach hakodesh except via joy, which is the aspect of playing by hand, as written "vyahay k'nagen hamenagen vat'hi `alav yad Hashem," the aspect of "v'nagen b'yado v'tov lakh" etc. as mentioned. And the one who plays, it is necessary that he knows how to play as mentioned, also he the instrument needs to be whole in order that the wind not go out mixed bad with good together. And therefore it is necessary that he knows to play and also that the instrument that he plays on be whole in completion as fit, which is the aspect of choosing out the good wind which is the aspect of joy aspect of spirit of prophecy from the sullen wind, which is the bad wind as mentioned. Because when the instrument is not whole or when he does not know how to play, and he does not know how to pick up and drop his hand to choose out the good wind from the bad wind, regarding him it is said "kol rucho yotzi kesil/he gives full vent to his folly" [Prov. 29:11], i.e. he lets out all the wind at once and then the melody and the joy are not built up, and the imagination is not subdued, and this is like: "tezte rucho yashuv l'admato/his spirit goes out, he returns to the earth he came from" [Ps. 146], i.e. aspect of the imagination i.e. when all the wind goes out then it goes and returns to the imagination because the imagination is not subdued, and this is the aspect of: "tetze rucho yashuv l'admato" -- ie. to the aspect of the imagination, i.e. when all the spirit goes out then it goes and returns to the imagination because the imagination was not subdued because he was not able to collect and separate the good wind and all the wind came out mixed good with bad. But when he has the aspect of the hand which collects and separates the aspect of good wind from the bad wind then he subdues the imagination, in the aspect of: "u'v'yad hanevi'im adameh" as mentioned. Because the root of the aspect of prophecy is from the aspect of the hand, which separates the good wind from the bad wind. And through this it suppresses the imagination which is the aspect of bad wind mixed with good as mentioned.

נִמְצָא עַל יְדֵי שֶׁמְּנַגֵּן בַּיָּד עַל הַכְּלִי זֶמֶר עַל יְדֵי זֶה מְבָרֵר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה שֶׁזֶּהוּ בְּחִינַת רוּחַ נְבוּאָה כַּנַּ"ל וְכָל זֶה הוּא בְּחִינַת הַכְנָעַת הַמְדַמֶּה שֶׁהוּא בְּחִינַת הָרוּחַ רָעָה, רוּחַ שְׁטוּת שֶׁרוֹצֶה לִפְגּם וּלְבַלְבֵּל אֶת בְּחִינַת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה וְהוּא נִכְנָע וְנִתְבַּטֵּל, עַל יְדֵי הַשִּׂמְחָה הַבָּאָה עַל יְדֵי הַמְּנַגֵּן בַּיָּד כַּנַּ"ל כִּי עִקַּר הִתְגַּבְּרוּת הַמְדַמֶּה הוּא עַל יְדֵי עַצְבוּת כִּי הַמְדַמֶּה הוּא בְּחִינַת עַצְבוּת רוּחַ רוּחַ נְכֵאָה, רוּחַ רָעָה שֶׁהוּא מְבַלְבֵּל אֶת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה שֶׁהוּא בְּחִינַת זִכָּרוֹן הַנַּ"ל בְּחִינַת לְאַדְבָּקָא מַחֲשַׁבְתָּא בְּעָלְמָא דְּאָתֵי הַנַּ"ל וְעַל כֵּן אֵין יְכוֹלִין לְקַבֵּל רוּחַ נְבוּאָה, רוּחַ הַקּדֶשׁ כִּי אִם עַל יְדֵי שִׂמְחָה, שֶׁהוּא בְּחִינַת מְנַגֵּן בַּיָּד כְּמוֹ שֶׁכָּתוּב "וְהָיָה כְּנַגֵּן הַמְּנַגֵּן וַתְּהִי עָלָיו יַד ה'" בְּחִינַת: "וְנִגֵּן בְּיָדוֹ וְטוֹב לָך" וְכוּ' כַּנַּ"ל וְזֶה הַמְנַגֵּן, צָרִיך שֶׁיִּהְיֶה יוֹדֵעַ נַגֵּן כַּנַּ"ל גַּם, צָרִיך שֶׁיִּהְיֶה הַכְּלִי בִּשְׁלֵמוּת כְּדֵי שֶׁלּא תֵּצֵא כָּל הָרוּחַ הַמְערָב טוֹב וָרַע בְּבַת אַחַת וְעַל כֵּן צָרִיך שֶׁיִּהְיֶה יוֹדֵעַ נַגֵּן וְגַם שֶׁיִּהְיֶה הַכְּלִי שֶׁמְּנַגְּנִין עָלָיו שָׁלֵם בִּשְׁלֵמוּת כָּרָאוּי שֶׁהוּא בְּחִינַת מַה שֶּׁמְּבָרֵר הָרוּחַ טוֹבָה שֶׁהוּא בְּחִינַת שִׂמְחָה בְּחִינַת רוּחַ נְבוּאָה מִן הָעַצְבוּת רוּחַ, שֶׁהוּא רוּחַ רָעָה כַּנַּ"ל כִּי כְּשֶׁאֵין הַכְּלִי שָׁלֵם אוֹ שֶׁאֵינוֹ יוֹדֵעַ נַגֵּן, וְאֵינוֹ יוֹדֵעַ לַעֲלוֹת וְלֵירֵד בְּיָדוֹ לְבָרֵר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה עָלָיו נֶאֱמַר: "כָּל רוּחוֹ יוֹצִיא כְּסִיל" דְּהַיְנוּ שֶׁמּוֹצִיא כָּל הָרוּחַ בְּבַת אַחַת וַאֲזַי בְּוַדַּאי אֵין נִבְנֶה הַנִּגּוּן כִּי עִקַּר נְעִימַת הַנִּגּוּן, נַעֲשֶׂה עַל יְדֵי בֵּרוּר הָרוּחַ [שֶׁהוּא הָאֲוִיר שֶׁמִּשָּׁם הַקּוֹל, כַּיָּדוּעַ לְחַכְמֵי הַנְּגִינָה] הַיְנוּ שֶׁעִקַּר בְּחִינַת הַנִּגּוּן הוּא עַל יְדֵי בֵּרוּר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה וּכְשֶׁיּוֹצֵא כָּל הָרוּחַ בְּבַת אַחַת יוֹצֵא כְּמוֹ שֶׁהוּא מְערָב טוֹב וָרַע וַאֲזַי אֵין נִבְנֶה הַנִּגּוּן וְהַשִּׂמְחָה, וְאֵין נִכְנָע הַמְדַמֶּה וְזֶה בְּחִינַת: "תֵּצֵא רוּחוֹ יָשׁוּב לְאַדְמָתוֹ" "לְאַדְמָתוֹ", הַיְנוּ בְּחִינַת הַמְדַמֶּה הַיְנוּ כְּשֶׁיּוֹצֵא כָּל הָרוּחַ אֲזַי חוֹזֵר וְשָׁב אֶל הַמְדַמֶּה כִּי לא נִכְנָע הַמְדַמֶּה מֵאַחַר שֶׁאֵינוֹ יָכוֹל לְלַקֵּט וּלְבָרֵר הָרוּחַ טוֹבָה וְיוֹצֵא כָּל הָרוּחַ הַמְערָב טוֹב וָרַע אֲבָל כְּשֶׁיֵּשׁ לוֹ בְּחִינַת יָד הַנַּ"ל הַמְלַקֵּט וּמְבָרֵר בְּחִינַת הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה אֲזַי מַכְנִיעַ הַמְדַמֶּה, בִּבְחִינַת: "וּבְיַד הַנְּבִיאִים אֲדַמֶּה" כַּנַּ"ל כִּי עִקַּר בְּחִינַת הַנְּבוּאָה, הוּא מִבְּחִינַת הַיָּד הַנַּ"ל שֶׁמְּבָרֵר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה וְעַל יְדֵי זֶה מַכְנִיעַ הַמְדַמֶּה שֶׁהוּא בְּחִינַת רוּחַ רָעָה הַמְערָב בְּרוּחַ טוֹבָה כַּנַּ"ל

And this is why it is written: "mi `alah-shamayim vayerad, mi asaf-ruach bechofnav, mi tzarar-mayim basimlah, mi hekim kol-afsei aretz/Who has ascended up into heaven, and descended? Who has gathered the wind in his fists? Who has bound the waters in his garment?" [Prov. 30], this is the aspect of the one who makes music, because the player goes up and down in the melody because he needs to go up and down in the measure of the scale, according to the weight of the song, in order to collect this wind, "mi asaf-ruach bechofnav" -- "in his palms" literally, which are the hands, because there is the root of the wind mentioned, because the root of the aspect of the wind is in the hands which is where the entrustment of the spirits is as mentioned. And this is "mi tzarar-mayim basimlah" -- "shifkhi kamayim libekh/pour out your heart like water" [Lam 2:19] i.e. by collecting the wind he binds up the water in his garment, because he guards his heart so that the imagination not control him. And this is "mi hekim kol-afsei-aretz" because through this he establishes the aspect of feet which is clothed in this world; "afsei," the aspect of the legs, as is written "vaya`avireni mei afsayim/and he caused me to pass through waters that were to the ankles" [Eze. 47:3] because via the manual music the imagination is subdued and then [he] attains the memory which is the aspect of knowing how to understand all the clues that are in every thing in the wolrd which are aspect of the Godly lifeforce, the aspect of raglei kedushah what are clothed in all the things in the world as mentioned.

וְזֶה שֶׁכָּתוּב: "מִי עָלָה שָׁמַיִם וַיֵּרַד, מִי אָסַף רוּחַ בְּחָפְנָיו, מִי צָרַר מַיִם בַּשִּׂמְלָה, מִי הֵקִים כָּל אַפְסֵי אָרֶץ" זֶה בְּחִינַת הַמְנַגֵּן כִּי זֶה הַמְנַגֵּן, הוּא עוֹלֶה וְיוֹרֵד בַּנְּגִינָה כִּי צָרִיך לַעֲלוֹת וְלֵירֵד בְּמִדַּת הַנִּימִין, כְּפִי מִשְׁקַל הַשִּׁיר, כְּדֵי לְקַבֵּץ הָרוּחַ וְזֶה, מִי אָסַף רוּחַ בְּחָפְנָיו בְּחָפְנָיו מַמָּשׁ, שֶׁהֵם הַיָּדַיִם כִּי שָׁם שׁרֶשׁ הָרוּחַ כַּנַּ"ל שֶׁעִקַּר בְּחִינַת הָרוּחַ הוּא בַּיָּדַיִם שֶׁשָּׁם פִּקְדוֹנוֹת הָרוּחוֹת כַּנַּ"ל וְזֶה, מִי צָרַר מַיִם בַּשִּׂמְלָה: "שִׁפְכִי כַמַּיִם לִבֵּך" הַיְנוּ שֶׁעַל יְדֵי זֶה שֶׁמְּלַקֵּט הָרוּחַ הוּא צוֹרֵר מַיִם בַּשִּׂמְלָה שֶׁשּׁוֹמֵר הַלֵּב שֶׁלּא יִשְׁלט עָלָיו הַמְדַמֶּה וְזֶה מִי הֵקִים כָּל אַפְסֵי אָרֶץ שֶׁעַל יְדֵי זֶה הוּא מֵקִים בְּחִינַת רַגְלִין הַמְלֻבָּשׁ בְּזֶה הָעוֹלָם "אַפְסֵי", בְּחִינַת רַגְלִין, כְּמוֹ שֶׁכָּתוּב: "וַיַּעֲבִרֵנִי מֵי אָפְסָיִם" כִּי עַל יְדֵי נִגּוּן בַּיָּד הַנַּ"ל עַל יְדֵי זֶה נִכְנָע הַמְדַמֶּה וַאֲזַי זוֹכֶה לַזִּכָּרוֹן הַנַּ"ל שֶׁהוּא בְּחִינַת מַה שֶּׁיּוֹדֵעַ לְהָבִין כָּל הָרְמָזִים שֶׁיֵּשׁ בְּכָל דָּבָר שֶׁבָּעוֹלָם שֶׁהֵם בְּחִינַת חִיּוּת אֱלקוּת בְּחִינַת רַגְלֵי הַקְּדֻשָּׁה, הַמְלֻבָּשִׁים בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם כַּנַּ"ל

And this is "mi hekim kol afsei aretz" because he raises and establishes the aspect of raglei hakedushah that are clothed in this world as mentioned. And this is: "Vayehi miketz shanatayim yamim" — it is the aspect of those who utter slander, of whom it is said: "yom lashanah ylom lashanah" because through them the aspect of ahavah d'kedusha is spoiled and damaged which is the aspect of the "v'kamatz hakohen" mentioned. "Miketz" which is the aspect of blemish of the kamatz. "U'phar`oh cholem/and Phar`oh was dreaming" i.e. the power of imagination mentioned. "V'hineh `omed `al haye'or/and behold standing by the river" this is the Pishon i.e. aspect of pi shoneh halakhot whom the faculty of imagination overcomes as mentioned. "V'hineh min haye'or/and behold out of the river..." i.e. through them comes the seven years of satiefy and seven years of famine, i.e. good and bad as mentioned. And the bad exceeds and overcomes the good, in the aspect of "v'lo nod`a ki ba'u kirvenah." "Asaf Elohim et cherpati/God has taken away shame" [Gen 30:23] that He sweetens the bad, which is the aspect of hunger in the aspect of "asher lo tikchu `od cherpat ra`av bagoyim/that you no longer receive the shame of famine among the nations" [Eze. 38:30]. "Ish asher ruach Elohim bo/a man in whom is the spirit of God" [Gen. 41:38], "v'yosef yashit yado `al `eineikha/and Yosef will place his hands on your eyes" [Gen. 46:4] because through the hand, the eye is protected from the faculty of imagination as mentioned. See in Saba what is darshened on the verse: "Hashem Elohai gadalta me'od..." and this is the aspect of "ezkerah neginati balailah, `im levavi asicha vayichapes ruchi/I recall my music at night; I speak with my heart and my spirit searches" [Ps. 77] "at night," because that is the time of entrusting the spirits, the aspect of the "b'yadkha afkid ruchi/into Your hand I commend my spirit" mentioned above. That is the time for collecting the good spirit from out of the bad spirit, i.e. that is the main time for the hitbodedut, to isolate oneself with his Creator and lay out his speech before Hashem Yithbarakh, to relate his heart and seek the good spirit i.e. the good points that are yet in him to separate them from the bad wind which is the aspect of the melody mentioned, through which the memory is guarded as mentioned, i.e. though this he merits to remember his ultimate purpose for the coming world and always think of his end and cling his mind to the coming world constantly, which all this is the aspect of memory as mentioned.

וְזֶהוּ: "מִי הֵקִים כָּל אַפְסֵי אָרֶץ" שֶׁמַּעֲלֶה וּמֵקִים בְּחִינַת רַגְלֵי הַקְּדֻשָּׁה הַמְלֻבָּשִׁין בְּזֶה הָעוֹלָם כַּנַּ"ל וְזֶהוּ, וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים הוּא בְּחִינַת מוֹצִיאֵי דִבָּה, הַנֶּאֱמָר בָּהֶם: "יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה" שֶׁעַל יָדָם נִתְקַלְקֵל וְנִפְגַּם בְּחִינַת אַהֲבָה דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת: "וְקָמַץ הַכּהֵן" כַּנַּ"ל מִקֵּץ, שֶׁהוּא בְּחִינַת פְּגַם הַקָּמַץ וּפַרְעה חֹלֵם, הַיְנוּ הַכּחַ הַמְדַמֶּה כַּנַּ"ל וְהִנֵּה עמֵד עַל הַיְאר זֶה פִּישׁוֹן הַיְנוּ בְּחִינַת פִּי שׁוֹנֵה הֲלָכוֹת, שֶׁמִּתְגַּבֵּר עֲלֵיהֶם הַכּחַ הַמְדַמֶּה כַּנַּ"ל וְהִנֵּה מִן הַיְאר וְכוּ' הַיְנוּ שֶׁעַל יָדָם בָּא שֶׁבַע שְׁנֵי שָׂבָע וְשֶׁבַע שְׁנֵי רָעָב, הַיְנוּ טוֹב וָרַע כַּנַּ"ל וְהָרַע מִתְרַבֶּה וְגוֹבֵר עַל הַטּוֹב בִּבְחִינַת: "וְלא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה" "אָסַף אֱלהִים אֶת חֶרְפָּתִי" שֶׁהוּא מַמְתִּיק אֶת הָרָע, שֶׁהוּא בְּחִינַת הָרָעָב בִּבְחִינַת: "אֲשֶׁר לא תִקְחוּ עוֹד חֶרְפַּת רָעָב בַּגּוֹיִם" "אִישׁ אֲשֶׁר רוּחַ אֱלהִים בּוֹ" "וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיך" שֶׁעַל יְדֵי הַיָּד, נִשְׁמָר הָעַיִן מִכּחַ הַמְדַמֶּה כַּנַּ"ל עַיֵּן בְּסָבָא מַה שֶּׁדָּרַשׁ עַל פָּסוּק: "ה' אֱלקַי גָּדַלְתָּ מְאד" וְכוּ' וְזֶה בְּחִינַת: "אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׁ רוּחִי" בַּלַּיְלָה, שֶׁאָז הוּא פִּקְדוֹנוֹת הָרוּחוֹת, בְּחִינַת: "בְּיָדְך אַפְקִיד רוּחִי" הַנַּ"ל אֲזַי הַזְּמַן לְקַבֵּץ הָרוּחַ טוֹבָה מִתּוֹך הָרוּחַ רָעָה הַיְנוּ שֶׁאָז עִקַּר הַזְּמַן שֶׁל הַהִתְבּוֹדְדוּת לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַך לָשׂוּחַ עִם לְבָבוֹ וּלְחַפֵּשׂ הָרוּחַ טוֹבָה, דְּהַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן לְבָרְרָם מִתּוֹך הָרוּחַ רָעָה שֶׁזֶּהוּ בְּחִינַת נִגּוּן הַנַּ"ל שֶׁעַל יְדֵי זֶה נִשְׁמָר הַזִּכָּרוֹן כַּנַּ"ל דְּהַיְנוּ שֶׁעַל יְדֵי זֶה זוֹכֶה לִזְכּר תַּכְלִיתוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא וְלַחֲשׁב תָּמִיד עַל סוֹפוֹ וּלְאַדְבְּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי תָּמִיד שֶׁכָּל זֶה הוּא בְּחִינַת זִכָּרוֹן כַּנַּ"ל

And this is: "ezkerah neginati balailah, `im levavi asicha, vayichapes ruchi." If you examine this scripture closely, you will find that all these words all explain this matter. "Ezkerhah" is the aspect of the memory, that one must always remember the coming world. And this is the aspect of "neginati" i.e. aspect of the melody which is the aspect of separating the good from the bad mentioned, because through the aspect of melody and joy one can merit to remind oneself of the coming world because guarding the memory is via manual music, which is the aspect of joy mentioned. "Balailah" because in main time of separating the good wind is at night which is the time of entrusting the spirits as mentioned. And this is `im levavi asichah because through the aspect of melody and joy the heart is guarded from the faculty of imagination as mentioned. And then he can pour out his heart like water before Hashem which is the aspect of the “mi tzarar mayim basimlah" in the aspect of "shifkhi kamayim libekh nokhach pnei Hashem." "`Im levavi asichah vayichapes ruchi" because through this one wakes up to speak with his heart regarding his enduring purpose for the coming world and seek and request and find the good points, the aspect of the good spirit that is in him, in order to return to Hashem Yithbarakh through this. Because the main way of teshuvah is to subdue the bad spirit, and separate the good spirit, as is known. And this is the aspect of rising at midnight, because a harp was hung over the bed of David and when midnight arrived it would play by automatically, i.e. at midnight the aspect of the melody of holiness is awakened which is drawn from the harp of David who is the aspect of separating the good wind etc. as mentioned. And therefore that is the time to be strong in the service of Hashem and rise then to delve in the service of Hashem to spread his speech before him Yithbarakh because that is the main time of separating via the aspect of instrumental song mentioned which is the aspect of the harp of David which played then as mentioned. And understand these things well for practical application.

וְזֶהוּ: "אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, עִם לְבָבִי אָשִׂיחָה, וַיְחַפֵּשׂ רוּחִי" אִם תְּדַקְדֵּק בַּמִּקְרָא הַזֶּה, תִּמְצָא שֶׁבְּכָל הַמִּלּוֹת הָאֵלֶּה בְּכֻלָּם מְבאָר כָּל עִנְיָן הַנַּ"ל אֶזְכְּרָה, זֶה בְּחִינַת הַזִּכָּרוֹן הַנַּ"ל שֶׁצְּרִיכִין לִזְכּר תָּמִיד בְּעָלְמָא דְּאָתֵי וְזֶה בְּחִינַת נְגִינָתִי, דְּהַיְנוּ בְּחִינַת הַנִּגּוּן הַנַּ"ל שֶׁהוּא בְּחִינַת בֵּרוּר הַטּוֹב מִן הָרָע כַּנַּ"ל כִּי עַל יְדֵי בְּחִינַת נִגּוּן וְשִׂמְחָה יְכוֹלִין לִזְכּר עַצְמוֹ בָּעוֹלָם הַבָּא כִּי שְׁמִירַת הַזִּכָּרוֹן הוּא, עַל יְדֵי נִגּוּן בַּיָּד, שֶׁהוּא בְּחִינַת שִׂמְחָה כַּנַּ"ל בַּלָּיְלָה, כִּי עִקַּר בֵּרוּר הָרוּחַ טוֹבָה הוּא בַּלַּיְלָה שֶׁאָז הוּא פִּקְדוֹנוֹת הָרוּחוֹת כַּנַּ"ל וְזֶהוּ: "עִם לְבָבִי אָשִׂיחָה" כִּי עַל יְדֵי בְּחִינַת נִגּוּן וְשִׂמְחָה הַנַּ"ל עַל יְדֵי זֶה נִשְׁמָר הַלֵּב מִכּחַ הַמְדַמֶּה כַּנַּ"ל וְאָז יָכוֹל לִשְׁפּך לִבּוֹ כַּמַּיִם לִפְנֵי ה' שֶׁזֶּהוּ בְּחִינַת: "מִי צָרַר מַיִם בַּשִּׂמְלָה" הַנַּ"ל בִּבְחִינַת: "שִׁפְכִי כַמַּיִם לִבֵּך נכַח פְּנֵי ה'" עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי שֶׁעַל יְדֵי זֶה נִתְעוֹרְרִין לָשׂוּחַ עִם לְבָבוֹ מִתַּכְלִיתוֹ הַנִּצְחִי לָעוֹלָם הַבָּא וּלְחַפֵּשׂ וּלְבַקֵּשׁ לִמְצא הַנְּקֻדּוֹת טוֹבוֹת בְּחִינַת הָרוּחַ טוֹבָה שֶׁבְּקִרְבּוֹ, כְּדֵי לָשׁוּב לְהַשֵּׁם יִתְבָּרַך עַל יְדֵי זֶה כִּי עִקַּר הַתְּשׁוּבָה הוּא, לְהַכְנִיעַ הָרוּחַ רָעָה, וּלְבָרֵר הָרוּחַ טוֹבָה כַּיָּדוּעַ וְזֶה בְּחִינַת קִימָה בַּחֲצוֹת לַיְלָה כִּי כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד וְכֵיוָן שֶׁהִגִּיעַ חֲצוֹת לַיְלָה הָיָה מְנַגֵּן מֵאֵלָיו הַיְנוּ שֶׁבַּחֲצוֹת לַיְלָה אָז נִתְעוֹרֵר בְּחִינוֹת הַנִּגּוּן דִּקְדֻשָּׁה הַנִּמְשָׁך מִכִּנּוֹר שֶׁל דָּוִד שֶׁהוּא בְּחִינַת בֵּרוּר הָרוּחַ טוֹבָה וְכוּ' כַּנַּ"ל וְעַל כֵּן אָז הַזְּמַן לְהִתְגַּבֵּר בַּעֲבוֹדַת הַשֵּׁם לָקוּם אָז לַעֲסֹק בַּעֲבוֹדַת הַשֵּׁם לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַך כִּי אָז עִקַּר הַבֵּרוּר עַל יְדֵי בְּחִינַת נִגּוּן בַּכְּלִי הַנַּ"ל שֶׁהוּא בְּחִינַת כִּנּוֹר שֶׁל דָּוִד שֶׁמְּנַגֵּן אָז כַּנַּ"ל וְהָבֵן הֵיטֵב דְּבָרִים אֵלּוּ לְמַעֲשֶׂה


This Torah was said on Shabbat Chanukah and after he said this Torah he said, "I have now told, how to light ner chanukah l'amshakha m'shach r'vut kudsha u'ladlaka butzina/to drawn down great anointings of the holy and to light the candle. "Shemen mishchat kodesh/the oil of holy anointing", which is da`at as is known, i.e. aspect of growing the da`at mentioned which is the aspect of memory, and he did not explain more.

זאת הַתּוֹרָה נֶאֶמְרָה בְּשַׁבָּת חֲנוּכָּה וְאַחַר שֶׁאָמַר הַתּוֹרָה הַזּאת אָמַר: אֲנִי אָמַרְתִּי עַתָּה, אֵיך מַדְלִיקִין נֵר חֲנוּכָּה בְּחִינַת 'לְאַמְשָׁכָא מְשַׁח רְבוּת קֻדְשָׁא וּלְאַדְלָקָא בּוּצִינָא' "שֶׁמֶן מִשְׁחַת קדֶשׁ", שֶׁהוּא הַדַּעַת כַּיָּדוּעַ הַיְנוּ בְּחִינַת הַגְדָּלַת הַדַּעַת הַנַּ"ל שֶׁהוּא בְּחִינַת זִכָּרוֹן הַנַּ"ל וְלא בֵּאֵר יוֹתֵר

Pertaining to the above: "Mi asaf ruach b'chofnav, mi tzarar mayim basimlah" etc. as mentioned above:

"Yashev rucho yizlu mayim/[He] causes his wind to blow, and the waters flow" [Ps. 147]. Via yashev rucho that he collects and gathers the wind in his hand, through this the water flow, the aspect of mi tzarar mayim which is the aspect of the heart, the aspect of shifkhi kamayim libekh as mentioned, see there.

The summary of the matter is that which our Rabbis obm said, "ein adam dan gezera shava me`atzmo/a man is not permitted to determine a gezera shava on his own" because it can happen that he determines a gezera shava by himself and it is from the faculty of imagination, which likens one word to another as mentioned, see there. And therefore it is forbidden to determine a gezera shava, i.e. to relate one word to another by himself unless he so received it from his Rav, and his Rav from his Rav up to Moshe Rabeinu a"h, from the mouth of the Almighty, in order to spare oneself from the power of imagination. Now understand this.

[שַׁיָּך לְעֵיל]

מִי אָסַף רוּחַ בְּחָפְנָיו מִי צָרַר מַיִם בַּשִּׂמְלָה וְכוּ' כַּנַּ"ל

"יַשֵּׁב רוּחוֹ יִזְּלוּ מָיִם" עַל יְדֵי יַשֵּׁב רוּחוֹ שֶׁמְּלַקֵּט וּמְאַסֵּף הָרוּחַ בְּיָדוֹ עַל יְדֵי זֶה יִזְּלוּ מָיִם בְּחִינַת מִי צָרַר מַיִם שֶׁהוּא בְּחִינַת הַלֵּב, בְּחִינַת: "שִׁפְכִי כַמַּיִם לִבֵּך" כַּנַּ"ל, עַיֵּן שָׁם. כְּלַל הָעִנְיָן, הוּא מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה אֵין אָדָם דָּן גְּזֵרָה שָׁוָה מֵעַצְמוֹ כִּי יָכוֹל לִהְיוֹת שֶׁהוּא דָּן גְּזֵרָה שָׁוָה מֵעַצְמוֹ וְהוּא מִכּחַ הַמְדַמֶּה שֶׁמְּדַמֶּה מִלְּתָא לְמִלְּתָא כַּנַּ"ל עַיֵּן שָׁם עַל כֵּן אָסוּר לָדוּן גְּזֵרָה שָׁוָה, הַיְנוּ לְדַמּוֹת מִלְּתָא לְמִלְּתָא מֵעַצְמוֹ אֶלָּא אִם כֵּן קִבְּלָהּ מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, מִפִּי הַגְּבוּרָה, כְּדֵי לְהִנָּצֵל מִכּחַ הַמְדַמֶּה וְהָבֵן.


#60 Pathach Rabbi Shim`on[edit]

The holy Idra Rabba ["The Great Assembly:" a part of the Zohar where Rashbi and nine other sages gather together and they explain deep secrets of the Divine "Anatomy." This Torah is an explanation and commentary on this beginning passage from it]:

Rabbi Shim`on opened [the discourse] and said: "`Eth la`asoth laShem..." [Simply read, "Time for Hashem to act," but which the Sages read midrashically as: It is time (for us) to act for Hashem, Ps. 119:126]: Why is it "time to act for Hashem"? Because "...heferu Toratekha/they have annulled your Torah." What is, "They have annulled your Torah?" The Supernal Torah [which is the secret of the Ze`ir Anpin], for it is nullified if it is not carried out with these repairs of it [which follow]; and this [verse] is said concerning the Atik Yomin/Ancient of Days. One verse states [Deut. 33:29], "Ashreikha Yisrael, mi khamokha/Fortunate are you, Yisrael; who is like you?" whereas another verse states [Ex. 15:11], "Mi khamokha ba'elim Hashem/Who is like You among the mighty, Hashem?" He called to Rabbi El`azar his son [whose soul was rooted in Chokhmah] and sat him in front of him, and Rabbi Abba [whose soul was rooted in Binah, he seated] from the other side [while R. Shimon's soul was rooted in Da`at] and said, "Anan klala dekhola/We are the embodiment of everything! `Ad kan it'taknu kayamin/Up until now the Pillars have been repaired." They were silent, heard a sound, and their knees [aRKuVatan] trembled [lit. kissed each other]. What was the sound? The voice of the supernal assembly assembling [namely, the meRKaVot of HK"BH]. [Zohar Nasso 128a]

1. Know that there are pathways of the Torah which contain very profound hitbonenut [contemplation; understanding; insight; discernment]; that it is impossible to come to this hitbonenut except by way of wealth. Just as with the simple teachings of the Torah, "Im ein kemach ein Torah/If there is no flour, there is no Torah" [Avot 3] — and in any case a person needs sustenance — so accordingly for this hitbonenut which is extremely great it is necessary for him to have very great riches; to have great hon/wealth without any lack in it whatsoever. For, one needs all the abundance of the world for this hitbonenut.

And the children of Yissakhar, who had this hitbonenut, in the aspect of, "Umibnei Yissakhar yod`ei vinah/And of the children of Yissachar, [people] knowing discernment..." [I Chron. 12:33], were not privileged to this except by way of wealth, as in, "Yissakhar chamor garem/Yissakhar is a {bony, strong} ass" [Gen. 49], and its Targum is: "rich in property." Therefore Moshe and all the prophets had very great riches in order to come thereby to this hitbonenut. And on account of there being this hitbonenut in the Torah therefore the Torah is called hon/wealth [see Eruvin 54b].

And similarly, whoever the Torah passed through their hands had very great riches: namely Moshe Rabeinu who brought the Torah to Yisrael had great riches as our rabbis z"l have said [see Nedarim 38a], and so too were Rebbi [Yehudah haNassi] who arranged and sealed the mishnayot and Rav Ashi who was the sealing of the Talmud and organized the whole Talmud as well, who also were extremely wealthy, as our rabbis of blessed memory have said (Gittin 59a; see B"M 85a), for on account of them arranging the entire Oral Torah and the Torah passing through their hands, therefore they were also wealthy, as mentioned, for one needs great riches for this hitbonenut.

And this is the aspect of, "Pesol lekha/Hew for yourself" (Ex. 34:1) — and our rabbis obm expounded, "hapesolet yihyu shelkha/the discards shall be yours (Yerushalmi Shekalim 5:2), for just as with simple teachings of the Torah, before one brings out a new peshat/basic meaning, one must first say prefaces and afterwards one throws away the introductions and comes to what [he] intends to say — for the essence is what one intends [to say], and all the words and introductions before are an aspect of pesolet which shed off and are discarded around the intended thing — likewise in hitbonenut of the Torah one needs to walk around first and go around in several turns until coming to the intended thing. And the essence is the intended thing, and all these turns are an aspect of pesolet and they are the aspect of riches, through which [people] come to the hitbonenut. And this is the aspect of, "Pesol lekhahapesolet yihyeh shelkha:" that is where Moshe became rich from, for these discards of the Tablets are the aspect of surroundings, which fall down and are discarded around and around the hitbonenut; and they are the aspect of riches as mentioned, through which they come to the aforementioned hitbonenut.

And this is the letters of "ממון/MaMON" being acrostic for, "Misham Nit`asher Moshe/from there Moshe became rich" [Rashi on Ex. 34:1], and the Vav [= six]" is the aspect of the tablets from whence Moshe became rich, for the tablets were six long and six wide etc., as our rabbis z"l have said [B"B 14a].

2. And arriving at this prosperity is by means of the aspect of "tikunei `Atik/repairs of the `Atik/Ancient/Everlasting One," the aspect of "arikhut yamim/length of days/longevity," the aspect of zaken/elder, for arikhut yamim is needed in order to receive into it the riches of the hitbonenut.

And the arikhut yamim/length of days is namely that a person needs to see to it to lengthen and expand his days, because each and every day from the place where it begins for each person is definitely short initially; that is, in the beginning of the day the service that he needs to perform on that day is very hard upon him, for example to pray, study and so forth, and therefore the day initially is short, for he needs to begin little by little and then progressively broaden in his service. And the man needs to see to it to expand, widen and lengthen each and every hour which comes afterward, expanding and widening it with additional kedushah/sanctity/separation. And likewise when the second day comes, he should continually broaden with the addition of extra kedushah, and thus at each and every moment his days should widen with the adding of kedushah; and this is the aspect of arikhut yamim.

And Avraham, who merited to the aspect of zaken/elder, the aspect of arikhut yamim/length of days, by means of this merited riches, in the aspect of, "VeAvraham zaken ba bayamim vaShem berakh et-Avraham bakol/And Avraham was zaken/old, advanced in yamim/days/years, and Hashem blessed Avraham with everything" [Gen. 24:1]. And this is the aspect of, "Mizekenim etbonan/More than my elders [or, From eldes] I will discern" [Ps. 119:100], that through this aspect of zaken/elder he comes to the hitbonenut which comes via riches, which is drawn down into arikhut yamim/length of days, which is the aspect of zaken/elder as mentioned.

3. And the aspect of zaken, that is, to widen and lengthen his days by adding kedushah each moment, as mentioned, is via yir'ah/awe/fear, as the yir'ah brings additional kedushah each and every day, by which the days lengthen and widen, in the aspect of "yir'at Hashem tosif yamim/the fear of Hashem will increase days" [Prov. 10:27]. "Yir'at Hashem hi otzaro/The fear of Hashem is His storehouse" [Isa. 33:6], in the aspect of: He [God] made her [Eve] like a storehouse, as she is narrow on top and wide below" [Berakhot 61a], for at their beginnings the days are short and then they go and widen with additional kedushah via yir'ah as mentioned.

Hence by yir'ah/awe one merits arikhut yamim/length of days, which are the aspect of zaken/elder, the aspect of tikunei `Atik/repair of the Ancient One, by which one merits riches. For yir'ah guards against the opposite of wealth, namely poverty, which comes through the aspect of, "Sheker hachen vehevel hayofi/Charm is deceitful and beauty is vain" [Prov. 31:30]. For there are several kinds of chen/charm/grace of falsehood which people do, in how a person stands, eats, talks with people and likewise in other things, and each thing has a particular different chen. And all these deceptive chens come by means of hevel hayofi/the vanity of beauty, in the aspect of sheker hachen vehevel hayofi, that is, whoever does not guard from the beauty of women has craving for these deceptive chens. And yir'ah is the opposite of this, as it is written, "Sheker hachen vehevel hayofi, ishah yirat Hashem hi tit'hallal/Charm is deceitful and beauty is vain; a woman who fears Hashem — she is to be praised."

And therefore Avraham and Yitzchak, when they came to places where there were no yir'ahs and as soon as they wanted to enter there they felt this by means of starting to feel — in accord with the extent of their great holiness — the beauty of women and thus they detected that there is no yir'ah there, so therefore they prohibited for themselves relations with their spouses as with his sister, as it is written, "Ki amarti rak ein yir'at Elohim bamakom hazeh/For I said, there just is no fear of God in this place" etc. [Gen. 20:11].

And afterwards Avraham repaired this and drew arikhut yamim/length of days, as it is written, "Vayagar Avraham be'eretz Pelishtim yamim rabim/And Avraham dwelled in the land of the Phillistines many [or vast] days" [ibid. 21:34], the aspect of, "Yir'at Hashem tosif yamim/The fear of Hashem will increase days," as mentioned. And afterwards the Pelishtim spoiled all the repairs which Avraham had accomplished, the aspect of "Vekhol habe'erot... sitmum Pelishtim/and all the wells... the Pelishtim closed them up" [ibid. 26:15]. And therefore when Yitzchak came there he also needed to proscribe his wife like his sister as above, until he drew arikhut yamim to there, which is the aspect of yir'ah which protects from this, as mentioned. And then she became permitted to him, as written, "Vayhi ka'asher arkhu-lo sham hayamim vayashkef Avimelekh/And it came to pass, as the days prolonged for him there, that Avimelekh peered out" etc. [ibid. :8]. And by his drawing down arikhut yamim, there he became privileged to riches, as written, "Vayizra` Yitzchak ba'aretz hahi vayimtza bashanah hahi me'ah she`arim/And Yitzchak sowed in that land and produced in that year a hundred-fold" etc. [ibid. :12] as mentioned.

For whoever does not have yir'ah is not protected from the aspect of hevel hayofi; thereby he comes to poverty, as written, "Al-tachmod yofyah bilvavekha/Do not desire her beauty in your hearts... ki ba`ad-ishah zonah `ad-kikar-lechem/for on account of a promiscuous woman a man is reduced to a loaf of bread" [Prov. 6:25-26]. For riches and the vanity of beauty are two opposites, for prosperity is from arikhut haneshimah/elongation of the breathing, and beauty is from interrupted breathing. For at the time of emission of the seminal droplet there needs to be an interruption of breathing for two reasons: one, so that the droplet does not cool off by breathing, which is the cold air which one receives each moment from outside, for it needs to exit with warmth in order that it be fit for conception; and the other, because the force of pressure is occupied in emitting and pushing out the droplet, therefore the interruption of breathing is obligatory, for the breath emits spirit and takes in spirit, and since the expelling power is occupied in pushing out the droplet it is impossible to exhale, and thus there is an interruption of breathing.

And this breath and vapor which enters before and remains there is clothed in the force of expulsion, and by means of it the droplet goes out. And in accord with the purity and cleanness of the breath so is the offspring made bright and vigorous, for if the breath is pure and clean then the droplet which goes out, in which this breath is enclothed, is also pure and clean, and then the offspring is also made bright and vigorous. But if there is turbidness inside the breath then the droplet becomes turbid as well, and this is, "Adam lahevel damah/Man is like a breath" [Ps. 144:4]. For in accord with the breath so is the makeup of the fetus, and this is the aspect of, "Akh hevel benei-adam/Mankind are but a breath" [Ps. 62:10], for the breath polishes/brightens and invigorates the offspring, as mentioned.

And therefore whoever desires women's beauty, hence he receives the aspect of interrupted breathing, and therefore he is in the opposite of riches, which is the aspect of lengthened breathing. For, all kinds of riches, that is, all kinds of grain, all the fruit trees and herbs, and all kinds of metals, they are only by means of geshamim/rains, and also all the treasures are by means of rains, as written, "Yiftach Hashem lekha eth-otzaro hatov... latheth metar-artzekha/Hashem will open up for you His good treasury... to give the rain of your land" etc. [Deut. 28:12]. And the rains are from the aspect of breathing, as they bring in and receive air [avir] from the outside, as written, "Minishmath-El yiten-karach verochav mayim bemutzak/From the breath of the Almighty is the giving of ice, and breadth of waters in flood" [Job 37:10]. And this is the aspect of "Hon `ashir kiryath `uzo/The rich man's wealth is his city of strength" [Prov. 18:11], that is, the richness is by means of the aspect of the breathing which is the cold [kar] air which one receives each moment from the outside, as mentioned. Thus, "kiryath `uzo/his city of strength [or, the calling-meeting-cooling-occurence-emission of His strength]," the aspect of "geshem mitroth `uzo/shower of the mighty rains of His strength" [Job. 37:6].

And this is what is written [Jer. 14:22], "Hayesh behavlei hagoyim magshimim/Are there any, among the vanities [lit. vapors, fig. vain idols] of the gentiles, who can cause rain?" For, "in the vapors of the gentiles," who are the aspect of interrupted breathing, the aspect of the aforementioned "hevel hayofi," there is no aspect of rain there, for rain is only by means of the breathing, as mentioned. And this is an aspect of, "Hon mehevel yim`at/Wealth gotten by vanity shall dwindle/Wealth shall be diminished by vanity" [Prov. 13:11]: by means of the aforementioned hevel the wealth is diminished. And this is the aspect of "vekar-ruach ish tevunah/and he that cools his spirit is a man of discernment" [Prov. 17:27]: by means of cool spirit, which is the cool wind of the breathing, thereby one merits to the aforementioned hitbonenut, which comes via riches, as mentioned.

And this is an aspect of, "Venishmat Shaddai tevinem/And the spirit of Shaddai [that] gives them discernment" [Job 32:8], for the essence of the hitbonenut is via breathing, the aspect of cool spirit as mentioned, for the main repair of the intellect is by way of the breathing, for the main thing for the intellect to be in its proper state so that he can lehitbonen/reach contemplative understanding is by means of the lipids that are in the body. For the intellect is like a lamp that burns, for it burns by way of the lipids that are drawn to it and they are like oil that is drawn to the lit wick. And when there are no lipids in the body the intellect cannot burn in the hitbonenut and from this come insane people, by the bodily moisture drying up, and by this the brain is spoiled, by it not having oils to light. And all the moisture and the lipids in the body are by means of the breathing, for, "Ilmale kanfei re'ah denashvin `al-liba havei liba oked kol-gufa/If not for the lobes of the lung which blow over the heart, the heart would incinerate the entire body" [Tikunei Zohar 27a]. Hence the essence of maintaining the oils and moisture in the body is by way of breathing, that the lung receives cool air from outside to cool the heart, and by way of breathing is the preservation of the intellect, that it should be able to light in the hitbonenut as mentioned.

And this is the aspect of, "Ner Hashem nishmat adam/The soul [the breath] of man is the lamp of Hashem" [Prov. 20:27], that the main sustenance and repair of the ner Hashem, which is the intellect, is by means of the breathing, as mentioned. Hence through yir'ah one merits to arikhut yamim/length of days and through this the wealth is drawn down, through which they come to the aforementioned hitbonenut.

4. And the completion of the yir'ah is in the aspect of three lines: the aspect of mora' shamayim/fear of Heaven, mora' rabakh/fear of your rav, and mora' av va'eim/fear of father and mother. And when there is a chakham hador/sage of the era who is privileged to worthy students and worthy children then the yir'ah is in completion, for: the yir'ah of the chakham and the rav of the era is the aspect of mora' shamayim, his students have yir'at harav in the aspect of mora' rabakh, and his children have mora' av va'eim, so that the yir'ah is complete through these three yir'ot.

And the aspect of the yir'ah of each of these three needs to be of threefold makeup. That is, fear of one's rav, which is mora' shamayim, needs to include all three brains, chokhmah, binah, and da`at (wisdom, discernment, and knowledge), for the fear of one's rav comes mainly by means of the hitbonenut of the greatness of the Creator, Yithbarakh Shemo, which he probes and seeks with his mental faculties. Hence the fear of his rav is by means of the intellect; therefore it is necessary that the yir'ah be filled with all three brains, with his chokhmah, binah and da`at; all of them should be filled with yir'at Hashem.

And yir'at hatalmid/the pupil's fear, that is, mora' rabakh which is by means of the learning which he receives from the rav, needs to be drawn into all parts of the learning, which is also an aspect of the three lines, that is, the aspect of oraita tlita'ah/the Threefold Torah [Shabbat 85a].

And yir'at haben/the son's fear, which is mora' av va'eim, one needs to draw it forth in the aspect of nachalat avot/paternal inheritance, the aspect of, "Bayit vahon nachalat avot/A home and riches are the inheritance from the fathers" [Prov. 19:14]. And it is necessary that the yir'ah spreads out on all parts of the wealth, which are the nachalath avoth as mentioned: "Le`olam yeshalesh adam ma`othav, shelish bifrakmatia, ushelish bekarka`, ushelish beyado/Always a man should apportion his money into three: one third in trade, one third in land, and one third in [cash in] his hand" [B"M 42a].

And these three components in wealth correspond to the three times that riches are mentioned in the Torah. For, riches are not mentioned in the entire Torah except these three times: regarding Sedom, as written, "Velo-tomar ani he`esharti et-Avram/So that you should not claim, 'I made Avraham wealthy'" [Gen. 14:23], and regarding Rachel and Leah, as written, "Ki khol-ha`osher asher hitzil Elohim/For all the wealth which God has delivered" etc. [ibid. 31:16], and regarding the shekalim, as written, "He`ashir lo-yarbeh/The rich person should not contribute more" [Ex. 30:15].

For, the one-third in trade corresponds to the wealth that is mentioned regarding Sedom, for about Sedom it is written, "Hanishkachim mini-ragel/those who caused the foot [of wayfarers] to be forgotten" [Job 28:4], for they wanted to abolish trade, which is an aspect of regel/foot, as written, "Semach Zevulun betze'tekha/Rejoice, Zevulun, in your going out" [Deut. 33:18], and therefore one must specifically have commerce; and this is: "one-third in trade."

And the "one-third in land" corresponds to the wealth that is mentioned with Rachel and Leah, for in truth the essence of wealth is only for the hitbonenut, but without this the wealth is only for women and those who have internalized wisdom to a lesser extent [katanei-da`at] like them. And this is their statement of, "Ki khol-ha`osher asher hitzil Elohim me'avinu lanu hu ulevaneinu/For all the wealth which God has taken away from our father is for us and for our children" [Gen. 31:16], that is, all the wealth is only for women and the katanei-da`at such as us. But you [Ya`akov] — "... ve`atah kol asher amar eleikha Elohim `aseh/and now whatever God has said to you, do," that is, you need the wealth for the sake of the hitbonenut of the greatness of Hashem. And corresponding to this is the aspect of one-third in land, the aspect of "ishah karka` `olam/woman is compared to the earth" [Sanhedrin 74b; Kli Yakar to Gen. 24:63].

And the one-third in [cash in] his hand corresponds to the wealth mentioned regarding Shekalim, as stated there: "lekhaper `al nafshoteikhem/to atone for your souls" [Ex. 30:15], the aspect of "asher beyado nefesh kol-chai veruach kol-basar-ish/in Whose hand is the soul of every living thing and the spirit of all human flesh" [Job 12:10].

5. And the revelation of the yir'ah is by means of barren women being visited/remembered with conception [pekidut `akarot], for yir'ah is revealed by means of giving birth, the aspect of, "ra`adah achazatam sham, chil kayoledah/trembling took hold of them there, pangs, as a woman giving birth" [Ps. 48:7], for by giving birth, bloods and strengths go out, which are the aspect of yir'ah/fear, and especially when a barren woman is visited, as the bloods and strengths had been stopped up until now, therefore afterwards when they go out the yir'ah is most revealed.

And in accord with the birth, so is the revelation of the yir'ah. For when one barren woman is visited, the yir'ah is revealed, and when many barren women are visited, the yir'ah is revealed much more. And this is the aspect of, "chil kayoledah/trembling one who gives birth:" in accord with the birth so is the revelation of the yir'ah.

Therefore the birth of Yitzchak was on Rosh Hashanah, for he is the epitome of the extreme revelation of the yir'ah, the aspect of "the fear of Yitzchak." For when Sarah was visited many barren women became visited along with her, as our rabbis obm have said [Gen. R. 53]. And this is the aspect of, "Ki-yaladeti ben lizkunav/For I have borne a son in [lit. to] his old age" [Gen. 21:7], for by means of Yitzchak's birth, who is the revelation of the yir'ah, thereby arikhut yamim/longevity was drawn down, the aspect of elder, as mentioned, in the aspect of "Yir'at Hashem tosif yamim/The fear of Hashem will increase days," as mentioned.

6. And the visitation of barren women is accomplished by means of awakening mankind from their sleep, for there are mankind who sleep through their days: even though it appears to the world that they are serving Hashem and are involved in Torah and prayer, nonetheless all their devotions — Hashem Yithbarakh has no satisfaction from them, for their service remains down below and cannot get high and ascend up. For, the essence of life is the mental faculty, as written, "Hachokhmah techayeh et-ba`alei'ah/The wisdom preserves the life of him that has it" [Eccl. 7:12]. So when the service is with the mental faculty, one puts life into it so that it can go up. But when one falls in to the aspect of mochin de'katnut/constricted consciousness, the aspect of sleep, it [the mental faculty] cannot rise up.

And there are those who have fallen into the aspect of sleep by means of cravings and evil deeds. And there are those who are fine and decent people except that their downfall is through eating. For sometimes when the man eats a food that has not yet been refined into human food, thereby his brain falls into the aspect of sleep. For just as physically there are foods that induce sleep and there are foods that diminish sleep, likewise spiritually there are foods that have not been refined, which bring [a person] down into the aspect of sleep. But when one eats in kedushah/sanctity/separation and taharah/purity, then it is the aspect of, "lechem hapanim/showbread [lit. face bread, Ex. 25:30]. For, the intellect is the face, as written: "Chokhmat adam ta'ir panav/A man's wisdom illuminates his face" [Eccl. 8:1]; but when his eating is not with sanctity then he loses his face, that is, the mental faculty, and falls into the aspect of sleep.

For the main [purpose] of food is to give life to the heart, as written, "Vayochal... vayesht vayitav libo/And [Bo`az] ate and drank and his heart was merry [lit. made good]" [Ruth 3:7], as our rabbis z"l have said, "Pita sa`ada deliba/Bread strengthens the heart" [Gen. R. 48]. But when the food is not refined or when one does not eat in holiness then he brings badness to the heart, and by means of heart-badness his face is damaged, as written, "Madu`a paneikha ra`im/Why do you have a bad face? ...Ein zeh ki-im ro`a lev/This is nothing else but badness/sorrow of heart" [Neh. 2:2]. And conversely, seeking his face, that is, recovering his face, depends on proper condition of the heart, as written, "Lekha amar libi, bakeshu panai/On Your behalf my heart says, 'Seek My face'" [Ps. 27:8].

Hence sometimes by means of unrefined food, whereby the heart is damaged, thereby one loses his face and falls into the aspect of sleep and must be awakened from his sleep. But it is impossible to awaken him except when he has begun to rouse on his own, for there must be it`aruta dil'tata/awakening from below. However, when he has started to wake up by himself, if they had not awakened him he would have remained sleeping more. Therefore as soon as he is roused he must be shown his face and enclothed with his face that had departed from him during sleep. And this is the concept of being awakened from sleep.

And when we want to show him his face and awaken him from his sleep, we need to clothe his face for him in story tales. For there are seventy panim/faces/facets to the Torah [Bamidbar R. 13:16], and they are the aspect of "seventy ShaNim/years/differences," for each one is meShuNeh/different from the other. And it is necessary to enclothe specifically the face, for three reasons: One, for it is like healing a blind person: he must be enclosed so that he should not see the light suddenly, and one needs to restrict the light for him so that he should not be harmed by what he sees suddenly. Likewise for this person who was in sleep and darkness a long time, when one wants to show him his face and awaken him one must clothe his face for him in story tales in order that the sudden light should not harm him. And this is the aspect of, "Ani betzedek echezeh paneikha/I will behold Your face justly/temperately..." [Ps. 17:15]: tzedek/justness is the aspect of clothing, the aspect of "tzedek lavashti/I don righteousness" [Job 29:14]. And then: "...esbe`ah vehakitz temunatekha/I shall be satisfied, whilst awake, with Your image," for then he can see afterwards while awake, that is, when he has been roused and awakened from sleep, for the sudden light will no longer harm him.

And the second reason is that it is necessary to enclothe [his face] in order that the chitzonim [forces that are outside of holiness] should not take hold of him.

And the third reason is that the chitzonim which do have a grip on him will not release him, therefore it is necessary to enclothe his face in order to alter it so that they do not recognize him, in the aspect of "Meshaneh panav vateshalchehu/You change his face and send him away" [Job 14:20].

Now, there are several aspects in this enclothing the face. For sometimes his face is clothed in a story tale. And sometimes it is impossible to awaken him with his face and he needs to be shown a higher face. And sometimes one also enclothes [it] in words of Torah, that is, saying a high Torah that is impossible to convey as-is, so one clothes [it] in a Torah that is lower and lesser than it.

And this is the aspect of, "Hashem, pa`alekha bekerev shanim chayehu/Hashem, revive Your work in the midst of these years" [Hab. 3:2]: chayehu/revive it — Rashi explains, "awaken it." And this is, "pa`alekha"/Your work [lit. Your deeds], namely story tales — "bekerev shanim/within shanim/years/versions," namely the aspect of stories of the seventy facets, which are the seventy years, as mentioned. That is, one awakens him by means of story tales that are bekerev shanim/within the facets, that is, the stories of the seventy [Torah] facets, as mentioned.

But sometimes a person has fallen from all the seventy faces to the extent that it is impossible to awaken him with any face, other than by means of "sipurei ma`asiyot shel shanim qadmoniyot/story tales of ancient years/facets," as all the seventy faces, seventy years, receive life from there [i.e. from that which is more Primal than mortal life and experience]. And this is the aspect of the `Atik/the Ancient One, the aspect of zaken/elder, the aspect of hadrat panim/respected face, as all the seventy faces receive life and honor from there.

And this is the aspect of "verav-chesed/and abundant in kindness" [Ex. 34:6]. For, one who teaches his student one halakhah/Torah conduct has acted kindly toward him, as our rabbis o"bm have said, "Kol hamone`a talmido mileshamesho, ki'ilu mone`a mimeno chesed/Whoever does not permit his student to attend on him, acts as if he deprived him of [an act of] kindness" [Ketubot 96a]. And attending on sages is the aspect of halakhot/Torah ways which a student receives from his rav. Hence what the rav teaches his student is an aspect of chesed/kindness. And therefore when one awakens him with some face from the seventy faces which he enclothes in the aspect of Hashem pa`alekha bekerev shanim chayehu" as mentioned, this is the aspect of ordinary kindness; but when he awakens him by means of sipurei ma`asiyot shel shanim qadmoniyot it is the aspect of "verav chesed/and utmost kindness," for all the faces and all the kindnesses receive from there.

7. And when one is involved in awakening people he needs to guard himself from students who are not worthy, in order that their badness should not cling to him, so that it should not harm him, as our rabbis o"bm have said, "Kol hamelamed latalmid she'eino hagun/Whoever teaches an unworthy student" etc.[30] Similarly our sages obm forbade writing on the hide of a non-kosher beast, as written, "Lema`an tihyeh Torat Hashem befikha/So that Hashem's Torah be in your mouth:" [Ex. 13:9] — from that which is permitted to [enter] your mouth [Shabbat 108a]. And teaching someone is like writing, for the tongue is the aspect of, "Leshoni `et sofer mahir/My tongue is the pen of a ready writer" [Ps. 45:2], for the heart of the student is engraved and written on, as written, "Katevem `al-luach libekha/Write them upon the table of your heart" [Prov. 3:3]. And therefore his words must not be written on the aspect of a non-kosher beast, that is, an unworthy student.

However, it is impossible for flesh and blood to guard itself so that unworthy students should not hear from him. And for this, he needs that his study should be, "lilmod ulelamed, velishmor vela`asot/to learn and to teach, and to keep and to do/make," that is, by means of his study with his student, it should be as if he made the person and as if he made the words of Torah, as our rabbis obm have said, "Whoever teaches someone else's son Torah, is as if he made him... and as if he made the words of Torah" [Num. 3:1 and Rashi; Sanh. 99b]. And when he studies with this intention, then Hashem Yithbarakh guards him so that his words should not be written in the memory of a student who is not worthy, but only be forgotten by him.

And when one is involved in awakening others by means of story tales, his conversations and stories also need to be in this aspect of study, that is, "lilmod vela`asot/to teach and to author/make" as mentioned. And this is the aspect of, "The conversations of Torah sages require study" [A"Z 19b], that is, whatever is needed in his studies is needed also in his conversations, which are the aspect of story tales, as mentioned. And this is, "Ve`alehu litrufah/And its leaf for healing" [Eze. 47:12]: "Its leaf" is the aspect of the Torah sage's conversation, as our rabbis obm have said, "Ve`alehu lo-yibol/And its leaf shall not whither" [Ps. 2]: even the conversation of a Torah sage" etc. [A"Z ibid.].

And this is, "liTRuFaH": leHaTiR PeH/to permit-release-open the mouth, that is, the aspect of "from that which is permitted to your mouth." For when his conversations are in the aspect of, "Torah sages' conversations require study," that is, lilmod ulelamed, lishmor vela`asot as mentioned, then he will be protected from unworthy students, which is the aspect of "from that which is permitted for your mouth" as mentioned, from whence we learn that we do not write etc. as mentioned.

8. And this is the aspect of what our rabbis obm taught regarding the verse, "Ve`alehu litrufah/And its leaf for healing: lehatir peh ilemim/to permit-release the mouth of the mute... ul'hatir peh `akarot/and to open the mouth of barren women" [Sanh. 100], for by awakening people from their sleep by way of story tales, which is the aspect of, "ve`alehu litrufah" etc. as mentioned, thereby is accomplished the aspect of "releasing the mouth of the mute," for previously when they were in the aspect of sleep and were not hearing the sage's rousing and his words were not heard by their ears, for [Zohar II 186b], "Zaka'ah man demallel `al udna deshama`/Fortunate is he who speaks to an ear that hears!" — but these were like deaf people and did not hear whatsoever, and on account of this it was impossible for them to speak, for, "a regular deaf person can neither hear nor speak" [Terumot I:2; Chagigah 2b], that is, on account of his deafness he cannot talk. And now, when the sage wakes him up and he hears his words, then he can talk. And this is the aspect of, "lehatir peh ilemim," and this is the aspect of, "Petach pikha le'ilem/Open your mouth for the mute" [Prov. 31:8].

And by means of this is the aspect of, "ul'hatir peh `akarot/and to open the mouth of barren women," for this speech, which had been so constricted within them for such a long time that they were [like] the deaf and the mute, now that this speech emerges, it emerges with great force, in the aspect of [Ps. 103:20], "giborei koach `osei devaro/those who are mighty of strength, that fulfill His word;" and this strength enters into the vessels of procreation, in the aspect of [Gen. 49:3], "Kochi vereishit oni/My strength and the first of my virility'" that is, the BaTChanei hador/guarantors of the epoch, who are the aspect of the procreative organs, they receive this power, in the aspect of, "Vekavei Hashem yachalifu koach/Those who trust in Hashem will have renewed strength/The pillars of Hashem will wax strong" [Isa. 40:31]. And therefore the kelayot/kidneys/testicles are called BaTuChot/guarantors/inward parts [see Ps. 51:8 and commentaries; Job 38:36; cf. "testicles"], for the kelayot are procreative organs. [Translator's note: Chazal believed that the seed originates in the brain, takes physical shape through the various organs, especially the kidneys, and is then emitted. In Aramaic, כליא/Kolia, denotes either a testicle or a kidney, and its etymology denotes something "round-shaped;" cf. גל/gal/round. Chazal may have had a concept of kelayot as relating to the entire uro-genital tract. Furthermore, the adrenal glands which sit upon the kidneys are known to secrete sex hormones.] And when the batchanei hador receive this power of speech they receive it lawfully and justfully; each according to his bitachon/trust receives this power.

And this is the aspect of, "Petach pikha le'ilem, el-din kol-benei chalof/Open your mouth for the mute, in the cause of all who are appointed to destruction" [Prov. 31:8], the aspect of, "kavei Hashem yachalifu koach/The pillars of Hashem will grow strong," as by means of "petach pikha" etc., the power of speech goes out to the procreative instruments which are the batchanim/guarantors, which receive it lawfully and justfully, as mentioned.

And one must see to it that one's speech organs be interrelated with his procreative organs in order that they be able to receive the power of speech, as mentioned, so that they should not be in the aspect of, "Karov atah befihem verachok mikiliyoteihem/You are near in their mouths but far from their kiliyot/thoughts-kidneys" [Jer. 12:2; Chazal viewed the kidneys (adrenals?) as a source of etzah/advice/motivation]. And therefore the speech organs and procreative organs have the same structure, for these are full of sinews and nerves as those are, for they are one aspect, for by means of the power of speech, procreation is accomplished, as mentioned. And this is the aspect of, "Ve`alehu litrufah/And its leaf for healing: lehatir peh ilemim/to permit/release the mouth of the mute... ul'hatir peh `akarot/and to open the mouth of barren women," for they are interdependent, as mentioned.

And this is the aspect of the kissing relations and the bodily relations, as the kissing relations precede the bodily relations, as brought in the [kabbalistic] texts. For by means of the power of speech, the aspect of "lehatir peh ilemim," which is an aspect of the kissing relations, thereby the bodily relations come about, the aspect of "lehatir peh `akarot," as mentioned.

And this is the aspect of the breaking of an earthware vessel which is broken when couples make their ties, to teach that now the tie has been made, which is for the sake of procreation, which is the aspect of bitachon/trust, the aspect of kelayot/kidneys, which are procreative vessels, as mentioned. And this is the aspect of, "Batach bah lev ba`alah/Her husband's heart trusts in her" [Prov. 31:11]: by means of this, the aspect of bitachon/trust of the sitra achra/Other Side is annulled and broken, and it is for this that we break the earthware vessel, in the aspect of, "Vativtechu be`oshek venaloz/You trusted in fraud and corruption... ushvarah keshever nevel yotzrim/and He shall break it as a potter's vessel is broken... velo yimmatze vimkhitato cheres/so that a sherd shall not be found among its pieces" etc. [Isa. 30:12-14]. For, the trust of holiness which is accomplished by this tying, as mentioned, is the opposite of the trust of the sitra achra, which is in the aspect of breaking the earthware vessel, as mentioned. And it also hints to them that if they do not conduct themselves in holiness but betray, God forbid, the aspect of trust, the aspect of procreation, then they will be in the aspect of breaking the earthware vessel, which comes about by trust in an unfaithful person, as mentioned [Prov. 25:19]. And this is, "Al tivtechu be'aluf, mishokhevet cheikekha shemor pitchei pikha/Do not put confidence in an AluF/familiar friend; from she that lies in your bosom guard the openings of your mouth" [Mic. 7:5], that is, [then] it is impossible for confidence, that is, the procreative vessels, to be adjacent to the speech, which is the aspect of ALuF/taught/trained/accustomed, which is acrostic for "Lehatir Peh Ilemim/To open the mouth of the mute." And this is, "Mishokhevet cheikekha/From she that lies in your bosom..." — that is, so that procreation comes about from this, the aspect of, "Veshokhva vecheikekha/Let her lie in your bosom" [I Kings 1:2 — David did not "know" her, ibid. :4] — this is not possible except by way of, "...Shemor pitchei pikha/Guard the openings of your mouth," as mentioned.

And this is, "Yiten be`afar pihu, ulai yesh tikvah/Let him place his mouth in the dust; perhaps there is hope" [Lam. 3:29]. `Afar/dust is the aspect of absence of speech, as written, "Ume`afar tishach imratekha/And your speech will be low out of the dust [Isa. 29:4]. That is, the aspect of speech must be placed in, "Lehatir peh ilemim," as mentioned, and thereby the power of speech comes to KoVei Hashem/ Hashem's "pillars," who are the procreative vessels, as mentioned. And this is: "perhaps there is tiKVah/hope:" in order that speech reaches the KoVei Hashem as mentioned. And this is, "Vehayah zar`akha ka`afar ha'aretz/Your offspring will be like the dust of the earth" [Gen. 28:14], for procreation depends on the aforementioned aspect of, "Yiten be`afar pihu/Let him place his mouth in the dust."

And this is the aspect of, "Verabim miyeshnei admat-`afar yakitzu/And many of them that sleep in the dust-earth shall awake..." [Dan. 12:3], that is, they will awaken and stir them up, as mentioned. And this is, "miyeshnei admat-afar/of those that sleep in the dust-earth," of the aspect of absence of speech as mentioned, and this is: "...eleh lechayei `olam/these, to everlasting life," that is, the aspect of speech, as written, "Vayhi ha'adam lenefesh chayah/And man became a living lifeforce," the Targum of which is, "leruach memallela/a talking spirit," that is, the aspect of "lehatir peh ilemim/opening the mouth of the mute;" "...ve'eleh lacharafot/And these to reproaches," etc., that is, the aspect of, "Cherpah shavra libi/Reproach has broken my heart" [Ps. 69:21], the aspect of forgetting; breaking of the heart, which is the aspect of breaking of the Tablets, as written, "Luach libekha/The tablet of your heart" [Prov. 7:3]. And by the breaking of the tablets comes forgetfulness, as our rabbis z"l have said, "Ilmale lo-nishtabru luchot harishonot, lo-hayta shikhecha/If the first Tablets had not been broken there would not have been any forgetfulness [of Torah in Yisrael]" [`Eruvin 54]. That is, those who are not worthy to receive, who are the aspect of the hide of a non-kosher beast — it is forgotten by them, as mentioned.

9. And this is the aspect of shofar/horn, for shofar is the aspect of awakening from sleep, as brought in the [kabbalistic] books, that the shofar alludes to the aspect of, "`Uru yeshenim mitardematkhem/Wake up, sleepers, from your sleep" [Mishneh Torah: Teshuvah 3:7]. And thereby it is the aspect of, "Ul'hatir peh `akarot" as mentioned.

And this is the aspect of, "Teki`ah/sustained shofar blast, shevarim/[three short] broken blasts, teru`ah/[nine of the very short] tremulous/shouting blasting:" TeKi`Ah is the aspect of the absence of speech, the aspect of, "TaKa`ta lazar kapeikha: Nokashta be'imrei fikha/[If...] you have struck hands for a stranger: You are trapped in the words of your mouth" [Prov. 6:1-2]. TeRu`Ah is the aspect of speech, the aspect of, "Siftei tzadik yiR`U rabbim/The lips of a righteous tzadik/righteous man will feed many" [ibid. 10:21]. SheVaRim is the aspect of bitachon/confidence, the aspect of, "SiVRo `al-Hashem Elohav/Whose hope is in Hashem his God" [Ps. 146:5], the aspect of procreative organs, as written, "Ha'ani aShBiR velo olid/Shall I bring to the birth [lit. cause to break out], and not cause to give birth?" [Isa. 66:9]. For by means of the shofar, which is an aspect of the awakening from sleep, thereby it is the aspect of "lehatir peh ilemim... ul'hatir peh `akarot," as mentioned. That is, the power of speech which emerges forcefully out of these who have awakened from their sleep, who initially were in the aspect of absence of speech, for they were like deaf and mute people, as mentioned. And now when they wake up to Hashem Yithbarakh from their sleep, to the extent that they hear the rousing of the true sage — then they begin to speak, as mentioned.

And this speech goes into the procreative organs, which are the aspect of batchanei hador/guarantors of the era, as mentioned. And thereby the visitation of barren women is accomplished, which is the aspect of Rosh Hashanah, which is when Sarah etc. were visited, as mentioned. And all this is the aspect of the shofar which we blast on Rosh Hashanah, the aspect of, "teki`ah, teru`ah, shevarim," as mentioned [i.e. speech-absence, speech, and confidence-procreation]. And by means of the visitation of barren women, the fear/awe is revealed, as mentioned. And this is the aspect of the shofar, as written, "Im-yitaka` shofar be`ir ve`am lo-yecheradu/Shall the horn be blown in town, and the people not tremble?" etc. And this is the aspect of shofar, which is narrow below and wide above, which is the aspect of, "Min hameitzar karati Y-h, `anani vamerchav Y-h," as brought, for by means of shofar is the revelation of fear, as mentioned, by means of which they merit arikhut yamim/length of days, that is, to widen and lengthen one's days with additional extra holiness at all times, which is the aspect of "narrow above and wide below," the aspect of, "Yir'at Hashem hi otzaro/The fear of Hashem is His treasure house," the aspect of "He made her like a treasure house" etc. as mentioned.

And this is the aspect of tikunei `Atik/repairs of the Ancient One, which is the aspect of the arikhut yamim/length of days/longevity mentioned earlier, the aspect of the zakan/beard, as mentioned. For the beard is also narrow above and wide below, as brought in the kavanoth, that tikunei dikna/proper states of the beard are aspect of, "Min hametzar karati... `Anani vamerkhav" etc., as initially it was narrow and then progressively widens, namely as mentioned. For the beard is the aspect of arikhut yamim mentioned earlier, namely, that one lengthens and widens his days at all times with additional holiness, as mentioned, which one merits through fear as mentioned, which is all aspect of shofar as mentioned. Hence by means of the shofar, which is the aspect of awakening from sleep, and whereby the visitation of barren women is accomplished, as mentioned — thereby the fear is revealed, as mentioned, and fear suppresses the vanity of beauty as mentioned. And this is the aspect of the breaths of the shofar, for they are an aspect of "hevel hayofi/the vapors of beauty," for "shofar" is a term for beauty, the aspect of "shipru ma`aseikhem/improve your deeds," [Midrash Rabbah Emor 29], that is, by means of the shofar's hevels/breaths, the hevel/vanity of beauty is subdued, for the shofar is the aspect of the revelation of the awe, as mentioned.

And this the explanation of: Rabbi Yochanan said, "Throughout all of that tzaddik's [Choni Ham`agel's] days... he asked, 'Is there someone who sleeps for seventy shanim/years?' One day he was going along the road and he saw a man planting a charuva/carob tree. He said to him, 'Doesn't a carob not bear until seventy years? Is it plain to you that you will live seventy years and eat from it? He said to him, 'I found the world with [lit. in] carobs; just as my forefathers planted for me so too do I plant for my descendants. He [Choni] sat down to wrap bread [i.e. have a meal], became drowsy and fell asleep. A grotto formed around him and concealed him from every being [lit. no creature knew] and he slept seventy years. Ki kam it`ar/When he got up and awoke, he saw a man eating from that carob, and said to him, 'Do you know who planted that carob?' He said to him, 'My father's father.' He said, 'Surely I have slept seventy years.' He saw his she-donkey which had given birth to hinnies and more hinnies" etc. [Ta`anit 23a]

For, Choni Ham`agel was exceedingly great, as they stated in this passage, that "when he went to the study hall, he would answer all the questions that the rabbis had," for no facet of the Torah was hidden from him. Thus he asked, "Is there somebody who sleeps seventy years?" That is, how is it possible to fall into the aspect of sleep from all the seventy faces? For although it is possible to fall from one face or more, is it nonetheless possible to fall from all of them?

"He saw this man planting a carob and said to him, '...Is it plain to you that you will live seventy years and eat from it?" Charuv/Carob is the aspect of zaken/elder, the aspect of `Atik/the Ancient One, for the carob is the "beroshim" [Isa. 55:13 and Metzudat Tziyon; Kil'ayim 6:5], which is the aspect of Mordekhai, as our rabbis obm have said: "Tachat hana`atzutz ya`aleh verosh/Instead of the thorn, the berosh shall come up" [Isa. 55:13] — this is Mordekhai [Megillah 10b]. Now, Mordekhai is the aspect of rav chesed/abundant in kindness, for they are numerically equivalent [מרדכי=רב חסד=274], which is the aspect of `Atik. That is, [Choni] saw someone involving himself with sipurei ma`asiyot shel shanim qadmoniyot/story tales of ancient years, which are the aspect of `Atik as mentioned, and asked him, "Is it plain to you that you will live seventy years?" "Live" is the aspect of arousal from sleep, the aspect of speech, as mentioned. That is: Have you tried to awaken [people] by means of story tales of bekerev shanim/that are within the realm of shanim [i.e. within the 70 years and 70 Torah facets; i.e. within the realm of human experience]?

"...And eat from it?" That is, the aspect of, "From that which is permitted for your mouth," that is, that his words should be heard; that his students be worthy. (That is, he asked him: How do you involve yourself in such sublime story tales of ancient years? — for perhaps students will hear who are unworthy, who are not in the aspect of, "From that which is permitted for your mouth," as mentioned. Have you already tried and tested to arouse by way of story tales from within the years, which are within the seventy years, which are the seventy faces of the Torah, and did you succeed in arousing them from their sleep thereby, your words having reached worthy students who are the aspect of, "From that which is permitted to your mouth," the aspect of "...ve'akhlet minaihu/and eat from it," as mentioned? To the extent that now you want to delve further in story tales that are loftier, which are story tales of ancient years?! So how are you not afraid to tell such lofty story tales, lest unworthy students hear [them]?)

He said to him, ‘I found the world with [lit. in] carobs (or, I caused the world in carobs to be forgotten: `Alma becharuva eshkachteih),’ that is, even though I tell story tales of ancient years which are the aspect of carobs, as mentioned, I can bring the aspect of forgetting, so that the unworthy students will forget it, as mentioned. [That is, as explained above, that the tzaddik who involves himself in arousing the world from sleep by means of story tales, Hashem Yithbarakh protects him so that his words will be forgotten from the heart of unworthy students, as mentioned.] ‘Just as my forefathers planted for me so too do I plant for my descendants.’ That is, just as they begot me by means of the aforementioned story tales, in the aspect of, "Lehatir peh ilemim... lehatir peh `akarot," as mentioned, ‘so too I plant for my descendants,’ that is, our children as well are born by these same means, as mentioned. (Explanation: He said to him that he must tell such story tales for the sake of barren women's conception, for: just as my fathers were involved with story tales and thereby drew down procreation, the aspect of barren women's conception, as mentioned, by which means they bore me, so too I need to bear my descendants by means of this. For procreation is mainly drawn down by means of story tales, as mentioned. And this is: Just as my forefathers planted for me so too do I plant for my descendants.)

He sat down to wrap bread [i.e. have a meal], became drowsy and fell asleep. That is, he ate a meal, and by eating he became drowsy and fell asleep. That is, he fell into the aspect of sleep, relative to his level, by eating, as mentioned above, that sometimes through eating, a person can fall into the aspect of sleep, as mentioned. Meshunita/A grotto [<shen, tooth] hadra `aleh/formed around him/came back, that is, the aspect of the turns and the imaginations which return and surround about during sleep; and no creature knew, for the world does not recognize someone who is in the aspect of sleep, for it appears to them that he is involved in Torah and devotions while in truth is all the aspect of sleep, as mentioned. When he got up and awoke, that is, the aspect of awaking from below, he saw a man eating from this carob, that is, he saw him involved in the aforementioned story tales, and eating from them — that is, from the aspect of, "From what is permitted for your mouth."

And said to him, 'Do you know who planted that carob?' — that is: From what time is this story tale? For it is possible for someone to tell a story which has already taken place but actually was no more than four years ago. He said to him, ‘My father's father,’ that is, the aspect of zaken/elder, the aspect of `Atik/the Ancient One. That is, he answered him that the story tales which he is involved in are story tales from ancient years, which are the aspect of zaken/elder, the aspect of `Atik/the Ancient One, as mentioned. He said, 'Surely I have slept seventy years,' that is, surely he has fallen to the aspect of sleeping from all the seventy faces, which are the aspect of seventy years, as mentioned.

He saw his she-donkey, which had given birth to hinnies and more hinnies, that is, the aspect of wealth, the aspect of, "Yissakhar is a {bony, strong} ass," for thereby great riches are drawn down, as mentioned. For by means of the aforementioned story tales, by means of which one rouses from sleep, as mentioned, thereby "to open the mouth of the mute... to open the mouth of barren women," as thereby the awe is revealed, and by means of awe, arikhut yamim/length of days/longevity is drawn down, the aspect of zaken/elder, the aspect of tikunei `Atik/repairs of the Ancient One, as mentioned; and thus the riches are drawn into the arikhut yamim, as mentioned.

And this is, Rabbi Shim`on opened [the discourse] and said: "`Et la`asot laShem..." [This is] the Supernal Torah, which is nullified if it is not carried out with these repairs of it; and this [verse] is said concerning the Atik Yomin/Ancient of Days: that is, the Supernal Torah, which is the aspect of the aforementioned hitbonenut/contemplation/understanding, which is nullified and cannot be carried out if it is not accomplished by means of the aforementioned tikkunim, which are the aspect of Tikunei `Atik/Repairs of the Ancient One, the aspect of the aforementioned arikhut yamim. One verse states [Deut. 33:29], "Ashreikha Yisrael, mi khamokha/Fortunate are you, Yisrael; who is like you?" This is the aspect of arousal from below, which is the praise of Yisrael who awaken from below, the aspect of "Ashreikha Yisrael, mi khamokha." And afterwards it is the arousal from above, as mentioned, which is the aspect of, "Mi khamokha ba'elim Hashem/Who is like You among the mighty, Hashem?" He called to Rabbi El`azar his son... and to Rabbi Abba... and said, "Anan klala dekhola/We are the embodiment of everything! That is, the aspect of the completion of the yir'ah/fear, which is by means of the aspect of the three pillars, mentioned above, the aspect of fear of Heaven, fear of one's teacher, and fear of father and mother. Hence by means of Rabbi Shimon, his son Rabbi El`azar and his student Rabbi Abba, the fear is made complete, whereby arikhut yamim comes about, the aspect of tikunei `Atik/repairs of the `Atik. They were silent and heard a sound, that is, those who were in the aspect of keeping silent, the aspect of the mute, and were unable to speak because of the sleep, as mentioned, heard a sound, that is, the aspect of awakening from sleep, the aspect of, "Fortunate is he who speaks to an ear that hears," as mentioned. And their knees [aRKuVatan] trembled [lit. kissed each other]: this is the aspect of procreating, the aspect of bodily relations, for by means of awakening from sleep, which is the aspect of, "To open the mouth of the mute," thereby is the "opening the mouth of barren women," as mentioned, which is the very aspect of the kissing relations which precede the bodily relations, as mentioned. What was the sound? The voice of the supernal assembly assembling. That is, the aspect of story tales in which they clothe the faces of the Torah, as mentioned. For the clothing is the aspect of kanaf/cover: "Velo-yikanef `od moreikha/Yet your Teacher shall no longer hide himself" [Isa. 30:22]. And by means of this clothing, one rouses [people] from sleep and they begin to talk, in the aspect of, "Uva`al kenafayim yagid davar/And that which has wings shall speak the word" [Eccl. 10:20].


#61 Chadi Rabbi Shim`on[edit]

Rabbi Shim`on was happy and said: "O Hashem, I have heard your speech, and was afraid" [Hab. 3:2] And he said: There it was proper for me to fear. (Zohar, Nasso p. 128)

1. Through faith in the Sages we can bring our mishpat’ (judgement, sentence) to light. For justice is the Central Column (see Pathach Eliyahu), i.e. like the middle road, that does not lean right nor left. And this we merit through faith in the Sages, which is like (Deut. 17): You shall not stray from the word that they tell you, right or left; therefore by this the sentence comes out clear, as mentioned above; as in sentences... of truth (Ps. 19); i.e. all the teachings that a man learns, he must receive and bring out from them sentences of truth, that it should not be like crooked judgment, i.e. that he should receive and learn from all the teachings that he learns, laws of conduct, that he should know how to behave, whether for himself, or whether for others that conduct themselves according to his opinion, each and every one according to his aspect, according to the governance and authority he has, whether it is great or small. And all this we merit through faith in the Sages, which is like "You shall not stray" etc., and then he can bring out straight laws of conduct, like judgements of truth, that he should not stray right or left, as mentioned above.

But when one blemishes the faith in the Sages, then he is judged in weariness of the flesh, i.e. in extra waste, as our Rabbis of blessed memory said (Eruvin 21): Whoever mocks the words of the Sages is judged with boiling feces, as it is written [Eccl. 12:12]: ... and much study is a weariness of the flesh. And this is measure for measure, for he did not believe in their words, and mocked them, and their words were only extra waste according to him, therefore his is judged in extra waste. And all the judgements are from the brain, like (I Kings 3): And they were in awe before the King, for they saw that the wisdom of Elohim was within him, to perform justice. And the brain is according to the food, and when the body is clean then the brain is clear, and then he can bring out judgments of truth, straight ways of conduct. But when he is judged in extra wastes by blemishing faith in the Sages as mentioned above, then the putrid vapors go up to the brain, and mix up and confuse his mind, and then he cannot bring out judgments of truth, and then he brings out crooked judgment, like (Hab. 1): For the wicked does compass about the righteous; therefore wrong judgment proceeds; i.e. through the putrid vapors surrounding and enshrouding the brain and confusing it — through this the crooked judgment proceeds, like (Ps. 147) and as for His judgments, they have not known them, i.e. confusion of the brains.

And Doeg, because his learning was in this fashion of extra wastes, as in that which is said of Doeg (I Sam. 21): Now a certain man of the servants of Saul was there that day, detained (ne`etzar) before Hashem; and his name was Doeg etc. and Rashi explained: He stops (`otzer) himself etc. to delve in Torah; for his learning was in the way of stopping up, like extra waste; therefore he could not bring out from this learning judgements of truth, only crooked judgement. And therefore he judged that David was not fit to come in to the community (Yevamot 76); and this was because his learning was from the extra wastes as mentioned above:

2. And there are leaders who are called Rabbis, whose learning is from these extra wastes. And not only are they unable to even conduct themselves, as mentioned above — and all the more so are they unable to lead others — but also they take the honor for themselves to lead the world. And we must not ordain them, that they should have authority and power, that they should not be called Rabbis, for they themselves are not so guilty, for they have a great yetzer harah to conduct the world, but we just need to be very careful to not give them authority and power, for those who give them authority and power and by whom they are ordained that they should be called Rabbis — they shall give judgement and account [for it].

Because the semikhah (ordination; laying [of hands]), that they somekh (ordain, lay [hands on]) a rabbi or a writing — they are one idea, for the semikhah is by hands, as is written (Deut. 34): And Yehoshua Bin Nun was full of the spirit of wisdom, for Moshe laid his hands upon him. And this is the idea of writing, like the Writing Hand [Tikkunei Zohar, Tikun 56, folio 89, and see Zohar Chadash I:47]. For the writing is also like wisdom, for the letters of text — by them were all the worlds created, as is written (Ps. 33): By the word of Hashem were the heavens made etc.; and it is written (there 104): ...in wisdom have you made all of them, for there is in each and every letter a wisdom, that the Blessed One 's wisdom required that one letter should be in such a form, and through it should be created one world in this fashion, and to behave in this conduct that this world has — and likewise the other worlds in another fashion and conduct, through the fashion of another letter, for this is the decree of the­ Blessed One's wisdom.

And when a sage who is fit for semikhah is ordained with the name Rabbi, whose conduct is like sentences of truth as mentioned above, then through this semikhah, which then receives its wisdom from the aspect of the hand of Hashem, as in: And Yehoshua Bin Nun was full of the spirit of wisdom etc. as mentioned above, then he brings revelation and power to our writing, which is also the idea of wisdom, as mentioned above, as in (I Chr. 28): All this Hashem made me understand in writing by His hand upon me, which is the idea of semikhah — through this he brings revelation and power to the writing, as mentioned above. And this is like (Num. 11) and the spirit rested upon them; and they were of them that were written; because since they were ordained, therefore they received the spirit of wisdom, through this they brought revelation upon the writing, i.e. on our handwriting, as mentioned above. And then, not only is our handwriting not subject to their justice, but even all their judgements of conducts — all are by means of our handwriting, like (Ps. 149) To do on them the judgment written. But when we ordain a rabbi who is not fit, through this our handwriting is weakened, and we give authority to their writing, and all the sentences then need to be via their writings specifically, which is like and as for His judgements, they have not know them, like crooked judgment, as mentioned above.

And through this they decree to expel Israel from the place that they dwelled already, for in a place where Israel already dwells there, even outside the Land, it is like the kedushah of the Land of Israel, like (Eze. 11) miniature sanctuary; for via Israel dwelling there, the air is sanctified like the air of the Land of Israel. For via our handwriting the air is sanctified, like “the air of Eretz Israel makes one wise” (Baba Batra 158: Zoh. Pinh. 245 & Tikkun 22) for the writing is like “letters make one wise” [Migdal Oz 84 Ishut halachah 9: Shl”h hal. krait shm”ot; and see Tik. Zoh. 19: pg 40] and through motions of the quill in the air during writing, the aspect of “letters make one wise” are etched into the air, and thereby is the air sanctified like “the air of Eretz Israel makes wise”; but via blemish of our handwriting through semikhah, that they ordain a rabbi who is not fit, as mentioned above, through this they expel Israel from the settlement, from the place that they already dwelled, which is like the air of Eretz Israel, as mentioned above, and they drive them out from there to a deserted and ruined place, that has no holiness, for Israel never ever dwelled there, as mentioned above.

3. And through this the wisdom of the processions of the celestial spheres, to know all the changes and futures that come via the celestial spheres, is taken away from us, and it is given over to them. For originally this wisdom was given over only to us, as is written (Deut. 4) For it is your wisdom and understanding in the eyes of the peoples; and our Rabbis expounded (Shabbat 75): which wisdom and understanding is in the eyes of the peoples? — you have to say it is the calculation of seasons (tequfot) and constellations (mazalot).

For in this there is tact, that the secret should remain by us, even though the wisdom is let known to them. For certainly we must let them know the wisdom, so that they should know of our wisdom, that we know this wisdom, as is written, For it is your wisdom etc.; and therefore, since we let them know, it is no secret, for now don’t they also know? But there is a tact here, that we can let them know the wisdom, and yet the secret remains by us. And this is like: For it is your wisdom and understanding in the eyes of the peoples — in the eyes of the peoples specifically, i.e. that it is in the eyes of the nations at the time we let them know, but immediately after, they know not at all; they only know the secret is by us, for we do not let them know this wisdom in essence, which is like the secret of intercalation, only that there is in this a tact, that we can only show in their eyes, so that they know that this wisdom is by us, but the essence of the secret of the wisdom stays but us.

And this is like the secret of intercalation, which is given over only to the giants of the generation [see Rashi R.H. 20 & 22 BD”H tehe mesurah. And see PDR”A 85 and in Rambam Hil. Kid. Hachodesh 11:4] who have great souls, for the orbits of the spheres is via the intellects, which are messengers/angels, and each and every sphere has a unique intellect, i.e. an angel by which is it is conducted, and through this is the variation of the orbits of the spheres, that one sphere goes in a month and in this order, and another sphere goes in a year or more, and there is a sphere that needs a great time, several thousands of years until it goes around. And everything is according to variation of the intellects, which vary according to their distance from the Superior, and that is how the spheres behave. And all these intellects, all receive from the General Conductor, which is the General Intellect, which is the soul that all behave according to, like (Job 32): And the soul of the Almighty shall understand them, since the soul pours the intellect into them. And therefore the soul is called "Heavens," for it is the makeup of the spheres, as is written (Ps. 3): He will call to the heavens above — this is the soul (Sanh. 91). For the soul is the general conductor of all the spheres, as mentioned above, and therefore the soul is called galgalta (the sphere) (O"Ch Shaar A"A P"D), as in the spheres of the firmament which are conducted through it. And therefore these great souls are strong in the secret of the intercalation, for who knows their conduct like the conductor does?

And these great souls need to have a body, as in (Isa. 4): The fruit of the earth, like the air of Eretz Israel. For when the air is sanctified like the air of Eretz Israel , then all the fruits and produce that grow there, from which a man is nourished, and from which comes the drop of seeding — all will be in the aspect of Eretz Israel, and from there the body is knit together, like (Ps. 139): I was knit together in the lowest parts of the earth, like Eretz Israel, and then the body is like the fruit of the Land, and then it is fit to receive a great soul, like He shall call to the Heavens above — this is the soul; "... and to the earth" — this is the body (there, Sanh.). For the soul is according to the body: When the body is pure and clean, it can receive a great soul, and vice-versa. And therefore there are lands where their intellect is coarse and material, and also there are lands where their intellect is pure and clear, and it is all according to the land, according to the food that comes out of it, and therefore through being driven out of the aspect of the air of Eretz Israel through the aspect mentioned above, then pure bodies cannot be knit together, and we cannot receive a great soul, and through this the secret of intercalation is taken from with us.

And this is what our Sages of blessed memory said (Ketuvot 112): And mine hand shall be upon the prophets that see vanity… they shall not be in the assembly of my people [Eze. 13:9] — this is the secret of intercalation; “neither shall they be written in the writing of the house of Israel” — this is the semikhah; “neither shall they enter into the land of Israel” — is like it sounds, i.e. as mentioned above, “neither shall they be written in the writing of the house of Israel” — this is the semikhah; i.e. through semikhah, when they ordain with the name “Rabbi” those who are not fit, through this we weaken the Israelite writing, as mentioned above. And this is: “neither shall they enter into the 'land' of 'Israel';” i.e. they are driven out from the aspect of the air of Eretz Israel as mentioned above. And this is: they shall not be in the assembly of my people — this is the secret of intercalation; for through this the secret of intercalation is taken from with us as mentioned above. And all this is through the wastes mentioned above.

4. And through this he never has complete counsel, and is never able to give advice to himself, and he always doubts. For all his counsels are like boorish counsels (Isa. 19), advice of women, for the filth of the wastes goes up to the heart, like (Eze. 14): … brought up idols upon their heart; and his heart was made filthy like the toilet-room, which is the place of women’s advice, like Rabbi `Ilash said (Gittin 45): Women arrange all their words in the toilet-room, since all their advice is there.

5. However for one who is already sunken into these wastes, there is a water that purifies from this filth, like (Eze. 36): Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. And then he comes to complete counsel, like (there, 37): …neither shall they be divided into two kingdoms any more at all. Neither shall they defile themselves any more with their idols. For since they are purified from their idols and the filth as mentioned above, and through this: neither shall they be divided into two kingdoms (maMLaChot) — which is like counsel, as is written (Dan. 4) Let my advice (MiLCi) be acceptable unto you; i.e. one merits to complete counsel, for through this water mentioned above complete advices are made with him, like (Prov. 20): Counsel in the heart of man is like deep water. And these waters are like disputation, like (Deut. 20): waters of strife. And therefore dispute is called pelugta, like (Ps. 65): the river of Elohim, which is full of water; for from all the dispute a book is made, like questions and response. For dispute is questioning and counterpointing, for they counterpoint and ask him, and he comes back in return, and through this he answers and resolves the question, and from this is made an aspect of a book of questions and response. For through the answer, through this several books are renewed.

For there are many books now, and there shall also be many more books to come, and the world needs all of them. And in the beginning, when he did not have faith in the Sages, then all the books were like nothing by him, for he mocked them, as is written (Eccl. 12): of making many books there is no end; and much study etc., i.e. he mocks that there are so many books, and then they are like nothing, in his view. And when he comes back in return on this, then each time a book is renewed by him, for all the books that were like nothing in his eyes come back and are valued by him. And all is according to the dispute, for he looks and meditates on the dispute, as to why they are arguing so, with these words, and not in another way, and through this he understands how to come back in return and repair the faith in the Sages, for that is where the dispute is drawn from, through blemishing faith in the Sages. And according to the return, according to the dispute, so he comes back to the faith in the Sages, and likewise a book is renewed by him, for it returns and is valued in his eyes, that which before in his eyes was like nothing. And likewise each time according to the dispute, so is the return, that he returns to faith in the Sages, and likewise another book is renewed by him, for some other book comes back and is valued in his eyes, that before he would mock and which was like nothing in his eyes, as mentioned above. And this is like (Job. 31): Let whoever contends with me write a book — since through argument and dispute a book is made.

And there are righteous of the generation, whose faith is certainly complete, and despite this there is dispute upon them; it is like (Isa. 53): and he bare the sin of many etc.; he shall bear their iniquities; i.e. he bears dispute for the sake of the world. And through the dispute that is upon him, through this he repairs the faith in the Sages by the multitudes of people.

And there are those who have dispute upon them because they do not have faith in themselves, and they do not have faith in their Torah-revelations that they invent, and they do not believe that Hashem Yithbarakh has great amusement from their revelations, and because of this, that they do not have faith in themselves, through this they back down from their revelations, and therefore dispute comes upon them, but through this they come back in Return and review, and their revelations become esteemed by them, and they repeat and invent, and from this produce a book.

And sometimes a book is made from this on high, for through this that someone asked and posed a difficulty, and this one came back in return, through this he answers and solves and through this a book is made on high, like (Mal. 3): Then they that feared Hashem spoke often one to another: and Hashem hearkened, and heard it, and a book of remembrance was written.

6. And through this all the constrictions are sweetened, which are the strict judgments. And any place that has some judgment and constriction, is sweetened through this, and through repair of faith in the Sages, through this the books of holy Torah are multiplied. For all the sweetenings of all the constrictions and judgements are through the intellect, for all were created in the thought (see Zohar Pikudei daf 254B). For the mind is the root of the judgments, and there the judgments are sweetened. For a judgement can only be sweetened at its root (`Etz Chayim Shaar 3 Ch. 11), and each judgement and constriction needs to be sweetened by the intellect pertaining to it, for its root is from there. And each and every construction has an intellect, through which it is sweetened.

But there is an Upper Wisdom, where all the wisdoms are included and from which they receive, and therefore all the judgements are sweetened there. For the particular intellects cannot be sweetened except by the intellect pertaining to that constriction specifically, which is its root; but through the aspect of the Upper Wisdom which is made up of all of them — there all the entire constrictions and judgements are sweetened.

And the Torah which goes out from the Upper Wisdom, for “Torah goes out from the Upper Wisdom” (Zohar Beshalach daf 62), and which cannot receive from the Upper Wisdom unless it has completion — and completion of the Torah is through the Oral Torah, for the Written Torah does not have wholeness except through the Oral Torah, and therefore through the books mentioned above, which are renewed through the dispute, like: “Let whoever contends with me write a book,” like “of making many books there is no end,” and through this the Torah is completed, and then the Torah is like (Ex. 24): tablets of stone, which receives its illumination from the aspect of the Foundation Stone, for each think in the world has a different constriction in quantity and quality, and all the constrictions in the world, all of them are inscribed in the Foundation Stone, from which the world was drawn forth, and they all receive from it, and there all the judgements are sweetened, for it is like the Upper Wisdom, like the Holy of Holies.

For the intellect is called The Holy (see Zohar Acharei 61), and they all receive and are included in the aspect of Holy of Holies, which is like the Upper Wisdom, which is made up of all of them, and from there is the sweetening of all the judgements, in particular and in general. For also when the judgements are sweetened in particular by some intellect of some constriction, it also needs to draw power from the Upper Intellect mentioned above, so that this particular intellect should have power to sweeten the judgment. And also in general, to sweeten all the judgements that may be from some constriction, is impossible except by the aspect of the Upper Intellect, like the Holy of Holies, like the Foundation Stone as (see Zohar Wayechi daf 231, and Tanchuma parashat Eikev) as mentioned above.

And when the Torah has completion through the books as mentioned above, then it receives from the Upper Wisdom, like the Stone Tablets, like the Foundation Stone, and then it bestows on all the Wisdoms, and all the judgements are sweetened, like (Ps. 20): He shall send your help from the Holy, since the main help and salvation, which is like the sweetening of judgments, is from the Holy, i.e. through the intellect which is called The Holy, as is known [Zohar part 3, 61]. And this is why the letters of SheTiYiaH (Foundation) are an acrostic for: Hen Tawi Shaddai Ya`aneni (the text of Job 31: behold, my desire is, that the Almighty would answer me [or: the marks of the Almighty answer me]; Let whoever contends with me write a book). Hen TaVI [marks of] Shaddai… — i.e. the aspect that the impressions of all the constrictions are sweetened through coming into shetiyah [setting, making, placing, drinking], like the Foundation Stone mentioned above — is the reason for …Ya`aneni (answering me), like sweetening, like: He shall send your help from The Holy, as mentioned above.

And this is: Behold, my desire is, that the Almighty would answer me; Let whoever contends with me write a book, for through him writing a book as mentioned above, i.e. abundance of books that are made through the dispute as mentioned above, after which the Torah has completion, and received from the General Intellect, from the Upper Wisdom, which is like the Foundation Stone as mentioned above, and through this Behold, the marks of the Almighty would answer me — like sweetening, through the aspect of the Stone Tablets, which receive from the Foundation Stone as mentioned above:

7. And this is the concept of why we go on Rosh Hashanah to Tzaddikim. For Rosh Hashanah is the Judgment Day of the whole year, and each and every one comes with his holiness and his constrictions to the Tzaddik of the Generation, who is like the Holy of Holies, like the Foundation Stone, like (I Shm. 2): for the pillars of the earth are Hashem's, and he has set the world upon them (see Yoma 38b), Sanh. 26b), which are the Tzaddikim, for upon them the world was founded, and through this all the judgments are sweetened, through the aspect of the Foundation Stone as mentioned above. And this is like the stones of Yaakov, where all of them were amassed into the foundation Stone (B”R Wayetze P. 68, see Zohar daf 58, Wayechi 231), for the souls are like stones, as is written (Job 4): Let the stones of The Holy be poured out; and all of them come and are included inside the Tzaddik of the Generation, who is like the Foundation Stone, and through this all the constrictions are sweetened, as mentioned above.

8. And through this, that all the souls are included together as mentioned above, through this joy is made, like (Prov. 13): The light of the righteous shall rejoice. For the souls is like a candle, like (Prov. 20): The candle of Hashem is the soul of a man; and when all are included as one a light is made from them and through this joy is made, like: the light of the righteous shall rejoice.

And this is the explanation of: Rabbi Shim`on was happy and said: "O Hashem, I have heard your speech, and was afraid" And he said: There it was proper for me to fear. For Habbakuk said this prophecy regarding Rabbi Akiva and his friends, who died because they did not have love in them, as our Rabbis of blessed memory said (Yev. 62): For they were in the way of strengths and constrictions, and were not included as one, and were not sweetened. But Rabbi Shim`on and his friends who were their rectification, and who therefore said: We depend on affection, i.e. the aspect of love and unity, that they were united together, and through this is the sweetening and the remedy as mentioned above. And from this comes the aspect of: Rabbi Shim`on was happy, i.e. the aspect of joy, which is made through the inclusion and the love, like: the light of Tzaddikim shall rejoice.

He opened and said: A tale-bearer goes and reveals a secret [Prov. 11: 13] — A tale-bearer goes etc. — for his spirit is not an enduring spirit, i.e. a spirit of wisdom; and it is not faithful, i.e. faith in the Sages as mentioned above, for because there is no faith in the Sages in him, there is no spirit of wisdom in him, for he is judged in extra wastes as mentioned above. And reveals a secret — this is like nullification of our handwriting, for we cannot receive the light of the intellect from the hands of semikhah as mentioned above, like (Job 36): Upon the hands he covered light; for the letters must receive the light of the intellect from the hands of the semikhah as mentioned above, but through blemish of faith in the Sages, which is like a tale-bearer goes, through this he reveals a secret, for the light of the intellect is exiled and removed as mentioned above, and through this they shall not be in the assembly of my people, as mentioned above. “But he that is of a faithful spirit conceals the matter — for the enduring spirit is in him” — through the aspect of faith in the Sages, through this he conceals the matter, like: Upon the hands he covered light as mentioned above:

#282 [partial; please contribute][edit]

Know that there is a shepherd in every generation that is the aspect of Moshe who is the Ra`aya Meheimna (Faithful or True Shepherd). This is the shepherd who makes the Mishkan[31] Know that the little children who learn Torah in school receive the breath of their mouth that contains no sin from this Mishkan. Therefore, when the little child begins to read and enters into the Torah, he begins with "Vayikra el-Moshe/And He called to Moshe" (Midrash Rabba Tzav Parsha 7), which is the little Alef [which is written at the end of the word Vayikra]. For, "Vayikra" speaks of when the establishment of the Mishkan was completed, for then Hashem Yithbarakh called Moshe and began speaking to him from the Mishkan. Therefore, it is from there [the beginning of Sefer Vayikra] that the little children begin learning from, for it is from there that they receive the breath of their mouth as mentioned above, and it is from there that they begin to read and enter into the Torah...

Likutei Moharan Tinyana (II)[edit]

#8 Tik`u — Tokhachah[edit]

[Contents

  1. The Proper Rebuker needs the Voice that is like the River, like the Shofar, the aspect of the simple, double, triple, quadruple Song: Y Y”H YH”W YHW”H.
  2. To attain this voice is through prayer, which must be in compassion and pleading, which depends on Knowledge. When the Other Side feeds on our Knowledge then Knowledge is blemished and then cravings come and prayers are in the aspect of judgement. The Other Side swallows these prayers.
  3. In that case we need a Prayer Master who can pray in the aspect of judgement, the aspect of Pinchas. The Other Side will swallow his prayer but will be forced to vomit it out along with all the holinesses it devoured. Converts are made.
  4. Converts are the aspect of Thunder, and the glory of Hashem is publicized by them.
  5. Through revelation of God’s glory, prophecy is spread. But the Exile is like annulment of prophecy.
  6. Revelation of God’s glory, like the shining forth of the sun, leads to healing and forgiveness of sins, for sins are like darkness. All this is attained by prayer, which gets multiplied by adding people. But when the prayer is not fit, the Tzaddiq may suffer for the people, God forbid.
  7. Through the spread of prophecy, the imagination is repaired, and so is faith.
  8. So we must beg Hashem for the true Leader who has the prophetic spirit.
  9. And via faith will be renewal of the world to come, which is through mercies.
  10. Then the entire world will be conducted in the aspect of Supervision, like the Land of Israel is, and then the New Song will be awoken, which is the melody of Supervision, the aspect of Wonders. Mashiach and repair of the smell are attained.
  11. This is the aspect of Rosh Hashanah, when the prayer is the aspect of judgment. This relates to repair of the head and knowledge and to the shofar blasts and the New Song and Tishrei.
  12. The lung relates to all these aspects, i.e. the Knowledge, converts, glory, prophecy, imagination, renewal of the world, the New Song, repair of smell and awe. These aspects explain the story with Og in Berakhot 54 and also the verse “Blow the shofar…”]

Tik`u vachodesh shofar; bakeseh, leyom chageinu. Ki chok leYisrael hu; mishpat, Lelohei ya`akov/Blow the shofar-horn at the new moon, at the full moon for our feast-day. For it is a statute for Israel, an ordinance of the God of Jacob. (Ps. 81)

1. Although rebuke is a great thing, and it is incumbent on every one of Israel to rebuke his friend, when he sees in him that he is not acting in line, as is written (Lev. 19): “You shall surely rebuke your people,” despite this not every man is fit to rebuke, as Rabbi Akiva said (Eruvin 16): “I wonder if there is in this generation anyone who can rebuke.” If Rabbi Akiva said this in his generation, all the more so in this generation of the present.

For when the rebuker is not fit to rebuke, then not only does his rebuke not help, but he also causes the smell of their souls to stink up who hear his rebuke, for through his rebuke he awakens the bad smell of the bad deeds and the bad characteristics of the people whom he rebukes. Like when some thing is laid down that has a not-good smell, as long as they do not move the thing, they do not sense the bad smell, but when they start to move that thing, then they wake up the bad smell; likewise through the rebuke of one who is not fit to rebuke, through this they awaken the bad spirit of the bad deeds and the bad characteristics of the people that he rebukes, and therefore he causes their smell to stink up, and through this he weakens their souls, and through this the flow is interrupted from all the worlds that depend on these souls. For the main feeding of the soul is from the smell as our Rabbis of blessed memory said (Berakhot 43): Whence do we learn that we say a blessing on a fragrance? — for it is said (Ps. 150:6) "Let the whole soul praise Y-h." What is the thing that the soul enjoys from, and the body does not? — you have to say: This is the fragrance. And therefore through this rebuke, which causes their odor to stink up, through this is weakened the soul, whose feeding is from the smell as mentioned above, and in any case the flow from all the worlds that depend on them is interrupted.

But when the rebuker is fit to rebuke, then on the contrary, he adds and gives a good fragrance to the soul through his rebuke, for the rebuke needs to be in the aspect of the rebuke of Moshe, who rebuked Israel for deed of the Calf, for through his rebuke he gave them a good smell, as in (Song 1) “My spikenard gave forth its fragrance,” which is said about the deed of the Calf. It did not say “abandoned,” but “gave,” as Rashi explained there and as our Rabbis of blessed memory said in the Gemara (Shabbat 85). For through the rebuke of Moshe for the deed of the Calf he added and gave them a good smell, which is like the food of the soul, for the main feeding of the soul is from the smell as mentioned above, for through the voice of the rebuke that is proper, through this he gives a good smell to the spirits, which is like the food of the soul as mentioned above.

For there is food of the soul and food of the body (Tikkunei Zohar 21), and through physical food the spiritual food is weakened, for through physical food, i.e. through eating and drinking, through this we enlarge the aspect of the heel of the Other Side, like (Ps. 41): “The one who eats my bread grew the heel upon me.” For through eating the heels and legs are strengthened, as in (Shabbat 152): “Chew well with your teeth, and you will find it in your steps.” And then when, God forbid, the heel of the Other Side grows, through this is weakened, God forbid, the aspect of the heel of holiness, which is like (Prov. 22): “The reward of humility [`eqev `anawah] is the fear of Hashem,” which is like fragrance (ReYaCh) , like (Isa. 11): “And He shall imbue him (wehaRiYCho) with the awe of Hashem,” which is the food of the soul.

And the remedy for this is through the aspect of voice, for the aspect of voice waters the Garden, where all the fragrances and awes grow, like (Gen. 2: “And a river went out from Eden to water the Garden.” “And a river goes out from Eden” etc. — this is like voice, like (Ps. 93) “Rivers raised up their voices;” and this is like (Gen. 3): “I heard Your voice in the Garden and I feared,” for this voice waters the Garden, through which all the fragrances grow, which are the aspect of awe as mentioned above, which this is the idea of the food of the soul as mentioned above, for through this voice the aspect of the heel of the Other Side is suppressed, for this voice is like (there 27): “The voice is the voice of Ya`akov;” and therefore Ya`akov merited to the aspect of fragrance, like (there): “See, the fragrance of my son is like the smell of the field,” which was said regarding Ya`akov, and he suppresses the heel of the Other Side, like (there 25): “And his hand held on to the heel of Esau.” This voice is the aspect of the proper rebuker, like (Isa. 58): “Raise your voice like a shofar and tell My people their iniquities" etc.; for the rebuker, who wants to rebuke Israel and tell them their iniquities and sins, he needs this voice, in order to not cause their smell to stink up through awakening their sins as mentioned above. Therefore he needs this voice, for via this voice he adds and gives them a good smell, for via this voice all the fragrances grow, for this voice waters the garden etc. as mentioned above.

And this is [the meaning of]: "Raise your voice like a shofar" — like a shofar specifically, for this voice waters the Garden, which is like: "And a river went out from Eden," which is like the voice of the melody of the song that will be awoken in the future, when He renews His world, which is like the simple, double, triple, quadruple song [Tikkunei Zohar, Tikkun 21 Daf 51], and this is [the meaning of] "like a shofar" (KeShoPhaR) being an acronym for: simple, double, triple, quadruple [Pashut', Kaful, Shalush, Rabu`a], which is like the future song, which is like the voice that waters the Garden, for via this voice specifically he can rebuke. And this is: "Raise your voice like a shofar" — like a shofar specifically, as mentioned above.

And this is like: "They draw upon him a cord of benevolence," which is said about the proper rebuker, as our Rabbis of blessed memory said (Tamid 28): One who rebukes his friend for the sake of Heaven, they draw upon him a cord of benevolence," for it is said [Prov. 28:23]: "One who rebukes a man, afterwards finds grace." For the cord of benevolence is like a cord being braided and interwoven from the strings, upon which strings (which are called strineis) this melody and song of the future shall be played, and which are the 72 strings, corresponding to the name Y Y”H YH”W YHW"H which is like the simple double etc. song, as brought in the Tikkunim (Tikkun 21), which adds up in its entirety to 72, and on these strings this song shall be played that is for the future when He renews His world, like (Ps. 89): "A world of benevolence shall be built (`Olam CheSeD [=72] yibaneh)," when the simple etc. song will be awoken. And this is like the cord of generosity mentioned above, which was said regarding the proper rebuker, i.e. the aspect of the cord made from the strings as mentioned above, upon which this song shall be played when world will be renewed, like: "A world of benevolence will be built," as mentioned above. And this is (the meaning of): "They draw upon him a cord of benevolence" — this is the aspect of drawing, for they draw out and lay out the strings in order to play upon them the song as mentioned above. Hence, through the voice of the proper rebuker, he gives them a good fragrance in the soul, as mentioned above.

2. But to come to this, to the aspect of the voice mentioned above, this is via prayer. For the root of prayer is compassion and pleading (as brought in Ch. 2 of Avot), and compassion depends mainly on knowledge, as is written (Isa. 11): "For they shall not injure nor destroy in all my holy mountain, for the land shall be filled with knowledge with Hashem like waters cover the sea. For in the future the knowledge will grow, and then there will be no harm or cruelty, for the compassion shall spread out through the knowledge, for compassion depends mainly on knowledge. And sometimes, when the Other Side feeds from the compassion, then they draw upon themselves the compassion, and them the compassion is lessened for us, and even the little compassion remaining is in the aspect of cruelty, for through their feeding from the compassion, the compassion is spoiled and becomes cruelty, for "The mercies of the wicked are cruel" (Prov. 12), and therefore also the little compassion remaining for us is in the aspect of cruelty, for it is spoiled through their feeding from the compassion, God forbid, as mentioned above.

And this is like (Lam. 4): "Even jackals will offer the breast (ShaD)" — this is like the compassion of the Other Side, like "like a raid from the Almighty (keShoD miShaDdai)" (Isa. 13): for Shaddai is like the compassion of holiness, like (Gen. 43) "And El Shaddai shall give you compassion (rachamim)," which is like prayer (tefilah), which is like raiding/reshuffling the order (ShiDuD hama`arachot). And through "a raid from the Almighty, like the compassion of the Other Side, like: "Even the jackal will offer the breast," through this: "... the daughter of My People became cruel," for through them feeding from the compassion, through this also the little compassion remaining with us is damaged and made into cruelty, as mentioned above. And through this the compassion is spoiled and made cruelty, and the knowledge is blemished, like "Whoever is angry, his wisdom goes away from him" (Pesachim 66); and then the knowledge is made little, and it becomes like constricted consciousness, and then they feed, God forbid, from the blemish of knowledge, like (Gen. 3): "And the snake was cunning;" i.e. knowledge of the Other Side, which feeds through falling of the knowledge of holiness, which was damaged through cruelty and anger, as mentioned above.

And from this comes, God forbid, sexual lust, for the brain is the divider spread before this lust, for a man does not commit a transgression unless a spirit of folly enters him (Sotah 3); but when the brain and the knowledge are complete, he guards against this lust.

For there are three brains, and each and every one is the aspect of a curtain spread before this craving; and from these three brains is drawn three kinds of compassion, for there are three kinds of compassion, like what our Rabbis of blessed memory said on the verse (Gen. 21): “That you will not deal falsely with me or with my son or with my grandson” — this is the extent of a father’s compassion on his son [from there, the son’s love takes over] (Ber. Rab. Wayeira 54 and brought in the explanation of Rashi there) which are the aspect of the three kinds of compassions, and they are drawn from the three brains, for the brain of the son is from the brain of the father (Tikkun 18).

And this is the aspect of three prayers per day, for each and every prayer is like a singular brain from these three brains, which are like the three kinds of compassions dependent on the brain, for the main point of prayer is compassion and entreatment as mentioned above, and therefore when the knowledge is blemished, God forbid, as mentioned above, from this comes, God forbid, sexual craving as mentioned above, and then, when the compassion and knowledge are blemished, then it is impossible to pray in the aspect of compassion and entreatment, and then the prayer is the aspect of strict judgment, and when the prayer is in the aspect of judgement, then the Other Side swallows the prayer, God forbid, for the main point of the feeding of the Other Side is from the aspect of judgements, which are the constricted brains, the aspect of El-him, as is known [B. Rab. 12:15], and therefore they take hold, God forbid, of the this prayer which is the aspect of judgment, and swallow it, God forbid.

3. And then, when the prayer is in the aspect of judgment, then we need a great master of power, who can pray prayer in the aspect of judgement. Like Pinchas at the time when he acted zealously regarding the act of Zimri, as is written (Ps. 106) “And Pinchas stood up and executed judgment;” and our Rabbis of blessed memory explained (Sanhedrin 44): That he executed judgements with his Acquirer; i.e. prayer in the aspect of judgment, for he acted zealously regarding the act of Zimri, which is like (Job 31): For this is an heinous crime; yea, it is an iniquity to be punished by the judges; i.e. it is a sin for which they need prayer in the aspect of judgement/din, which is like judgements/pelilim, like "Then stood up Pinchas, and executed judgment." For when there is blemish of craving for fornication, God forbid, for then the prayer is in the aspect of judgement, the Other Side swallows it, God forbid, then they need a great master of power, who should pray prayer in the aspect of judgement, like when the matter of Zimri happened, when Pinchas had to pray prayer in the aspect of prayer.

For when this master of power prays prayer in the aspect of judgement, and then the Other Side swallows it, for it always swallows the prayer that are in the aspect of judgment as mentioned above, and then, when it wants to swallow this prayer of the powerful one, which is in the aspect of judgement, then this prayer stands in its throat, like (there 41): "In his neck remains strength"; i.e. the prayer of the powerful one mentioned above, which is like a "staff of strength," it stands in its neck, in its throat, and then it must give vomitings, i.e. the Other side must vomit and bring out all the holinesses of the knowledge and the compassions and the prayers that it swallowed, like (there 20): "He hath swallowed down riches, and he shall vomit them up again..." And not only does it vomit and bring out all the holinesses that it swallowed, but it is also forced to vomit and bring out its actual substance of life, like "…El shall cast them out of his belly"; i.e. that it actually brings out and vomits its substance of life.

And this is the aspect of converts who convert, who were at first actually of the substance of the Other Side, and now return to the holiness, for the Other Side is forced to vomit and bring out its actual substance of life, which this is the aspect of converts as mentioned above.

And this is like (Ps. 110): "Hashem shall send the rod of your strength out of Zion: rule in the belly/midst of your enemies." "In the belly specifically, like: "El shall cast them out of his belly," for the "rod of strength", i.e. the prayer of the powerful one mentioned above, it goes down in its midst/belly in actuality, for by means of it it brings out and vomits its substance of life in actuality, from its midst and from its stomach, as in: "El shall cast them out of his belly," as mentioned above. And this is like (there 74): "You divided the sea by Your strength, you break the heads of the dragons in the waters;" for through the rod of strength mentioned above he breaks heads of dragons on the waters, i.e. the Other Side and the snake, which was feeding from the compassion and the knowledge, which is like "As waters cover the sea," like "and the snake was most cunning," as mentioned above. For through the rod of strength mentioned above, i.e. the prayer of the powerful one, like Pinchas, through this he brings out the holiness of the knowledge and the prayers that it swallowed, and breaks the heads of dragons on the waters as mentioned above, for the prayer of the powerful one which is in the aspect of judgment, like "And Pinchas stood up and executed judgment" it stands in the swallowing chamber of the snake, and through this it is forced to vomit and bring out everything as mentioned above. And this is the permutation "WaYiPaLeL (executed judgement)" being acronym for: Wehashlekh Lifnei Par`oh Yehi Letanin (And he threw it before Pharaoh; it became a serpent, Ex. 7); for they need to throw the rod of strength, which is like the prayer mentioned above, to the serpent, in the aspect of: "And he threw it before Pharaoh; it became a serpent;" that he throws intentionally the rod of strength before the Other Side so that it become a serpent, i.e. so that the serpent swallow this prayer, for through this we bring out from it all the holinesses that it swallowed, for it stands in its swallowing chamber as mentioned above.

And this is like "And Yitro heard" — what was the hearing? for he heard and came — it was the parting of the Sea of Reeds and the War of Amaleq (Zevachim 116). For Amaleq defiled Israel with the fornication craving, as is written (Deut. 25): "Who occurred upon you (QaRkha) on the way," like a night-occurrence (miQReh lailah, nocturnal emission), God forbid, which comes via the aspect of Amaleq, for Amaleq feeds from the aspect of knowledge, like (Num. 24): "The heading of nations is Amaleq." which is like "And the snake was most cunning" as mentioned above, for through this comes, God forbid, the impurity of this lust as mentioned above, and this is the aspect of the war with Amaleq. And the remedy for this is the aspect of the tearing of the Sea of Reeds, like "You divided the sea by Your strength, You break the heads of the dragons in the waters;" i.e. the aspect of the rod of strength mentioned above, for through this we bring out from it the water of knowledge that it swallowed from the holinesses as mentioned above. And through this: "And Yitro heard," i.e. the aspect of converts, for through the rod of strength mentioned above, which is like the tearing of the Sea of Reeds, like "You divided the sea in Your strength" etc., which repairs and suppresses the war of Amaleq, through this are made converts, like "And Yitro heard," for we bring out from it also its substance of life, which is the aspect of converts as mentioned above:

4. And this is the aspect of thunder. For through converts which are made through the rod of strength mentioned above, through the Other Side being forced to return all the holinesses that it swallowed, with its substance of life as mentioned above, through this is multiplied and greatened His Glory, May He Be Blessed in the aspect of (Ps. 96): "Render unto Hashem O families of peoples, render unto Hashem glory/honor and strength." And this is the aspect of thunder, like (there 29): "The Mighty One of Glory thundered, Hashem over many waters." "Many waters" this is the aspect of waters of knowledge, like (Isa. 11): "For the whole earth shall be filled with knowledge with Hashem like waters cover the sea;” i.e. the aspect of waters of the knowledge which go out from the Other Side and return to the holiness, for through this are made converts, and His Glory Blessed Be He is greatened, which this is the aspect of thunder, like "The Mighty One of Glory thundered," for the noise and the fame that His glory, Blessed Be He, is publicized via converts, this is the aspect of thunder, which is a voice of a great noise. For our Rabbis of blessed memory said (Berakhot 59): "What is thunder? Clouds pouring waters together." Clouds pouring water is like the Other Side, which is like (Lam. 3) "You have covered yourself with a cloud, that our prayer should not pass through," i.e. the husks that hold back the prayer — when they return and pour out the waters of the knowledge that they swallowed, this is like: "Clouds that pour water"; and then the Blessed One's glory is revealed, as in: "The glory of Hashem was seen in a cloud" (Ex. 16), and this is the aspect of thunders as mentioned above. And therefore the permutation of "GeRIM" (converts) is an acronym for: Ra`am Gevurotaw Mi Yitbonan (Who shall understand the thunder of his mighty acts?) (Job 26), for converts are the aspect of thunders as mentioned above.

5. And through revelation of the glory, through this comes the spreading of the prophecy, for the prophecy comes from the aspect of the roots of souls of Israel, which are the aspect of the seventy souls, like (Deut. 10): Beshiv`im Nefesh Yardu Avoteikha (In seventy souls your fathers went down) being acronym for "NaVIA" (prophet). And the roots of the souls is the aspect of honor, like (Gen. 49) "O my soul, come not into their secret; unto their assembly, mine honor, be not united." And therefore through revelation of the honor, which is like the roots of souls, through this comes spreading of the prophecy.

And this is the aspect of (Shabbat 92): "Prophecy does not dwell except on a wise man, mighty and rich"; for all these aspects are aspects of honor, from which is drawn the prophecy. Wise is like (Eccl. 3): "They shall inherit the honor of wise men." Mighty is like (Ps. 24): "Who is the King of Glory? Hashem strong and mighty." Rich is like (Gen. 31): "and of that which was our father's hath he gotten all this glory."

And this is like (Berachot 3): "Woe is me that I destroyed my house, and burned my temple, and exiled my children among the nations of the world." I destroyed my house is like blemish of the prayer, as is written (Isa. 56): "For my house ... a house of prayer." And burned my temple is like blemish of the honor, like (Ps. 29): "And in His temple does every one speak of His glory." And I exiled my children this is like annulment of the prophecy, which comes from the descendents of Israel, like "B`eshiv`im N`efesh Y`ardu A`voteikha mitzraima.” For the exile of the descendents of Israel is like annulment of the prophecy, which comes from their souls as mentioned above.

6. And this is like healing, for all the aspects mentioned above are like healing. For revelation of the honor mentioned above is like the shining forth of the sun, like (Isa. 60): "And the glory of Hashem is risen upon you;" and through the shining forth of the sun comes healing, as our Rabbis of blessed memory said (Baba Batra 16): "As the day advances, the illness lightens," as is written (Mal. 3) "And unto you who fear My name shall the sun of righteousness and healing shine forth." For the spirit of prophecy which spread out via the revelation of the honor, this is like the healing that comes through the shining of the sun, like (Prov. 18): “The spirit of a man will sustain his infirmity." And the main revelation of the honor is through the prayer mentioned above, which the clouds, which are the Other Side and the husks, are annihilated and go away, and then converts are made, and the honor is revealed as mentioned above.

And this is like forgiveness of sin, which comes through much prayer, through which the sun shines forth, through which healing comes. For sin is like cloud, which darkens the light of the sun, for the nature of the sins is they are like darkness, as is written (Isa. 29): "And their works are in the dark;" and this is like sickness, for the main source of sickness comes from sins, as our Rabbis of blessed memory said (Shabbat 55): "There is no affliction without there being sin," for it is said [Ps. 89:33]: "Then will I visit their transgression with the rod, and their iniquity with stripes;" for the sins are like clouds, which darken the light of the sun, through which the healing is, and through the prayer the sins are atoned, for prayer atones, for it is in place of offering (Berakhot 26b): as is written (Isa. 56): "I will bring them to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices." And when the sins are atoned, this is like the clouds being annihilated and going away, like (there 44): " I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins" etc.; and then it is like the shining forth of the sun, from which is the healing, for the main source of illness is the aspect of sin, which is like cloud and darkness, which darkens the light of the sun, which is like healing; and when the sin is forgiven, it is like the clouding being annihilated, and then the sun shines, and then comes healing as mentioned above, and all this comes through prayer, which atones sins as mentioned above.

And the main way of prayer, through which sin is forgiven and we are saved from the sickness, comes via adding a neighbor from Israel, for whenever a neighbor is added from Israel, the prayer greatens and grows very much. And this is the aspect of congregation of Israel. For the more the souls of Israel are congregated and increased together, the house of prayer increases much much more, for three stones build six (=3*2*1) houses, and four stones build twenty four houses, five stones build 120 houses etc., until the mouth cannot speak and the heart cannot think, as is brought in Sefer Yetzirah. Hence, the more one stone is added, the houses are multiplied very very much more, multiple multiple times as mentioned above. And the souls are like stones, like (Lam 4): Let the holy stones be poured out etc., and the houses are like “For my house shall be called a house of prayer.” Hence the more one soul is add and increased to the congregation of Israel, the house of prayer grows much more, for now, when one more soul gets added to the congregation, very many more other new permutations, double double and many many times over as mentioned above, and therefore when one neighbor is added from Israel, for example in a place Israelites live, when another Israelite neighbor is added, then the prayer is increased and grown very very much, for one soul was added to the congregation as mentioned above, and through increase of the prayer, through this the sin is forgiven, which is the aspect of healing as mentioned above.

And this is aspect of (Isa. 33) “And the inhabitant shall not say, I am sick;” for via a neighbor being added, through this we are saved from the sickness as mentioned above, for: “the people that dwell therein shall be forgiven their iniquity,” for through the neighbor the prayer was increased, and then it is the aspect of forgiveness of sin as mentioned above, and through this comes healing, and the sickness is annulled as mentioned above.

[And know, that sometimes it is the aspect of lifting of sins through the congregation as mentioned above, and sometimes it is, God forbid, the aspect of (there 53): "Surely he has borne our sicknesses;” for when the congregants are not meritorious, then they do not merit to the aspect of lifting of sins, and then the Tzaddiq is forced to accept upon himself afflictions for the sake of Israel, and only the world gets saved from sickness, but not the Tzaddiq, God forbid, for he accepts afflictions for Israel, like: "Surely our sicknesses" etc.; but when they merit and their prayer is fit, then it is like: "The people that dwell therein shall be forgiven their iniquity" [Isa. 33], and then also the Tzaddiq is saved from illness, like: "And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity," as mentioned above.]

7. And via spreading of the prophecy, through this is clarified and repaired the aspect of the power of the imagination, in the aspect of (Hos. 12): "and I have used similitudes by ministry of the prophets;" for the main rectification and clarification of the imagination is when it is via the prophets. And when the imagination if repaired, through this the true faith of holiness is repaired, and false faith is annulled. For faith depends mainly on the power of the imagination, for in that which the intellect understands faith does not apply, and the main place of faith is only where the intellect stops and one does not understand the thing in his intellect, there we need faith, and when he does not understand the thing in his intellect, then he remains only in the aspect of the power of the imagination, and there we need faith.

Hence, faith is mainly in the aspect of the imagination, and therefore through the spreading of the prophecy, through which the imagination is clarified and repaired, through this the true faith of holiness is repaired as mentioned above. For there are ten levels of prophecy (see M"R Lekh Lekha Parashah 44), and they correspond to the ten commandments, which are like the ten levels of prophecy, as is written (Deut. 5): "Face to face Hashem spoke with you." "Spoke Hashem," this is prophecy, as our Rabbis of blessed memory explained (Shabbat 153). And therefore through prophecy, which is like the ten levels, like the ten commandments, we merit to faith in Hashem Yithbarakh, to believe that Hashem created everything with ten utterances. Hence, the main repair of the holy faith is through the aspect of the prophetic spirit.

8. And therefore we need to search and ask much after a true leader to draw close to him, for each and every leader has an aspect of prophetic spirit, and even now, when prophecy has ceased, despite this it is obligatory that a leader have an aspect of (Num. 14): "A different spirit," that is not found in the rest of the masses, that via this he merits to be a leader, for without this, why should this one specifically merit to be leader, and not another. But in truth each and every leader of Israel has an aspect of other spirit, for the leader is like (Num. 27): "A man who has spirit in him," "which may lead them out, and which may bring them in," for the leader that brings out and brings in Israel, surely has an aspect of other spirit, because of which he specifically becomes leader for Israel. And this other spirit that the leader has, it is like the holy spirit, the prophetic spirit. And although not there is no spirit of prophecy, actual holy spirit, despite this he surely has an aspect of other spirit, drawn from the holiness, which is not found in the rest of the masses, which this is also aspect of holy spirit, even though it is not actual holy spirit to know futures, despite this he is in the aspect of holy spirit, prophetic spirit.

And through the aspect of the holy spirit that the true leader has, which is like the spirit of prophecy, through this whoever draws close to him is strengthened and the true faith of holiness is repaired for him, for whoever merits to draw close to the true leader, through his drawing close to him his aspect of imagination is repaired clarified for him, through the aspect of the spirit of prophecy of the leader, for the main repair of the imagination is via the aspect of spirit of prophecy as mentioned above, and through repair of the imagination the faith of holiness is repaired and clarified as mentioned above, and therefore all those who draw close to the true leader merit to straight faith of holiness.

But in truth one needs to seek and ask very much after a true leader like this, and it is necessary to ask much from Hashem Yithbarakh, that he should merit to draw close to the true leader, in order that he merit to true faith in completion, for when one draws close, God forbid, to a leader of falseness, thought this one comes, God forbid, to false faiths, for a leader of falseness is the aspect of the false prophet, like (I King 22): "Spirit of falseness;" and through this on the contrary, the imagination is spoiled, and they come to false faiths, for the main remedy of the faith is via the aspect of the spirit of prophecy that the true leader has, through which the imagination is clarified, and through this the faith is remedied as mentioned above.

But without the aspect of prophecy the imagination cannot be clear and repaired, and then the imagination mixes and confuses the man with false faiths. And this is like the filth of the snake, for mixing and confusion of the imagination, which mixes and confuses with false faiths, this is like the filth of the snake, for all the seers and magicians, they are all via the power of the imagination that is not clarified and repaired, which mixes and confuses them with false faiths of folly and falsehood which is the filth of the snake. And therefore Israel which stood on Mount Sinai, their lustfulness stopped (Shabbat 146) for there they all merited to prophecy, via Moshe Rabbeinu, the Rabban of all the prophets, who was their true leader, and through this the imagination was clarified and repaired for them, and they merited to complete faith in Hashem, and therefore their lustfulness stopped, the filth of the snake, which is the false faiths, for they merited to straight completion of faith of holiness via clearing of the imagination, which they merited via spirit of prophecy as mentioned above.

And this is the aspect of the Hei of HaShishi [the sixth (day)], which is said of the work of creation, as is written [Gen 1:31]: And there was evening and there was morning, the sixth day," and our Rabbis of blessed memory explained (Shabbat 88), that the whole world was hanging [like the part of ה] until the sixth of Sivan, when Israel received the Torah. For the main renewal of the world, i.e. to know that the world is renewed and Hashem Yithbarakh created the world according to His will, it depends on faith, for through intellect it is impossible to understand renewal of the world, and therefore the apostates heresy in this, because it is impossible to understand this in the intellect, for the main renewal of the world is only via faith, for we believe in Hashem that He Blessed Be He created the world anew, for in truth anewal of the world was via the aspect of faith, as is written (Ps. 33): "And all his works were in faith." Hence, the main anewal of the world depends on faith, and therefore the world was hanging until reception of the Torah, for then they merited to complete faith, via spirit of prophecy as mentioned above, and therefore then specifically the anewal of the world was revealed, for the anewal of the world depended mainly on faith, as mentioned above.

9. And via faith shall be the renewal of the world in the future. For the accumulation of the mercies, through which the world will be renewed, in the aspect of (Ps. 89): "For I have said, a world of mercy shall be built," it is via faith, as in (there 92): "To tell Your mercies in the morning, and Your faithfulness every night." "Your faithfulness every night" this is the aspect of faith, which depends on the power of the imagination, which is the aspect of night, the aspect of night dream (Job 33), which comes via the imagination. And through this: "To tell Your mercies in the morning," i.e. the aspect of mercy mentioned above, through which shall be renewal of the world in the future as mentioned above. And this is the aspect of (Lam. 3): "They are new every morning: great is Your faithfulness." "Great is Your faithfulness" i.e. faith, through this will be renewal off the world, as in "New every morning," like "To tell every morning Your mercies" etc., as mentioned above.

10. And when the renewal of the world comes to pass in the future, then the world shall be conducted via wonders, i.e. through Supervision alone, which is the aspect of wonders, which are not by natural means. For renewal of the world in the future is in the aspect of the land of Israel, for the main characteristic of the land of Israel is via the aspect of (Ps. 111): "He has told His people the power of His works" etc., like Rashi explained regarding the verse: " Normal 0 MicrosoftInternetExplorer4 For the sake of 'reishit'/[God’s] firstborn [people], Elohim created the heavens and the earth," and Rashi explained that the reason why it opens with "For 'reishit'," is because "He has told His people the power of His works, so that He may give them the inheritance of the heathen," so that the nations of the would not be able to say: "You are robbers" etc., therefore it opened with "For 'reishit'," for He Yithbarakh created it etc. Hence the main characteristic of the land of Israel is via the power of His works, via knowing that Hashem Yithbarakh created the world.

And in the future the Holy One Blessed Is He will renew the whole entire the world in this aspect of the land of Israel, for then it will be revealed that Hashem Yithbarakh created everything, and then He will renew the whole entire world in the aspect of the land of Israel. And the main holiness of the land of Israel is, that there his Supervision is constant, in the aspect of (Deut. 11): "Always the eyes of Hashem your Elohim are on it, from the beginning of the year even until the end of year;" and in the future, when he renews the whole world in the aspect of the land of Israel as mentioned above, then the whole entire world will be conducted via through the supervision alone, like the land of Israel, and then the nature will be annulled completely, and the world will be conducted via the supervision alone, which is like wonders, which are not by way of nature. And then will be awoken the new song, as in (Ps. 98): "Sing to Hashem a new song, for He has done wonders;" i.e. the song that will be awoken in the future, which is the melody of supervision, the aspect of wonders, for then the world will be conducted via supervision and wonders.

For there is a melody of the aspect of the way of nature, and this is like (there 19): "The heavens declare the glory of El; and the firmament shews his handiwork;” which is the aspect of the melody of the song of the natural way, of the contents of the heavens, i.e. aspect of the songs and praises that they praise Hashem Yithbarakh for His current way of conducting, that he conducts the world in a natural way; but in the future will be awakened a new song of the aspect of wonders, the aspect of supervision, for then the conducting will be via supervision alone. And this new song that will be awakened in the future, it is the aspect of the simple, double, triple, quadruple song, which adds up to 72, the aspect of lovingkindness, through which shall be the renewal of the world in the future, the aspect of: “A world of mercy shall be built.” And this song is the aspect of the voice mentioned above, which waters the garden, that via this voice they can rebuke, in the aspect of: “Raise your voice like a shofar and tell” etc., as mentioned above.

Hence, through prayer we merit to the aspects mentioned above, through which we come to the aspect of prayer mentioned above, through which we can rebuke as mentioned above, for via the prayer mentioned above converts are made, and the glory is revealed, and through this the prophecy is spread, and via prophecy we merit to faith, and via faith shall be the renewal of the world to come, and renewal of the world is in the aspect of the land of Israel, i.e. in the aspect of supervision like the land of Israel, and then shall be awoken the song of supervision and wonders, and this song is in the aspect of the voice mentioned above.

And this is the aspect of: “But he sees that the resting place is good, and that the land is pleasant, so he will bend his back to the load, working like a slave” (Gen. 49). Resting place is like prophecy, as is written regarding Baruch Ben Neriyah (Jeremiah 45): “And I did not find rest” — this is prophecy, as our Rabbis of blessed memory explained (Mechilta P. Bo and brought by Rashi there). and…the land i.e. the land of Israel. “So he will bend his back to the load” this is like melody, the aspect of the new song mentioned above, like (Num. 7): “they had to carry on their shoulders;” and our Rabbis of blessed memory explained (`Arakhin 11): “Carrying” (YiSsAU) is nothing but a term for singing, for it is said (Ps. 81): “Take up (Se`U) the melody, and sound the timbrel;” and through the melody, the aspect of new song, through this the smell (ReYaCh) will be repaired as mentioned above, which is the aspect of Mashiach, like (Lam 4): “The spirit (RUaCh) of our nose, the Anointed of Hashem.” And this is: “working like a slave” — this is the aspect of Mashiach, as is written (Ruth 4): “Blessed be Hashem, which has not left you this day without a redeemer… and they called his name Obed (slave/servant).” This is the aspect of “to the load (mas),” the aspect of repulsion (mismus), that they squeeze out (m`masmesin) a thing that has smell, so that the smell dissipate, for via the aspect mentioned above the smell is repaired, which is the aspect of Mashiach.

11. And this is the aspect of Rosh Hashanah, for on Rosh Hashanah then the prayer is in the aspect of judgement and sentence, for “the sentence — it is Elohim’s” (Deut. 1), and through this we bring out all the life of the Other Side, which feeds from the knowledge and from prayers of Israel. And this is like (Ps. 81): “For it is a decree/portion for Israel, a sentence to the Elohim of Jacob.” Portion for the year of sustenance, as our Rabbis of blessed memory explained on this verse (Beitzah 16): i.e. that they bring out the sustenance and the life from the Other Side, for it must bring out and vomit everything via the aspect of sentence to the Elohim of Jacob, i.e. via the prayer that is in the aspect of judgment and sentence, which is in the aspect of rod of strength, through which it vomits all the holinesses that it swallowed from the knowledge and from prayers of Israel as mentioned above. And this is the aspect of Tishrei, like, “You divided the sea by Your strength, you break the heads of the dragons in the waters” (Ps. 74) — Y`am Sh`ibarta R`ashei T`aninim is an acronym of permutation of ”TiShReY.”

And then, when it returns the holiness of the knowledge that it swallowed, then the knowledge and the brains are in completion. And this is the aspect of Rosh Hashanah, Rosh (Head) specifically, the aspect of repair of the head and the brain via the rod of strength mentioned above. And when we bring out from the Other Side what it swallowed, then we bring out too it substance of life, which is the aspect of converts. And this is the aspect of Tishrei, the aspect of (Ex. 23): “For you know the spirit of the sojourner, for you were sojourners” etc. (eT nefeSh hageR kI) is an end-letter code for “TiShReI.” And via converts the glory is revealed, and the prophecy spreads out, and the faith of holiness is repaired, and the false faiths are annulled.

And this is the aspect of Tekiah (long shofar blast), Teruah (triple blast), Shevarim (stocatto toots). Tekiah is the aspect of revelation of the glory, in the aspect of (Isa. 22): “And I will fasten him as a peg in a sure place; and he shall be for a throne of honour.” Teruah this is like the spirit of prophecy, in the aspect of (Num. 23): “Hashem his Elohim is with him, and the shouting for/friendship of (teruat) the King is among them” and its Onkelos translation: “And the Presence of their King is in them;” i.e. the resting of the Presence, the aspect of prophecy. SheVaRim this is the aspect of annulment of false faiths, in the aspect of (Ex. 23): “Thoroughly break (ShaVveR) their pillars” (as brought in Tikkun 18 and in Tikkun 21), i.e. aspect of annulment of false faiths and repair of the holy faith, the aspect of (Ps. 145): “The eyes of all wait (yeSaVveRu) for you.” And via faith we merit to renewal of the world, and this is the aspect of Tishrei, for in Tishrei the world was created (Rosh Hashanah 10), and renewal of the world shall be in the aspect of the Land of Israel, the aspect of Supervision, and this is the aspect of Rosh Hashanah, in the aspect of: “Always the eyes of Hashem your Elohim are on it, from the beginning of the year” etc. And then shall be awakened the new song as mentioned above, and this is the aspect of Tishrei, in the aspect of (Song 4) “Come, look/sing (TaShuRI) from the head of Amanah:

12. And this is the aspect of the lung. When the temperature of the lung is in wholeness, there are found in it all the aspects mentioned above, for this is the master of power mentioned above, who prays prayer in the aspect of judgment, through which he brings out all the holiness from the Other Side, the aspect of: “And Pinchas stood up and executed judgement,” it is the aspect of a messenger faithful to his sender, for he devotes his soul for he sake of Israel. And this is the aspect of the lung, in the aspect of (Prov. 25): “As the cold of snow in the time of harvest, so is a faithful messenger to him that sends him;” and cold and chilliness are aspect of lung, for the lung cools the heat of the body, for if not for the lobes of the lung which waft on the heart, the heart would burn up the whole body (Tikkun 13, daf 27).

And completion of the knowledge mentioned above is in the aspect of the lung, for the main source of the knowledge and the brains is via the oiliness of the body. For the intellect ignites like a candle via the oiliness of the body, and the lung raises up oiliness of the body to the brain via the breathing of the lung. Also via the breathing all the oiliness of the body is sustained, that through this is the main sustenance of the intellect. And hence the brains are called neshamah (soul, breathing), in the aspect of (Job 32): “and the inspiration (neshamah) of the Almighty gives them understanding.” For the main source of the brain and the knowledge is via the breathing as mentioned above. And this is the aspect of (Prov. 20): “The candle of Hashem is the soul of man,” for the intellect is a candle lit via the oiliness that is in the body, which is sustained and goes up to the brain via the breathing of the lung; hence the main sustenance of the knowledge is via the lung.

The converts mentioned above are like this: “A breath (HeVeL) is laid, a breath goes up,” which is said of the lung, as brought down (in Tikkunei Zohar #69 daf 96). For there are vapors in the world, which are like (Jer. 51): “They are vanity (HeVeL), the work of errors,” i.e. breaths of the world of foolishness, and when we receive these breaths and put them into Torah and prayer, breaths of holiness are made; this is the aspect of converts, for from vanity the work of errors are made breaths of holiness of Torah and prayer, which is the aspect of converts. And this is the aspect of: “a breath is laid, a breath goes up,” that is said of the lung, which takes in a breath and lets out a breath, i.e. aspect of converts, which are made via receiving breaths of the world, which are aspect of: “They are vanities, the work of errors,” and raising them to the aspect of breaths of holiness via Torah and prayer as mentioned above.

And the revelation of the glory mentioned above this is like (Prov. 3): “Honor Hashem with your substance” — do not read it “with your substance” (mehonekha), rather “from your throat” (migronekha) (See Mishlei 3 in the meditation of Rashi there. And likewise brought in BAHT O”Ch #53 in the name of Pesikta. However in Pesikta itself it is written: from what he granted you, if he gave you a sweet voice etc.), and the throat goes out from the lung.

And the spreading out of the prophecy mentioned above, this is like the spirit of the wings of the lung, which is like the spirit of prophecy, which is like the spirit of prophecy, the aspect of (I Shmuel 23): “The spirit of Hashem spoke in me.”

And the repair of the imagination is in the aspect of the lung, for sleep and imagination they depend on the lung, for the root of sleep and imagination is via cold and damp, and therefore at the time of rain then sleep falls on the man, and the lung is cold and damp, via which sleep and imagination comes, i.e. the imaginations that come on a man at the time of sleep, which this is the aspect of the power of the imagination.

Renewal of the world in the aspect of the lung, this is the aspect of (Ps. 104): “You send forth Your spirit, they are created: and You renew the face of the earth,” the aspect of the wind of the wings of the lung. And the renewal of the world it is in the aspect of supervision, the aspect of land' of 'Israel, and this is the aspect of the lung, in the aspect of what our Rabbis of blessed memory said (Chulin 49): Why is it called ReAH (lung)? Because it me’IiRat (lights up) the eyes. This is the aspect of: “”always the eyes of Hashem your Elohim are one it” etc., which is said of the land of Israel, which is the aspect of supervision as mentioned above.

The Melody and the new song mentioned above are in the aspect of the lung; this is the aspect of “Call out with a [full] throat; do not spare; raise your voice like a shofar;” and the throat is from the lung as mentioned above, and there [in the lung] is the aspect of the melody mentioned above, which is the aspect of “like a shofar” etc. as mentioned above.

The repair of the smell and the awe, which is the food of the soul, which is repaired via all the aspects mentioned above, it is in the aspect of the lung, for permutation of ReIAH (lung) is an end-letter abbreviation of H’ ro`I l`O echsa`R (Ps. 23). “Hashem is my shepherd, I shall not lack,” this is the aspect of the food of the soul, and this is: “I shall not lack,” the aspect of (there 34): “For there is no lack for those who fear Him.” i.e. aspect of awe, which is the aspect of smell, which is food the soul as mentioned above.'

And this is the explanation of the statement of our Rabbis of blessed memory regarding `Og King of Bashan: He said: How large is the camp of Israel? Three parasangs. I will go and uproot a mountain of the size of three parasangs and cast it upon them and kill them. He went and uprooted a mountain of the size of three parasangs and carried it on his head. But the Holy One, Blessed be He, sent ants which bored a hole in it, so that it sank around his neck. He tried to pull it off, but his teeth projected on each side, and he could not pull it off. This is referred to in the text, Thou hast broken the teeth of the wicked, as explained by R Simeon b. Lakish. For R. Simeon b. Lakish said: What is the meaning of the text, Thou hast broken the teeth of the wicked? Do not read, shibbarta [Thou hast broken], but shirbabta [Thou hast lengthened]. How tall was Moses? — ten cubits. He took an axe ten cubits long, leapt ten cubits into the air, and struck him on his ankle and killed him (Berakhot 54).

For `Og’s grip was from the Right, as brought (Zohar Chuqat daf 184), and was feeding from the aspect of the holy knowledge, for from the Right side, the brain is white like silver (Tikkun 70, daf 118)), and therefore he wanted to overpower Israel. And this is why it said: “How large is the camp of Israel? Three parasangs.”

The camp of Israel is the aspect of holiness of the camp of Israel, the aspect of (Deut. 23): “And your camp shall be holy.” The main holiness of the camp of Israel is via guarding from the sexual lust, from the aspect of nocturnal emission, God forbid, as is written there in the Parashah. And the main guarding from this craving is via aspect of the three parasangs (PaRSi), i.e. the three brains, that each and every one is a curtain spread (PeRuSah) before this craving as mentioned above. And this is: How large is the camp of Israel? Three parasangs i.e. the main holiness of the camp of Israel, that that should be holy from this craving, from nocturnal emission, God forbid, it is via aspect of three parasangs, i.e. three brains, which are a curtain spread before the that lust as mentioned above. And this is: How large is the camp of Israel? Three parasangs i.e. the main holiness of the camp of Israel, that they be holy from this lust, from nocturnal emission, God forbid, is through aspect of the three spreadings, i.e. three brains, which are a curtain spread out before that lust as mentioned above.

I will go and uproot a mountain of the size of three parasangs and cast it upon them. Mountain — this is the aspect of prayer, in the aspect of: “And I shall bring them to My holy mountain, and rejoice them in My house of prayer.” And this is: The size of three parasangs, for prayer is also drawn from the three brains, which hare aspect of drawn curtains, from which is drawn the three kinds of compassion, which are aspect of three prayers per day as mentioned above, i.e. the Other Side, which has feeding from the knowledge, God forbid, the aspect of Og, it wants to uproot, God forbid, the prayers of Israel, and draw them to them and swallow them, God forbid, as mentioned above. And this is why it said: “I will cast it upon them” for his main desire was only to draw on himself the prayers of Israel to grasp onto them, but afterwards, when they are by him, God forbid, then he is pleased to return and thrown them on Israel, for after he already feeded from them, then even through he from himself returns and throws them to Israel, still they are blemished through him having feeding from them, for the compassions of the wicked are cruelties as mentioned above, and therefore when he feeds, God forbid, from the compassion and from the prayers of Israel, even though he gives them of himself to Israel, despite this they are blemished through his grip on them as mentioned above. And this is why it said: “I will cast it on him,” for after having uprooted them and swallowed them, God forbid, he wants to return them and throws them at Israel, for they are already blemished by him as mentioned above. [For since the Other Side is not suppressed, but only willingly returns them to Israel, therefore they are blemished, but when we bring them out by force, via the rod of strength as mentioned above, then the Other Side is completely suppressed, and then everything returns to the holiness in completion, and understand so it seems to me].

He went and uprooted a mountain of the size of three parasangs and carried it on his head — i.e. that he overcame and uprooted the prayers of Israel, which are aspect of the mountain of size three parasangs as mentioned above. And carried it on his head that he drew the prayers, which are aspect of knowledge and compassion, into his head and brain, which is like: “And the snake was cunning, as mentioned above. Sent ants (qumtza) — this is the aspects of prayer of the Powerful One, which is in the aspect of grasping and judgement, the aspect of "staff of strength" mentioned above. And bored a hole in it — this is like: With his own staffs You pierced the head of his outspread troops (Hab. 3). For via prayer, which is in the aspect of grasping (qimutz) and judgment of the Powerful One mentioned above, which is in the aspect of staffs of strength, through it they break and suppress it as mentione dabove, for it stands in its throat, in the aspect of : In his neck remains strength.

And this is: And it sank around his neck — so that it stands in its neck, in the aspect of: "In his neck remains strength," as mentioned above. And this is: He tried to pull it off — for it is forced to bring out and vomit all the holinesses of the prayers and the knowledge that it swallowed, in the aspect of: "He hath swallowed down riches, and he shall vomit them up again," as mentioned above. And this is: But his teeth projected on each side etc., for not only does it vomit and bring out the holiness of the prayer of Israel etc., but also "El shall cast them out of his belly;" i.e. that it is forced to bring out its actual essence of life, which is the aspect of converts. And this is the aspect of: "Its teeth projected," like: Its innards are shiny as ivory (Song 5), i.e. it is forced to bring its bone of lifeforce from inside it and its innards, like: “El shall cast them out of its belly,” like “rule in the midst of your enemies” as mentioned above.

How tall was Moses? — ten cubits. Moses is the aspect of prophecy, for Moshe is the master of all the prophets [Sh.R. 21:4]. And this is the aspect of ten amot, like ten levels of prophecy, for through rod of strength mentioned above, through which the glory is revealed as mentioned above, through this we merit to prophecy as mentioned above. He took an axe ten cubits long, the axe is the aspect of work tool of the work of Creation, and this is: ten cubits long like the ten utterances by which the world was created, which are aspect of work tool of the work of creation, for through prophecy we merit to faith, which is the aspect of the ten utterances, which are the work tools of the work of creation, for through faith we believe in renewal of the world, that Hashem Yithbarakh created everything with ten utterances as mentioned above. And through faith we merit to renewal of the world which is to come, and then the new song mentioned above will be awoken.

And this is: And he leapt ten cubits into the air this is the aspect of the song of the future, which is the single double etc. song, which is ten letters, like ten amot. And this is: And he leapt this is like (Song 2) leaping upon the mountains, skipping upon the hills, in the aspect of (there, 4) I will get me to the mountain of myrrh, and to the hill of frankincense; i.e. the smells that grow in the garden through the voice of the melody which waters the garden as mentioned above. And this is like: Leaping upon the mountains, skipping etc. this is like the melody mentioned above, through which the smells grow, which are like mountains and hills. And this is: Leaping etc. this is like the intervals of the melody, which they call “masin,” and which are made through omissions and skipping on the strings that are in the harp. And this is the aspect of the melody mentioned above, which is like: Skipping on the mountains etc. as mentioned above, for through the aspect mentioned above we merit to this melody. And this melody is the aspect of the voice mentioned above, like the voice of Jacob, which suppresses the heel of the Other Side, and this is: And struck him on his ankle and killed him that he suppressed the heel of the Other Side through the aspect of the voice of the melody mentioned above, which is the aspect of the voice of Jacob, who suppresses the heel of the Other Side, in the aspect of: And his hand was grasping the heel of Esau, as mentioned above:

And this is the explanation of: Blow the shofar on the new moon. Blow (TiK`U) this is the aspect of revelation of the glory, like: “And I will fasten him (weTeK`Atiw) as a nail in a sure place; and he shall be for a glorious throne.” On the new moon this is like renewal of the world, like the new song mentioned above. And this is the aspect of shofar, like “raise your voice like a shofar” as mentioned above. And this goes back and explains how we merit through revelation of the glory, which is the aspect of “blow”, to aspect of renewal of the world, like the new song, which is like “on the new moon the shofar” and this is: “At the new moon for the day of our festival.” At the full moon (KeSse) this is like prophecy, like (Gen. 18): “”Shall I hide (hameKhaSseh) from Abraham that which I will do?” which is like prophecy, like (Amos 3): “Surely Hashem Elohim will do nothing, without revealing his secret unto his servants the prophets.” On the day of our festival this is Rosh Hashanah; this is like faith, which is repaired through rectifying the power of the imagination, which is like festival (ChaG), in the aspect of (Isa. 44): “and he marks it out with the compasses (uvameChuGah yeTaARehu).” “Marks it out” i.e. descriptions (TeARim) and praises, Normal 0 MicrosoftInternetExplorer4 which correspond to the faculty of imagination, for all the descriptions and praises wherein we compare Him Blessed be He, they are in aspect of simile, for in the inside of the intellect He Blessed be He is separate completely from all the praises and descriptions. Hence, all the praises and descriptions are in the aspect of simile. And therefore when the imagination is clarified and repaired, then we can order the praises and descriptions to him Blessed be He, for when the imagination is not repaired, then we do not know at all to describe him Blessed Be He, as it were, in praises and descriptions, for all the praises and descriptions are in the aspect of imagination as mentioned above. And this is like festival, like “and he marks it out with the compasses.” And through this the faith is repaired, which is like Rosh Hashanah, for Rosh Hashanah — which is the time of renewal of the world, for in Tishrei the world was created [R”H 10] — depends mainly on faith as mentioned above.

And this is: At the full moon on the day of our festival for the main remedy of the imagination and the faith is through prophecy as mentioned above, and therefore Rosh Hashanah, which is the aspect of faith, Rosh Hashanah depends mainly on Sivan, which is time of receiving the Torah, through which the faith is repaired as mentioned above. And through remedy of the imagination and the faith, which is repaired through prophecy, the aspect of: “At the full moon on the day of our festival” through this we merit to aspect of renewal of the world, the aspect of the new song mentioned above, which is like “on the new moon the shofar.” And all this is drawn from the aspect of revelation of the glory, the aspect of “blow” as mentioned above, for through revelation of the glory we merit to spreading out of the prophecy etc. as mentioned above. And the summary of all these aspects as made through the aspect of: For it is a statute for Israel, an ordinance of the Elohim of Jacob, which is the aspect of rod of strength mentioned above, as mentioned above, through which all the aspects mentioned above are accomplished, as mentioned above.

#61 Hashem Yithbarakh is Above Time[edit]

Hashem Yithbarakh is above time, as has been written[32]. And this matter is truly a very wonderful and hidden thing, and it is impossible to understand this through human intellect. But know: the essence of time is only because one does not understand: that is, because our intellect is small. For, the greater one's intellect, the more time is reduced and nullified. For, in a dream, when one's intellect goes away and he has nothing but the power of imagination, then in a quarter-hour one can experience an entire seventy years, the way it appears in the dream, as many, many periods pass by in a very short time. And then when one wakes up from sleep, he sees that all these times and the seventy years which passed in his sleep are really a very short period. And this is because afterwards, when awake, then his intellect returns to him, and in the intellect, all these seventy years that transpired in the dream are just a quarter-hour for him.

Except, an actual seventy years are also considered seventy years at our intellect; but in truth, at a higher intellect above our intellect, what is considered seventy real years by us is also only a quarter-hour or less. For, as we can see, that a person can pass seventy years in a dream, and in truth we know afterwards in our intellect that it is but a quarter hour — just the same way, that which is considered seventy real years by our intellect is, at a higher, loftier intellect, only a quarter hour. Except, we do not discern this, for in a dream too, if someone would come to him and say to him that all of this, which appears to him that days and years are transpiring, are nothing, and it is all just a quarter hour, he certainly would not believe him at all, for according to his imagination, it appears in the dream that real days and years pass by. Just the same, even though by us, according to our intellect, it seems that this is the period of seventy years, at a greater intellect it is only a quarter hour. And thus higher and higher, so that at an intellect that is even higher up further, even the time that is at an intellect higher than ours is only considered a very little and minor span, there at the further higher intellect. And thus higher and higher, to the extent that there is an intellect so high that there, all the time in its entirety does not count at all, for on account of the great enormity of the intellect, all the time is entirely null and zero completely, just as by us, the seventy years that transpire in a dream are only really a quarter hour, as mentioned. Thus there is intellect above intellect, until time is nullified completely.

And therefore Mashiach, who experienced what he experienced from the creation of the world and endured what he endured — after all this, at the end, Hashem Yithbarakh will say to him, "Beni atah, ani hayom yelidh'tikha/You are my son, I this day have begotten you" (Ps. 2). And the thing is very astounding and wonderous, apparently, but this is all due to great astoundingness of Mashiach's intellect, in accord with the greatness of his level which he will hold by at that time; and due to the exceeding enormity of his intellect's level, which will grow very, very great at that time, therefore all the time which has transpired over him from the world's creation until that time, will all be null and zero, tangibly, as if he was born today, for all time will be nullified in his intellect, which will be very vast. And therefore Hashem Yithbarakh will say to him, "Today I have begotten you" — today, tangibly, as all the time which has transpired is null and zero entirely, as mentioned.

And thus too we see in space, how a strong person can traverse a place in a short time; hence for him all this space is small, while for weak people this place is considered vast and one needs to walk a long time until passing through that place. And thus higher and higher: the greater one's strength, the smaller space is for him. And thus higher and higher, until space is nullified completely, except that in our intellect it is impossible to discern all this; just as it is impossible to discern in a dream the truth, that all that time that appears to him in the dream is truly nothing at all, so too with us: we cannot discern that all our time is nothing, above, in the high intellect, as mentioned.

Footnotes[edit]

  1. Jer. 2:31
  2. Isa. 23:18
  3. Isa. 25:1
  4. Prov. 21:22
  5. Isa. 49:9
  6. Isa. 42:7
  7. Ps. 68:7
  8. Isa. 42:7
  9. see Tales of Rabbi Nachman, Fifth Day
  10. Likutei Moharan II #8, Tikunei Hazohar #21, daf 51b, et al.
  11. Isa. 58; LM II:8
  12. Likutei paMoharan II #8, Tikunei Hazohar #21, daf 51b, et al.
  13. Job 38:9 and see Yoma 4
  14. Likutei Moharan 52
  15. Shabbat 87
  16. Job 28:12
  17. Prov. 4:2
  18. Deut. 33:5
  19. The Holy Zohar (III 273A) states “HaShem, Torah and Israel are One.” See also Songs 5:2 where God calls to Binah/Kenesset Yisrael as "sister."
  20. Num. 23:23 and Rashi there
  21. Joel 2:7
  22. The four categories of nezikin/damages
  23. Chagigah 16
  24. Gen. 17:13; perhaps alluding to an alternate reading of yimol/cutting off hamul/the opposition ~~~~Nissimnanach
  25. Prov. 21:30
  26. Zohar: נשא קכד
  27. Zohar: ויקרא קכד
  28. See Zohar Wayeira 120
  29. See Tikkunei Zohar #70 daf 131, and in Likutei Hashas of the Arizal daf 5. d"h t"ch ein lahem menuchah. And see Shaarei kedushah shaar 1.
  30. will fall into Gehinom, says R. Yehudah in the name of Rav; is as if he throws a stone to Merculis, i.e. commits idolatry. Mercurius, a Roman divinity, is identified with the Greek Hermes, the patron deity of wayfarers. Worship of this deity consisted in the setting up of stones, two beside each other and one above them, cf. A.Z. 49b, and sometimes simply in throwing stones at the figure; cf. Sanh. 60B" (Soncino), Chullin 133a
  31. Note: See the end of LM #70 where he mentions the Mishkan in connection with Rosh Chodesh Nissan, Rabbeinu's birthday.
  32. Mishneh Torah: Yesodei HaTorah 1:11
This work was published before January 1, 1923, and is in the public domain worldwide because the author died at least 100 years ago.
 

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